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    • What is the true Church of the Catholic Church?

      • The Catholic Church teaches that it is the " one true church ", "the universal sacrament of salvation for the human race", and "the one true religion". According to the Catechism, the Catholic Church is further described in the Nicene Creed as the "one, holy, catholic, and apostolic Church".
  1. Finally, we know that the Catholic Church is the one true Church because the Catholic Church’s teachings have remained untarnished and unchanged since the very beginning. Everything the Church believes was believed by the early Church (and we have testimony to this fact both from Scripture and from the writings of Christians who came shortly after the apostolic period).

  2. The Catholic Church, also known as the Roman Catholic Church, is the largest Christian church, with 1.3 billion baptised Catholics worldwide as of 2019. As the world's oldest and largest continuously functioning international institution, it has played a prominent role in the history and development of Western civilisation.

  3. People also ask

    What is the true Church of the Catholic Church?

    Is the Church of Christ present in the church today?

    What is the Catholic Church based on?

    How many Catholic churches are there in the world?

  4. The Catholic Church is a universal church that combines pagan beliefs and practices with the beliefs and practices of God’s true church. The Catholic Church claims to be God’s only true church with Peter being the first Pope. The Catholic Church was most likely started by Satan through the sorcerer, Simon, spoken of in Acts 8. Study Acts 8. The Catholic Church teaches Jesus Christ but they do away with Him by the Pope impersonating Jesus as the mediator between you and God.

  5. The church of Jesus Christ would never step forward and proclaim that they are the ones that killed 150 Million of His followers. Fact is, the Biblical church of Jesus Christ would be those that WERE murdered, raped, and molested throughout history. It is the Church of Jesus Christ that is persecuted, NOT the one DOING the persecution!

    • The Development of A Doctrine
    • Debates Since The Council
    • The Recent C.D.F. Statement
    • What Has Been Left Unsaid
    • A Thought Experiment
    • The Danger of Checklists

    In the four centuries following the Reformation, Catholic theology tended to identify the church of Christ completely with the Catholic Church. This helps explain initial Catholic suspicion of the ecumenical movement as it emerged in the early 20th century. In 1928 Pope Pius XI, in his encyclical Mortalium Animos(No. 10), wrote: Fifteen years later, Pius XII issued an encyclical on the church, Mystici Corporis, in which he identified the mystical body of Christ with the Catholic Church. Since a number of Catholic theologians questioned this statement, he returned to it in his encyclical Humani Generis, where he insisted that the mystical body and the Catholic Church are one and the same reality. The preparatory draft document on the church that the bishops were given at the opening session of Vatican II followed Pius XII in identifying the mystical body of Christ with the Catholic Church. So many negative comments were expressed about this draft that it was withdrawn, and a new draf...

    The first significant debate on these questions was provoked by Leonardo Boff in his book Church: Charism and Power. The Brazilian theologian suggested that the church of Christ subsists not only in the Catholic Church but also in other churches. In 1985 the C.D.F. issued a notification that rejected Boffs interpretation, asserting that there could be but one subsistence of Christs church, namely the Catholic Church, outside of which there are only elements of the church. (Notice that the council never used the qualifier only, but spoke instead of many elements of the church that are present outside the boundaries of Catholicism.) The C.D.F.s 1985 response effectively denied that the council had initiated a shift in church teaching. Many bishops and theologians closely involved in the formulation of the councils teaching, including Cardinal Johannes Willebrands of the Netherlands, who had served as the head of what was then the Secretariat for Promoting Christian Unity, took issue w...

    The Vatican statement was published in order to correct an erroneous interpretation of the councils teaching. The C.D.F. insists, with Becker, that the councils employment of the subsistit passage did not represent any change in church teaching; rather, the council only developed, deepened and more fully explained it. Later it states that the council used the term subsistitto indicate the full identity of the Church of Christ with the Catholic Church. These claims challenge a solid theological consensus to the contrary that has emerged over the last four decades, one variously affirmed by such distinguished theologians and ecumenists as the late Yves Congar, George Tavard, Guiseppe Alberigo, John Borelli, Joseph Komonchak and Francis Sullivan, among others. The C.D.F.s Responses must be taken seriously as an authoritative document issued by a Roman dicastery; its authority, however, does not place it beyond respectful yet critical analysis. The document and accompanying commentary c...

    Many have reacted negatively to certain terms that have appeared throughout this debate, like fullness and defect, which suggest an enduring form of Catholic triumphalism. However, these terms apply only to one legitimate, but limited, perspective on the church: when the council used terms like fullness, the bishops had in mind certain objectiveelementspresent in the church. Thus the council wrote of the means of sanctification and truththe sacraments, the Scriptures, the Petrine ministry, etc.that are fully present only in the Catholic Church. The council admitted that many of these ecclesial elements (the Scriptures, baptism) are present in other Christian traditions, but that non-Catholic communities lack certain other elements (e.g., Petrine ministry). It is often overlooked that the council was content to confine its reflections to the objective institutional integrity of the church. No conciliar document, nor any postconciliar document that I am aware of, has attended to a som...

    Consider the following thought experiment. Imagine a neighborhood with two churches: Grace Lutheran and St. Bernadette Catholic parish. According to the councils teaching, the Lutheran congregation would be lacking some specific means of sanctification and truth available, in principle, to St. Bernadettes. Presumably, they do not have access to a universal ministry of unity (the papacy), the sacrament of reconciliation or the full reality of the Eucharist. Yet Grace Lutheran Church might be fostering a community that emphasizes Christian fellowship, hospitality and the dignity of ones baptismal calling. Church leaders might stress the necessity of being biblically literate and living with fidelity and passion, a biblical vision of discipleship. On the other hand, St. Bernadettes might be a community where Christian hospitality is almost completely absent and genuine fellowship minimal, a community in which baptism is simply a christening ritual performed on infants, where the Script...

    There are real dangers in reducing an analysis of Christian community to a kind of checklist. At certain points in the history of Christianity, communities flourished in spite of having little if any access to certain means of sanctification and truth that the Catholic Church now considers vital. Many churches of the first three centuries, for example, flourished with only minimal if any contact with the church of Rome. For almost 1,000 years there was no access to anything like the sacrament of reconciliation (penance) as we know it today. In Korea, Japan, the Hispanic American Southwest and among some North American native tribes, the faith was kept alive for decades and even centuries despite the absence of ordained clergy. We must also question whether these means of sanctification and truth can be adequately grasped in the juridical language of validity/invalidity. For example, the most essential elements at stake in ecumenical debate include apostolic succession, the Petrine m...

  6. Even one of her popes said that the Roman Catholic false Christ (her transubstantiatable "victim,") is a made up fable. When the Roman Catholic "Church" speaks of Christ, it is speaking of its own invention, not the true Christ. That is why her doctrines are diametrically opposed to the Bible, they have been made up over centuries of time.