Catholic activists have been advocating  special changes in the structure of the Church with reference to decisions taken during Vaitican II. Powerholders in the Church have been opposing the proposals. They call the execution of any change the open door for a schism.

Shortly the same issues will be on the agenda of synodality meetings in several countries.

This tense position will continue as long as the same issues are on the agenda of conferences. The deadlock might only be broken when some bishops  agree on a very different but evangelical idea.

One of the cardinals recently asked that the radical sacrificial attitude of Jesus and his call to helpfulness should be given priority above everyrhing else. This request earns careful consideration.

Development

According to Plutarch, in the Roman Empire,  the first Christians  were known for their double care, care for each other and for the poor. Paul writes that Christians did indeed meet on Sundays in small communities to share a meal, give thanks to God, sing a song and listen to hear how they could help each other and especially the poor.

The custom of these Sunday meals has undergone a strange development. When the number of participants increased, full meals were replaced by the handing over of pieces of bread. Asking about each other's well-being and the possibility of helping the poor faded into the background. Care talks were replaced by lectures with a sermon. For those in need, a meal was offered on another day of the week. Unintentionally, this created a split in the ranks. Well-to-do citizens continued to attend the Sunday meetings, but did not make use of the communal meal. The care of the poor was left to the initiative of individuals. Around the Sunday celebration with a sermon, an instiotute came into being with laws and theological principles. Funds were growing.

Property

Heritages, gifts and stipends received, mainly were used to finance churches and other buildings, to pay out the hierarchy and to build up assets. Over the years this practice has put the Church in a very awquard situation. Analyses show that in 2019 the Church was the largest landowner in the world. Her territories collectivelyare  as large as the whole country of France. But yearly less than 0,01 % of this property and other assets is spent on care.

Today, more and more people are discovering the huge discrepancy between the lethargy of the Church and the core principles of the Gospel. Also the unity of the Church is under pressure.

The time has come to transform the Church into a prisca practice, an institution of double care.

For and against

The idea of double care may attract honest bishops and civilians who hold on to the Gospel and who want to save the Church's unity.  Among them they have to find activists who are willing to spend enough  energy, time and enthusiasm in the project.

Those advocates will meet with strong opposition.  After all, the plan is not in keeping with the current actions of  reform-minded organizations. It also calls for a kind of functionaries in the hierarchy different from the present ones. Even officials and activists who are agreeing with the plan, will tend to burden the implementation with many ifs and buts hoping that it will not become a reality during their lifetime. That situation will change when enough activists among bishops and ordinary citizens have joined forces.

Details

- To begin with, they design a way of communicating on the synodal path.

 - They organize conferences to study the details of  the plan and to work out rules of conduct.

 - Then they make sure that the conclusions are put on the agenda of national synods of bishops as a matter of priority.

 - At an international synod, the first decisions can be taken on how the Roman Catholic Church can henceforth be an institution of double care.

 - As soon as the Church is undertaking charitable work on a large scale, the faithful who are coming together in small and larger communities, will feel strengthened in their care for one another and for the poor, by the good example of the Church itself.