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    (Wikipedia) - Catholicism   (Redirected from Catholic) "Catholic" redirects here. For Christians who recognise the authority of the Bishop of Rome (Pope), see Catholic Church. For the whole body of Christians, see Christian Church. For other uses, see Catholic (disambiguation). Christianity
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    Catholicism (from Greek καθολικισμός, katholikismos, "universal") and its adjectival form Catholic are used as a broad term for describing specific traditions in the Christian churches in theology, doctrine, liturgy, ethics, and spirituality.

    "Catholicism" and "Catholic" in this sense refer to the practices of several Christian churches. This sense is to be distinguished from the use of these words to refer to the Catholic Church, that which is in full communion with the Holy See.

    In the sense of indicating historical continuity of faith and practice from the first millennium, the term "Catholicism" is at times employed to mark a contrast to Protestantism, which tends to look solely to the Bible as interpreted on the principles of the 16th-century Protestant Reformation as its ultimate standard. It was thus used by the Oxford Movement.


    History of the term "Catholic" Main article: History of the term "Catholic"

    The earliest evidence of the use of the term Catholic Church is the Letter to the Smyrnaeans that Ignatius of Antioch wrote in about 107 to Christians in Smyrna. Exhorting Christians to remain closely united with their bishop, he wrote: "Wherever the bishop shall appear, there let the multitude also be; even as, wherever Jesus Christ is, there is the Catholic Church."

    From the second half of the second century, the word began to be used to mean "orthodox" (non-heretical), "because Catholics claimed to teach the whole truth, and to represent the whole Church, while heresy arose out of the exaggeration of some one truth and was essentially partial and local". In 380, Emperor Theodosius I limited use of the term "Catholic Christian" exclusively to those who followed the same faith as Pope Damasus I of Rome and Pope Peter of Alexandria. Numerous other early writers including Cyril of Jerusalem (c. 315–386), Augustine of Hippo (354–430) further developed the use of the term "catholic" in relation to Christianity.

    Divergent interpretations

    Many individual Christians and Christian denominations consider themselves "catholic" on the basis, in particular, of apostolic succession. They fall into five groups:

  • The Catholic Church, which sees full communion with the Bishop of Rome as an essential element of Catholicism. Its constituent particular Churches (Western and Eastern) have distinct and separate jurisdictions, while still being "in union with Rome".
  • Those, like the Eastern Orthodox and Oriental Orthodox, that claim unbroken apostolic succession from the early Church and identify themselves as the Catholic Church.
  • Those, like the Old Catholic, Anglican, and some Lutheran and other denominations, that claim unbroken apostolic succession from the early Church, and see themselves as a constituent part of the Church.
  • Those who claim to be spiritual descendants of the Apostles but have no discernible institutional descent from the historic Church, and normally do not refer to themselves as catholic.
  • Those who have acknowledged a break in Apostolic Succession, but have restored it in order to be in full communion with bodies that have maintained the practice. Examples in this category include the Evangelical Lutheran Church in America and the Evangelical Lutheran Church in Canada vis-à-vis their Anglican and Old Catholic counterparts.
  • For some confessions listed under category 3, the self-affirmation refers to the belief in the ultimate unity of the universal Church under one God and one Saviour, rather than in one visibly unified institution (as with category 1, above). In this usage, "catholic" is sometimes written with a lower-case "c". The Western Apostles'' Creed and the Nicene Creed, stating "I believe in ... one holy catholic ... church", are recited in worship services. Among some denominations in category 3, "Christian" is substituted for "catholic" in order to denote the doctrine that the Christian Church is, at least ideally, undivided.

    Catholic Church

    In its Letter on Some Aspects of the Church Understood as Communion, the Congregation for the Doctrine of the Faith stressed that the idea of the universal church as a communion of churches must not be presented as meaning that "every particular Church is a subject complete in itself, and that the universal church is the result of a reciprocal recognition on the part of the particular Churches". It insisted that "the universal Church cannot be conceived as the sum of the particular Churches, or as a federation of particular Churches".

    The Catholic Church considers Protestant and Anglican Christians who are not in communion with the See of Rome to be "non-Catholics". It does not consider their churches to be genuine churches and so uses the term "ecclesial communities" to refer to them. It considers a "valid episcopate" and Eucharist as necessary prerequisites for being a church. Because the Roman Catholic Church does not consider these church bodies to have valid episcopal orders capable of celebrating a valid Eucharist, it does not classify them as churches "in the proper sense". Those churches not in communion with the Holy See which consider themselves to be "Catholic" define the word as meaning an adherence to the ancient Catholic beliefs and practices, absent any more recent addition of a requirement for union with the Holy See.

    Latin and Eastern Catholic churches Main article: Catholic ChurchRuins of gothic Catholic church in Liptovská Mara (Slovakia).

    The Latin and Eastern Catholic Churches together form the "Catholic Church", or "Roman Catholic Church", the world''s largest single religious body and the largest Christian church, comprising over half of all Christians (1.1 billion Christians of 2.1 billion) and nearly one-sixth of the world''s population. Richard McBrien would put the proportion even higher, extending it to those who are in communion with the Bishop of Rome only in "degrees". It comprises 24 component "particular Churches" (also called "rites" in the Second Vatican Council''s Decree on the Eastern Catholic Churches and in the Code of Canon Law), all of which acknowledge a primacy of jurisdiction of the Bishop of Rome and are in full communion with the Holy See and each other.

    These particular Churches or component parts are the Latin Rite or Western Church (which uses a number of different liturgical rites, of which the Roman Rite is the best known) and 23 Eastern Catholic Churches. Of the latter particular Churches, 14 use the Byzantine liturgical rite. Within the Church as a whole, each "particular Church", whether Eastern or Western, is of equal dignity. Finally, in its official documents, the Church, though made up of several particular Churches, "continues to refer to itself as the ''Catholic Church''" or, less frequently but consistently, as the ''Roman Catholic Church'', owing to its essential link with the Bishop of Rome.

    McBrien, in his book Catholicism, disagrees with the Church''s usage of referring to itself as "Roman Catholic", saying: "But is ''Catholic'' synonymous with ''Roman Catholic''? And is it accurate to refer to the Roman Catholic Church as simply the ''Roman Church''? The answer to both questions is no. The adjective ''Roman'' applies more properly to the diocese, or see, of Rome than to the worldwide Communion of Catholic Churches that is in union with the Bishop of Rome. Indeed, it strikes some Catholics as contradictory to call the Church ''Catholic'' and ''Roman'' at one and the same time. Eastern-rite Catholics, of whom there are more than twenty million, also find the adjective ''Roman'' objectionable. In addition to the Latin, or Roman, tradition, there are seven non-Latin, non-Roman ecclesial traditions: Armenian, Byzantine, Coptic, Ethiopian, East Syrian (Chaldean), West Syrian, and Maronite. Each to the Churches with these non-Latin traditions is as Catholic as the Roman Catholic Church. Thus, not all Catholics are Roman Catholic." Thus "to be Catholic—whether Roman or non-Roman—in the ecclesiological sense is to be in full communion with the Bishop of Rome and as such to be an integral part of the Catholic Communion of Churches."

    In spite of McBrien''s affirmation that, on an official level, what he calls the "Communion of Catholic Churches" always refers to itself as "The Catholic Church", the term "Roman Catholic Church" is in fact, as seen above, used by Popes and departments of the Holy See. The Latin-Rite Archdiocese of Detroit lists eight Eastern (Catholic) churches, each with its own bishop, as having one or more parishes in what is also the territory of the Latin archdiocese, yet each is designated as being in "full communion with the Roman Church."

    Eastern Orthodox

    The Eastern Orthodox see themselves as part of a patriarchal first-millennium structure that developed in the East into the theory of the five patriarchal sees, a theory that "continues to hold sway in official Greek circles to the present day", but not in the West, which preferred the theory of the three Petrine sees of Rome, Alexandria and Antioch. The title, "Patriarch of the West", was rarely used by the popes until the 16th and 17th centuries, and was included in the Annuario Pontificio from 1863 to 2005, being dropped in the following year as never very clear, and having become over history "obsolete and practically unusable".

    Other traditions United States Christian bodies
    U.S. Interchurch
    • National Association of Evangelicals
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    • Churches Uniting in Christ
    Anabaptist and Friends
    • Church of the Brethren
    • Mennonite Church USA
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      • Alliance of Baptists
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    Catholic and Anglican
    • Anglican Church in North America
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    • Serbian Orthodox Church
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      • Armenian Apostolic Diocese of Am.
      • Coptic Orthodox Church
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    • Church on the Rock International
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    • International Pentecostal Holiness Church
    • Pentecostal Church of God
    • Oneness Pentecostal
      • Pentecostal Assemblies of the World
      • United Pentecostal Church Intl.
    Presbyterian & Reformed
    • Christian Reformed Church in North America
    • Conservative Congregational Christian Conference
    • Cumberland Presbyterian Church
    • Evangelical Presbyterian Church
    • Korean Presbyterian Church in America
    • International Council of Community Churches
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    Within Western Christianity, the churches of the Anglican Communion, Continuing Anglicanism, the Old Catholics, the Liberal Catholic Church, the Augustana Catholic Church, the Apostolic Catholic Church (ACC), the Aglipayans (Philippine Independent Church), the African Orthodox Church, the Polish National Catholic Church of America, and many Independent Catholic churches, which emerged directly or indirectly from and have beliefs and practices largely similar to Latin Rite Catholicism, regard themselves as "Catholic" without full communion with the Bishop of Rome, whose claimed status and authority they generally reject. The Chinese Patriotic Catholic Association, a division of the People''s Republic of China''s Religious Affairs Bureau exercising state supervision over mainland China''s Catholics, holds a similar position, while attempting, as with Buddhism and Protestantism, to indoctrinate and mobilize for Communist Party objectives.

    Anglicanism Main article: Anglicanism

    Introductory works on Anglicanism, such as The Study of Anglicanism, typically refer to the character of the Anglican tradition as "Catholic and Reformed", which is in keeping with the understanding of Anglicanism articulated in the Elizabethan Settlement of 1559 and in the works of the earliest standard Anglican divines such as Richard Hooker and Lancelot Andrewes. Yet different strains in Anglicanism, dating back to the English Reformation, have emphasized either the Reformed, Catholic, or "Reformed Catholic" nature of the tradition.

    Anglican theology and ecclesiology has thus come to be typically expressed in three distinct, yet sometimes overlapping manifestations: Anglo-Catholicism (often called "high church"), Evangelicalism (often called "low church"), and Latitudinarianism ("broad church"), whose beliefs and practices fall somewhere between the two. Though all elements within the Anglican Communion recite the same creeds, Evangelical Anglicans generally regard the word catholic in the ideal sense given above. In contrast, Anglo-Catholics regard the communion as a component of the whole Catholic Church, in spiritual and historical union with the Roman Catholic, Old Catholic and several Eastern churches. Broad Church Anglicans tend to maintain a mediating view, or consider the matter one of adiaphora. These Anglicans, for example, have agreed in the Porvoo Agreement to interchangeable ministries and full eucharistic communion with Lutherans.

    The Catholic nature or strain of the Anglican tradition is expressed doctrinally, ecumenically (chiefly through organisations such as the Anglican—Roman Catholic International Commission), ecclesiologically (through its episcopal governance and maintenance of the historical episcopate), and in liturgy and piety. Some Anglo-Catholics maintain belief in the Seven Sacraments, though the 39 Articles hold that there are but two. Many Anglo-Catholics practice Marian devotion, recite the rosary and the angelus, practice Eucharistic adoration, and seek the intercession of saints. In terms of liturgy, most Anglicans use candles on the altar or communion table and many churches use incense and bells in the Eucharist, which is amongst the most pronounced Anglo-Catholics referred to by the Latin-derived word "Mass" used in the first prayer book and in the American Prayer Book of 1979. In numerous churches the Eucharist is celebrated facing the altar (often with a tabernacle) by a priest assisted by a deacon and subdeacon. Some Anglicans believe in the Real presence of Christ in the Eucharist. However different Eucharistic rites or orders contain different, if not necessarily contradictory, understandings of salvation. For this reason, no single strain or manifestation of Anglicanism can speak for the whole, even in ecumenical statements (as issued, for example, by the Anglican - Roman Catholic International Commission).

    The growth of Anglo-Catholicism is strongly associated with the Oxford Movement of the 19th century. Two of its leading lights, John Henry Newman and Henry Edward Manning, both priests, ended up joining the Roman Catholic Church, becoming cardinals. Others, like John Keble, Edward Bouverie Pusey, and Charles Gore became influential figures in Anglicanism. The previous Archbishop of Canterbury, Rowan Williams, is a patron of the Anglican organisation, Affirming Catholicism, a more liberal movement within Catholic Anglicanism. Conservative Catholic groups also exist within the tradition, such as Forward in Faith. There are about 80 million Anglicans in the Anglican Communion, comprising 3.6% of global Christianity.


    Within Protestantism the word "catholic" is generally taken in the sense of "universal" and in this sense many leading Protestant denominations identify themselves as part of the catholic church. The puritan Westminster Confession of Faith adopted in 1646 (which remains the Confession of the Church of Scotland) states for example that:

    The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fulness of Him that fills all in all.

    The London Confession of the Baptists repeats this with the emendation "which (with respect to the internal work of the Spirit and truth of grace) may be called invisible". The Church of Scotland''s Articles Declaratory begin "The Church of Scotland is part of the Holy Catholic or Universal Church".

    Certain Lutheran churches, including the Church of Sweden and several small American churches of recent origin — such as the Lutheran Orthodox Church and the Anglo-Lutheran Catholic Church- consider themselves to be Catholic.

    There are more "High Church" groups among the traditional Protestant churches with a broader attachment to older ideas. For example, the 20th century "High Church Lutheranism" movement developed an Evangelical Catholicity, combining justification by faith with Roman doctrine on sacraments, in some cases also restoring lacking apostolic succession, especially in Germany.

    In Reformed churches there is a Scoto-Catholic grouping within the Presbyterian Church of Scotland. Such groups point to their churches'' continuing adherence to the "Catholic" doctrine of the early Church Councils. The Articles Declaratory of the Constitution of the Church of Scotland of 1921 defines that church legally as "part of the Holy Catholic or Universal Church".

    Views of individual scholars

    Richard McBrien considers that the term "Catholicism" refers exclusively and specifically to that "Communion of Catholic Churches" in communion with the Bishop of Rome. According to McBrien, Catholicism is distinguished from other forms of Christianity in its particular understanding and commitment to tradition, the sacraments, the mediation between God, communion, and the See of Rome. According to Bishop Kallistos Ware, the Orthodox Church has these things as well, though the primacy of the See of Rome is only honorific, showing non-jurisdictional respect for the Bishop of Rome as the "first among equals" and "Patriarch of the West". Catholicism, according to McBrien''s paradigm, includes a monastic life, religious institutes, a religious appreciation of the arts, a communal understanding of sin and redemption, and missionary activity.

    Henry Mills Alden, in Harper''s New Monthly Magazine, writes that:

    The various Protestant sects can not constitute one church because they have no intercommunion...each Protestant Church, whether Methodist or Baptist or whatever, is in perfect communion with itself everywhere as the Roman Catholic; and in this respect, consequently, the Roman Catholic has no advantage or superiority, except in the point of numbers. As a further necessary consequence, it is plain that the Roman Church is no more Catholic in any sense than a Methodist or a Baptist.

    —Henry Mills Alden, Harper''s New Monthly Magazine Volume 37, Issues 217-222

    As such, according to this viewpoint, for those who "belong to the Church," the term Methodist Catholic, or Presbyterian Catholic, or Baptist Catholic, is as proper as the term Roman Catholic. It simply means that body of Christian believers over the world who agree in their religious views, and accept the same ecclesiastical forms.

    Brief organisational history of Catholicism Main articles: History of Christianity and History of the Catholic ChurchAncient statue of Saint Peter in the Basilica dedicated to him in the Vatican.

    A common belief in Catholicism is institutional continuity with the early Christian church founded by Jesus Christ. Many churches or communions of churches identify singularly or collectively as the authentic church. The following summarizes the major schisms and conflicts within Christianity, particularly within groups that identify as Catholic; there are several competing historical interpretations as to which groups entered into schism with the original early church.

    According to the theory of Pentarchy, the early undivided church came to be organised under the three patriarchs of Rome, Alexandria and Antioch, to which later were added the patriarchs of Constantinople and Jerusalem. The Bishop of Rome was at that time recognized as first among them, as is stated, for instance, in canon 3 of the First Council of Constantinople (381)—many interpret "first" as meaning here first among equals—and doctrinal or procedural disputes were often referred to Rome, as when, on appeal by St Athanasius against the decision of the Council of Tyre (335), Pope Julius I, who spoke of such appeals as customary, annulled the action of that council and restored Athanasius and Marcellus of Ancyra to their sees. The Bishop of Rome was also considered to have the right to convene ecumenical councils. When the Imperial capital moved to Constantinople, Rome''s influence was sometimes challenged. Nonetheless, Rome claimed special authority because of its connection to Saint Peter and Saint Paul, who, all agreed, were martyred and buried in Rome, and because the Bishop of Rome saw himself as the successor of Saint Peter.

    The 431 Council of Ephesus, the third ecumenical council, was chiefly concerned with Nestorianism, which emphasised the distinction between the humanity and divinity of Jesus and taught that, in giving birth to Jesus Christ, the Virgin Mary could not be spoken of as giving birth to God. This Council rejected Nestorianism and affirmed that, as humanity and divinity are inseparable in the one person of Jesus Christ, his mother, the Virgin Mary, is thus Theotokos, God-bearer, Mother of God. The first great rupture in the Church followed this Council. Those who refused to accept the Council''s ruling were largely Persian and are represented today by the Assyrian Church of the East and related Churches, which, however, do not now hold a "Nestorian" theology. They are often called Ancient Oriental Churches.

    The next major break was after the Council of Chalcedon (451). This Council repudiated Eutychian Monophysitism which stated that the divine nature completely subsumed the human nature in Christ. This Council declared that Christ, though one person, exhibited two natures "without confusion, without change, without division, without separation" and thus is both fully God and fully human. The Alexandrian Church rejected the terms adopted by this Council, and the Christian Churches that follow the tradition of non-acceptance of the Council—they are not Monophysite in doctrine—are referred to as Pre-Chalcedonian or Oriental Orthodox Churches.

    The next great rift within Christianity was in the 11th century. Longstanding doctrinal disputes, as well as conflicts between methods of Church government, and the evolution of separate rites and practices, precipitated a split in 1054 that divided the Church, this time between a "West" and an "East". England, France, the Holy Roman Empire, Poland, Bohemia, Slovakia, Scandinavia, the Baltic states, and Western Europe in general were in the Western camp, and Greece, Romania, Russia and many other Slavic lands, Anatolia, and the Christians in Syria and Egypt who accepted the Council of Chalcedon made up the Eastern camp. This division between the Western Church and the Eastern Church is called the East–West Schism.

    In 1438, the Council of Florence convened, which featured a strong dialogue focussed on understanding the theological differences between the East and West, with the hope of reuniting the Catholic and Orthodox churches. Several eastern churches reunited, constituting some of the Eastern Catholic Churches.

    Another major division in the Church occurred in the 16th century with the Protestant Reformation, after which many parts of the Western Church either entirely rejected the teachings and structure of the Western Church at that time and became known as "Reformed" or "Protestant".

    A much less extensive rupture occurred when, after the Roman Catholic Church''s First Vatican Council, in which it officially proclaimed the dogma of papal infallibility, small clusters of Catholics in the Netherlands and in German-speaking countries formed the Old-Catholic (Altkatholische) Church.

    Distinctive beliefs and practices

    Due to the divergent interpretations of the word "Catholicism", any listing of beliefs and practices that distinguish Catholicism from other forms of Christianity must be preceded by an indication of the sense employed. If Catholicism is understood as the Roman Catholic Church understands it, identification of beliefs is relatively easy, though preferred expressions of the beliefs vary, especially between the Latin Church, the Eastern Catholic Churches of Greek tradition, and the other Eastern Catholic Churches. Liturgical and canonical practices vary between all these particular Churches constituting the Roman and Eastern Catholic Churches (or, as Richard McBrien calls them, the "Communion of Catholic Churches").

    In the understanding of another Church that identifies Catholicism with itself, such as the Eastern Orthodox and Oriental Orthodox Churches, clear identification of certain beliefs may sometimes be more difficult, because of the lack of a central authority like that of the Roman and Eastern Catholic Churches. On the other hand, practices are more uniform, as indicated, for instance, in the single liturgical rite employed, in various languages, within the Eastern Orthodox Church, in contrast to the variety of liturgical rites in the Roman Catholic Church. In all these cases the beliefs and practices of Catholicism would be identical with the beliefs and practices of the Church in question.

    If Catholicism is extended to cover all who consider themselves spiritual descendants of the Apostles, a search for beliefs and practices that distinguish it from other forms of Christianity would be meaningless.

    If Catholicism is understood in the sense given to the word by those who use it to distinguish their position from a Calvinistic or Puritan form of Protestantism it is then meaningful to attempt to draw up a list of common characteristic beliefs and practices of Catholicism not commonly held by those merely claiming spiritual descent. Catholicism could include the Roman Catholic Church, the various Churches of Eastern Christianity, the Old Catholic Church, Anglicanism, and at least some of the "independent Catholic Churches" and, again in this interpretation, the beliefs and practices of Catholicism include:

    Sacraments or sacred mysteries Main articles: Sacraments of the Catholic Church, Sacred mysteries and Anglican sacramentsAn Italian priest during the sacrament of Baptism

    Churches in the Catholic tradition administer seven sacraments or "sacred mysteries": Baptism, Confirmation or Chrismation, Eucharist, Penance, also known as Reconciliation, Anointing of the Sick, Holy Orders, and Matrimony. In some Catholic churches this number is regarded as a convention only.

    In Catholicism, a sacrament is considered to be an efficacious visible sign of God''s invisible grace. While the word mystery is used not only of these rites, but also with other meanings with reference to revelations of and about God and to God''s mystical interaction with creation, the word sacrament (Latin: a solemn pledge), the usual term in the West, refers specifically to these rites.

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