What do you think?
Rate this book
What Makes Us Catholic: Eight Gifts for Life
What makes a Catholic a Catholic? According to Thomas Groome, an expert on the essential ingredients of Catholic Christianity, Catholics share certain vital features of life and identity. What Makes Us Catholic explains and illuminates that character, and invites Catholics of all kinds to connect more deeply and imaginatively with their own culture and spirituality.
340 pages, Kindle Edition
First published September 1, 2003
17 people are currently reading
71 people want to read
About the author
Thomas H. Groome
52 books11 followersThomas H. Groome is chair of the Department of Religious Education and Pastoral Ministry and professor of theology and religious education at Boston College’s School of Theology and Ministry and author of What Makes Us Catholic?
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 12 of 12 reviews
September 20, 2025
Reasonable perspective but notably colored by an overlay of liberalism. The online Catholics who rage against Vatican II will not appreciate his sentiments.
May 18, 2024
A ‘INVITATION’ SURVEY OF CATHOLICISM FOR THOSE WHO ARE APART
Author Thomas H. Groome is a professor in theology and religious education at Boston College. He wrote in the Preface to this 2002 book, “[This book] is an attempt to engage … people steeped in Catholicism but no longer ‘practicing’---to reflect again on something so significant to their identity. for leaving a local church is easy compared to erasing the traces of Catholic socialization. It has likely shaped their personhood and ways in the world… their values, virtues, and vices… Many… still cherish their ‘Catholic’ identity, albeit in quotes, although they are hard-pressed to say why… My purpose … [is to invite them] to critically reconsider and deliberately choose what could be life-giving from their faith tradition.” (Pg. xiii-xiv)
He continues, “[This book] is intended for Catholics who span the spectrum: from the devout to the alienated; from radical reformers to defenders of the status quo; from tired cradle-members to curious catechumens and enthusiastic neophytes; from baby boomers who feel that Vatican II has been betrayed to GenXers who wonder what the boomers are whining about; from returnees who are happier the second time around to those who will never return but could bring with them a rich spiritual legacy.” (Pg. xvii)
He goes on, “My focus throughout this book is Catholic Christian identity---when it seeps into people’s perspectives and practices, when it permeates their everyday lives. So, it is not a systematic theology of Catholic beliefs and practices. I try to describe the defining attitudes of Catholic Christianity as these might shape how people engage in the world, how they respond to the great questions of life. In other words, our focus is how Catholics might put faith to work---their spirituality. In fact, I propose that Catholic identity is a spiritual matter.” (Pg. xviii-xix) He adds, “Our agenda, then, is to describe constitutive aspects of Catholic identity for this time. Our statement must be faithful to the tradition at its best and yet offer a fresh horizon that nurtures a spirituality for live for all now. So, as two millennia recede and a third begins, it seems timely to restate what makes us Catholic…” (Pg. xxi)
He observes, “Catholics have generally avoided biblical fundamentalism, that is, taking everything in the Bible literally. As Vatican II summarized, the Bible is the word of God ‘expressed in human language.’ So, God’s revelation is not a direct divine communique---a fax from God---but comes ‘like human discourse.’ As a result, Scripture and likewise Tradition always requires INTERPRETATION---figuring out what they mean for here and now.” (Pg. 13-14)
He notes, “In pre-Vatican II days, there seemed to be a thousand practices and ‘real things’ that distinguished Catholic Christians… The ecumenical dialogue encouraged by Vatican II also helped Catholics to realize how much they hold in common with other Christians, and that our differences are more of emphasis than of kind… If Catholic identity became less distinct after ‘fish on Friday’ and less different from that of other Christians with the rising spirit of ecumenism, postmodern thinkers offer an added challenge. These social commentators claim that nothing is ‘essential’ to any human identity, that our cultural context shapes the sense we have of ourselves.” (Pg. 32)
He says, “Catholicism encourages people to embrace life as a gift, to let the joy of living far outweigh its burdens. Some religions and spiritualities see life more as a test to endure or a cross to carry. Indeed, there are strong strains of these sentiments throughout Catholic Christianity as well. But at its best, the more authentic Catholic perspective is that life if a blessing to be enjoyed and celebrated. We are to live life to the full, relishing every day and favoring fullness of life for all.” (Pg. 51)
He states, “Are people inherently evil? Do we inevitably choose to sin? Or are we essentially good and, with God’s help, capable of free choice? The Catholic position tilts well in favor of humanity’s essential goodness. Though its pastoral practice may often reflect otherwise, Catholic Christianity does not take sinfulness as defining people. In fact we are good to the core and, with God’s help augmented in Jesus, we have the free will capacity to choose accordingly.” (Pg. 56) Later, it adds, “Catholic anthropology insists that we have free will because, as noted earlier, it refuses to see human nature as depraved. We do not inevitably choose evil and we can choose good.” (Pg. 62)
He notes, “The dominant attitude of society is that our worth depends on what we do, possess, or achieve. Christian faith, by contrast, holds that the worthwhileness of life---like its meaningfulness---does not depend on our efforts alone. Rather, life in the world is worthwhile because of God’s providence, presence, and partnership with us.’ (Pg. 83)
He says, “New Age spirituality has a keen sense of creation, encouraging people to enjoy and care for nature. Although mainline Christianity has often failed in this regard, a sacramental outlook should foster tremendous appreciation and responsibility for creation. Given the dire threats that modern consumerism, pollution, warfare, and waste now pose to the environment, stewardship of creation is surely an urgent spiritual practice required of Christians.” (Pg. 98)
He states, “Catholicism takes the attitude that the dead are still with us, through in a whole new way… the saints remain bonded with the living in the Body of Christ and are now in the eternal presence of God. This is why they can add their prayers to our own… Within the communion of saints, Mary holds pride of place---and rightly so; look at the fine son she reared.” (Pg. 129)
He wrote, “A deep Catholic conviction is that God’s revelation did not end with the Apostolic era and is not limited to the Bible’s pages. Rather, by the presence of God’s Spirit, revelation continues to unfurl throughout human experience—history. A battle cry of the Reformers was… ‘Scripture alone’ as the sole rule of faith. By contrast, Catholicism held out for Scripture AND Tradition.” (Pg. 147)
He explains, “If there is a particular Catholic spin on Christian faith, it is to include ‘good works’---the hands---as integral to the life of a faithful person. Although official Catholicism often seems more concerned about right belief—orthodoxy---its spirituality would tilt more toward ‘right action,’ orthopraxis.” (Pg. 178)
He notes, “Even the most conservative bishops on church discipline can sound like leftists on social justice. Clearly, justice is now the party line of the Catholic church. Its own rhetoric, however, would seem to indict some of the church’s structures as well as the economics of many conservative Catholics. In fact, how many Catholics are ready to embrace Pope John Paul II’s entire body of social teachings: his opposition to communism AND his scathing critique of free-market capitalism, his condemnation of abortion AND all instances of the death penalty. Very few---left or right---are consistent in our commitment in society and Church, all across the board. Catholics, like other mainline Christians, hesitate wisely about the Church’s interfering in politics…” (Pg. 213-214)
In the last chapter, he says, “There are definitions of spirituality that never mention God, focusing only on the aspirations of the human spirit… Such descriptions make the valid point that spirituality is a universal of the human heart, far broader than any particular religious affiliation or confession of faith. Yet, they reflect only one side of the covenant… Spiritually, the initiative is always from God’s Spirit who prompts our own. (Pg. 270)
This book will interest some looking for an overview of Catholicism.
Author Thomas H. Groome is a professor in theology and religious education at Boston College. He wrote in the Preface to this 2002 book, “[This book] is an attempt to engage … people steeped in Catholicism but no longer ‘practicing’---to reflect again on something so significant to their identity. for leaving a local church is easy compared to erasing the traces of Catholic socialization. It has likely shaped their personhood and ways in the world… their values, virtues, and vices… Many… still cherish their ‘Catholic’ identity, albeit in quotes, although they are hard-pressed to say why… My purpose … [is to invite them] to critically reconsider and deliberately choose what could be life-giving from their faith tradition.” (Pg. xiii-xiv)
He continues, “[This book] is intended for Catholics who span the spectrum: from the devout to the alienated; from radical reformers to defenders of the status quo; from tired cradle-members to curious catechumens and enthusiastic neophytes; from baby boomers who feel that Vatican II has been betrayed to GenXers who wonder what the boomers are whining about; from returnees who are happier the second time around to those who will never return but could bring with them a rich spiritual legacy.” (Pg. xvii)
He goes on, “My focus throughout this book is Catholic Christian identity---when it seeps into people’s perspectives and practices, when it permeates their everyday lives. So, it is not a systematic theology of Catholic beliefs and practices. I try to describe the defining attitudes of Catholic Christianity as these might shape how people engage in the world, how they respond to the great questions of life. In other words, our focus is how Catholics might put faith to work---their spirituality. In fact, I propose that Catholic identity is a spiritual matter.” (Pg. xviii-xix) He adds, “Our agenda, then, is to describe constitutive aspects of Catholic identity for this time. Our statement must be faithful to the tradition at its best and yet offer a fresh horizon that nurtures a spirituality for live for all now. So, as two millennia recede and a third begins, it seems timely to restate what makes us Catholic…” (Pg. xxi)
He observes, “Catholics have generally avoided biblical fundamentalism, that is, taking everything in the Bible literally. As Vatican II summarized, the Bible is the word of God ‘expressed in human language.’ So, God’s revelation is not a direct divine communique---a fax from God---but comes ‘like human discourse.’ As a result, Scripture and likewise Tradition always requires INTERPRETATION---figuring out what they mean for here and now.” (Pg. 13-14)
He notes, “In pre-Vatican II days, there seemed to be a thousand practices and ‘real things’ that distinguished Catholic Christians… The ecumenical dialogue encouraged by Vatican II also helped Catholics to realize how much they hold in common with other Christians, and that our differences are more of emphasis than of kind… If Catholic identity became less distinct after ‘fish on Friday’ and less different from that of other Christians with the rising spirit of ecumenism, postmodern thinkers offer an added challenge. These social commentators claim that nothing is ‘essential’ to any human identity, that our cultural context shapes the sense we have of ourselves.” (Pg. 32)
He says, “Catholicism encourages people to embrace life as a gift, to let the joy of living far outweigh its burdens. Some religions and spiritualities see life more as a test to endure or a cross to carry. Indeed, there are strong strains of these sentiments throughout Catholic Christianity as well. But at its best, the more authentic Catholic perspective is that life if a blessing to be enjoyed and celebrated. We are to live life to the full, relishing every day and favoring fullness of life for all.” (Pg. 51)
He states, “Are people inherently evil? Do we inevitably choose to sin? Or are we essentially good and, with God’s help, capable of free choice? The Catholic position tilts well in favor of humanity’s essential goodness. Though its pastoral practice may often reflect otherwise, Catholic Christianity does not take sinfulness as defining people. In fact we are good to the core and, with God’s help augmented in Jesus, we have the free will capacity to choose accordingly.” (Pg. 56) Later, it adds, “Catholic anthropology insists that we have free will because, as noted earlier, it refuses to see human nature as depraved. We do not inevitably choose evil and we can choose good.” (Pg. 62)
He notes, “The dominant attitude of society is that our worth depends on what we do, possess, or achieve. Christian faith, by contrast, holds that the worthwhileness of life---like its meaningfulness---does not depend on our efforts alone. Rather, life in the world is worthwhile because of God’s providence, presence, and partnership with us.’ (Pg. 83)
He says, “New Age spirituality has a keen sense of creation, encouraging people to enjoy and care for nature. Although mainline Christianity has often failed in this regard, a sacramental outlook should foster tremendous appreciation and responsibility for creation. Given the dire threats that modern consumerism, pollution, warfare, and waste now pose to the environment, stewardship of creation is surely an urgent spiritual practice required of Christians.” (Pg. 98)
He states, “Catholicism takes the attitude that the dead are still with us, through in a whole new way… the saints remain bonded with the living in the Body of Christ and are now in the eternal presence of God. This is why they can add their prayers to our own… Within the communion of saints, Mary holds pride of place---and rightly so; look at the fine son she reared.” (Pg. 129)
He wrote, “A deep Catholic conviction is that God’s revelation did not end with the Apostolic era and is not limited to the Bible’s pages. Rather, by the presence of God’s Spirit, revelation continues to unfurl throughout human experience—history. A battle cry of the Reformers was… ‘Scripture alone’ as the sole rule of faith. By contrast, Catholicism held out for Scripture AND Tradition.” (Pg. 147)
He explains, “If there is a particular Catholic spin on Christian faith, it is to include ‘good works’---the hands---as integral to the life of a faithful person. Although official Catholicism often seems more concerned about right belief—orthodoxy---its spirituality would tilt more toward ‘right action,’ orthopraxis.” (Pg. 178)
He notes, “Even the most conservative bishops on church discipline can sound like leftists on social justice. Clearly, justice is now the party line of the Catholic church. Its own rhetoric, however, would seem to indict some of the church’s structures as well as the economics of many conservative Catholics. In fact, how many Catholics are ready to embrace Pope John Paul II’s entire body of social teachings: his opposition to communism AND his scathing critique of free-market capitalism, his condemnation of abortion AND all instances of the death penalty. Very few---left or right---are consistent in our commitment in society and Church, all across the board. Catholics, like other mainline Christians, hesitate wisely about the Church’s interfering in politics…” (Pg. 213-214)
In the last chapter, he says, “There are definitions of spirituality that never mention God, focusing only on the aspirations of the human spirit… Such descriptions make the valid point that spirituality is a universal of the human heart, far broader than any particular religious affiliation or confession of faith. Yet, they reflect only one side of the covenant… Spiritually, the initiative is always from God’s Spirit who prompts our own. (Pg. 270)
This book will interest some looking for an overview of Catholicism.
November 3, 2017
I enjoyed this gentle overview of the Catholic faith. Mr. Groome points out the difference between being an individual and being a person (which I thought was quite interesting), and highlights the power of the Catholic world view in shaping one's reality. Being socialized as a child into the Catholic Church has a powerful effect on one's imagination and spirituality. It is something I have struggled with, and often times against, my entire life. But at its best, Catholicism really is a beautiful tradition that helps people see the world differently, and which can inspire us to greater depths of kindness, compassion, reverence, forgiveness, and peace. I like the idea of sacrementalism, or sacrementalization: that is, viewing the world as though it is a sacrament (a visible sign of invisible grace, as I recall from my catechism). Viewing life, and reality, as though there is a greater depth behind it all is not a bad world view of adopt.
I read this recently on Andrew Sullivan's blog, and thought it perfectly encapsulated much of what I think and feel about Catholicism:
St. Augustine once wrote that the church is the crucifix to which we are nailed. I don't disagree.
I read this recently on Andrew Sullivan's blog, and thought it perfectly encapsulated much of what I think and feel about Catholicism:
Philosopher Gary Gutting: Pursuing the question,'Is there a God' is a noble endeavor. Catholic intellectual and cultural tradition is valuable. The moral ideas of the Bible are far more important than the theology or literal truth of the stories.Whether or not that account is historically accurate, the New Testament Christ remains an exemplar of an impressive ideal. Engagement with the practices (ethical and liturgical) inspired by that ideal is the only requirement for being a Catholic. Beyond that, historical narratives and theological doctrines can at least function as useful means of understanding, even for those who aren’t prepared to say that they are true in any literal sense. People need to believe something that provides a satisfying a way of living their lives, and most people need to find this in a community. So far atheism has produced nothing like the extensive and deep-rooted communities of belief that religion has.
St. Augustine once wrote that the church is the crucifix to which we are nailed. I don't disagree.
June 8, 2019
While Mr. Groome had a lot of interesting ideas, at times his words became very uninteresting. I had a hard time finishing the book. I did enjoy his emphasis on Catholics taking the world view when it came to evangelization. He said that we should not bring people into Catholicism but that we Catholics should go into the world and set an example. His emphasis on being part of our community and the world was very meaningful. He also said Catholics should be Christ-like in our love and compassion. We should imitate Christ on our path to heaven.
August 18, 2017
A practical and engaging instruction for Catholic everyday people.
August 8, 2018
3.5. Really glad to have discovered Tom Groome.
November 26, 2018
Really good information, but the writing was not very engaging. I struggled at times to enjoy reading this, though still glad I did.
July 28, 2008
A thorough and thoughtful picture of what the Catholic faith truly is and should be. The author makes a point that the Catholic church is truly meant to be universal and welcoming of all, though they may not completely be there yet. This book is for any Catholic or those that want to learn more about the truth of Catholicism.
It disbands many of the misconceptions about the Catholic church, which is more welcoming than many other Christian denominations and very accepting of other faiths.
It disbands many of the misconceptions about the Catholic church, which is more welcoming than many other Christian denominations and very accepting of other faiths.
June 26, 2009
A very good resource for understanding Catholics. I especially benefitted from the deep, rich and encouraging steps to personal discipline. I could, however, have done without the nod toward universalism.
December 12, 2009
Thomas Groome offers Catholic tradition in a clear, understandable manner for liberal, conservative or confused American Catholcs.
January 7, 2013
Very clear understanding of Catholic faith
unfinished
September 8, 2016Mehh. I'll finish reading this later. (on page 27)
Displaying 1 - 12 of 12 reviews