View source for Catholic theology

{{short description|Study of the doctrines of the Catholic Church}}
{{Use dmy dates|date=August 2018}}
{{Broader|Christian theology}}

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'''Catholic theology''' is the understanding of [[Catholic]] doctrine or teachings, and results from the studies of [[theologian]]s. It is based on [[Biblical canon|canonical]] [[Catholic Bible|scripture]], and [[sacred tradition]], as interpreted authoritatively by the [[magisterium]] of the [[Catholic Church]].<ref>{{Cite CCC|2.1|74–95}}</ref><ref>{{Cite CCC|2.1|1953–1955}}</ref> <!-- Because this is how overview/topical articles work, are this last sentence and the following paragraph necessary? Wikipedia generally avoids self-reference. --> This article serves as an introduction to various topics in Catholic theology, with links to where fuller coverage is found.

Major teachings of the Catholic Church discussed in the early councils of the church are summarized in [[List of Christian creeds|various creeds]], especially the [[Nicene Creed|Nicene (Nicene-Constantinopolitan) Creed]] and the [[Apostles' Creed]]. Since the 16th century the church has produced [[catechism]]s which summarize its teachings; in 1992, the Catholic Church published the official ''[[Catechism of the Catholic Church]]''.<ref>{{Cite book|url=https://books.google.com/books?id=QLbf1iijp-cC|title=Introducing the Catechism of the Catholic Church: Traditional Themes and Contemporary Issues|publisher=Paulist Press|year=1994|isbn=978-0-8091-3495-3|editor-last=Marthaler|editor-first=Berard L.|location=New York|chapter=Preface}}</ref><ref>{{cite web|url=http://www.usccb.org/catechism/text/laetamurmagnopere.htm|title=''Laetamur magnopere''|last=John Paul II|year=1997|publisher=Vatican|access-date=9 March 2008|archive-url=https://web.archive.org/web/20080211121910/http://www.usccb.org/catechism/text/laetamurmagnopere.htm<!-- Bot retrieved archive -->|archive-date=11 February 2008}}</ref>

The [[Catholic Church]] understands the living tradition of the church to contain its doctrine on faith and morals and to be protected from error, at times through [[Infallibility of the Church|infallibly]] defined teaching.<ref>{{Cite CCC|2.1|891}}</ref> The church believes in [[revelation]] guided by the [[Holy Spirit in Christianity|Holy Spirit]] through sacred scripture, developed in [[sacred tradition]] and entirely rooted in the original [[deposit of faith]]. This developed deposit of faith is protected by the "magisterium" or [[College of Bishops]] at ecumenical councils overseen by the pope,<ref>{{Cite book|url=https://books.google.com/books?id=DhpKxQT8n74C|title=Oxford Illustrated History of Christianity|publisher=Oxford University Press|year=2001|isbn=978-0-19-285439-1|editor-last=McManners|editor-first=John|location=Oxford|pages=37–38|chapter=Chapter 1|quote="The 'synod' or, in Latin, 'council' (the modern distinction making a synod something less than a council was unknown in antiquity) became an indispensable way of keeping a common mind, and helped to keep maverick individuals from centrifugal tendencies. During the third century synodal government became so developed that synods met not only at times of crisis but on a regular basis every year, normally between Easter and Pentecost."}}</ref> beginning with the [[Council of Jerusalem]] ({{c.|AD 50}}).<ref>{{Cite book|url=https://books.google.com/books?id=DhpKxQT8n74C|title=Oxford Illustrated History of Christianity|publisher=Oxford University Press|year=2001|isbn=978-0-19-285439-1|editor-last=McManners|editor-first=John|location=Oxford|page=37|chapter=Chapter 1|quote=In Acts 15 scripture recorded the apostles meeting in synod to reach a common policy about the Gentile mission.}}</ref> The most recent was the [[Second Vatican Council]] (1962 to 1965); twice in history the pope defined a [[Dogma in the Catholic Church|dogma]] after consultation with all the bishops without calling a council.

Formal Catholic worship is ordered by means of the [[Catholic liturgy|liturgy]], which is regulated by church authority. The celebration of the [[Eucharist in the Catholic Church|Eucharist]], one of [[Sacraments of the Catholic Church|seven Catholic sacraments]], is the center of Catholic worship. The church exercises control over additional forms of personal [[Catholic prayer|prayer]] and [[Catholic devotions|devotion]] including the [[Rosary]], [[Stations of the Cross]], and [[Eucharistic adoration]], declaring they should all derive from the Eucharist and lead back to it.<ref>{{cite web|url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html|title=Sacrosanctum concilium|website=www.vatican.va|at=13|access-date=29 December 2017}}</ref> The church community consists of the ordained [[Holy Orders (Catholic Church)|clergy]] (consisting of the [[Bishop (Catholic Church)|episcopate]], the [[Priesthood (Catholic Church)|priesthood]], and the [[Deacon|diaconate]]), the [[Catholic laity|laity]], and those like [[monk]]s and [[nun]]s living a [[consecrated life]] under their [[Monasticism|constitutions]].

According to the ''Catechism'', [[Christ]] instituted seven sacraments and entrusted them to the Catholic Church.<ref name="CCC|1131">{{Cite CCC|2.1|1131}}</ref> These are [[Baptism (Catholic Church)|Baptism]], [[Confirmation (Catholic Church)|Confirmation (Chrismation)]], the [[Eucharist (Catholic Church)|Eucharist]], [[Penance (Catholic Church)|Penance]], the [[Anointing of the Sick (Catholic Church)|Anointing of the Sick]], [[Holy Orders (Catholic Church)|Holy Orders]] and [[Marriage in the Catholic Church|Matrimony]].

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== Profession of Faith ==
=== Human capacity for God ===
The Catholic Church teaches that {{qi|The desire for [[God in Christianity|God]] is written in the human heart, because man is created by God and for God; and God never ceases to draw man to himself.}}<ref>{{Cite CCC|2.1|27}}</ref> While man may turn away from God, God never stops calling man back to him.<ref>{{Cite CCC|2.1|30}}</ref> Because man is created in the image and likeness of God, man can know with certainty of [[God's existence]] from his own human reason.<ref>{{Cite CCC|2.1|36}}</ref> But while {{qi|Man's faculties make him capable of coming to a knowledge of the existence of a personal God}}, in order {{qi|for man to be able to enter into real intimacy with him, God willed both to [[Revelation|reveal himself to man]], and to give him the [[Grace in Christianity|grace]] of being able to welcome this revelation in faith.}}<ref>{{Cite CCC|2.1|35}}</ref>

In summary, the church teaches: {{qi|Man is [[Human nature|by nature]] and vocation a religious being. Coming from God, going toward God, man lives a fully human life only if he freely lives by his bond with God}}.<ref>{{Cite CCC|2.1|44}}</ref>

=== God comes to meet humanity ===
The church teaches God revealed himself gradually, beginning in the [[Old Testament]], and completing this revelation by sending [[Son of God (Christianity)|his son]], [[Jesus in Christianity|Jesus Christ]], [[Incarnation (Christianity)|to Earth as a man]]. This revelation started with [[Adam and Eve]],<ref>{{Cite CCC|2.1|54}}</ref> and was not broken off by their [[original sin]].<ref>{{Cite CCC|2.1|55}}</ref> Rather, God promised to send a redeemer.<ref>{{Bibleverse|Genesis|3:15|DRA}}</ref> God further revealed himself through [[Covenant (biblical)|covenants]] between [[Noah]] and [[Abraham]].<ref>{{Cite CCC|2.1|56}}</ref><ref>{{Cite CCC|2.1|59}}</ref> God delivered [[Ten Commandments in Catholic theology|the law]] to Moses on [[Mount Sinai (Bible)|Mount Sinai]],<ref>{{Cite CCC|2.1|62}}</ref> and spoke through the Old Testament [[Prophets of Christianity|prophets]].<ref>{{Cite CCC|2.1|64}}</ref> The fullness of God's revelation was made manifest through the coming of the Son of God, Jesus Christ.<ref>{{Cite CCC|2.1|65}}</ref>

=== Creeds ===
{{Main|Creed}}
{{Wikisource-multi|object=section|Apostles Creed|Athanasian Creed|Nicene Creed}}
Creeds (from Latin ''credo'' meaning "I believe") are concise doctrinal statements or confessions, usually of religious beliefs. They began as baptismal formulas and were later expanded during the [[Christology|Christological]] controversies of the 4th and 5th centuries to become statements of faith.

The [[Apostles Creed]] (''Symbolum Apostolorum'') was developed between the 2nd and 9th centuries. Its central doctrines are those of the Trinity and God the Creator. Each of the doctrines found in this creed can be traced to statements current in the apostolic period. The creed was apparently used as a summary of Christian doctrine for baptismal candidates in the churches of Rome.<ref>Jaroslav Pelikan and Valerie Hotchkiss, editors. ''Creeds and Confessions of Faith in the Christian Tradition]''. Yale University Press 2003 {{ISBN|0-300-09389-6}}.</ref>

The [[Nicene Creed]], largely a response to [[Arianism]], was formulated at the Councils of [[First Council of Nicaea|Nicaea]] and [[First Council of Constantinople|Constantinople]] in 325 and 381 respectively,<ref>Catholics United for the Faith, [http://www.cuf.org/faithfacts/details_view.asp?ffID=191 "We Believe in One God"]; ''Encyclopedia of Religion,'' "Arianism" {{webarchive |url=https://web.archive.org/web/20080411190838/http://www.cuf.org/faithfacts/details_view.asp?ffID=191 |date=11 April 2008 }}</ref> and ratified as the universal creed of Christendom by the [[First Council of Ephesus|Council of Ephesus]] in 431.<ref name="ephesus">''[[Catholic Encyclopedia]]'', "[http://www.newadvent.org/cathen/05491a.htm Council of Ephesus]" (1913).</ref> It sets out the main principles of Catholic Christian belief.<ref name="Schaff" /> This creed is recited at Sunday Masses and is the core statement of belief in many other Christian churches as well.<ref name="Schaff">Schaff, ''Creeds of Christendom, With a History and Critical Notes'' (1910), pp. 24, 56</ref><ref name="Richardson">Richardson, ''The Westminster Dictionary of Christian Theology'' (1983), p. 132</ref>

The [[Chalcedonian Creed]], developed at the [[Council of Chalcedon]] in 451,<ref>[[History of Christianity|Christian History]] Institute, [http://chi.gospelcom.net/DAILYF/2003/10/daily-10-08-2003.shtml ''First Meeting of the Council of Chalcedon''] {{webarchive |url=https://archive.today/20080106201425/http://chi.gospelcom.net/DAILYF/2003/10/daily-10-08-2003.shtml |date=6 January 2008 }}</ref>
though not accepted by the [[Oriental Orthodox]] Churches,<ref>[[British Orthodox Church]], [http://www.britishorthodox.org/113e.php ''The Oriental Orthodox Rejection of Chalcedon''] {{webarchive |url=https://web.archive.org/web/20080619122112/http://www.britishorthodox.org/113e.php |date=19 June 2008 }}</ref> taught Christ {{qi|to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably}}: one divine and one human, and that both natures are perfect but are nevertheless [[Hypostatic union|perfectly united into one person]].<ref>Pope Leo I, [http://www.dailycatholic.org/history/4ecumen2.htm Letter to Flavian] {{Webarchive|url=https://web.archive.org/web/20230405050406/https://www.dailycatholic.org/history/4ecumen2.htm |date=5 April 2023 }}</ref>

The [[Athanasian Creed]] says: {{qi|We worship one God in Trinity, and Trinity in Unity; neither confounding the Persons nor dividing the Substance.}}<ref>''[[Catholic Encyclopedia]]'', "[http://www.newadvent.org/cathen/02033b.htm Athanasian Creed]" (1913).</ref>

== Scriptures ==
{{Main|Catholic theology of Scripture}}

[[Christianity]] regards the [[Bible]], a collection of [[Biblical canon|canonical]] books in two parts (the [[Old Testament]] and the [[New Testament]]), as authoritative. It is believed by Christians to have been written by human authors under the [[Divine inspiration|inspiration]] of the [[Holy Spirit in Christianity|Holy Spirit]].<ref>{{Cite CCC|2.1|105–108}}</ref>

Protestants believe the Bible contains all [[Revelation|revealed truths]] necessary for [[Salvation in Christianity|salvation]]. This concept is known as ''[[Sola scriptura]]''.<ref>[[Keith Mathison]], ''[[The Shape of Sola Scriptura]]'' ([[Canon Press]], 2001).</ref>{{page needed|date=October 2022}} Catholics do not believe the Bible contains all revealed truths necessary for salvation.

The Catholic Bible includes all books of the Jewish scriptures, the [[Tanakh]], along with additional books. This bible is organised into two parts: the books of the [[Old Testament]] primarily sourced from the Tanakh (with some variations), and the 27 books of the [[New Testament]] containing books originally written primarily in [[Greek language|Greek]].<ref>{{cite web|url=http://pcusa.org/101/101-bible.htm |archive-url=https://web.archive.org/web/20010509124520/http://pcusa.org/101/101-bible.htm |archive-date=2001-05-09 |title=PC(USA) – Presbyterian 101 – What is The Bible? |access-date=2019-01-17}}</ref> The Catholic biblical canon include other books from the [[Septuagint]] canon, which Catholics call [[Deuterocanonical books|deuterocanonical]].<ref>{{Cite CCC|2.1|120}}</ref> Protestants consider these books [[Biblical apocrypha|apocryphal]]. Some versions of the Bible have a separate apocrypha section for the books not considered canonical by the publisher.<ref>Metzger, Bruce M. and Michael Coogan, editors. ''Oxford Companion to the Bible''. p. 39 Oxford University Press (1993). {{ISBN|0-19-504645-5}}.</ref>

{{Main|Four senses of Scripture}}

Catholic theology distinguishes two senses of [[Scripture]]: the literal and the spiritual.<ref>{{Cite CCC|2.1|115–118}}</ref> The ''literal'' sense of understanding scripture is the meaning conveyed by the words of Scripture and discovered by [[exegesis]], following the rules of sound interpretation.

The ''spiritual'' sense has three subdivisions: the allegorical, moral, and [[Anagoge|anagogical]] (meaning [[mystical]] or spiritual) senses.
* The ''allegorical'' sense includes [[Typology (theology)|typology]]. An example would be the [[Passage of the Red Sea|parting of the Red Sea]] being understood as a "type" (sign) of baptism.<ref>{{bibleverse|1 Corinthians|10:2|NIV}}</ref>
* The ''moral'' sense understands the scripture to contain some ethical teaching.
* The ''anagogical'' interpretation includes [[eschatology]] and applies to eternity and the [[Apocalypse|consummation of the world]].

Catholic theology adds other rules of interpretation which include:
* the injunction that all other senses of sacred scripture are based on the ''literal'' meaning;<ref>Thomas Aquinas [http://www.newadvent.org/summa/100110.htm "Whether in Holy Scripture a word may have several senses"]; cf. {{Cite CCC|2.1|116}} {{webarchive |url=https://web.archive.org/web/20060906114843/http://www.newadvent.org/summa/100110.htm |date=6 September 2006 }}</ref>
* the historical character of the [[four Gospels]], and that they faithfully hand on what Jesus taught about salvation;<ref>[[Second Vatican Council]] [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html ''Dei Verbum'' (V.19)] {{webarchive |url=https://web.archive.org/web/20140531175312/https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html |date=31 May 2014 }}</ref>
* that scripture must be read within the {{qi|[[Sacred tradition|living Tradition]] of the whole Church}};<ref>{{Cite CCC|2.1|113}}</ref>
* the task of authentic interpretation has been entrusted to the [[Bishops in the Catholic Church|bishops]] in [[Full communion|communion]] with the [[pope]].<ref>{{Cite CCC|2.1|85}}</ref>

== Celebration of the Christian mystery ==
=== Sacraments ===
{{Main|Sacraments of the Catholic Church}}

There are seven [[Sacraments of the Catholic Church|sacraments]] of the church, of which the source and summit is the [[Eucharist]].<ref name="CCC|1324">{{Cite CCC|2.1|1324}}</ref> According to the ''[[Catechism of the Catholic Church|Catechism]]'', the sacraments were instituted by Christ and entrusted to the church.<ref name="CCC|1131"/> They are vehicles through which God's grace flows into the person who receives them with the proper disposition.<ref name="CCC|1131"/><ref>{{Cite CCC|2.1|1128}}</ref> In order to obtain the proper disposition, people are encouraged, and in some cases required, to undergo sufficient preparation before being permitted to receive certain sacraments.<ref name="mongoven">{{Cite book|url=https://books.google.com/books?id=f3EhoyPNSV4C|title=The Prophetic Spirit of Catechesis: How We Share the Fire in Our Hearts|last=Mongoven|first=Anne Marie|publisher=Paulist Press|year=2000|isbn=0-8091-3922-7|location=New York|page=68}}</ref>{{Better source needed|date=May 2016}} And in receiving the sacraments, the ''Catechism'' advises: {{qi|To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand, is to fall into superstition.}}<ref name="CCC|2111">{{Cite CCC|2.1|2111}}</ref> Participation in the sacraments, offered to them through the church, is a way Catholics obtain [[Grace in Christianity|grace]], [[Absolution|forgiveness of sins]] and formally ask for the [[Holy Spirit in Christianity|Holy Spirit]].<ref name="CCC|1119-11312">{{Cite CCC|v=2.1|para=1119, 1122, 1127, 1129, 1131}}</ref> These sacraments are: [[Baptism]], [[Confirmation (Catholic Church)|Confirmation (Chrismation)]], the [[Eucharist in the Catholic Church|Eucharist]], [[Penance (Catholic Church)|Penance and Reconciliation]], the [[Anointing of the Sick (Catholic Church)|Anointing of the Sick]], [[Holy Orders (Catholic Church)|Holy Orders]], and [[Marriage in the Catholic Church|Matrimony]].

In the [[Eastern Catholic Churches]], these are often called the ''holy [[Sacred mysteries|mysteries]]'' rather than the ''sacraments''.<ref>{{cite web|url=http://www.epiphanybyzantinecatholic.org/mysteries.html|title=Divine Mysteries|website=Epiphany Byzantine Catholic Church|access-date=30 May 2016}}</ref>{{Better source needed|date=May 2016}}

=== Liturgy ===
{{Main|Eucharist in the Catholic Church|Catholic liturgy|Sacraments of the Catholic Church}}

[[File:BentoXVI-51-11052007 (frag).jpg|thumb|left|[[Pope Benedict XVI]] celebrates the Eucharist at the [[canonization]] of [[Frei Galvão]] in [[São Paulo]], [[Brazil]] on 11 May 2007]]

Sunday is a [[holy day of obligation]], and Catholics are required to attend [[Mass (Catholic Church)|Mass]]. At Mass, Catholics believe that they respond to Jesus' command at the [[Last Supper]] to {{qi|do this in remembrance of me.}}<ref>{{Cite CCC|2.1|1341}}</ref> In 1570 at the [[Council of Trent]], [[Pope Pius V]] codified a standard book for the celebration of Mass for the [[Roman Rite]].<ref name="Trent">{{Cite journal
 | last = Waterworth
 | first = J (translation)
 | title = The Twenty-Second Session The canons and decrees of the sacred and oecumenical Council of Trent
 | journal = Hanover Historical Texts Project; the Council of Trent
 | location = London
 | date = 1564
 | url = http://history.hanover.edu/texts/trent/ct22.html
 | access-date =14 April 2014
 }}</ref><ref name="cath_update">{{Cite journal
 |last = McBride
 |first = Alfred
 |title = Eucharist A Short History
 |journal = Catholic Update
 |issue = October
 |year = 2006
 |url = http://www.americancatholic.org/Newsletters/CU/ac1006.asp
 |access-date = 14 February 2008
 |archive-url = https://web.archive.org/web/20080218041158/http://www.americancatholic.org/Newsletters/CU/ac1006.asp
 |archive-date = 18 February 2008
}}</ref> Everything in this decree pertained to the [[Priesthood (Catholic Church)|priest]] celebrant and his action at the altar.<ref name="cath_update" /> The participation of the people was devotional rather than liturgical.<ref name="cath_update" /> The Mass text was in [[Latin]], as this was the universal language of the church.<ref name="Trent" /> This [[Catholic liturgy|liturgy]] was called the [[Tridentine Mass]] and endured universally until the [[Vatican II|Second Vatican Council]] approved the [[Mass of Paul VI]], also known as the New Order of the Mass ({{Langx|la|Novus Ordo Missae|links=no}}), which may be celebrated either in the [[vernacular]] or in Latin.<ref name="cath_update" />

The Catholic Mass is separated into two parts. The first part is called Liturgy of the Word; readings from the [[Old Testament|Old]] and [[New Testament]]s are read prior to the [[Gospel|gospel reading]] and the priest's [[homily]]. The second part is called Liturgy of the Eucharist, in which the actual sacrament of the Eucharist is celebrated.<ref>{{Cite CCC|2.1|1346}}</ref> Catholics regard the Eucharist as {{qi|the source and summit of the Christian life}},<ref name="CCC|1324"/> and believe that the bread and wine brought to the altar are changed, or [[Transubstantiation|transubstantiated]], through the power of the [[Holy Spirit (Christianity)|Holy Spirit]] into the true body, blood, soul and divinity of Christ.<ref>{{Cite CCC|2.1|1375–1376}}</ref> Since his sacrifice on the Cross and that of the Eucharist {{qi|are ''one single sacrifice''}},<ref name="CCC|1367">{{Cite CCC|2.1|1367}}</ref> the church does not purport to ''re-sacrifice'' Jesus in the Mass, but rather to ''re-present'' (i.e., make present)<ref>{{Cite CCC|2.1|1366}}</ref> his sacrifice {{qi|in an unbloody manner}}.<ref name="CCC|1367"/>

==== Eastern Catholic ====
{{See also|Divine Liturgy}}
In the [[Eastern Catholic Churches]], the term ''[[Divine Liturgy]]'' is used in place of ''Mass'', and various [[Catholic liturgical rites|Eastern rites]] are used in place of the Roman Rite. These rites have remained more constant than has the Roman Rite, going back to [[History of early Christianity|early Christian times]]. Eastern Catholic and Orthodox liturgies are generally quite similar.

The liturgical action is seen as transcending time and uniting the participants with those already in the heavenly kingdom. Elements in the liturgy are meant to symbolize eternal realities; they go back to early Christian traditions which evolved from the Jewish-Christian traditions of the early church.

The first part of the Liturgy, or "Liturgy of the Catechumens", has scripture readings and at times a homily. The second part derives from the [[Last Supper]] as celebrated by the early Christians. The belief is that by partaking of the Communion bread and wine, the [[Body of Christ|Body]] and [[Blood of Christ]], they together become the body of Christ on earth, the church.<ref>{{cite web|url=https://oca.org/questions/divineliturgy|title=The Divine Liturgy – Questions & Answers|website=oca.org|date=8 June 2015 |language=en|access-date=29 December 2017}}</ref>

==== Liturgical calendar ====
{{Main|Liturgical calendar|General Roman Calendar}}
In the Latin Church, the annual calendar begins with [[Advent]], a time of hope-filled preparation for both the celebration of [[Nativity of Jesus|Jesus' birth]] and his [[Second Coming]] at the end of time. Readings from "[[Ordinary Time]]" follow the Christmas Season, but are interrupted by the celebration of Easter in Spring, preceded by 40 days of Lenten preparation and followed by 50 days of Easter celebration.

The [[Paschal Triduum|Easter (or Paschal) Triduum]] splits the Easter vigil of the early church into three days of celebration, of Jesus [[Mass of the Lord's Supper|the Lord's Supper]], of [[Good Friday]] (Jesus' [[Passion (Christianity)|passion]] and [[Crucifixion of Jesus|death on the cross]]), and of Jesus' [[Resurrection of Jesus|resurrection]]. The season of [[Eastertide]] follows the Triduum and climaxes on [[Pentecost]], recalling the descent of the Holy Spirit upon Jesus' disciples in the [[Cenacle|upper room]].<ref>{{Cite CCC|2.1|1095}}</ref>

== Holy Trinity ==
{{Main|Trinity}}
[[File:Cairo Trinidad.jpeg|250px|right|thumb|''Holy Trinity'' by [[Francesco Cairo]] (1607–1665)]]

The [[Trinity]] refers to the belief in one God, in three distinct [[person]]s or [[Hypostasis (philosophy and religion)|hypostases]]. These are referred to as "[[God the Father|the Father]]" (the creator and source of all life), "the [[Son of God (Christianity)|Son]]" (which refers to [[Jesus in Christianity|Jesus]]), and "[[Holy Spirit (Christianity)|the Holy Spirit]]" (the bond of love between Father and Son, present in the hearts of humankind). Together, these three persons form a single [[Godhead in Christianity|Godhead]].<ref>J.N.D. Kelly, ''Early Christian Doctrines'', pp. 87–90</ref><ref>T. Desmond Alexander, ''New Dictionary of Biblical Theology'', pp. 514–15</ref><ref>Alister E. McGrath, ''Historical Theology'' p. 61</ref> The word ''trias'', from which ''trinity'' is derived, is first seen in the works of [[Theophilus of Antioch]]. He wrote of {{qi|the Trinity of God (the Father), His [[Logos (Christianity)|Word]] (the Son) and His Wisdom (Holy Spirit)}}.<ref>Theophilus of Antioch ''Apologia ad Autolycum'' II 15</ref> The term may have been in use before this time. Afterwards, it appears in [[Tertullian]].<ref>McManners, John. ''Oxford Illustrated History of Christianity''. p. 50 Oxford University Press (1990) {{ISBN|0-19-822928-3}}.</ref><ref>Tertullian ''De Pudicitia'' chapter 21</ref> In the following century, the word was in general use. It is found in many passages of [[Origen]].<ref>McManners, John. ''Oxford Illustrated History of Christianity''. p. 53. Oxford University Press (1990) {{ISBN|0-19-822928-3}}.</ref>

According to the doctrine, God is not divided in the sense that each person has a third of the whole; rather, each person is considered to be fully God (see [[Perichoresis]]). The distinction lies in their relations: the Father being unbegotten; the Son being eternal yet [[Divine filiation|begotten]] of the Father; and the Holy Spirit "proceeding" from the Father and the Son.<ref>Vladimir Lossky; [[Loraine Boettner]]</ref> Regardless of this apparent difference in their origins, the three "persons" are each [[eternity|eternal]] and [[Omnipotence|omnipotent]]. This is thought by Catholics to be the revelation regarding God's nature, which Jesus came to deliver to the world and is the foundation of their belief system. According to 20th-century theologian [[Karl Rahner]]: {{qi|In God's self communication to his creation through grace and Incarnation, God really gives himself, and really appears as he is in himself.}} This would lead to the conclusion that we come to a knowledge of the immanent Trinity through the study of God's work in the "[[Economy of Salvation|Economy]]" of creation and salvation.<ref>{{cite web|url=http://people.bu.edu/wwildman/bce/rahner.htm|title=Karl Rahner (Boston Collaborative Encyclopedia of Western Theology)|website=people.bu.edu|access-date=29 December 2017}}</ref>

=== God the Father ===
{{Main|God the Father#Christianity}}
[[File:GodInvitingChristDetail.jpg|thumb|270px|Depiction of [[God the Father]] offering the right hand throne to [[Christ]], [[Pieter de Grebber]], 1654. [[Utrecht]], [[Museum Catharijneconvent]]. The orb, or the globe of the world, is almost exclusively associated with the Father in depictions of the [[Trinity]]]]
The central statement of Catholic faith, the [[Nicene Creed]], begins, {{qi|I believe in one God, the Father Almighty, maker of heaven and earth, of all things visible and invisible.}} Thus, Catholics believe that God is not a part of nature, but that God created nature and all that exists. God is viewed as a loving and caring God who is active both in the world and in people's lives, and desires humankind to love one another.<ref>{{cite web|url=http://www.usccb.org/bible/john/13|title=John 13:34|language=en}}</ref>

=== God the Son ===
{{Main|God the Son|Son of God#Christianity|Divine filiation|Jesus in Christianity|Jesus}}
[[File:Monreale god resting after creation.jpg|thumb|200px|Christ depicted as the creator of the world, [[Byzantine mosaic]] in [[Monreale]], [[Sicily]].]]

Catholics believe that Jesus is [[Incarnation (Christianity)|God incarnate]] and {{qi|[[God-man (Christianity)|true God and true man]]}} (or both [[Hypostatic union|fully divine and fully human]]). Jesus, having become fully human, suffered humankind's pain, finally succumbed to his injuries and gave up his spirit when he said, {{qi|it is finished.}} He suffered [[Temptation of Christ|temptations]] but did not [[Christian views on sin|sin]].<ref>[[Hebrews 4:15]]</ref> As true God, he [[Crucifixion of Jesus|defeated death]] and [[Resurrection of Jesus|rose]] to life again. According to the [[New Testament]], {{qi|God raised Him from the dead,}}<ref>{{Bibleverse||Acts|2:24|NIV}}, {{Bibleverse||Romans|10:9|NIV}}, {{Bibleverse|1|Cor|15:15|NIV}}, {{Bibleverse|Acts|2:31–32|KJV}}, {{Bibleverse-nb|Acts|3:15|KJV}}, {{Bibleverse-nb|Acts|3:26|KJV}}, {{Bibleverse-nb|Acts|4:10|KJV}}, {{Bibleverse-nb|Acts|5:30|KJV}}, {{Bibleverse-nb|Acts|10:40–41|KJV}}, {{Bibleverse-nb|Acts|13:30|KJV}}, {{Bibleverse-nb|Acts|13:34|KJV}}, {{Bibleverse-nb|Acts|13:37|KJV}}, {{Bibleverse-nb|Acts|17:30–31|KJV}}, {{Bibleverse|1|Cor|6:14|KJV}}, {{Bibleverse|2|Cor|4:14|KJV}}, {{Bibleverse|Gal|1:1|KJV}}, {{Bibleverse||Eph|1:20|KJV}}, {{Bibleverse|Col|2:12|KJV}}, {{Bibleverse|1|Thess|1:10|KJV}}, {{Bibleverse||Heb|13:20|KJV}}, {{Bibleverse|1|Pet|1:3|KJV}}, {{Bibleverse-nb|1|Pet|1:21|KJV}}</ref> he [[Ascension of Jesus Christ|ascended]] to [[Heaven (Christianity)|Heaven]], is {{qi|seated at the right hand of the Father}}<ref>{{cite web|url=http://en.wikisource.org/wiki/Nicene_Creed |title=Nicene Creed – Wikisource, the free online library |publisher=En.wikisource.org |date=15 June 2013 |access-date=13 September 2013}}</ref> and will [[Second Coming|return]]<ref>{{Bibleverse|Acts|1:9-11|KJV}}</ref> to fulfill the rest of [[Messianic prophecy]], including the [[resurrection of the dead]], the [[Last Judgment]], and final establishment of the [[Kingdom of God (Christianity)|Kingdom of God]].

According to the [[gospel]]s of [[Gospel of Matthew|Matthew]] and [[Gospel of Luke|Luke]], Jesus was [[Incarnation (Christianity)|conceived]] by the [[Holy Spirit (Christianity)|Holy Spirit]] and [[Nativity of Jesus|born]] from [[Mary (mother of Jesus)|the Virgin Mary]]. Little of Jesus's childhood is recorded in the [[Biblical canon|canonical]] gospels, but [[infancy gospels]] were popular in antiquity. In comparison, his adulthood, especially the week before his death, are well documented in the gospels contained within the New Testament. The biblical accounts of [[Ministry of Jesus|Jesus's ministry]] include: [[Baptism of Jesus|his baptism]], [[Miracles of Jesus|healings]], teaching, and {{qi|going about doing good}}.<ref>{{bibleverse|Acts|10:38|KJV}}</ref>

=== God the Holy Spirit ===
{{Main|Holy Spirit (Christianity)}}
[[File:Corrado Giaquinto - The Holy Spirit - WGA08961.jpg|left|200px|thumb|The Holy Spirit as depicted by [[Corrado Giaquinto]] (1703–1766)]]
Jesus told his apostles that after his [[Crucifixion of Jesus|death]] and [[Resurrection of Jesus|resurrection]], he would send them the "Advocate" ({{Langx|el|Παράκλητος|translit=Paraclete}}: {{Langx|la|Paracletus}}), the "[[Holy Spirit (Christianity)|Holy Spirit]]", who, he told his disciples, {{qi|will teach you everything and remind you of all that I told you}}.<ref>{{Bibleverse||John|14:15}}</ref><ref name="OneFaith37">Barry, ''One Faith, One Lord'' (2001), p. 37</ref> In the [[Gospel of Luke]], Jesus tells his disciples {{qi|If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!}}<ref name="Schreck230">Schreck, ''The Essential Catholic Catechism'' (1997), pp. 230–31</ref> The [[Nicene Creed]] states that the Holy Spirit is one with God the Father and God the Son (Jesus); thus, for Catholics, receiving the Holy Spirit is receiving God, the source of all that is good.<ref name="Kreeft88">Kreeft, ''Catholic Christianity'' (2001), p. 88</ref> Catholics formally ask for and receive the Holy Spirit through the sacrament of [[Confirmation (Catholic Church)|confirmation]]. Sometimes{{by who|date=December 2024}} called the sacrament of "Christian maturity", confirmation is believed to bring an increase and deepening of the grace received at [[baptism]],<ref name="Schreck230" /> to which it was cojoined in the [[Early Christianity|early Church]]. Spiritual graces or [[Spiritual gift|gifts of the Holy Spirit]] can include wisdom to see and follow God's plan, right judgment, love for others, boldness in witnessing the faith, and rejoicing in the presence of God.<ref name="Schreck277" /> The corresponding [[Fruit of the Holy Spirit|fruits of the Holy Spirit]] are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.<ref name="Schreck277">Schreck, ''The Essential Catholic Catechism'' (1997), p. 277</ref> To be [[Valid but illicit|validly]] confirmed, a person must be in a state of [[Grace in Christianity|grace]], which means that they cannot be conscious of having committed a [[mortal sin]]. They must also have prepared spiritually for the sacrament, chosen a sponsor or [[godparent]] for spiritual support, and selected a [[saint]] to be their special patron.<ref name="Schreck230" /> {{Clear}}

== Soteriology ==
{{Main|Soteriology|Salvation (Christianity)}}

=== Sin and salvation ===
[[Soteriology]] is the branch of doctrinal theology that deals with [[Salvation (Christianity)|salvation]] through [[Christ]].<ref>title
url {{cite web| title =Soteriology | work =The American Heritage Dictionary of the English Language, Fourth Edition | publisher =Houghton Mifflin Company |year=2006 | url =http://dictionary.reference.com/browse/Soteriology | access-date =31 December 2007}}</ref> Eternal life, [[salvation|divine life]], cannot be [[Grace (Christianity)|merited]] but is a free gift of God. The crucifixion of Jesus is explained as an [[Atonement in Christianity|atoning]] [[Sacrifice#Christianity|sacrifice]], which, in the words of the [[Gospel of John]], {{qi|takes away the sins of the world}}. One's reception of salvation is related to [[justification (theology)|justification]].<ref>Metzger, Bruce M. and Michael Coogan, editors. ''Oxford Companion to the Bible''. p. 405 Oxford University Press (1993). {{ISBN|0-19-504645-5}}.</ref>

==== Fall of Man ====
{{Main|Fall of Man}}

According to church teaching, in an event known as the "fall of the angels", a number of angels chose to rebel against God and his reign.<ref name="CCC|390">{{Cite CCC|2.1|390}}</ref><ref>{{Cite CCC|2.1|392}}</ref><ref name="CCC|405">{{Cite CCC|2.1|405}}</ref> The leader of this rebellion has been given many names including "[[Lucifer]]" (meaning "light bearer" in Latin), "[[Satan]]", and the [[Devil in Christianity|devil]]. The [[Christian views on sin|sin]] of pride, considered one of [[seven deadly sins]], is attributed to Satan for desiring to be God's equal.<ref name="Schreck57">Schreck, ''The Essential Catholic Catechism'' (1997), p. 57</ref> According to [[Genesis creation narrative|Genesis]], a [[fallen angel]] tempted the first humans, [[Adam and Eve]], who then sinned, bringing suffering and death into the world. The ''Catechism'' states:
{{blockquote|The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event at the beginning of the history of man.|CCC §&nbsp;390<ref name="CCC|390"/>|source=}}

{{blockquote|Original sin does not have the character of a personal fault in any of Adam's descendants. It is a deprivation of original holiness and justice, but human nature has not been totally corrupted: it is wounded in the natural powers proper to it, subject to ignorance, suffering and the dominion of death, and inclined to sin—an inclination to evil that is called concupiscence.|CCC §&nbsp;405<ref name="CCC|405"/>|source=}}

==== Sin ====
{{Main|Sin}}

Christians classify certain behaviors and acts to be "sinful," which means that these certain acts are a violation of conscience or divine law. Catholics make a distinction between two types of sin.<ref>{{Cite CCC|2.1|1854}}</ref> [[Mortal sin]] is a {{qi|grave violation of God's law}} that {{qi|turns man away from God}},<ref>{{Cite CCC|2.1|1855}}</ref> and if it is not redeemed by repentance it can cause exclusion from Christ's kingdom and the eternal death of hell.<ref>{{Cite CCC|2.1|1861}}</ref>

In contrast, [[venial sin]] (meaning "forgivable" sin) {{qi|does not set us in direct opposition to the will and friendship of God}}<ref name="CCC|1850">{{Cite CCC|2.1|1863}}</ref> and, although still {{qi|constituting a moral disorder}},<ref>{{Cite CCC|2.1|1875}}</ref> does not deprive the sinner of friendship with God, and consequently the eternal happiness of heaven.<ref name="CCC|1850"/>

==== Jesus Christ as savior ====
{{Main|Christian views of Jesus|Christ|Redeemer (Christianity)}}
[[File:Vladimirskaya.jpg|thumb|200px|right|A depiction of Jesus and Mary, the [[Theotokos of Vladimir]] (12th century)]]

In the [[Old Testament]], God promised to send his people a savior.<ref name="Kreeft71">Kreeft, ''Catholic Christianity'' (2001), pp. 71–72</ref> The church believes that this savior was Jesus whom [[John the Baptist]] called {{qi|the lamb of God who takes away the sin of the world}}. The Nicene Creed refers to Jesus as {{qi|the only begotten son of God, ... begotten, not made, consubstantial with the Father. Through him all things were made.}} In a supernatural event called the [[Incarnation (Christianity)|Incarnation]], Catholics believe God came down from heaven for our salvation, became man through the power of the Holy Spirit and was born of a virgin Jewish girl named [[Mary (mother of Jesus)|Mary]]. They believe Jesus' mission on earth included giving people his word and example to follow, as recorded in the four [[Gospel]]s.<ref name="McGrath">McGrath, ''Christianity: An Introduction'' (2006), pp. 4–6</ref> The church teaches that following the example of Jesus helps believers to grow more like him, and therefore to true love, freedom, and the fullness of life.<ref>{{Bibleverse|John|10:1–30}}</ref><ref name="Schreck265">Schreck, ''The Essential Catholic Catechism'' (1997), p. 265</ref>

The focus of a Christian's life is a firm belief in [[Jesus]] as the [[Son of God]] and the "[[Messiah]]" or "[[Christ]]". The title "Messiah" comes from the [[Hebrew language|Hebrew]] word מָשִׁיחַ (''māšiáħ'') meaning ''anointed one''. The Greek translation {{lang|grc|Χριστός}} (''Christos'') is the source of the English word "[[Christ]]".<ref>McGrath, Alister E. ''Christianity:An Introduction''. pp. 4–6. Blackwell Publishing (2006). {{ISBN|1-4051-0899-1}}.</ref>

Christians believe that, as the Messiah, Jesus was [[anointing|anointed]] by God as ruler and savior of humanity, and hold that Jesus' coming was the fulfillment of [[Messianic prophecies of Jesus|messianic prophecies]] of the [[Old Testament]]. The Christian concept of the Messiah differs significantly from [[Jewish Messiah|the contemporary Jewish concept]]. The core Christian belief is that, through [[Death and Resurrection of Jesus|the death and resurrection of Jesus]], [[original sin|sinful]] humans can be reconciled to God and thereby are offered salvation and the promise of [[Immortality|eternal life]] in heaven.<ref>Metzger, Bruce M. and Michael Coogan, editors. ''Oxford Companion to the Bible''. pp. 513, 649. Oxford University Press (1993). {{ISBN|0-19-504645-5}}.</ref>

Catholics believe in the resurrection of Jesus. According to the [[New Testament]], [[Jesus]], the central figure of Christianity, was [[Crucifixion|crucified]], died, buried within a tomb, and resurrected three days later.<ref>{{Bibleverse|John|19:30–31|NIV}}, {{Bibleverse|Mark|16:1|NIV}}, {{Bibleverse|Mark|16:6|NIV}}</ref> The New Testament mentions several [[resurrection appearances of Jesus]] on different occasions to his [[twelve apostles]] and disciples, including {{qi|more than five hundred brethren at once}},<ref>{{Bibleverse|1Corinthians|15:6|NIV|1 Cor. 15:6}}</ref> before Jesus' [[Ascension of Jesus Christ|Ascension]]. Jesus's death and resurrection are the essential doctrines of the Christian faith, and are commemorated by Christians during [[Good Friday]] and [[Easter]], as well as on each Sunday and in each celebration of the Eucharist, the [[Paschal mystery|Paschal feast]]. Arguments over death and resurrection claims occur at many religious [[debate]]s and [[Interfaith dialogue|interfaith]] dialogues.<ref>Lorenzen, Thorwald. ''Resurrection, Discipleship, Justice: Affirming the Resurrection Jesus Christ Today''. Smyth & Helwys (2003), p. 13. {{ISBN|1-57312-399-4}}.</ref>

As [[Paul the Apostle]], an early Christian convert, wrote, {{qi|If Christ was not raised, then all our preaching is useless, and your trust in God is useless}}.<ref>{{Bibleverse|1Cor|15:14|NLT|1 Cor. 15:14}})</ref><ref>Ball, Bryan and William Johnsson, editors. ''The Essential Jesus''. Pacific Press (2002). {{ISBN|0-8163-1929-4}}.</ref> The death and resurrection of Jesus are the most important events in [[Christian Theology]], as they form the point in scripture where Jesus gives his ultimate demonstration that he has power over life and death and thus the ability to give people [[Eternal life (Christianity)|eternal life]].<ref>{{Bibleverse||John|3:16|NIV}}, {{Bibleverse-nb||John|5:24|NIV}}, {{Bibleverse-nb||John|6:39–40|NIV}}, {{Bibleverse-nb||John|6:47|NIV}}, {{Bibleverse-nb||John|10:10|NIV}}, {{Bibleverse-nb||John|11:25–26|NIV}}, and {{Bibleverse-nb||John|17:3|NIV}}.</ref>

Generally, Christian churches accept and teach the New Testament account of the resurrection of Jesus.<ref>This is drawn from a number of sources, especially the early [[List of Christian creeds|Creeds]], the ''[[Catechism of the Catholic Church]]'', certain theological works, and various Confessions drafted during the [[Reformation]] including the [[Thirty Nine Articles]] of the [[Church of England]], works contained in the [[Book of Concord]], and others.{{Citation needed|date=April 2008}}{{Clarify|date=April 2008}}</ref><ref>Two denominations in which a resurrection of Jesus is not a doctrine are the Quakers and the Unitarians.{{Citation needed|date=April 2008}}</ref> Some modern scholars use the belief of Jesus' followers in the resurrection as a point of departure for establishing the continuity of the historical Jesus and the proclamation of the early church.<ref>Fuller, Reginald H. ''[[The Foundations of New Testament Christology]]''. p. 11 Scribners (1965). {{ISBN|0-684-15532-X}}.</ref> Some [[Liberal Christianity|liberal Christians]] do not accept a literal bodily resurrection,<ref>A [[Jesus Seminar]] conclusion: {{qi|in the view of the Seminar, he did not rise bodily from the dead; the resurrection is based instead on [[vision hypothesis|visionary experiences]] of [[Simon Peter|Peter]], [[Paul of Tarsus|Paul]], and [[Mary Magdalene|Mary]].}}</ref><ref>Funk, Robert. ''The Acts of Jesus: What Did Jesus Really Do?''. Polebridge Press (1998). {{ISBN|0-06-062978-9}}.</ref> but hold to a convincing interior experience of Jesus' Spirit in members of the early church.

The church teaches that as signified by the [[Passion (Christianity)|passion]] of Jesus and his [[Crucifixion of Jesus|crucifixion]], all people have an opportunity for forgiveness and freedom from sin, and so can be reconciled to God.<ref name="Kreeft71" /><ref>{{Cite CCC|2.1|608}}</ref>

Sinning according to the Greek word in scripture, ''amartia'', {{qi|falling short of the mark}}, succumbing to our imperfection: we always remain on the road to perfection in this life.<ref name="CCC|1850"/> People can sin by failing to obey the [[Ten Commandments]], failing to love God, and failing to love other people. Some sins are more serious than others, ranging from lesser, [[venial sin]]s, to grave, [[mortal sin]]s that sever a person's relationship with God.<ref name="CCC|1850"/><ref name="CCC|1857">{{Cite CCC|2.1|1857}}</ref><ref name="OneFaith77">Barry, ''One Faith, One Lord'' (2001), p. 77</ref>

=== Penance and conversion ===
==== Grace and free will ====
{{further|Infused righteousness}}
The operation and effects of grace are understood differently by different traditions. Catholicism and Eastern Orthodoxy teach the necessity of the [[free will]] to cooperate with grace.<ref>{{Cite CCC|2.1|1987}}</ref> This does not mean a Christian coming to God on their own and then cooperate with grace, as [[Semipelagianism]], considered by the Catholic Church as an early Christian [[Heresy in the Catholic Church|heresy]], postulates. Churches teach that [[human nature]] is not evil, since God creates no evil thing, but humanity continues in or is inclined to sin ([[concupiscence]]). Grace from God is needed to be able to {{qi|repent and believe in the gospel}}. [[Reformed theology]], by contrast, teaches that people are completely [[total depravity|incapable of self-redemption]] to the point human nature itself is evil, but the grace of God overcomes [[Irresistible grace|even the unwilling heart]].<ref>Westminster Confession, [http://www.pcanet.org/general/cof_chapvi-x.htm#chapx Chapter X] {{webarchive|url=https://web.archive.org/web/20080410133140/http://www.pcanet.org/general/cof_chapvi-x.htm |date=10 April 2008 }};
[[Charles Spurgeon]], [http://www.spurgeon.org/calvinis.htm ''A Defense of Calvinism''] {{webarchive|url=https://web.archive.org/web/20080410133140/http://www.spurgeon.org/calvinis.htm |date=10 April 2008 }}.
 {{cite web |url=http://www.pcanet.org/general/cof_chapvi-x.htm |title=PCA: COF Chapter VI – X |access-date=10 April 2008 |archive-url=https://web.archive.org/web/20080410133140/http://www.pcanet.org/general/cof_chapvi-x.htm#chapx |archive-date=10 April 2008 }}</ref> [[Arminianism]] takes a [[Synergism|synergistic approach]] while [[Lutheran]] doctrine teaches justification by grace alone through faith alone, though {{qi|a common understanding of the doctrine of justification}} has been reached with some Lutheran theologians.<ref>{{cite web|url=http://www.usccb.org/news/2015/15-147.cfm|title=Catholics and Lutherans Release 'Declaration on the Way' to Full Unity|website=www.usccb.org|language=en|access-date=29 December 2017}}</ref>

==== Forgiveness of sins ====
{{further|Baptism#Catholicism|Penance (Catholic Church)}}
According to Catholicism, forgiveness of sins and purification can occur during life – for example, in the sacraments of [[Baptism#Catholicism|Baptism]]<ref>{{Cite CCC|2.1|1263}}</ref> and [[Penance (Catholic Church)|Reconciliation]].<ref>{{Cite CCC|2.1|1468}}</ref> However, if this purification is not achieved in life, venial sins can still be purified after death.<ref>{{Cite CCC|2.1|1030}}</ref>

The sacrament of [[Anointing of the Sick]] is performed only by a priest, since it involves elements of forgiveness of sin. The priest anoints with oil the head and hands of the ill person while saying the prayers of the church.<ref name="Kreeft373">Kreeft, ''Catholic Christianity'' (2001), p. 373</ref>

==== Baptism and second conversion ====
{{Main|Baptism}}
[[File:AugustineBaptism.jpg|thumb|''Baptism of [[Augustine of Hippo|St Augustine]]'' by [[Benozzo Gozzoli]]]]
People can be cleansed from all personal sins through [[Baptism]].<ref name="Kreeft308">Kreeft, ''Catholic Christianity'' (2001), p. 308</ref> This sacramental act of cleansing admits one as a full member of the church and is only conferred once in a person's lifetime.<ref name="Kreeft308" />

The [[Catholic Church]] considers baptism so important {{qi|parents are obliged to see that their infants are baptised within the first few weeks}} and, {{qi|if the infant is in danger of death, it is to be baptised without any delay.}}{{CIC1983|867}} It declares: {{qi|The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole 'households' received baptism, infants may also have been baptized.}}<ref>{{Cite CCC|2.1|1252}}</ref>

At the [[Council of Trent]], on 15 November 1551, the necessity of a [[second conversion]] after [[baptism]] was delineated:<ref>{{cite book|last=Hindman|first=Ross Thomas|url=https://books.google.com/books?id=COVi91uaZJEC&pg=PA85|title=The Great Divide |page=85 |date=2008|publisher=Xulon Press |access-date=19 October 2009|isbn=9781606476017}}</ref> {{blockquote|This [[second conversion]] is an uninterrupted task for the whole Church who, clasping sinners to her bosom, is at once holy and always in need of purification, and follows constantly the path of penance and renewal. Jesus' call to conversion and penance, like that of the prophets before Him, does not aim first at outward works, {{qi|sackcloth and ashes,}} fasting and mortification, but at the conversion of the heart, interior conversion. (CCC 1428<ref>{{Cite CCC|2.1|1428}}</ref> and 1430<ref>{{Cite CCC|2.1|1430}}</ref>)}}

David MacDonald, a Catholic [[Christian apologetics|apologist]], has written in regard to paragraph 1428, that {{qi|this endeavor of conversion is not just a human work. It is the movement of a "contrite heart," drawn and moved by [[Grace (Christianity)|grace]] to respond to the merciful love of God who loved us first.}}<ref name="MacDonald">{{cite web|author=David MacDonald|url=http://www.davidmacd.com/catholic/born_again_catholics.htm|title=Are Catholics Born Again?|quote=I think that greater common ground can be found if we compare the Evangelical "Born Again" experience to the Catholic "Second Conversion" experience which is when a Catholic surrenders to Jesus with an attitude of {{qi|Jesus, take my will and my life, I give everything to you.}} This is a spontaneous thing that happens during the journey of faithful Catholics who "get it." Yup, the Catholic Church teaches a personal relationship with Christ: The ''Catechism'' says: 1428 Christ's call to conversion continues to resound in the lives of Christians. This second conversion is an uninterrupted task for the whole Church who, {{qi|clasping sinners to her bosom, [is] at once holy and always in need of purification, [and] follows constantly the path of penance and renewal.}} This endeavor of conversion is not just a human work. It is the movement of a "contrite heart," drawn and moved by grace to respond to the merciful love of God who loved us first. 1430 Jesus' call to conversion and penance, like that of the prophets before Him, does not aim first at outward works, {{qi|sackcloth and ashes,}} fasting and mortification, but at the conversion of the heart, interior conversion. The Pope and the Catechism are two of the highest authorities in the Church. They are telling us to get personal with Jesus.|year=2003|access-date=19 October 2009|archive-url=https://web.archive.org/web/20090826094911/http://www.davidmacd.com/catholic/born_again_catholics.htm|archive-date=26 August 2009|df=dmy-all}}</ref>

==== Penance and Reconciliation ====
{{Main|Penance (Catholic Church)}}
Since Baptism can only be received once, the sacrament of [[Penance (Catholic Church)|Penance or Reconciliation]] is the principal means by which Catholics obtain forgiveness for subsequent sin and receive God's grace and assistance not to sin again. This is based on Jesus' words to his disciples in the ''Gospel of John'' 20:21–23.<ref name="Kreeft336">Kreeft, ''Catholic Christianity'' (2001), p. 336</ref> A penitent confesses his sins to a priest who may then offer advice or impose a particular penance to be performed. The penitent then prays an [[act of contrition]] and the priest administers [[absolution]], formally forgiving the person's sins.<ref name="Kreeft344">Kreeft, ''Catholic Christianity'' (2001), p. 344</ref> A priest is forbidden under penalty of [[Excommunication (Catholic Church)|excommunication]] to reveal any matter heard under the [[Seal of the Confessional (Catholic Church)|seal of the confessional]]. Penance helps prepare Catholics before they can validly receive the Holy Spirit in the sacraments of [[Confirmation (Catholic Church)|Confirmation (Chrismation)]] and the [[Eucharist (Catholic Church)|Eucharist]].<ref>{{Cite CCC|2.1|1310}}</ref><ref>{{Cite CCC|2.1|1385}}</ref><ref>{{Cite CCC|2.1|1389}}</ref>

=== Afterlife ===
==== ''Eschaton'' ====
{{anchor|Afterlife and ''eschaton''}}
{{Main|Christian eschatology}}

The Nicene Creed ends with, {{qi|We look for the resurrection of the dead and the life of the world to come.}} Accordingly, the church teaches each person will appear before the judgment seat of Christ immediately after death and receive a [[particular judgment]] based on the deeds of their earthly life.<ref name="Schreck">Schreck, ''The Essential Catholic Catechism'' (1997), pp. 379–86</ref> Chapter 25:35–46 of the ''[[Gospel of Matthew]]'' underpins the Catholic belief that a day will also come when Jesus will sit in a universal judgment of all humankind.<ref name="OneFaith98">Barry, ''One Faith, One Lord'' (2001), p. 98, quote: {{qi|Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me ... amen I say to you, whatever you did for one of these least brothers of mine, you did for me.}}</ref><ref name="Matthew25">{{Bibleverse||Matthew|25:35–36}}</ref> The [[Last Judgment|final judgment]] will bring an end to human history. It will also mark the beginning of a new heaven and earth in which righteousness dwells and God will reign forever.<ref name="Schreck397">Schreck, ''The Essential Catholic Catechism'' (1997), p. 397</ref>

There are three states of afterlife in Catholic belief. [[Heaven#In Roman Catholicism|Heaven]] is a time of glorious union with God and a life of unspeakable joy that lasts forever.<ref name="Schreck" /> Purgatory is a temporary state of purification for those who, although saved, are not free enough from sin to enter directly into heaven. It is a state requiring purgation of sin through God's mercy aided by the prayers of others.<ref name="Schreck" /> Finally, those who freely chose a life of sin and selfishness, were not sorry for their sins, and had no intention of changing their ways go to [[Hell in Christian beliefs#Roman Catholicism|hell]], an everlasting separation from God. The church teaches no one is condemned to hell without freely deciding to reject God's love.<ref name="Schreck" /> God [[predestination|predestines]] no one to hell and no one can determine whether anyone else has been condemned.<ref name="Schreck" /> Catholicism teaches that God's mercy is such that a person can repent even at the point of death and be saved, like the good thief who was crucified next to Jesus.<ref name="Schreck" /><ref name="Luke23">{{Bibleverse||Luke|23:39–43}}</ref>

At the [[Second Coming|second coming of Christ]] at the [[eschatology|end of time]], all who have died will be [[Resurrection of the dead|resurrected bodily from the dead]] for the [[Last Judgment]], whereupon Jesus will fully establish the [[Kingdom of God]] in fulfillment of [[Bible prophecy|scriptural prophecies]].<ref name="res">[[Thomas Aquinas]], [http://www.newadvent.org/summa/5.htm ''Summa Theologicum, Supplementum Tertiae Partis''] questions 69 through 99</ref><ref>{{cite web| last =Calvin | first =John | title =Institutes of the Christian Religion, Book Three, Ch. 25 | publisher =www.reformed.org | url =http://www.reformed.org/books/institutes/books/book3/bk3ch25.html | access-date =1 January 2008}}</ref>

==== Prayer for the dead and indulgences ====
{{Main|Prayer for the dead|Indulgences|Protestant Reformation}}
[[File:Antichrist1.jpg|thumb|right|200px|The pope depicted as the Antichrist, signing and selling [[indulgence]]s, from [[Martin Luther]]'s 1521 ''Passional Christi und Antichristi'', by [[Lucas Cranach the Elder]]<ref>{{cite web|url=http://xroads.virginia.edu/~MA96/PUCK/part1.html#christi |archive-url=https://web.archive.org/web/19970430090424/http://xroads.virginia.edu/~MA96/PUCK/part1.html#christi |url-status=dead |archive-date=30 April 1997 |title=A Brief History of Political Cartoons |publisher=Xroads.virginia.edu |access-date=2019-01-17}}</ref>]]
The Catholic Church teaches that the fate of those in purgatory can be affected by the actions of the living.<ref>{{Cite CCC|2.1|1032}}</ref>

In the same context there is mention of the practice of [[indulgence]]s. An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven.<ref>{{Cite CCC|2.1|1471}}</ref> Indulgences may be obtained for oneself, or on behalf of Christians who have died.<ref>{{Cite CCC|2.1|1479}}</ref>

Prayers for the dead and indulgences have been envisioned as decreasing the "duration" of time the dead would spend in purgatory. Traditionally, most indulgences were measured in term of days, "quarantines" (i.e. 40-day periods as for Lent), or years, meaning that they were equivalent to that length of canonical penance on the part of a living Christian.<ref name="autogenerated3">{{cite web|url=http://www.catholic-pages.com/penance/indulgences.asp |archive-url=https://web.archive.org/web/19991011203453/http://www.catholic-pages.com/penance/indulgences.asp |url-status=usurped |archive-date=11 October 1999 |title=Indulgences in the Catholic Church |publisher=Catholic-pages.com |access-date=2019-01-17}}</ref> When the imposition of such canonical penances of a determinate duration fell into desuetude these expressions were sometimes popularly misinterpreted as reduction of that much time of a person's stay in purgatory.<ref name=autogenerated3 /> (The concept of time, like that of space, is of doubtful applicability to purgatory.) In [[Pope Paul VI]]'s revision of the rules concerning indulgences, these expressions were dropped, and replaced by the expression "partial indulgence", indicating that the person who gained such an indulgence for a pious action is granted, {{qi|in addition to the remission of temporal punishment acquired by the action itself, an equal remission of punishment through the intervention of the Church.}}<ref>[http://www.ewtn.com/library/PAPALDOC/P6INDULG.HTM Pope Paul VI, Apostolic Constitution on Indulgences], norm 5</ref>

Historically, the practice of granting indulgences and the widespread<ref>Section "Abuses" in [http://www.newadvent.org/cathen/07783a.htm Catholic Encyclopedia: Purgatory]</ref> associated abuses, which led to their being seen as increasingly bound up with money, with criticisms being directed against the "sale" of indulgences, were a source of controversy that was the immediate occasion of the [[Protestant Reformation]] in Germany and Switzerland.<ref>{{cite web|url=http://www.newadvent.org/cathen/12700b.htm |title=Catholic Encyclopedia: Reformation |publisher=Newadvent.org |date=1911-06-01 |access-date=2019-01-17}}</ref>

=== Salvation outside the Catholic Church ===
{{Main|Extra Ecclesiam nulla salus}}{{See also|Baptism of blood|Baptism of desire}}

The Catholic Church teaches that it is the [[Four Marks of the Church|one, holy, catholic, and apostolic Church]] founded by Jesus. Concerning non-Catholics, the ''[[Catechism of the Catholic Church]],'' drawing on the document ''[[Lumen gentium]]'' from [[Vatican II]], explains the statement {{qi|Outside the Church there is no salvation}}: {{quote
| Reformulated positively, this statement means that all salvation comes from Christ the Head through the Church which is his Body.

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.

This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church [...] but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience – those too may achieve eternal salvation.

Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men.<ref>{{Cite CCC|2.1|846–848}}</ref>
}}

== Ecclesiology ==
{{Christianity}}
{{Main|Catholic ecclesiology}}
{{See also|Philosophy, theology, and fundamental theory of Catholic canon law}}

=== Church as the Mystical Body of Christ ===
{{See also|Mystici corporis Christi}}
Catholics believe the Catholic Church is the continuing presence of Jesus on earth.<ref name="Schreck131">Schreck, ''The Essential Catholic Catechism'' (1997), p. 131</ref> Jesus told his disciples {{qi|Abide in me, and I in you. [...] I am the vine, you are the branches}}.<ref>{{Bibleverse||John|15:4–5}}</ref> Thus, for Catholics, the term "Church" refers not merely to a building or exclusively to the ecclesiastical hierarchy, but first and foremost to the people of God who abide in Jesus and form the different parts of his [[Body of Christ|spiritual body]],<ref name="Norman12">Norman, ''The Roman Catholic Church an Illustrated History'' (2007), p. 12</ref><ref>{{Cite CCC|2.1|777–778}}</ref> which together composes the worldwide Christian community.

Catholics believe the church exists simultaneously on earth [[Church militant and church triumphant|(Church militant)]], in [[Purgatory]] (Church suffering), and in Heaven (Church triumphant); thus Mary, the mother of Jesus, and the other saints are alive and part of the living church.<ref name="Kreeft113">Kreeft, ''Catholic Christianity'' (2001), pp. 113–14</ref> This unity of the church in heaven and on earth is called the "[[communion of saints]]".<ref name="Kreeft114">Kreeft, ''Catholic Christianity'' (2001), p. 114</ref><ref name="CCC|956">{{Cite CCC|2.1|956}}</ref>

=== One, Holy, Catholic, and Apostolic ===
{{Main|Subsistit in|Lumen gentium|Dominus Iesus}}{{Further|Four Marks of the Church}}
Section 8 of the [[Second Vatican Council]]'s dogmatic constitution on the Church, ''[[Lumen gentium]],'' states: {{qi|this Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward [[Catholic (term)|catholic]] unity.}}

=== Devotion to the Virgin Mary and the saints ===
{{Main|Marian doctrines of the Catholic Church}}
[[File:Albrecht Dürer 022.jpg|thumb|The [[Holy Family]], Mary, [[Saint Joseph]] and the [[Infant Jesus]]]]
Catholics believe that the church (community of Christians) exists both on earth and in heaven simultaneously, and thus the Virgin Mary and the Saints are alive and part of the living church. Prayers and devotions to Mary and the saints are common practices in Catholic life. These devotions are not [[latria|worship]], since only God is worshiped. The church teaches the Saints {{qi|do not cease to intercede with the Father for us. [...] So by their fraternal concern is our weakness greatly helped.}}<ref name="CCC|956"/>

Catholics venerate Mary with many titles such as "Blessed Virgin", [[Theotokos|"Mother of God"]], "Help of Christians", "Mother of the Faithful". She is given special honor and devotion above all other saints but this honor and devotion differs essentially from the adoration given to God.<ref>{{Cite CCC|2.1|971}}</ref> Catholics do not worship Mary but honor her as mother of God, mother of the church, and as a spiritual mother to each believer in Christ. She is called the greatest of the saints, the first disciple, and [[Queen of Heaven]] (Rev. 12:1). Catholic belief encourages following her example of holiness. Prayers and devotions asking for her intercession, such as the [[Rosary]], the [[Hail Mary]], and the [[Memorare]] are common Catholic practice. The church devotes several liturgical feasts to Mary, mainly the [[Immaculate Conception]], [[Mary, Mother of God]], [[Visitation (Christianity)|the Visitation]], [[the Assumption]], the Nativity of the Blessed Virgin Mary; and in the Americas the Feast of [[Our Lady of Guadalupe]]. Pilgrimages to Marian shrines like [[Lourdes]], France, and [[Fátima, Portugal]], are also a common form of devotion and prayer.

== Ordained ministry: bishops, priests, and deacons ==
{{Main|Catholic Church hierarchy|College of Bishops|Priesthood (Catholic Church)|Deacon}}
[[File:Dalmatic.jpg|thumb|left|Roman Catholic deacon wearing a [[dalmatic]]]]
Men become bishops, priests or [[deacon]]s through the sacrament of [[Holy Orders]]. Candidates to the priesthood must have a college degree in addition to another four years of theological training, including pastoral theology. The Catholic Church, following the example of Christ and Apostolic tradition, ordains only males.<ref>{{Cite CCC|2.1|1577}}</ref> The church teaches that, apart from ministry reserved for priests, women should participate in all aspects in the church's life and leadership<ref>{{cite web|url=http://www.catholic.org/news/hf/faith/story.php?id=75145|title=Pope Francis addresses women's role in the Church – Living Faith – Home & Family – News – Catholic Online|last=News)|first=Elise Harris (CNA/EWTN|website=Catholic Online|language=en|access-date=29 December 2017}}</ref><ref name="Nazareth">{{Cite book|last= Benedict XVI|first= Pope|title=Jesus of Nazareth|orig-date=2007 |year= 2007|publisher= Doubleday |isbn=978-0-385-52341-7 |pages= [https://archive.org/details/jesusofnazareth00bene/page/180 180]–81 |quote= The difference between the discipleship of the Twelve and the discipleship of the women is obvious; the tasks assigned to each group are quite different. Yet Luke makes clear—and the other Gospels also show this in all sorts of ways—that "many" women belonged to the more intimate community of believers and that their faith—filled following of Jesus was an essential element of that community, as would be vividly illustrated at the foot of the Cross and the Resurrection.|url=https://archive.org/details/jesusofnazareth00bene |url-access= registration|access-date=14 April 2014}}</ref>

The [[Bishop (Catholic Church)|bishops]] are believed to possess the fullness of Catholic priesthood; priests and deacons participate in the ministry of the bishop. As a body, the [[College of Bishops]] are considered the successors of the Apostles.{{CIC1983|42}}{{CIC1983|375}} The pope, cardinals, patriarchs, primates, archbishops and [[metropolitan bishop|metropolitans]] are all bishops and members of the Catholic Church episcopate or College of Bishops. Only bishops can perform the sacrament of holy orders.

Many bishops head a [[diocese]], which is divided into [[parish]]es. A parish is usually staffed by at least one priest. Beyond their pastoral activity, a priest may perform other functions, including study, research, teaching or office work. They may also be [[Rector (Catholic Church)|rectors]] or [[chaplain]]s. Other titles or functions held by priests include those of [[Archimandrite]], [[Canon (priest)|Canon]] Secular or Regular, [[Chancellor (ecclesiastical)|Chancellor]], [[Chorbishop]], Confessor, Dean of a Cathedral Chapter, Hieromonk, Prebendary, Precentor, etc.

[[Permanent deacon]]s, those who do not seek priestly ordination, preach and teach. They may also baptize, lead the faithful in prayer, witness marriages, and conduct wake and funeral services.<ref>{{cite web |title=Frequently Asked Questions About Deacons |url=http://www.usccb.org/deacon/faqs.shtml |author=Committee on the Diaconate |publisher=United States Conference of Catholic Bishops |access-date=4 March 2008 |archive-url=https://web.archive.org/web/20080224174854/http://www.usccb.org/deacon/faqs.shtml |archive-date=24 February 2008 }}</ref> Candidates for the diaconate go through a diaconate formation program and must meet minimum standards set by the bishops' conference in their home country. Upon completion of their formation program and acceptance by their local bishop, candidates receive the sacrament of Holy Orders. In August 2016 [[Pope Francis]] established the [[Study Commission on the Women's Diaconate]], to determine whether ordaining women as deacons should be revived. This would include the deacon's role of preaching at the Eucharist.

While deacons may be married, only celibate men are ordained as priests in the [[Latin Church]].{{CIC1983|1031}}{{CIC1983|1037}} Protestant clergy who have converted to the Catholic Church are sometimes excepted from this rule.<ref name="married priests" /> The [[Eastern Catholic Churches]] ordain both celibate and [[Clerical marriage|married men]].<ref name="married priests">{{cite web| title =Married, reordained clergy find exception in Catholic church | publisher =Washington Theological Union | year =2003 | url =http://www.wtu.edu/news/InTheNews/married-reordained-9-05-03.htm | archive-url =https://web.archive.org/web/20031013050157/http://www.wtu.edu/news/InTheNews/married-reordained-9-05-03.htm | archive-date =13 October 2003 | access-date =28 February 2008}}</ref> Within the lands of the [[Ukrainian Greek Catholic Church]], the largest Eastern Catholic Church, where 90% of the [[diocesan priests]] in Ukraine are [[Clerical marriage|married]],<ref>{{cite book|last=Galadza|first=Peter|chapter=Eastern Catholic Christianity|chapter-url=https://books.google.com/books?id=fWp9JA3aBvcC&pg=PA303|page=303|editor1-last=Parry|editor1-first=Kenneth|title=The Blackwell companion to Eastern Christianity|year=2010|isbn=978-1-4443-3361-9|location=Malden, MA|publisher=Wiley-Blackwell|series=Blackwell companions to religion}}</ref> priests' children often became priests and married within their social group, establishing a [[Western Ukrainian Clergy|tightly knit hereditary caste]].<ref name="Subtelny2009">{{cite book|last=Subtelny|first=Orest|date=2009|title=Ukraine: a history|edition=4th|url=https://books.google.com/books?id=ktyM07I9HXwC&pg=PT119|location=Toronto [u.a.]|publisher=[[University of Toronto Press]]|pages=214–219|isbn=978-1-4426-9728-7}}</ref> All rites of the Catholic Church maintain the ancient tradition that, after ordination, marriage is not allowed.<ref name="brit">{{Cite EB1911|last=Coulton|first=George Gordon|author-link=G. G. Coulton|wstitle=Celibacy|volume=5|pages=601–604}}</ref> A married priest whose wife dies may not remarry.<ref name="brit" /> Men with "transitory" homosexual leanings may be ordained deacons following three years of prayer and chastity, but men with {{qi|deeply rooted homosexual tendencies}} who are sexually active cannot be ordained.<ref name="vatdocord">{{Cite news|url=https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_20051104_istruzione_en.html |author=Pope Benedict XVI |publisher=Vatican |title=Instruction Concerning the Criteria for the Discernment of Vocations with regard to Persons with Homosexual Tendencies in view of their Admission to the Seminary and to Holy Orders |date=4 November 2005 |access-date=14 April 2014 |archive-url=https://web.archive.org/web/20080225072042/https://www.vatican.va/roman_curia/congregations/ccatheduc/documents/rc_con_ccatheduc_doc_20051104_istruzione_en.html |archive-date=25 February 2008 }}</ref>

=== Apostolic succession ===
{{Main|Apostolic succession}}

[[Apostolic succession]] is the belief that the pope and Catholic [[bishop]]s are the spiritual successors of the original twelve apostles, through the historically unbroken chain of consecration (see: [[Holy orders]]). The pope is the spiritual head and leader of the Catholic Church who makes use of the [[Roman Curia]] to assist him in governing. He is elected by the [[College of Cardinals]] who may choose from any male member of the church but who must be ordained a bishop before taking office. Since the 15th century, a current cardinal has always been elected.<ref>{{cite web| last =Thavis | first =John | title =Election of new pope follows detailed procedure
 | publisher = Catholic News Service| year = 2005| url =http://www.catholicnews.com/jpii/stories/concl03.htm | archive-url =https://web.archive.org/web/20050406001904/http://www.catholicnews.com/jpii/stories/concl03.htm | url-status =dead | archive-date =6 April 2005 | access-date =11 February 2008}}</ref>
The [[New Testament]] contains warnings against teachings considered to be only masquerading as Christianity,<ref>{{Bibleverse|2|Corinthians|11:13–15}}; {{Bibleverse|2|Peter|2:1–17}}; {{Bibleverse|2|John|7–11}}; {{Bibleverse||Jude|4–13}}</ref> and shows how reference was made to the leaders of the Church to decide what was true doctrine.<ref>{{Bibleverse||Acts|15:1–2}}</ref> The Catholic Church believes it is the continuation of those who remained faithful to the apostolic leadership and rejected false teachings.<ref>{{Cite CCC|2.1|84–90}}</ref> Catholic belief is that the Church will never defect from the truth, and bases this on Jesus' telling Peter {{qi|the gates of hell will not prevail against}} the Church.<ref name="Matthew">{{Bibleverse||Matthew|16:18–19}}</ref> In the ''Gospel of John'', Jesus states, {{qi|I have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth}}.<ref>{{Bibleverse||John|16:12–13}}</ref>

=== Clerical celibacy ===
{{Main|Clerical celibacy (Catholic Church)}}

Regarding clerical celibacy, the ''Catechism of the Catholic Church'' states:{{blockquote|text=All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate {{qi|for the sake of the kingdom of heaven.}} ({{bibleverse|Matthew|19:12|NRSVCE}}) Called to consecrate themselves with undivided heart to the Lord and to {{qi|the affairs of the Lord,}} ({{bibleverse|1 Corinthians|7:32|NRSVCE}}) they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God.<br />
In the Eastern Churches, a different discipline has been in force for many centuries. While bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This practice has long been considered legitimate; these priests exercise a fruitful ministry within their communities. Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry.<ref>{{Cite CCC|2.1|1579–1580}}</ref>}}

The Catholic Church's discipline of mandatory [[celibacy]] for priests within the Latin Church (while allowing very limited individual exceptions) has been criticized for not following either the [[Protestant Reformation]] practice, which rejects mandatory celibacy, or the [[Eastern Catholic Churches]]'s and [[Eastern Orthodox Churches]]'s practice, which requires celibacy for bishops and [[priestmonk]]s and excludes marriage by priests after ordination, but does allow married men to be ordained to the priesthood.

In July 2006, Bishop [[Emmanuel Milingo]] created the organization [[Married Priests Now!]]<ref>{{Cite news|url=http://wpherald.com/articles/326/1/Archbishop-launches-married-priests-movement/quotMarried-Priests-Nowquot.html |title=Archbishop launches married priests movement |date=14 July 2006 |work=World Peace Herald |access-date=16 November 2006 |archive-url=https://web.archive.org/web/20071222235907/http://wpherald.com/articles/326/1/Archbishop-launches-married-priests-movement/quotMarried-Priests-Nowquot.html |archive-date=22 December 2007 }}</ref> Responding to Milingo's November 2006 consecration of bishops, the Vatican stated {{qi|The value of the choice of priestly celibacy [...] has been reaffirmed.}}<ref>{{Cite news| title = Vatican stands by celibacy ruling | url = http://news.bbc.co.uk/2/hi/europe/6153452.stm | work = BBC News |date=16 November 2006 | access-date = 16 November 2006}}</ref>

Conversely, some young men in the United States are increasingly entering formation for the priesthood because of the long-held, traditional teaching on priestly celibacy.<ref>{{cite news | url = https://www.wsj.com/news/articles/SB10001424052702303772904577335290865863450 | title = Traditional Catholicism Is Winning | date=12 April 2012 | work= Wall Street Journal}}</ref>

=== Relationship between bishops and theologians ===
According to the [[International Theological Commission]],<ref>{{cite web|author=[[International Theological Commission]]|url=https://www-vatican-va.translate.goog/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20111129_teologia-oggi_it.html?_x_tr_sl=auto&_x_tr_tl=en&_x_tr_hl=it&_x_tr_pto=wapp|trans-title=Theology Today: Perspectives, Principia and Criteria|title=La teologia oggi: prospettive, principi e criteri|language=it,en|year=2012|website=Holy See}} (at Chapter 2)</ref> Roman Catholic theologians do recognize and obey to the Epicopate Magisterium. Theologians collaborate with bishops to the redaction of Magisterium's documents, while bishops dialogue, intervene, and, if necessary, censor the theologians' works.

Bishops support theological faculties and theologians' associations, and take part to their reunions and activities.

Roman Catholic theologians collaborate each other in the form of the Medieval ''[[quaestio]]'' or with a [[peer review]] and reciprocal correction of their writings. They organize and participate to conferences and events together with specialists of different matters or religions, trying to find what of true and holy exist in non-Christian religions.

Roman Catholic theologians contribute to the daily life of the Church, interpret and help believers on understanding the truth that God reveals directly to His people (the so-called ''[[sensus fidelium]]''), paying attention to their necessities and comments.

== Contemporary issues ==
=== Catholic social teaching ===
[[File:Last Judgement (Michelangelo).jpg|thumb|[[The Last Judgment (Michelangelo)|The Last Judgment]]—Fresco in the [[Sistine Chapel]] by [[Michelangelo]]]]
{{Main|Catholic social teaching}}
[[Catholic social teaching]] is based on the teaching of Jesus and commits Catholics to the welfare of all others. Although the Catholic Church operates numerous social ministries throughout the world, individual Catholics are also required to practice spiritual and corporal [[works of mercy]]. Corporal works of mercy include feeding the hungry, welcoming strangers, immigrants or refugees, clothing the naked, taking care of the sick and visiting those in prison. Spiritual works require Catholics to share their knowledge with others, comfort those who suffer, have patience, forgive those who hurt them, give advice and correction to those who need it, and pray for the living and the dead.<ref name="OneFaith98" />

=== Creation and evolution ===
{{Main|Evolution and the Catholic Church}}
Today, the church's official position remains a focus of [[controversy]] and is non-specific, stating only that [[faith]] and [[science|scientific findings]] regarding [[human evolution]] are not in conflict, specifically:<ref>{{cite web|title=Adam, Eve, and Evolution |url=http://www.catholic.com/library/adam_eve_and_evolution.asp |access-date=3 April 2008 |archive-url=https://web.archive.org/web/20080329020837/http://www.catholic.com/library/Adam_Eve_and_Evolution.asp |archive-date=29 March 2008 }}</ref> the church allows for the possibility that the human body developed from previous biological forms but it was by God's special providence that the immortal soul was given to humankind.<ref>{{cite web|url=http://www.catholic.com/library/Adam_Eve_and_Evolution.asp|title=Adam, Eve, and Evolution|date=29 March 2008|access-date=29 December 2017|archive-url=https://web.archive.org/web/20080329020837/http://www.catholic.com/library/Adam_Eve_and_Evolution.asp|archive-date=29 March 2008}}</ref>

This view falls into the spectrum of viewpoints that are grouped under the concept of ''[[theistic evolution]]'' (which is itself opposed by several other significant points-of-view; see [[Creation–evolution controversy]] for further discussion).

== {{anchor|Catholicism and other Christian denomination}}Comparison of traditions ==
=== Latin and Eastern Catholicism ===
{{Main|Latin Church|Eastern Catholic Churches|Palamism|Essence–energies distinction}}
The [[Eastern Catholic Churches]] have as their theological, spiritual, and [[Catholic liturgy|liturgical]] patrimony the traditions of [[Eastern Christianity]]. Thus, there are differences in emphasis, tone, and articulation of various aspects of Catholic theology between the Eastern and Latin churches, as in [[Catholic Mariology|Mariology]]. Likewise, medieval Western [[scholasticism]], that of [[Thomas Aquinas]] in particular, has had little reception in the East.

While Eastern Catholics respect [[papal supremacy]], and largely hold the same theological beliefs as Latin Catholics, Eastern theology differs on specific Marian beliefs. The traditional Eastern expression of the doctrine of the [[Assumption of Mary]], for instance, is the [[Dormition of the Theotokos]], which emphasizes her falling asleep to be later assumed into heaven.<ref>{{cite web |url=http://www.east2west.org/dormition_of_mary.htm |archive-url=https://web.archive.org/web/20060505043702/http://www.east2west.org/dormition_of_mary.htm |archive-date=2006-05-05 |title=The Eastern Catholic FAQ: Doctrine: Dormition of Mary |date=9 July 2016|website=From East to West}}</ref>

The doctrine of the [[Immaculate Conception]] is a teaching of Eastern origin, but is expressed in the terminology of the Western Church.<ref>{{cite web |url=http://www.east2west.org/immaculate_conception.htm |archive-url=https://web.archive.org/web/20060505043745/http://www.east2west.org/immaculate_conception.htm |archive-date=2006-05-05 |title=The Eastern Catholic FAQ: Doctrine: Immaculate Conception |date=9 July 2016|website=From East to West}}</ref> Eastern Catholics, though they do not observe the Western [[Feast of the Immaculate Conception]], have no difficulty affirming it or even dedicating their churches to the [[Virgin Mary]] under this title.<ref>{{Cite web |date=2018-10-21 |title=Welcome to Assumption Catholic Church |url=https://assumptioncatholicchurch.net/ |access-date=2024-07-24 |website=Assumption Catholic Church Perth Amboy, NJ |language=en-US}}</ref>

=== Eastern Orthodox and Protestant ===
{{Further|Theological differences between the Catholic Church and the Eastern Orthodox Church}}

The beliefs of other Christian denominations differ from those of Catholics to varying degrees. [[Eastern Orthodox Church|Eastern Orthodox]] belief differs mainly with regard to [[papal infallibility]], the ''[[filioque]]'' clause, and the doctrine of the [[Immaculate Conception]], but is otherwise quite similar.<ref>Langan, ''The Catholic Tradition'' (1998), p. 118</ref><ref>Parry, ''The Blackwell Dictionary of Eastern Christianity'' (1999), p. 292</ref> [[Protestantism|Protestant]] churches vary in beliefs, but generally differ from Catholics regarding the authority of the pope and church tradition, as well as the role of [[Mary (mother of Jesus)|Mary]] and the [[saint]]s, the role of the [[Priesthood (Catholic Church)|priesthood]], and issues pertaining to [[Grace (Christianity)|grace]], [[good works]], and [[Salvation in Christianity|salvation]].<ref name="McManners254">McManners, ''Oxford Illustrated History of Christianity'' (2002), pp. 254–60</ref> The [[Five solae|five ''solae'']] were one attempt to express these differences.

== See also ==
<!-- please keep entries in alphabetical order -->
{{cmn|
* [[Catholic dogmatic theology]]
* [[Catholic Reformation]]
* [[Eastern Orthodox – Roman Catholic theological differences]]
* [[Eastern Orthodox – Roman Catholic ecclesiastical differences]]
* [[Criticism of the Roman Catholic Church]]
* [[General Roman Calendar]]
* [[Heroic Act of Charity]]
* [[List of Catholic saints]]
* [[List of Catholic philosophers and theologians]]
* [[Lists of Roman Catholics]]
* [[Philosophy, theology, and fundamental theory of Catholic canon law]]
* [[Scholasticism]]
* [[Ten Commandments in Catholic theology]]
* [[Theological censure]]
* [[Theological notes]]
* [[Traditionalist Catholic]]
}}

== References ==
''{{strong|Note}}: "CIC 1983" stands for the [[1983 Code of Canon Law|1983 ''Code of Canon Law'']] (from its [[Latin]] name, {{lang|la|Codex Iuris Canonici|italic=no}}); canons are cited thus: "CIC 1983, c. ###".''
{{Reflist|30em}}

=== Works cited ===
* {{CIC1983bib}}

== Further reading ==
* Joseph Wilhelm D.D. Ph.D. and Thomas B. Scannell D.D., [https://www.ecatholic2000.com/theology/manual.shtml#_Toc417821959 ''A Manual of Catholic Theology''], Benziger Bros. 1909.

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{{Catholicism}}
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