Reforming the Catholic Church

With the election of Pope Leo XIV — the first pontiff to assume that name in centuries — the global Catholic Church finds itself at another critical juncture. The late Pope Francis, widely seen as a reformist and a bridge builder, opened many doors to a more inclusive, pastoral, and relevant Church.

Now, all eyes are on how his successor will carry forward this mission for the world’s 1.4-billion Catholics. But while the Vatican charts a course for global reform, the Philippine Catholic Church must also turn its gaze inward and confront its own mounting challenges — many of which are rooted not in dogma but in disconnection.

The Catholic Bishops’ Conference of the Philippines (CBCP), the governing body of the Church in the country, faces a moment of reckoning. Although the Philippines remains predominantly Catholic, with more than 80 percent of its population baptized into the faith, participation in Church life has noticeably declined.

The signs are telling: pews are emptier, particularly among the youth; there is an alarming shortage of priests; mass schedules often fail to accommodate modern lifestyles; and a growing number of Filipinos seek spiritual nourishment elsewhere — or abandon institutional religion entirely.

One of the most urgent problems is the shortage of priests. With more and more parishes spread across a geographically fragmented archipelago, a single priest often serves multiple communities. This leads to irregular access to the sacraments, reduced pastoral care, and an overburdened clergy.

The CBCP must invest in vigorous vocation promotion and formation, not just by appealing to young men to enter the seminaries, but by reevaluating how the priesthood is presented — not as a relic of rigid tradition but as a dynamic, sacrificial calling that is deeply connected to the needs of today’s communities.

Another area ripe for reform is the scheduling and accessibility of Masses. In many urban parishes, Mass times are inflexible and fail to account for the reality of Filipino life — long work hours, traffic, and shifting family dynamics. In rural areas, Masses are infrequent due to the aforementioned priest shortage.

The Church must become creative: offering more anticipated Masses, incorporating digital tools, and considering lay-led liturgies of the Word when priests are unavailable. Online Masses, popularized during the pandemic, should not be dismissed but rather improved and integrated into a hybrid model of worship.

The CBCP must also confront the perception that it is out of touch with the faithful, particularly the younger generation. While the Church often speaks out on national issues — from extrajudicial killings to social justice — it must also speak with and listen to its people.

Synodality, a favorite term of Pope Francis, means walking together. The Church must open up avenues for dialogue, particularly with those who feel alienated: LGBTQ+ individuals, victims of abuse, single parents, and others who often feel more judged than welcomed.

Lastly, accountability and transparency must define the next chapter of the Filipino Church.

Scandals, whether financial or moral, have eroded trust. A genuine reform effort cannot ignore this. Structures for internal discipline, financial auditing, and community feedback must be established and publicized.

Pope Leo XIV may be leading global Catholicism into a new era, but the Philippine Church must also do its part. Reforms are not optional — they are essential. If the CBCP truly desires to bring the faithful back, it must dare to change — not its core truths, but how it lives them out in the real world.