The Roman Catholic Church.

GCSE Religious Studies (Philosophy & Ethics)

R.E Project On The Roman Catholic Church.

The largest single Christian body composed of those Christians who acknowledge the supreme authority of the Bishop of Rome, the pope, in matters of faith. The word “catholic” (Greek katholikos) means “universal” and has been used to designate the Church since its earliest period, when it was the only Christian Church. The Roman Catholic Church regards itself as the only legitimate inheritor, by an unbroken episcopal succession descending from St Peter to the present time, of the commission and powers conferred by Jesus Christ on the 12 apostles. The Church has had a profound influence on the development of European culture and on the introduction of European values into other civilizations. Its total membership as the 1990s began was about 995.8 million (about 18.8 per cent of the world population). The Church has its greatest numerical strength in Europe and Latin America but also has a large membership in other parts of the world.

In keeping with early Christian traditions, the fundamental unit of organization in the Roman Catholic Church is the diocese, headed by a bishop. The Church comprises about 1,800 dioceses and about 500 archdioceses, which today are simply more distinguished sees without the special jurisdiction over nearby bishops that they once enjoyed. The major church in a diocese is the cathedral, where the bishop presides at worship and other ceremonies. The cathedral contains the bishop’s “throne” or “chair” (Latin cathedra), from which in the early Church he preached to his congregation.

The bishop is the chief liturgical figure in the diocese and is distinguished from the priest principally by the power to confer Holy Orders and to act as the usual minister of confirmation. The bishop also wields the highest jurisdictional powers within the diocese: he has the right to admit priests to his diocese and to exclude them from the practice of ministry within it, and he assigns priests of his diocese to parishes and other duties. The bishop often delegates administrative details to his vicar-general, his chancellor, or other officials. In larger dioceses he may be assisted by auxiliary or coadjutor bishops.

Directly under the bishop are the clergy, both secular and religious. Secular clergy are not members of religious orders or congregations and have been incorporated (incardinated) into the diocese under the authority of the local bishop. Secular clergy generally staff the parishes of the diocese and serve as pastors in them.

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The religious clergy, on the other hand, are primarily committed to their orders or congregations, which transcend diocesan boundaries. While working within a given diocese, these clergy must adhere to the bishop’s decisions in matters of public worship but otherwise enjoy considerable discretion in their ministry. The same can be said of nuns (or sisters) and monks (or brothers), who are members of orders or congregations but are not clergy. These religious clergy and lay clergy tend to work in schools, hospitals, and other institutions of mercy and social service in the diocese. Since the Second Vatican Council (1962-1965), the laity who are not members of religious orders have assumed an increasingly active role in advising pastors and bishops, especially in practical matters, and in the directly pastoral ministry such as catechesis (instruction given in preparation for adult baptism).

At the head of the Roman Catholic Church is the pope, who has final authority in all matters. The pope appoints bishops to dioceses and transfers them to others. Although bishops enjoy their jurisdictional powers by reason of their office, they cannot legitimately exercise them without the permission of the pope. On September 15, 1965, Pope Paul VI instituted the Synod of Bishops, a representative body of bishops and others that may be called by the pope to consult on major issues. The first such synod met in Vatican City in 1967 and several have been held since then. Synods are not to be confused with ecumenical councils, solemn convocations of all the bishops of the world. The Catholic Church numbers only 21 such councils in its long history—the most recent being the Second Vatican Council. While they are in communion with the pope, the councils exercise unquestionably the highest authority in the Church.

Cardinals are the highest dignitaries in the Church after the pope. Appointed by the pope, they constitute the supreme council of the Church, the Sacred College, and on the death of the pope they elect his successor in conclave. Most cardinals are bishops of dioceses located throughout the world; others are the chief members of the Sacred Congregations of the papal administration. The Sacred Congregation of Cardinals was formerly limited to 70 members (6 cardinal bishops, 50 cardinal priests, and 14 cardinal deacons). By 1991 the number of cardinals had reached 163, most of who had been named by Pope John Paul II.

The pope is assisted in his administration of the Church by a complex bureaucracy known as the Curia. Of ancient origin, the Curia is located in Vatican City. It is now directed by the Secretariat of State, to which the various other offices report. These offices now consist of the Sacred Congregation for the Public Affairs of the Church, as well as ten congregations, three tribunals, three secretariats, and other bureaux.

Although most members of the Roman Catholic Church follow a discipline, ritual, and canon law that developed in the early years of the diocese of Rome, others adhere in these matters to their own centuries-old traditions. These are the Eastern Rite Churches, or Unite Churches, such as the Maronite, Chaldean, Ruthenian, and Ukrainian. Some of these Churches legitimately practise baptism by immersion and allow marriage of the clergy.

Although the Roman Catholic Church holds certain doctrines that distinguish it from other Christian Churches, it is most characteristic in the breadth and comprehensiveness of its doctrinal tradition. Locating its beginnings in the earliest Christian communities and refusing to acknowledge any decisive break in its history, the Roman Catholic Church considers itself heir to all the theological speculation of the apostolic, patristic, medieval, and modern periods. Although this doctrinal comprehensiveness may sometimes seem to lack internal coherence, it helps vindicate the Church’s claim to “catholicity” (universality), even in doctrinal matters. The Church does not in principle exclude any theological method, and since Pope Pius XII’s encyclical Divino Afflante Spiritu (1943) it has officially sanctioned modern principles of exegesis for interpreting the Bible. Since the Second Vatican Council, participation in the ecumenical movement has made Catholics appreciate the doctrinal viewpoint even of the Protestant reformers who broke with the Church in the 16th century.

Like other Christian Churches, the Roman Catholic Church accepts the Bible as the basis for its teaching. This was an unquestioned assumption, and great theologians such as St Thomas Aquinas taught that “Scripture alone” was the source for theology. Even while maintaining a “Scripture-alone” position, however, theologians also held that certain truths or practices (such as infant baptism), although not found in Scripture, were validated by the tradition of the Church. They agreed, moreover, that the solemn decisions of the Church, especially those that were arrived at by the ecumenical councils, were authentic interpretations of Christian doctrine and therefore irrevocably binding on the Church.

In reaction to the Protestant insistence during the Reformation on a seemingly unqualified “Scripture-alone” principle, the Council of Trent affirmed (Fourth Session) that Christian revelation was contained in “written books” and in “unwritten traditions”. Although this decree speaks at length and almost exclusively about the Bible, the insertion of the phrase about “unwritten traditions” was interpreted until recently as indicating a “two-source” theory. Today the interpretation of the decree is debated, but its significance has been somewhat diminished by a general agreement among both Catholic and Protestant scholars that the books of the New Testament are themselves the product of various traditions or schools in the early Church.

Adam Knaggs 9C