Catholic Only The Church.

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ARTICLE IX : "I BELIEVE IN THE HOLY CATHOLIC CHURCH; THE COMMUNION OF SAINTS"

The Importance Of This Article​

458 With what great diligence pastors ought to explain to the faithful the truth of this ninth Article will be easily seen, if we attend chiefly to two considerations.

459 First, as St. Augustine observes, the Prophets spoke more plainly and openly of the Church than of Christ, foreseeing that on this a much greater number may err and be deceived than on the mystery of the Incarnation. For in after ages there would not be wanting wicked men who, like the ape that would fain pass for a man, would claim that they alone were Catholics, and with no less impiety than effrontery assert that with them alone is the Catholic Church.


CCT 460 The second consideration is that he whose mind is strongly impressed with the truth taught in this Article, will easily escape the awful danger of heresy. For a person is not to be called a heretic as soon as he shall have offended in matters of faith; but he is a heretic who, having disregarded the authority of the Church, maintains impious opinions with pertinacity. Since, therefore, it is impossible that anyone be infected with the contagion of heresy, so long as he holds what this Article proposes to be believed, let pastors use every diligence that the faithful, having known this mystery and guarded against the wiles of Satan, may persevere in the true faith.

461 This Article hinges upon the preceding one; for, it having been already shown that the Holy Ghost is the source and giver of all holiness, we here profess our belief that the Church has been endowed by Him with sanctity.​

First Part Of This Article : "I Believe In The Holy Catholic Church​

463 The Latins, having borrowed the word ecclesia (church) from the Greeks, have transferred it, since the preaching of the Gospel, to sacred things. It becomes necessary, therefore, to explain its meaning.

"Church"

465 The word ecclesia (church) means a calling forth. But writers afterwards used it to signify a meeting or assembly, whether the people gathered together were members of a true or of a false religion. Thus in the Acts it is written of the people of Ephesus that when the town-clerk had appeased a tumultuous assemblage he said: And if you enquire after any other matter, it may be decided in a lawful church. The Ephesians, who were worshippers of Diana, are thus called a lawful church (ecclesia). Nor are the Gentiles only, who knew not God, called a church (ecclesia); by the same name at times are also designated the councils of wicked and impious men. I have hated the church (ecclesiam) of the malignant, says the Prophet, and with the wicked I will not sit.

466 In common Scripture usage, however, the word was subsequently employed to signify the Christian society only, and the assemblies of the faithful; that is, of those who are called by faith to the light of truth and the knowledge of God, that, having forsaken the darkness of ignorance and error, they may worship the living and true God piously and holily, and serve Him from their whole heart. In a word, The Church, says St. Augustine, consists of the faithful dispersed throughout the world.'

Mysteries Which The Word Church Comprises

468 In this word are contained important mysteries. For, in the calling forth, which it signifies, we recognise at once the benignity and splendour of divine grace, and we understand that the Church is very unlike all other societies. Other bodies rest on human reason and prudence, but the Church reposes on the wisdom and counsels of God who has
<Biblia> called us inwardly by the inspiration of the Holy Ghost, who opens the hearts of men; and outwardly, through the labour and ministry of pastors and preachers.

469 Moreover, the end of this vocation, that is, the knowledge and possession of things eternal will be at once understood if we but remember why the faithful of the Old Law were called a Synagogue, that is, a flock for, as St. Augustine teaches, they were so called, because, like cattle, which are wont to herd together. they looked only to terrestrial and transitory goods. Wherefore, the Christian people are justly called, not a Synagogue, but a Church, because, despising earthly and passing things, they pursue only things heavenly and eternal.​

 

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Other Names Given The Church In Scripture

471 Many names, moreover, which are replete with mysteries, have been used to designate the Christian body. Thus, by the Apostle, it is called the house and edifice of God. If, says he to Timothy, I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of truth. The Church is called a house, because it is, as it were, one family governed by one father of the family, and enjoying a community of all spiritual goods.

472 It is also called the flock of the sheep of Christ, of which He is the door and the shepherd. It is called the spouse of Christ. I have espoused you to one husband, says the Apostle to the Corinthians, that I may present you as a chaste virgin to Christ; and to the Ephesians: Husbands love your wives, as Christ also loved the church; and of marriage: This is a great sacrament, but I speak in Christ and in the church.

473 Finally, the Church is called the body of Christ, as may be seen in the Epistles to the Ephesians and Colossians. Each of these appellations has very great influence in exciting the faithful to prove themselves worthy of the boundless clemency and goodness of God, who chose them to be the people of God.​

The Parts of the Church

475 These things having been explained, it will be necessary to enumerate the several component parts of the Church, and to point out their difference, in order that the faithful may the better comprehend the nature, properties, gifts, and graces of God's beloved Church, and by reason of them unceasingly praise the most holy name of God.

476 The Church consists principally of two parts, the one called the Church triumphant; the other, the Church militant. The Church triumphant is that most glorious and happy assemblage of blessed spirits, and of those who have triumphed over the world, the flesh, and the iniquity of Satan, and are now exempt and safe from the troubles of this life and enjoy everlasting bliss. The Church militant is the society of all the faithful still dwelling on earth. It is called militant, because it wages eternal war with those implacable enemies, the world, the flesh and the devil.

477 We are not, however, to infer that there are two Churches. The Church triumphant and the Church militant are two constituent parts of one Church; one part going before, and now in the possession of its heavenly country; the other, following every day, until at length, united with our Saviour, it shall repose in endless felicity.

The Members Of The Church Militant

479 The Church militant is composed of two classes of persons, the good and the bad, both professing the same faith and partaking of the same Sacraments, yet differing in their manner of life and morality.

480 The good are those who are linked together not only by the profession of the same faith, and the participation of the same Sacraments, but also by the spirit of grace and the bond of charity. Of these St. Paul says: The Lord knoweth who are his. Who they are that compose this class we also may remotely conjecture, but we can by no means pronounce with certainty. Hence Christ the Saviour does not speak of this portion of His Church when He refers us to the Church and commands us to hear and to obey her. As this part of the Church is unknown, how could we ascertain with certainty whose decision to recur to, whose authority to obey?

481 The Church, therefore, as the Scriptures and the writings of the Saints testify, includes within her fold the good and the bad; and it was in this sense that St. Paul spoke of one body and one spirit. Thus understood, the Church is known and is compared to a city built on a mountain, and visible from every side. As all must yield obedience to her authority, it is necessary that she may be known by all.

482 That the Church is composed of the good and the bad we learn from many parables contained in the Gospel. Thus, the kingdom of heaven, that is, the Church militant, is compared to a net cast into the sea, to a field in which tares were sown with the good grain, to a threshing floor on which the grain is mixed up with the chaff, and also to ten virgins, some of whom were wise, and some foolish. And long before, we trace a figure and resemblance of this Church in the ark of Noah, which contained not only clean, but also unclean animals.

483 But although the Catholic faith uniformly and truly teaches that the good and the bad belong to the Church, yet the same faith declares that the condition of both is very different. The wicked are contained in the Church, as the chaff is mingled with the grain on the threshing floor, or as dead members sometimes remain attached to a living body.

Those Who Are Not Members Of The Church

485 Hence there are but three classes of persons excluded from the Church's pale: infidels, heretics and schismatics, and excommunicated persons. Infidels are outside the Church because they never belonged to, and never knew the Church, and were never made partakers of any of her Sacraments. Heretics and schismatics are excluded from the Church, because they have separated from her and belong to her only as deserters belong to the army from which they have deserted. It is not, however, to be denied that they are still subject to the jurisdiction of the Church, inasmuch as they may be called before her tribunals, punished and anathematised. Finally, excommunicated persons are not members of the Church, because they have been cut off by her sentence from the number of her children and belong not to her communion until they repent.

486 But with regard to the rest, however wicked and evil they may be, it is certain that they still belong to the Church: Of this the faithful are frequently to be reminded, in order to be convinced that, were even the lives of her ministers debased by crime, they are still within the Church, and therefore lose nothing of their power.​

 

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Other Uses of the Word "Church"

488 Portions of the Universal Church are usually called churches, as when the Apostle mentions the Church at Corinth, at Galatia, of the Laodiceans, of the Thessalonians.

489 The private families of the faithful he also calls churches. The church in the family of Priscilla and Aquila he commands to be saluted; and in another place, he says: Aquila and Priscilla with the church that is in their house salute you much in the Lord. Writing to Philemon, he makes use of the same word.

490 Sometimes, also, the word church is used to signify the prelates and pastors of the church. If he will not hear thee, says our Lord, tell the church. Here the word church means the authorities of the Church.

491 The place in which the faithful assemble to hear the Word of God, or for other religious purposes, is also called a church. But in this Article, the word church is specially used to signify both the good and the bad, the governed, as well as the governing.​

The Marks Of The Church

493 The distinctive marks of the Church are also to be made known to the faithful, that thus they may be enabled to estimate the extent of the blessing conferred by God on those who have had the happiness to be born and educated within her pale.

"One"

495 The first mark of the true Church is described in the Nicene Creed, and consists in unity: My dove is one, my beautiful one is one. So vast a multitude, scattered far and wide, is called one for the reasons mentioned by St. Paul in his Epistle to the Ephesians: One Lord, one faith, one baptism.

Unity In Government

497 The Church has but one ruler and one governor, the invisible one, Christ, whom the eternal Father hath made head over all the Church, which is his body; the visible one, the Pope, who, as legitimate successor of Peter, the Prince of the Apostles, fills the Apostolic chair.

498 It is the unanimous teaching of the Fathers that this visible head is necessary to establish and preserve unity in the Church. This St. Jerome clearly perceived and as clearly expressed when, in his work against Jovinian, he wrote: One is elected that, by the appointment of a head, all occasion of schism may be removed. In his letter to Pope Damasus the same holy Doctor writes: Away with envy, let the ambition of Roman grandeur cease! I speak to the successor of the fisherman, and to the disciple of the cross. Following no chief but Christ, I am united in communion with your Holiness, that is, with the chair of Peter. I know that on that rock is built the Church. Whoever will eat the lamb outside this house is profane; whoever is not in the ark of Noah shall perish in the flood.

499 The same doctrine was long before established by Saints Irenaeus and Cyprian. The latter, speaking of the unity of the Church observes: The Lord said to Peter, I say to thee, Peter! thou art Peter: and upon this rock I will build my Church. He builds His Church on one. And although after His Resurrection He gave equal power to all His Apostles, saying: As the Father hath sent me, I also send you, receive ye the Holy Ghost; yet to make unity more manifest, He decided by His own authority that it should be derived from one alone, etc.

500 Again, Optatus of Milevi says: You cannot be excused on the score of ignorance, knowing as you do that in the city of Rome the episcopal chair was first conferred on Peter, who occupied it as head of the Apostles; in order that in that one chair the unity of the Church might be preserved by all, and that the other Apostles might not claim each a chair for himself; so that now he who erects another in opposition to this single chair is a schismatic and a prevaricator.

501 Later on St. Basil wrote: Peter is made the foundation, because he says: Thou art Christ, the Son of the Living God; and hears in reply that he is a rock. But although a rock, he is not such a rock as Christ; for Christ is truly an immovable rock, but Peter, only by virtue of that rock. For Jesus bestows His dignities on others; He is a priest, and He makes priests; a rock, and He makes a rock; what belongs to Himself, He bestows on His servants.

502 Lastly, St. Ambrose says: Because he alone of all of them professed (Christ) he was placed above all.

503 Should anyone object that the Church is content with one Head and one Spouse, Jesus Christ, and requires no other, the answer is obvious. For as we deem Christ not only the author of all the Sacraments, but also their invisible minister -- He it is who baptises, He it is who absolves, although men are appointed by Him the external ministers of the Sacraments -- so has He placed over His Church, which He governs by His invisible Spirit, a man to be His vicar and the minister of His power. A visible Church requires a visible head; therefore the Saviour appointed Peter head and pastor of all the faithful, when He committed to his care the feeding of all His sheep, in such ample terms that He willed the very same power of ruling and governing the entire Church to descend to Peter's successors.

Unity In Spirit, Hope And Faith

505 Moreover, the Apostle, writing to the Corinthians, tells them that there is but one and the same Spirit who imparts grace to the faithful, as the soul communicates life to the members of the body. Exhorting the Ephesians to preserve this unity, he says: Be careful to keep the unity of the Spirit in the bond of peace; one body and one Spirit. As the human body consists of many members, animated by one soul, which gives sight to the eves, hearing to the ears, and to the other senses the power of discharging their respective functions; so the mystical body of Christ, which is the Church, is composed of many faithful. The hope, to which we are called, is also one, as the Apostle tells us in the same place; for we all hope for the same consummation, eternal and happy life. Finally, the faith which all are bound to believe and to profess is one: Let there be no schisms amongst you, says the Apostle. And Baptism, which is the seal of our Christian faith, is also one.​

"Holy"

507 The second mark of the Church is holiness, as we learn from these words of the Prince of the Apostles: You are a chosen generation, a holy nation.

508 The Church is called holy because she is consecrated and dedicated to God; for so other things when set apart and dedicated to the worship of God were wont to be called holy, even though they were material. Examples of this in the Old Law were vessels, vestments and altars. In the same sense the first-born who were dedicated to the Most High God were also called holy.

509 It should not be deemed a matter of surprise that the Church, although numbering among her children many sinners, is called holy. For as those who profess any art, even though they depart from its rules, are still called artists, so in like manner the faithful, although offending in many things and violating the engagements to which they had pledged themselves, are still called holy, because they have been made the people of God and have consecrated themselves to Christ by faith and Baptism. Hence, St. Paul calls the Corinthians sanctified and holy, although it is certain that among them there were some whom he severely rebuked as carnal, and also charged with grosser crimes.

510 The Church is also to be called holy because she is united to her holy Head, as His body; that is, to Christ the Lord,' the fountain of all holiness, from whom flow the graces of the Holy Spirit and the riches of the divine bounty. St. Augustine, interpreting these words of the Prophet: Preserve my soul, for I am holy," thus admirably expresses himself: Let the body of Christ boldly say, let also that one man, exclaiming from the ends of the earth, boldly say, with his Head, and under his Head, I am holy; for he received the grace of holiness, the grace of Baptism and of remission of sins. And a little further on: If all Christians and all the faithful, having been baptised in Christ, have put Him on, according to these words of the Apostle: "As many of you as have been baptised in Christ, have put on Christ"; if they are made members of his body, and yet say they are not holy, they do an injury to their Head, whose members are holy.

511 Moreover, the Church alone has the legitimate worship of sacrifice, and the salutary use of the Sacraments, which are the efficacious instruments of divine grace, used by God to produce true holiness. Hence, to possess true holiness, we must belong to this Church. The Church therefore it is clear, is holy, and holy because she is the body of Christ, by whom she is sanctified, and in whose blood she is washed.


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"Catholic"

513 The third mark of the Church is that she is Catholic; that is, universal. And justly is she called Catholic, because, as St. Augustine says, she is diffused by the splendour of one faith from the rising to the setting sun."

514 Unlike states of human institution, or the sects of heretics, she is not confined to any one country or class of men, but embraces within the amplitude of her love all mankind, whether barbarians or Scythians, slaves or freemen, male or female. Therefore it is written: Thou . . . hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation, and hast made us to our God a kingdom. Speaking of the Church, David says: Ask of me and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession; and also, I will be mindful of Rahab and of Babylon knowing me; and man is born in her.

515 Moreover to this Church, built upon the foundation of the apostles and prophets, belong all the faithful who have existed from Adam to the present day, or who shall exist, in the profession of the true faith, to the end of time; all of whom are founded and raised upon the one corner-stone, Christ, who made both one, and announced peace to them that are near and to them that are far.

516 She is also called universal, because all who desire eternal salvation must cling to and embrace her, like those who entered the ark to escape perishing in the flood.. This (note of catholicity), therefore, is to be taught as a most reliable criterion, by which to distinguish the true from a false Church.​

Apostolic

518 The true Church is also to be recognised from her origin, which can be traced back under the law of grace to the Apostles; for her doctrine is the truth not recently given, nor now first heard of, but delivered of old by the Apostles, and disseminated throughout the entire world. Hence no one can doubt that the impious opinions which heresy invents, opposed as they are to the doctrines taught by the Church from the days of the Apostles to the present time, are very different from the faith of the true Church.

519 That all, therefore, might know which was the Catholic Church, the Fathers, guided by the Spirit of God, added to the Creed the word Apostolic. For the Holy Ghost, who presides over the Church, governs her by no other ministers than those of Apostolic succession. This Spirit, first imparted to the Apostles, has by the infinite goodness of God always continued in the Church. And just as this one Church cannot err in faith or morals, since it is guided by the Holy Ghost; so, on the contrary, all other societies arrogating to themselves the name of church, must necessarily, because guided by the spirit of the devil, be sunk in the most pernicious errors, both doctrinal and moral.​

 

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Figures of the Church

521 The figures of the Old Testament have great power to stimulate the minds of the faithful and to remind them of these most beautiful truths. It was for this reason chiefly that the Apostles made use of these figures. The pastor, therefore, should not overlook so fruitful a source of instruction.
522 Among these figures the ark of Noah holds a conspicuous place. It was built by the command of God, in order that there might be no doubt that it was a symbol of the Church, which God has so constituted that all who enter therein through Baptism, may be safe from danger of eternal death, while such as are outside the Church, like those who were not in the ark, are overwhelmed by their own crimes.
523 Another figure presents itself in the great city of Jerusalem, which, in Scripture, often means the Church. In Jerusalem only was it lawful to offer sacrifice to God, and in the Church of God only are to be found the true worship and true sacrifice which can at all be acceptable to God.​

 

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"I Believe the Holy Catholic Church"

525 Finally, with regard to the Church, the pastor should teach how to believe the Church can constitute an Article of faith. Although reason and the senses are able to ascertain the existence of the Church, that is, of a society of men on earth devoted and consecrated to Jesus Christ, and although faith does not seem necessary in order to understand a truth which even Jews and Turks do not doubt; nevertheless it is from the light of faith only, not from the deductions of reason, that the mind can grasp those mysteries contained in the Church of God which have been partly made known above and will again be treated under the Sacrament of Holy Orders.
526 Since, therefore, this Article, no less than the others, is placed above the reach, and defies the strength of the human understanding, most justly do we confess that we know not from human reason, but contemplate with the eyes of faith the origin, offices and dignity of the Church.
527 This Church was founded not by man, but by the immortal God Himself, who built her upon a most solid rock. The Highest himself, says the Prophet, hath founded her. Hence, she is called the inheritance of God, the people of God. The power which she possesses is not from man but from God.
528 Since this power, therefore, cannot be of human origin, divine faith can alone enable us to understand that the keys of the. kingdom of heaven are deposited with the Church, that to her has been confided the power of remitting sins," of denouncing excommunication, and of consecrating the real body of Christ; and t}tat her children have not here a permanent dwelling, but look for one above.
529 We are, therefore, bound to believe that there is one Holy Catholic Church. With regard to the Three Persons of the Holy Trinity, the Father, the Son, and the Holy Ghost, we not
530 only believe them, but also believe in them. But here we make use of a different form of expression, professing to believe the holy, not in the holy Catholic Church. By this difference of expression we distinguish God, the author of all things, from His works, and acknowledge that all the exalted benefits bestowed on the Church are due to God's bounty.​

 

[George]

Mod Post

Just a notice I did a small cleanup of the thread.​