Chapter
9
The Holy Catholic Church
In This Chapter
What it means to profess a belief in “one, holy, catholic and apostolic Church”
The People of God, non-Catholics, and non-Christians
Understanding the role of the pope and bishops
The consecrated life of poverty, chastity, and obedience
From the Father, Son, and Spirit, we now move to a profession of belief in the Church itself. On the surface it may seem like an odd jump, but if you look a little closer you quickly see this belief flows directly out of the preceding sections of the creeds.
The Apostles’ Creed says simply, “I believe in … the holy Catholic Church.” The Nicene Creed says, “I believe in one, holy, catholic, and apostolic Church.” In this chapter, we will start with the basics of the Apostles’ Creed on profession of belief and move into the specifics of the Nicene Creed.
We will get into not only the Church as a whole, but the individual parts that make up that whole, from the pope, bishops, and priests to religious sisters, brothers, and lay men and women. This chapter is a primer on the structure of the Church and the roles of its members.
Mission Possible
At the beginning of this section on the creed, the Catechism includes a striking description of how the Catholic Church depends on Jesus Christ and the light he came to bring to the world. “… the Church is like the moon, all its light reflected from the sun.” (748) Doesn’t that put the Church in a whole new light, so to speak?
The Church does not exist for its own edification but for the glorification of Jesus Christ and to continue his mission on earth. The full sentence of the Apostles’ Creed says, “I believe in the Holy Spirit, the holy Catholic Church …” They are uttered in one breath because the Church flows from the Spirit. The Catechism explains that the Church is where the Holy Spirit “flourishes.” (749)
Church Speak
Catholic and catholic (with a lowercase “c”) mean two different things. The first refers to someone who is a particular type of Christian who adheres to three basic things: (1) the tenets of a faith started by Jesus and continued by the apostles and their successors in the college of bishops, (2) forms of worship that date from the apostolic age, and (3) a particular system of governance. The second definition, the one used in the Nicene Creed, refers to “universality.” The Church is “catholic” in that it is on a mission from Christ to bring salvation to all of humanity. The Eastern Orthodox Church, in its nearly identical creed, also uses the term “catholic,” even though members are not in communion with the Catholic Church, and Protestants who pray the creeds also understand “catholic” with a small “c.”
Regardless of how we describe it, this Church was, according to the Catechism, planned from the world’s beginning. That means from the beginning of time God planned that the world would be brought into communion with the Trinity through a “convocation” of people, which we know as the Church. (760–761)
The Church, as the Catechism explains, is born of Christ’s total self-giving and is anticipated in Christ’s institution of the Eucharist and fulfilled through his death on the cross. (766)
Through the power of the Holy Spirit, the Church began its mission, which is to spread the Gospel of Jesus Christ and make disciples of all nations. (768)
Teachable Moment
The Church is said to be a “sacrament,” or a sign and instrument, of humanity’s communion with God and of the unity of the whole human race. The Church becomes then the “visible plan” of the love God poured out for all humanity. (775)
People of God
The Catholic Church is made up of the “People of God,” headed by Jesus Christ. You are not born into the People of God. Rather, you choose it through the spiritual rebirth of baptism, or, in the case of infant baptism, your parents and the community of the Church choose it for you and then nurture you in the faith.
The People of God share in Christ’s work as priest, prophet, and king. Every individual, in accordance with the circumstances of their own lives, is called to take on these roles. The priestly role is shared with those who are baptized and become part of the “holy priesthood” of the faith; the prophetic role relates to teaching, which believers demonstrate by proclaiming the Gospel and witnessing to it in the world; and the kingly role relates to governing and shepherding, which means that Catholics are challenged to become like Christ the King, who is the servant of all. (783)
Let’s put these roles in real people terms: parents, in the “domestic church” of their families, have their children baptized or “Christened” and pass along the faith to their children (priestly), teach them by word and example (prophetic), and oversee or “govern” them not only through rules but through an unconditional love that requires them to put the lives of their children first (kingly).
The Church’s Role
The Church is known as the “Body of Christ” and as the “Bride of Christ,” titles that refer to the Church’s intimate relationship with Jesus. The Catechism explains that through the sacraments, especially baptism, confirmation, and the Eucharist, and with the aid of the Holy Spirit, believers become members of Christ’s body, meaning they are united with him and with one another in him. (790)
And the Church is known as the “Temple of the Holy Spirit,” the Spirit being the soul and the life force of the Church. So the Spirit is to the Body of Christ what the soul is to a human being. (797)
What About Everyone Else?
When Catholics say in the Nicene Creed they believe in “one holy, catholic, and apostolic Church,” what exactly are they professing? Well, let’s break that down word by word.
The Church is “one” because of its “source,” which is the unity of one God in the Trinity; the Church is one because of its “founder,” Jesus Christ, who reconciled all men and women to God by the cross; and finally the Church is one because of its “soul,” which is the Holy Spirit, who brings about a communion of the faithful with Christ and with one another.
Once again, the prominence of the oneness of the Holy Trinity in the life of the Church can be found in even the most basic language of its prayers. (813)
The Catechism explains that this oneness joins all the faithful together in a unity held together by charity. We also see this unity of the Church present in the profession of faith received from the apostles, the common celebration of divine worship especially in the sacraments, and the succession that continues from the time of the apostles to this day. (815)
True Confessions
From the beginning, the Church has had to deal with disputes, heresies, and schisms, and yet there is an ongoing desire and effort to reunite all Christians. The Catechism explains that for this unification to occur, certain things are necessary, including common prayer, a deeper knowledge of one another, ongoing dialogue, and collaboration in service to humankind. (821)
The Church is “holy” because Jesus sanctified the Church through his death and Resurrection and endowed it with the Holy Spirit, making the Church not only sanctified but also sanctifying. The goal of the Church and its members is perfect holiness, and charity is “the soul” of that holiness. (823–826) The Church has models of this holiness in the Blessed Virgin Mary and the many saints—extraordinary men and women who are officially recognized by the Church for their faithfulness and virtues. We will discuss the saints further in the next chapter.
When professing the Church is “catholic” (remember that’s with a lowercase “c,” meaning “universal” or “in keeping with the whole”), believers are saying two things: the Church is catholic because the “fullness of Christ’s body” exists within it, and the Church is catholic because it is on a mission to bring Jesus Christ to the entire human race. (830–831)
Up until now we have been talking about the universal Catholic Church, meaning the worldwide Catholic Church. But this idea of a catholic-with-a-small-“c” Church also extends to the individual churches that make up the larger Church.
The universal Church is found within geographical regions and within countries as “local churches,” more commonly known as “dioceses,” each one headed by a bishop. The dioceses are divided into “parishes,” which are smaller worshipping communities typically divided by geographic location. These smaller local churches together make up the one, holy, catholic, and apostolic Church.
Other Christians
The Catechism teaches that all people are called to be members of the People of God, although only those who profess the Catholic faith and receive its sacraments are properly called Catholic. Still, the Church recognizes that many people who do not profess the Catholic faith will still be baptized Christians. These non-Catholic Christians, according to the Catechism, have an imperfect but certain communion with the Catholic Church. Quoting Pope Paul VI, the Catechism acknowledges that Orthodox Churches are so closely linked to the Roman Catholic Church that there is very little preventing the two Christian faiths from sharing a common celebration of the Eucharist. (838)
Non-Christians
Those who do not believe in Jesus Christ and have not received the Gospel are still connected to the Catholic faith in various ways. The Jewish faith, unlike any other non-Christian faith, shares a deep bond with the Catholic faith. (840)
Teachable Moment
For Catholics, there is a deep and lasting connection to the Jewish faith. Jesus was a devout Jew raised by devout Jewish parents. One of the only key moments of Jesus’ older childhood recorded in Scripture is when he was found in the temple in Jerusalem, where his parents had journeyed as part of the Passover custom. The first Eucharist occurred at a Passover meal. Hebrew Scripture and the rituals of the people of the Old Covenant play an integral part in the Catholic faith and the rituals of the Church to this day.
The Church recognizes that other non-Christian religions are on a search for God, a search that is good and true. The Catechism explains that the Church views these religions as a “preparation for the Gospel” and says they are given “by him who enlightens all men,” meaning God. (843)
Are Only Catholics Saved?
So here’s the big question: Do you have to be Catholic to be saved? Most precisely, the answer is, No! But the Church is very specific about this and teaches that those who know Christ yet still refuse him cannot be saved. On the other hand, those who do not know Christ and the Church but are making a sincere effort to know God can achieve salvation.
Related to that, there are some who wonder why it is that Catholics need to spread the Gospel and send out missionaries to bring Jesus to others. Can’t they just believe and be done with it? Well, no. The Church’s mission, as given by Jesus, is to bring his message to others and to “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:19)
The Pope and Bishops
Finally we get to the last adjective in that line of the Nicene Creed: “apostolic.” What does it mean that the Catholic Church is apostolic? It’s very simple. The Catechism explains the Church is apostolic because it was “founded on the apostles” in three distinct ways:
The Church is built on the “foundation of the apostles,” who were chosen and sent by Jesus.
Through the Holy Spirit, the Church hands on the teachings of the apostles.
The Church continues to be guided by the apostles through their successors in the college of bishops, assisted by priests and headed by the pope. (857)
The Church teaches that the Twelve Apostles, chosen by Jesus, were a form of a “permanent assembly,” headed by Peter, just as today the college of bishops serves as the permanent assembly, headed by the pope. (880)
Church Speak
Apostolic succession refers to the fact that the work of the apostles—both their preaching and their teaching authority—is handed on to their successors today, the bishops.
Jesus himself chose Peter and declared he was the “rock” on whom he would build his Church. “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” (Matthew 16:19)
The pope, also known as the bishop of Rome, is the successor to St. Peter. He is Christ’s representative on earth, is the shepherd of the entire Catholic Church, and has the ultimate power over it. However, he must work in communion with the college of bishops, of which he is a member and head. The college of bishops cannot act on its own but only in collaboration with the pope.
The bishops participate in Christ’s tasks of teaching, ruling, and sanctifying in their roles as heads of their dioceses and shepherds of the People of God in their care. Because of this, diocesan bishops—and the pope, as their head—are known as “vicars of Christ,” meaning they represent Christ on earth.
Teachable Moment
People often misunderstand the Church’s teaching on papal infallibility. It does not mean the pope cannot sin or ever be wrong on any matter. This infallibility refers to those rare occasions when the pope formally proclaims that a doctrine of the Church on faith or morals is without error. An example of this occurred in 1950, when Pope Pius XII declared Mary’s Assumption into heaven to be an article of faith.
Calling All Faithful
The Church is, of course, made up of many, many people, both those who are ordained as priests, deacons, or bishops and those who are not. While the ordained are called “clergy,” all the nonordained members are called “laity.” Among both clergy and laity there are men and women who have consecrated their lives to God in a special way.
Lay Men and Women
We talked about the Catholic Church being made up of the People of God. Well, the majority of those people are the laity, or lay men and women. These are regular people—married or single, young or old—who profess the Catholic faith and bear witness to it out in the world.
The Catechism explains that lay men and women have a vocation to “seek the kingdom of God” and to give glory to God through the everyday words and actions of their earthly lives. (898)
Church Speak
Vocation is a term used to signify whatever calling we may have in life. Oftentimes people assume vocation refers only to a specific religious profession, such as a priest or a religious sister or brother. But the Church recognizes that every person is called by God to fulfill a particular vocation, or destiny, to glorify him.
Consecrated Life
To live a consecrated life means to publicly profess vows of poverty, chastity, and obedience, which are called the three “evangelical counsels.” The consecrated life is open to any Catholic who wants to be committed to God in a more profound way. However, men and women who profess these vows most often do so as part of a vocation to a particular community as a religious priest, a religious sister (often popularly referred to as a “nun”) or a religious brother.
Church Speak
Consecrated life refers to a permanent state of life chosen by a Catholic—clergy or laity—who publicly professes vows of poverty, chastity, and obedience, which are known as the three evangelical counsels.
Through these evangelical counsels, the Catechism ex-plains, the consecrated man or woman works toward the “perfection of charity,” which all people are challenged to achieve. Consecrated men and women do this, however, within a permanent state of life that is recognized by the Church. (915) Poverty seems pretty easy to understand on the surface, but how it translates into day-to-day consecrated life is somewhat complex. Those who profess a vow of poverty as a religious priest, sister, or brother do not have personal possessions. Everything they have is held in common with the religious community. Some religious communities take this vow a step further and voluntarily live extremely austere lives in solidarity with the poor people they serve. Those who live consecrated lives out in the world, of course, do “own” things but must make a conscious effort to live simple lives.
Church Speak
Religious sisters and religious brothers are women and men who profess vows of poverty, chastity, and obedience as members of particular religious communities. They hold property in common, worship in common, work toward a common mission, and often live together in community. Brothers are not ordained and cannot celebrate the sacraments as ordained clergy can. (We will discuss these types of vocations in more detail in a just little bit.)
Chastity is lived, in a consecrated life, through celibacy. Those who profess a vow of chastity refrain from sexual relations for the rest of their lives.
Teachable Moment
Some priests are “religious” priests and some are known as “diocesan” priests. The difference is that a religious priest belongs to a specific “order,” such as Franciscan or Dominican or Jesuit, or to a secular institute or society of apostolic life. These religious priests follow a certain type of spirituality that shapes their prayer life and ministry. A diocesan priest, on the other hand, is educated for and serves in a specific diocese. A diocesan priest does not take the vows of poverty, chastity, and obedience but instead makes “promises” of celibacy and obedience to his bishop.
As for obedience, it does not mean simply following Church teaching, but also making a public vow of obedience to the Church and to the consecrated person’s lawful religious superiors.
Who are consecrated people? Well, in addition to religious order priests, sisters, and brothers who make up the majority of consecrated people, we have hermits, who are men who withdraw from society and live in silence and prayer and solitude, as well as “consecrated virgins” and “consecrated widows.” These consecrated women, who remain out in the world, choose to live a life of chastity and celibacy in order to follow Jesus more closely. (923)
Religious Vocations
Those who choose a religious vocation profess the same three evangelical counsels as those in consecrated life, but their vocation goes a step further. These religious men (brothers) and women (sisters) become a part of communities of other like-minded religious, who often live together, worship together, and serve others based on the specific character of the community or order they have entered.
Religious life was founded during the earliest centuries of the Church. Sisters and brothers have been a critical part of the Church throughout history, operating ministries ranging from large colleges and hospitals to neighborhood soup kitchens, elementary schools, or hospices.
In addition to religious communities, the Church also has “secular institutes,” which enable the Christian faithful living in the world to strive for the perfection of charity and to work for the sanctification of the world in a more structured way.
There are also societies of “apostolic life” whose members, sometimes with religious vows and sometimes without, pursue the particular purposes of their society and lead a life as brothers and sisters in common.
Lay men and women have an opportunity to more closely align themselves with religious communities by becoming “associates.” These lay associates may live consecrated lives out in the world while remaining closely connected to a specific religious community through prayer, service, and a commitment to the society or institute’s mission and goals.
The Least You Need to Know
The Church does not exist for its own sake but rather as a reflection of Jesus Christ and to further his mission on earth.
The People of God make up the Church and are called to imitate Jesus and to proclaim and defend the faith.
Those who know Jesus and reject him cannot achieve salvation, but those who do not know Jesus or his Gospel message can still be saved if they are living lives of integrity.
The Church originated with the triune God, was begun by Jesus and founded on the work of the apostles, and continues to this day through the pope and the college of bishops, who are successors to the apostles.
Lay men and women have their own vocations and are called to seek the kingdom of God in their everyday lives.
Some men and women choose to live consecrated lives, where they publicly profess vows of poverty, chastity, and obedience in order to commit their lives to God in a permanent and profound way.