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Roman Catholic Church
St. Peter's Basilica in Vatican City
Classification	Roman Catholic
Polity	Episcopal
Region	Worldwide
Founder	Traditionally Jesus
Origin	Traditionally the year 30 Jerusalem
Separations	Eastern Orthodox Church, Protestant denominations
Members	1,130,000,000

Template:Collapsible Christ

The Roman Catholic Church, often referred to as the Catholic Church, is the world's largest Christian church, representing over half of all Christians and one sixth of the world's population. It is made up of one Western and 22 Eastern Catholic churches and divided into 2,782 jurisdictional areas around the world. These churches look to the Pope, currently Pope Benedict XVI, as their highest visible authority in matters of faith, morals, and church governance. The church community is comprised of an ordained ministry and the laity.

The primary mission of the Catholic Church is to spread the message of Jesus Christ, found in the four Gospels, and to administer church rituals called sacraments. To further this, the church operates social programs and institutions throughout the world. These include schools, universities, hospitals, and shelters, as well as Catholic Relief Services and Catholic Charities that help the poor, families, the elderly, and the sick.

Roman Catholic faith is summarized in the Nicene creed and detailed in the Catechism of the Catholic Church. Claiming to be preserved from error by the Holy Spirit in doctrinal matters, the church established other doctrines through ecumenical councils following the example set by the first Apostles in the Council of Jerusalem. Formal Catholic worship is ordered by the ritual of the liturgy. The celebration of the Eucharist, one of seven church sacraments and a key part of every Catholic Mass, is considered the center of Catholic worship.

The Catholic Church asserts that, via apostolic succession, it maintains continuity with the Christian community founded by Jesus in his act of consecrating Saint Peter. Later Church history is intertwined with the history of Western civilization. The church has affected and shaped the lives and beliefs of Christians and non-Christians alike for almost two thousand years. In the 11th century, the Eastern Church split from the Roman Catholic Church. Subsequent reunification of some of the Eastern churches with Rome created the Roman Catholic Church's Eastern Rite. In response to the Protestant Reformation, the church underwent substantial reforms in the 16th century termed the Counter-Reformation. Although the Catholic Church believes that it is the true church founded by Jesus Christ, the church acknowledges that the Holy Spirit is active in Christian churches and communities separated from itself, and that Catholics are called by the Holy Spirit to work for unity or ecumenism among all Christians. Modern challenges and controversies faced by the church include the church-condemned liberation theology; its stance on issues such as abortion, contraception, euthanasia, homosexuality, and the ordination of women; and a sex abuse scandal.

Origin and mission

The church traces its origin to Jesus and the Twelve Apostles. It sees the bishops of the church as the successors of the apostles, and the pope in particular as the successor of Peter, leader of the apostles. The Gospel of Matthew recounts Christ's consecration of Peter in these words "... you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; whatever you loose on earth shall be loosed in heaven". According to church belief, the coming of the Holy Spirit or God upon the apostles in an event Christians call Pentecost brought this promised "church" fully into the world. Scholars such as Edward Norman agree that the church was founded by Jesus during his earthly life and believe the historical record reveals that it was considered a Christian doctrinal authority from the beginning. Others like University of Cambridge history professor Eamon Duffy, caution that the insufficient number of clear written records surviving from the early years of Christianity make such precision difficult to confirm. In his book Saints and Sinners, A History of the Popes Duffy questions the concept of apostolic succession and doubts that there was a ruling bishop in the Roman church in the first century. Calling "suspiciously tidy" the first historical document to list the Roman bishops back to Saint Peter which was supplied by Irenaeus in the second century, Duffy states, "there is no sure way to settle on a date by which the office of ruling bishop had emerged in Rome, and so to name the first pope, but the process was certainly complete by the time of Anicetus in the mid-150s, when Polycarp, the aged bishop of Smyrna, visited Rome, and he and Anicetus debated amicably the question of the date of Easter".

The church believes that its mission is founded upon Christ's biblical command to his followers to spread the faith across the world: "Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you: and Lo, I am with you always, until the close of the age". Following his death and resurrection, Jesus appeared again to Peter and asked him to "feed" and "tend" his "sheep". The church believes that it follows these mandates by preaching the Gospel and administering the sacraments. As an organization, the church also administers social programs throughout the world. Through Catholic Relief Services, Catholic Charities, Catholic schools, universities, hospitals, shelters, and ministries to the poor, as well as ministries to families, the elderly and the marginalized, the church applies the tenets of Catholic social teaching and the and tends to the corporal and spiritual needs of "the sheep".

Beliefs

The Roman Catholic church is a Christian church. The Catechism of the Catholic Church explains all Catholic beliefs, which have been refined and clarified by major councils of the church, convened by church leaders at important points throughout history. The first such council, the Council of Jerusalem was convened by the apostles around the year 50 and the most recent was Vatican II, which closed in 1965.

The Catholic Church claims that it is guided by the Holy Spirit and, through divine revelation, prevented from committing doctrinal errors, it bases this belief on biblical promises Jesus made to his apostles. In the Gospel of Matthew, Jesus tells Peter, "... the gates of hell will not prevail against" the church and in Gospel of John, Jesus states, "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". According to the church, the Holy Spirit reveals God's truth through Sacred Scripture or the Bible, Sacred Tradition, and Magisterium. Those beliefs regarding prayer and worship handed down through the church beginning from the time of the Apostles are known collectively as Sacred Tradition. Sacred Scripture and Sacred Tradition are collectively referred to as the deposit of faith that is in turn interpreted by the Magisterium, a term that refers to the teaching authority of the church and includes certain teachings of the pope that are considered infallible. It also includes the pronouncements of ecumenical councils and the Catholic bishops in union with the pope who may at times condemn false interpretations of scripture or define truths.

The beliefs of other Christian denominations differ from those of Roman Catholics in varying degrees. Eastern Orthodox belief differs mainly over papal infallibility, the filioque clause and the immaculate conception of Mary, but is otherwise quite similar. Protestant churches vary in their beliefs, but they generally differ from Catholics regarding the authority of the Pope and church tradition, as well as the role of Mary and the saints, the role of the priesthood, and issues pertaining to grace, good works and salvation. The five solas were one attempt to express these differences.

Spiritual realm and sin

In Catholic belief, before creating mankind God created spiritual beings called angels to be his servants and messengers. In an event known as the "fall of the angels", a number of angels chose to rebel against God and his reign. The leader of this rebellion has been called various names like "Lucifer", "Satan" and the devil. The sin attributed to Satan is pride for desiring to be God or God's equal. Tempted by a fallen angel, the first humans, Adam and Eve, committed the original sin, which brought suffering and death into the world. This event, known as the Fall of Man, left humans separated from their original state of intimacy with God, a separation that can persist after death. The Catechism states that "the account of the fall in Genesis 3 uses figurative language, but affirms ... a deed that took place at the beginning of the history of man" resulting in "a deprivation of original holiness and justice ..." that makes each person "subject to ignorance, suffering, and the dominion of death: and inclined to sin ...". People can be cleansed from this original sin and all personal sins through Baptism. This sacramental act of cleansing in water also admits one as a full member of the Church.

Jesus commanded his followers to love one another as he loved them. Sinning is the opposite of following Jesus, robbing people of their resemblance to God while turning their souls away from God's love. Failing to obey the Ten Commandments, to love God, to love other people, or doing harm to them are some ways people can sin. Some sins are more serious than others, ranging from the lesser venial sins to the graver mortal sins. Mortal sins are deeds that break a person's relationship with God.

Father, Son and Holy Spirit

The Nicene Creed is the basic statement of Catholic faith recited at all Sunday Masses as well as in the churches of most major Christian denominations. This creed states that God is one God who exists as three persons, the Father or creator, the Son or savior, and the Holy Spirit or giver of life. Catholics believe he is not part of nature, that he created nature and all that exists and is a loving and caring God who is active both in the world and in people's lives and calls them into a close relationship.

In the messianic texts of the Jewish Tanakh, which is also the Christian Old Testament, God promised to send his people a savior. The church believes that this savior was Jesus whom John the Baptist called "the lamb of God who takes away the sin of the world". Through a supernatural act called the Annunciation, Catholics believe Jesus came down from heaven and was born of a virgin Jewish girl named Mary in an event termed The Nativity. They believe that his mission on earth included giving people his word and example to follow, which are found in the four Gospels. Following his example is believed to lead the person to be like Jesus, to true love, true freedom, and the fullness of life; as well as to avoid sin, vice and to practice virtues like faith, hope and love. Through his passion and death on the cross, all people have an opportunity for forgiveness of and freedom from sin, believed to reconcile the person to God. The sacrament of Penance is the principal means by which Catholics obtain this forgiveness and receive God's grace and assistance not to sin again. Based on Jesus' words to his disciples in the Gospel of John 20:21-3, Catholics believe they can be cleansed from all sins other than original sin through this sacrament. This requires the sinner or penitent to confess his sins to an ordained priest. The priest may then offer advice and impose a particular penance to be performed. The penitent then prays an act of contrition and the priest administers absolution, thus formally forgiving the person of his sins. Penance also helps prepare Catholics before they can validly receive the Holy Spirit in the sacraments of Confirmation and the Eucharist.

Jesus told his apostles that after his death he would send them the "Advocate," the "Holy Spirit," who "will teach you everything and remind you of all that I told you". In the Gospel of Luke, Jesus tells his disciples "For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened ... 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!" According to the Catechism, the Holy Spirit "restores to the baptized the divine likeness lost through sin". To the Catholic, receiving the Holy Spirit is receiving God, the source of all that is good. United with God, the believer allows God to live and work through him, producing the fruits of the spirit—namely love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control. The sacrament of confirmation is the method through which Catholics formally ask for and receive the Holy Spirit. It is sometimes called the sacrament of Christian maturity because it is believed to bring an increase and deepening of the grace received at Baptism. To be confirmed, a person must meet four requirements. He must be in a state of grace which means he can not be conscious of having committed a mortal sin. He must have prepared spiritually for the sacrament by instruction, intense prayer, and the sacrament of Penance. He must have chosen a sponsor or godparent to support him spiritually and chosen the name of a saint who is a special patron and intercessor for the person confirmed.

Church

Catholics believe the church is the continuing presence of Jesus on earth. Jesus told his disciples "Abide in me, and I in you ... I am the vine, you are the branches". Thus, for Catholics, the term "church" refers not only to a building but also to the people of God who abide in Jesus and form the different parts of his spiritual body. In Catholic belief, the church includes all of the faithful who have ever lived. The departed saints are believed to be alive in heaven and to regularly intercede for people on earth. This is called the "communion of the saints". Although the Catholic Church believes and teaches that it is the one, holy, catholic, and apostolic church founded by Jesus, it also believes that the Holy Spirit can make use of other churches to bring people to salvation. In its apostolic constitution, the church acknowledges that the Holy Spirit is active in Christian churches and communities separated from itself, and that Catholics are called by the Holy Spirit to work for unity amongst all Christians.

The work of the worldwide Church includes Catholic social teaching which is based on the words of Jesus and commits Catholics to the welfare of others. Although the Roman Catholic Church as an organization operates many social ministries throughout the world, individual Catholics are required to practice both spiritual and corporal works of mercy as well. Satisfying the hungry and thirsty, welcoming strangers, immigrants or refugees, clothing the naked, taking care of the sick and visiting those in prison are all corporal works of mercy. Spiritual works require the Catholic to: share their knowledge with others, give advice to those who need it, comfort those who suffer, be patient with others, forgive those who hurt them, give correction to those who need it, and pray for the living and the dead.

Final judgment and afterlife

Chapter 25:35-6 of the Gospel of Matthew underpins the Catholic belief that a day will come when Jesus will sit in judgment of all mankind. The final judgment will bring an end to human history, the physical universe, and the state of Purgatory. It will also mark the beginning of a new heaven and earth in which righteousness dwells and God will reign forever. This final judgement is distinguished from a particular judgment that occurs at the moment of death. According to the church, each soul will appear before the judgment seat of Christ immediately after death and receive a particular judgment based on the deeds of their earthly life.

There are three states of afterlife in Catholic belief. Heaven is a time of glorious union with God and a life of unspeakable joy that lasts forever. Purgatory is a temporary place for the purification of souls who, although saved, are not free enough from sin to enter directly into heaven. It is for those who tried to love God and others but did so somewhat imperfectly requiring penance and purgation of these sins through God's mercy obtained by prayers of others. 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, an everlasting separation from God. The church teaches that God points out the way that leads to life but does not force anyone to choose that way and no one is condemned to hell without freely deciding to reject God and his love. He predestines no one to hell and no one can determine whether anyone else has been condemned. Catholics believe 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.

Prayer and worship

In the Catholic Church, a distinction is made between the formal, public liturgy and other prayers or devotions. The liturgy is regulated by church authority and consists of the Eucharist and Mass, the other sacraments, and the Liturgy of the Hours. All Catholics are expected to participate in the liturgical life of the church but individual or communal prayer and devotions, while encouraged, are a matter of personal preference. The church provides a set of precepts that every Catholic is expected to follow. These set a minimum standard for personal prayer and require the Catholic to attend Mass on Sundays, confess sins at least once a year, receive the Eucharist at least during Easter season, observe days of fasting and abstinence as established by the church, and help provide for the church's needs.

Mass, sacraments, and liturgical year

The Jewish custom of shedding the blood of sacrificial animals was believed to ratify a covenant between God and man that Catholics call the Old Covenant. At an event called the Last Supper, Catholics believe Jesus ratified a New Covenant by instituting the sacrament of the Eucharist. Breaking a loaf of bread and passing it to his disciples he said, "This is my body, which will be given up for you. Do this in remembrance of me". Passing a cup of wine, he then told his disciples, "This cup which is poured out for you is the New Covenant in my blood". Revealing the meaning and purpose of his death he then states, "Drink it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins". The New Covenant in Jesus' blood, according to Catholics, is continually celebrated and renewed in the Eucharist which is the heart of the Catholic Mass. The Mass is separated into two parts. The first, called Liturgy of the Word, consists of readings from the Old and New Testament, a Gospel passage and the priest's homily or explanation of one of those passages. The second part, called Liturgy of the Eucharist is the celebration of the Eucharist. Catholics regard the Eucharist as the summit of the Christian life, and believe that the bread and wine brought to the altar are changed through the power of the Holy Spirit into the true body and the true blood of Christ (transubstantiation). Anyone who is aware of having committed a mortal sin must not receive the Eucharist without having received absolution through the sacrament of Penance. The church also teaches that receiving the Eucharist forgives venial sins. The church experienced some internal controversy after changing the Mass at the second Vatican council. Some Catholics, who called themselves Traditionalists, objected to the new Mass, called the Novus Ordo Missae, which used the language of the local congregations in favor of the old Mass, or Tridentine Mass, that used only Latin.Today, both forms of the Mass are celebrated with the vernacular being more common.

There are seven sacraments of the church—Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Holy Orders and Holy Matrimony—of which the most important is the Eucharist. According to the Catechism, these sacraments were instituted by Christ and entrusted to the church. They are vehicles through which God's grace flows into the person who receives them with the proper disposition. In order to obtain the proper disposition, individuals are encouraged to attend classes before being permitted to receive certain sacraments. Participation in the sacraments, offered to them through the church, is how Catholics obtain forgiveness of sins and formally ask for the Holy Spirit.

The Catholic liturgical year follows key events in the life of Jesus. It begins with Advent, the time of preparation for both the celebration of Jesus' birth, and his expected second coming at the end of time. Christmas follows, beginning on the night of 24 December, Christmas Eve, and ending with the feast of the baptism of Jesus on 13 January. Lent is the 40-day period of purification and penance that begins on Ash Wednesday and ends on Holy Thursday. The Holy Thursday evening Mass of the Lord's Supper marks the beginning of the Easter Triduum which includes Good Friday, Holy Saturday and Easter Sunday. These days recall Jesus' last supper with his disciples, death on the cross, burial and resurrection. The liturgical season of Easter is a feast recalling the descent of the Holy Spirit upon Jesus' disciples after the Ascension of Jesus and follows and climaxes at Pentecost. The rest of the liturgical year is known as Ordinary Time.

Liturgy of the Hours

The Liturgy of the Hours, also known as the Divine Office, is a prayer sequence through which Catholics consecrate the day to God. It makes particular use of the Psalms as well as readings from the New and Old Testament, and various prayers. It is an adaptation of the ancient Jewish practice of praying the Psalms at certain hours of the day or night. Catholics who pray the Liturgy of the Hours use a set of books issued by the church called a breviary. By canon law, priests and deacons are required to pray the Liturgy of the Hours each day. Religious communities often make praying the Liturgy of the Hours a part of their rule of life, and the second Vatican council encouraged the Christian laity to take up the practice.

Devotional life and personal prayer

In addition to the Mass, the Catholic Church considers personal and communal prayer to be one of the most important elements of Christian life. In the Gospel, Jesus instructs his disciples to "pray always". The church considers personal prayer a Christian duty, one of the spiritual works of mercy and principal ways its members nourish a relationship with God. The Catechism identifies three types of prayer: vocal prayer, meditation, and contemplative prayer. Quoting from the early church father John Chrysostom regarding vocal prayer, the Catechism states, "whether or not our prayer is heard depends not on the number of words, but on the fervor of our souls". Meditation is prayer where the "mind seeks to understand the why and how of Christian life, in order to adhere and respond to what the Lord is asking". Contemplative prayer is being with God, taking time to be close to and alone with him. Two of the core prayers of the Catholic Church are the Rosary and Stations of the Cross. These prayers are sometimes vocal, but always meditative and contemplative. Adoration of the Blessed Sacrament is a common form of contemplative prayer. Benediction is vocal. Lectio divina which means "sacred reading" is a form of meditative prayer. The church encourages patterns of prayer intended to develop into habitual prayer. This includes such daily prayers as grace at meals and the liturgy of the hours, as well as the weekly rhythm of Sunday Eucharist and the observation of the year-long liturgical cycle.

Prayers and devotions to Mary and the saints are a common part of Catholic life but are distinct from the worship of God. Catholic belief holds that the church exists simultaneously both on earth and in heaven, and thus Mary, the mother of Jesus, and the other saints are alive and part of the living church. The church teaches that the saints "do not cease to intercede with the Father for us... so by their fraternal concern is our weakness greatly helped". Catholics honor Mary with many loving titles such as "Blessed Mother", and "Mother of God". She is considered to be a spiritual mother to each believer of Christ. 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 throughout the church year and pilgrimages to marian shrines such as Lourdes, France and Fátima, Portugal are a common form of devotion.

Church organization and community

The Pope is the spiritual head and leader of the Catholic Church and governs from the Vatican in Vatican City, a sovereign state for which the pope also serves as Head of State. He is elected by the College of Cardinals, who may theoretically select any male member of the church, but that person must be ordained as a bishop before taking office. Cardinals are priests or bishops who have been granted special status by a pope to serve as his advisors. Since the 15th century, a current cardinal has always been elected. The church community is administered according to the Code of Canon Law published by the Vatican. To help in church government matters, the pope makes use of the Roman Curia.

The basic administrative unit of the Roman Catholic Church is the diocese, each of which is led by a bishop appointed by the pope. Each diocese is further divided into a number of individual churches (called parishes), which are usually staffed by at least one priest. There are more than 2,500 Catholic dioceses in the world. The worldwide church community consists of ordained members and the laity. Members of religious orders (such as nuns, friars and monks) are considered lay members unless monks or friars are ordained priests. Members are ordained through the sacrament of Holy Orders, and are separated into a three-part hierarchy of bishops, priests and deacons of the church. Only men may be ordained in the Catholic Church, because the Twelve Apostles chosen by Jesus were all male. The church teaches that women have a different yet equally important role in church ministry, prayer and life. In Pope John Paul II's apostolic letter Christifidelis Laici, he states that women were equally called to be disciples of Christ who were given tasks connected to spreading the Gospel.

Ordained members

Bishops are responsible for teaching, governing and sanctifying the faithful of their diocese, and are helped by priests and deacons who in turn are responsible for the same duties within an individual parish. As a body the College of Bishops are considered to be the successors of the apostles. The College of Bishops includes the pope, along with all cardinals, patriarchs, primates, archbishops and metropolitans. Only bishops are allowed to perform the sacraments of Holy Orders and Confirmation.

Priests and deacons participate in and are subordinate to the ministry of the bishop. Catholic priests and bishops are the exclusive ministers of the Eucharist, Penance, and Anointing of the Sick. In addition to serving a parish, priests may serve a number of other functions, such as functioning as rectors or chaplains. Permanent deacons preach and teach. They may also baptize, lead the faithful in prayer, witness marriages, and conduct wake and funeral services.

While deacons may be married, only celibate men are ordained as priests in the Latin Rite. Protestant clergy who have converted to the Catholic Church are sometimes excepted from this rule. The Eastern Catholic Churches ordain both celibate and married men. All rites of the Catholic Church maintain the ancient tradition that, after ordination, marriage is not allowed. A married priest whose wife dies may not remarry. Men with transitory homosexual leanings may be ordained deacons following three years of prayer and chastity, but men with deeply rooted homosexual tendencies who are sexually active cannot be ordained.

Lay members

Catholics who are not ordained clergy are called laity. Saint Paul describes the diversity of roles in the church as the different parts of a body - all different yet all important for the body to function properly. Thus, the church community considers lay members as equals to the ordained who are equally called to live according to Christian principles, work to spread the message of Jesus, and effect change in the world for the good of others. The church officially calls these actions participation in Christ's priestly, prophetic and royal offices.

Some of the non-ordained practice formal, public ministry in the name of the church. These are called lay ecclesial ministers, a broad category which may include pastoral life coordinators, pastoral associates, pastoral assistants, youth ministers, and campus ministers. Lay ecclesial movements consist of lay Catholics organized for purposes of catechesis, cultural work, mutual support, and/or missionary apostolate. While consisting generally of laity, these groups may also have some ordained members. Examples of such groups include: L'Arche Communities, Communion and Liberation, Neocatechumenal Way, Regnum Christi, Focolare Movement, Charismatic movement, Traditionalists, Opus Dei, Life Teen and many more.

Tertiaries are laypersons who live according to the third rule of one of the mendicant orders such as the Franciscans or Carmelites, either outside of a monastery in the world (secular third order), or in a religious community (regular third order). Although secular tertiaries make a public profession, can wear the habit and participate in the good works of their order; they are not bound by public vows as are those living in community.

Members of religious orders

Both the ordained and the laity, men (monks) or women (nuns), may enter the consecrated life, also called the religious life, by taking vows confirming their desire to follow the three evangelical counsels of chastity, poverty and obedience.

The Catholic Church recognizes several forms of the consecrated life. These include the cenobitic life in religious institutes which are also referred to as monastic or religious orders. Additional forms include the life of the consecrated widows/widowers, secular institutes and societies of apostolic life, all of whom are consecrated by their bishop and live under his direction. It also makes a provision for the approval of new forms of consecrated life. The majority of those desiring to enter the consecrated life join a religious institute, in which they follow a common rule such as the Rule of St Benedict or its equivalent, and agree to live under the leadership of a superior. They usually live in community, although occasionally an individual is given permission to live as a hermit while retaining membership in the religious institute. Others may be given permission to reside elsewhere, for example as a resident chaplain to a community of nuns, or as a priest serving a non-local parish. Examples of religious institutes include the Sisters of Charity, Marist Brothers, Carmelites, and Cistercians but there are many others.

Demographics

The Catholic Church is the largest Christian church, encompassing over half of all Christians, and is the largest organized religion. The are around 1.1 billion Catholics in the world, a number that is growing particularly in Africa and Asia. As of 2005, Brazil had the greatest number of Catholics. The worldwide Catholic Church is made up of one Western or Latin and 22 Eastern Catholic autonomous particular churches. The Latin church is divided into jurisdictional areas called dioceses and eparchies in the Eastern church. Each diocese or eparchy is headed by a bishop, patriarch or eparch who is appointed by the pope. At the end of 2006, counting both dioceses and eparchies, there were 2,782 sees.

Membership

According to canon law, one becomes a member of the Catholic Church by being baptized in the church, or if already baptized, by making a profession of faith, such as the Nicene Creed. Adults who wish to be received into the church can participate in the Rite of Christian Initiation of Adults. After going through this formation program, they receive all three sacraments of initiation (baptism, Eucharist and confirmation) at the Easter vigil on Holy Saturday.

A person can excommunicate themselves or be excommunicated from membership in the church by committing certain particularly grave sins. For example, violating the seal of confession, which is committed when a priest discloses the sins heard in the sacrament of penance, committing heresy, creating schism, becoming an apostate, having an abortion, or throwing away the consecrated body and blood of Jesus received during the Eucharist or taking or retaining them for a sacrilegious purpose are all considered excommunicable offenses. Excommunication is the most severe ecclesiastical penalty because it prevents a person from validly receiving any church sacrament and cannot be forgiven except by the pope, the bishop of the geographical area where the person resides or priests authorized by such bishops. Among those who have been excommunicated or incurred excommunication are Frederick I, Henry VIII, Elizabeth I and members of the group Womenpriests.

Church history

Roman Empire

According to Catholic doctrine, Peter and the other apostles selected by Jesus preached the Gospel. From the first century onward, the church of Rome was known as the seat of orthodoxy and authority because Rome was the epicenter of the Empire and the Apostle Peter led that church. By the year 100 more than 40 Christian communities existed, including the Roman church. The original apostles convened the first church council, the Council of Jerusalem, in or around the year 50 to reconcile doctrinal differences between the Christian communities. Although competing forms of Christianity persisted through the fifth century, the Roman church retained the practice of meeting in ecumenical councils to resolve doctrinal questions.

Throughout the following centuries, church teachings and traditions developed under the influence of men such as St Clement, St Ignatius of Antioch, St Justin Martyr, and St Augustine. However, because they refused to offer sacrifices to Roman gods and defer to Roman rulers as gods, early Christians were frequently subject to persecution. The ferocity of the persecution varied. Between 300–311, the Diocletianic persecution attempted to wipe out Christianity. In spite of these persecutions, the effective system of Roman roads facilitated evangelizing, and the Edict of Milan legalized Christianity in 313.

The First Council of Nicaea, which convened in 325, established a church administration and formulated the basic statement of Christian belief, the Nicene Creed. This substantially quelled the Arian debate concerning the trinity of God. During the reign of Pope Sylvester I, Emperor Constantine I commissioned the first Basilica of St. Peter, as well as the Lateran and a papal residence. Christianity continued to spread and became the official religion of the Empire in 380.

Over subsequent decades a series of ecumenical christological councils formally codified critical elements of the theology of the church. The Council of Rome in 382 set the Biblical canon, listing the accepted books of the Old and New Testament, and in 391 the Bible was translated from Greek to Latin. The Council of Ephesus in 431 clarified the nature of Jesus' incarnation, declaring that he was both fully man and fully God. Because of disagreements over the precise nature of the incarnation of Jesus, the first of the various Oriental Orthodox Churches broke away from the Catholic Church beginning in 451.

Early Middle Ages

After the Western half of the Roman Empire fell to invaders in 476, the Catholic Church launched missionary activity among the barbarian tribes. Clovis I, pagan king of the Franks was converted in 496. The breakdown of civil administration led the Catholic Church to perform many social and governmental services, including making and enforcing laws, collecting taxes, and operating schools and farms. Church officials held considerable political power and often served as advisers to kings. A feudal lord who rebelled risked excommunication, and fear of that severe penalty often led to peace. As the church's influence expanded, it became one of the most powerful institutions of the Middle Ages.

In 530, Saint Benedict wrote his Rule of St Benedict as a practical guide for monastic community life. Its sound structure and message of moderation soon spread to monasteries throughout Europe. The monasteries served as centers of intellectual activity, science, and education, as well as lodging for travelers, pilgrimage destinations, and libraries. During this period, the church continued to evolve. Pope Gregory the Great (590–604) dramatically reformed ecclesiastical structure and administration, launching a renewed missionary effort. Missionaries such as Augustine of Canterbury, Saint Boniface, Willibrord and Ansgar took Christianity into northern Europe, allowing Catholicism to spread among the Germanic peoples, the Celts and the Slavic peoples, reaching the Vikings and other Scandinavians in subsequent centuries.

Between 650 and 732 Islamic armies overran the Christian lands of Syria, Palestine, Egypt, North Africa and Spain. Possibly as a reaction to this advance, in the 8th century, Byzantine emperors sponsored a program of iconoclasm. The popes challenged Byzantine power and preserved the use of images in regions outside imperial control. The dispute was resolved in 787 when the Second Council of Nicaea ruled in favor of icons. In 858 disagreements between the Eastern and Western churches arose again when Patriarch Ignatius of Constantinople, favored by the Pope, was deposed in favor of the more extreme Photios.

High Middle Ages

The number of monasteries increased in 910 under the Cluniac reforms, which placed abbots under the direct control of the pope rather than the secular control of feudal lords. Monasteries, convents, and cathedrals operated most schools and libraries. After 1100, some older cathedral schools split into lower "grammar schools" and higher schools for advanced learning. First in Bologna, then at Paris and Oxford, many of these higher schools developed into universities and became the direct ancestors of modern Western institutions of learning. Originally teaching only theology, history and philosophy, they steadily added subjects including medicine and law. Monastic contributions to society included the teaching of metallurgy, introduction of new crops, the creation and translation of literature including ancient texts, and the preservation of literacy.

During the 11th century Christianity was permanently divided as a result of the East-West schism. A dispute over whether Constantinople or Rome held jurisdiction over the church in Sicily led to mutual excommunications in 1054. The Western (Latin) branch of the church has since become known as the Roman Catholic Church, while the Eastern (Greek) branch has become known as the Orthodox Church. The Second Council of Lyon (1274) and the Council of Florence (1439) each failed to heal the schism. Some Eastern churches have subsequently reunited with the Roman Catholic Church, and others claim never to have been out of communion with the Pope. Officially, the two churches remain in schism, although excommunications were mutually lifted in 1965.

Pope Urban II launched the First Crusade in 1095 after receiving an appeal from Byzantine emperor Alexius I to help ward off a Turkish invasion. The Crusades, a series of military campaigns, lasted from 1096 to 1270 and were intended to return the Holy Land to Christian control. This goal was not permanently realized and episodes of brutality caused a legacy of mutual distrust between Muslims, Jews, Western and Eastern Christians. Although church leaders who initiated the crusades did not condone the massacres, Pope John Paul II apologized to the Orthodox Christians in 2001 for the sins of Catholics including the sacking of Constantinople in 1204.

Beginning in 1140 with the construction of Basilique Saint-Denis near Paris, there was an explosion in cathedral building. Church building and ecclesiastical architecture reached new heights during this period, culminating in the orders of Romanesque and Gothic architecture and the building of the great European cathedrals. The new Gothic style of architecture allowed more windows, providing better lighting than did the relatively dark Romanesque churches.

Eight new monastic orders, several of which were ascetic, were founded in the 12th century. Cistercian Bernard of Clairvaux criticized lavish church spending while "children are naked". His influence led Pope Alexander III to begin a transformation in the church that would lead to the establishment of canon law. The following century, mendicant orders, including the Franciscan and the Dominican Orders, were founded to bring consecrated religious life into urban settings.

Catharism, a belief in extreme asceticism which also denied the value of church sacraments, arose in the 12th century. After a papal legate was murdered in southern France in 1209, Pope Innocent III declared a crusade against the Cathars. Following a costly civil war, the first inquisition was founded in the 1230s to root out remaining Cathars. Over time, other inquisitions were launched. Most were intended to identify and prosecute heretics, although some were initiated in response to the threat of Moorish invasion. Historians distinguish between the Medieval Inquisition, the Spanish Inquisition, the Roman Inquisition, and the Portuguese Inquisition, some under state and others under church control. The accused were encouraged to recant their heresy and those who did not could be punished by fine, imprisonment, or execution by burning, although fewer than four percent of the accused were sentenced to death during the Spanish Inquisition. In 1252, the church, following the model of some secular tribunals, authorized torture as a method of questioning and issued guidelines on when it was allowed to be applied. Some of the inquisitions also prosecuted bigamy, usury, apostasy, blasphemy, and on rarer occasions witchcraft. Some accusations were made for political rather than religious purposes. The inquisitions played a major role in the final extermination of Islam from the kingdoms of Sicily and Spain.

The 14th century was marked by many church-state conflicts. Clement V, a close ally of King Philip IV of France, was elected pope in 1305. Clement chose not to settle in Rome, and became the first of seven French popes to reside in Avignon, France. The papacy returned to Rome in 1378. With the death of Pope Gregory XI later that year, the papal election was disputed between supporters of Italian and French-backed candidates leading to the Western schism. For 38 years, separate claimants to the papal throne sat in Rome and Avignon. Efforts at resolution in 1409 further complicated the matter with the election of a third, compromise, pope. The matter was finally resolved in 1417 at the Council of Constance where the cardinals called upon all three claimants to the papal throne to resign, and held a new election naming Martin V pope.

Medieval and Renaissance

During Medieval and Renaissance times, cathedrals and churches were not just places of worship; for millions of uneducated people they were picture books and art galleries whose stained glass windows, frescos, statues, carvings, paintings and panels told stories of saints and biblical characters. The Catholic Church sponsored many artists, and at the church's request great artists like Michelangelo and Leonardo da Vinci created some of the world's most famous artworks. Through the late fifteenth and early sixteenth centuries European missionaries and explorers spread Catholicism to the Americas, Asia, Africa and Oceania. Pope Alexander VI awarded colonial rights over most of the newly discovered lands to Spain and Portugal. In December 1511, Dominican friar Antonio de Montesinos openly rebuked the Spanish authorities governing Hispaniola for their mistreatment of the American natives, telling them "you are in mortal sin ... for the cruelty and tyranny you use in dealing with these innocent people". Although King Ferdinand enacted the Laws of Burgos and Valladolid in response, enforcement was lax. The issue did rouse a crisis of conscience in 16th century Spain. An outpouring of self-criticism and philosophical reflection among Catholic theologians, most notably Francisco de Vitoria, led to debate on the nature of human rights, and the birth of modern international law.

In 1521, the first Catholics were baptized in what would become the first Christian nation in Southeast Asia, the Philippines. The following year, Franciscan missionaries arrived in what is now Mexico, although they did not begin large-scale baptisms until 1537, when Pope Paul III determined that the indigenous peoples did have souls. Over the next 150 years, the missions expanded into southwestern North America. The native people were legally defined as children, and the priests took on a paternalistic role, often enforced with corporal punishment. In India, Portuguese missionaries and the Spanish Jesuit Francis Xavier evangelized among a Christian community which had been established by Thomas the Apostle.

In Europe, the Renaissance was a period of renewed interest in ancient and classical learning, and a re-examination of accepted beliefs. The most famous scholar of the age, Erasmus, in 1509 wrote In Praise of Folly which captured a widely held opinion about corruption in the church. Abuses of power, usury, clerical wealth and hypocrisy all contributed to a consensus of reform among educated classes. In 1517, Martin Luther included his Ninety-Five Theses in a letter he wrote to several bishops hoping to spark debate and discussion. His theses protested key points of Catholic doctrine as well as the sale of indulgences. Huldrych Zwingli, John Calvin, and others further criticized Catholic teachings. These challenges developed into the Protestant Reformation. The Reformation followed a different course in England than elsewhere in Europe. The English Reformation began as another chapter in the long running dispute with the Catholic Church over the jurisdiction of the pope in England. In a split from Rome, the English monarch became head of a new Church of England. Beginning in 1536, monasteries throughout England, Wales, and Ireland were dissolved and Catholic churches were confiscated. Mary I reunited the Church of England with Rome and persecuted Protestants. Elizabeth I outlawed Catholic practices, and while the laws were originally loosely enforce,. following her excommunication by Pope Pius V, several Catholic rebellions, and a feared invasion from Catholic Spain, conversion to Catholicism became treason punishable by death. Similar laws were enacted in Ireland.

In Germany, the reformation led to religious war between the Protestant Schmalkaldic League and the Roman Catholic Emperor Charles V. Although the first nine-year war ended in 1555, more serious conflict broke out in the following century. In France a series of eight civil wars were fought between 1560 and 1621 between the Huguenots and the forces of the French Catholic League. King Henry IV of France ended the religious wars with the issuance of the Edict of Nantes in 1598 granting civil and religious toleration to Protestants.

The Council of Trent (1545–63) is seen as the beginning of the Counter-Reformation. At Trent, church leaders clarified Catholic doctrine in sharp contrast to Protestantism and addressed abuses such as clerical corruption, absentee clergy and poorly-trained priests. New religious orders were founded, including the Theatines and the Jesuits. New seminaries were established for the proper training of priest and there was an increase in worldwide missionary activity. To popularize Counter-Reformation teachings, the church encouraged the Baroque style in art and architecture. Baroque religious expression was emotional, with joyful and exuberant music and art intended to appeal to the senses. Emphasizing the humanity of Jesus and the motherly qualities of Mary, this style offered the common people a joyous religious experience.

Age of Reason

Christianity was introduced to Japan in the 16th century, and by the end of that century tens of thousands of Japanese followed Roman Catholicism. However from 1597 Japanese authorities launched a severe persecution of Christians that lasted thirty years. Foreign missionaries were banished and Christians who remained suffered death by crucifixion. The church experienced further missionary setbacks when the Chinese Rites controversy led the Kangxi Emperor to ban Christian missions in that country.

Pope Innocent XII launched further church reform in 1691 when he outlawed nepotism and simony. Despite the changes, the European religious conflicts of the Reformation era provoked a backlash against Christianity. Outside of Italy secular powers gained control of virtually all major church appointments and much of the church's property. The French Revolution brought violent anti-clericalism and resulted in the church being outlawed, all monasteries destroyed, 30,000 priests exiled and hundreds more killed. When Pope Pius VI took sides against the revolution in the First Coalition, Napoleon Bonaparte invaded Italy. The Pope was imprisoned by French troops the following year and died after six weeks of captivity. After a change of heart, Napoleon then re-established the Catholic Church in France with the signing of the Concordat of 1801. The end of the Napoleonic wars brought Catholic revival and renewed enthusiasm following the depredations of the previous era.

In the Americas, the church expanded its missions in cooperation with the Spanish government and military. Junípero Serra, the Franciscan priest in charge of this effort, founded a series of missions which quickly became important economic, political, and religious institutions. These missions brought grain, cattle, and a new way of living to the pagan Indian tribes of California. Overland routes were established from New Mexico that resulted in the colonization of San Francisco in 1776 and Los Angeles in 1781. However, by bringing civilization to the area, these missions and the Spanish government have been held responsible for wiping out nearly a third of the native population, primarily through disease.

This period also saw the church struggling against the colonial abuses of the Portuguese and Spanish governments. In South America, the Jesuits protected native peoples from enslavement by establishing semi-independent colonies or . Pope Gregory XVI, challenging Spanish and Portuguese sovereignty, appointed his own candidates as bishops in the colonies, condemned slavery and the slave trade in 1839, and approved the ordination of native clergy in the face of government racism.

Modern era

In 1869–70, the First Vatican Council affirmed the doctrine of papal infallibility in specifically defined pronouncements. Controversy over papal infallibility and other issues led to the formation of a small breakaway church called the Old Catholic Church.

From 1860 onward, anti-clerical regimes came to power in many Latin American nations. The confiscation of church properties and restrictions on people's religious freedoms generally accompanied secularist or Marxist-leaning governmental reforms.

Examples of these anti-clerical regimes include that of 1860 Mexico which confiscated church properties and denied basic civil and political rights to religious orders and clergy, eventually leading to an uprising known as the Cristero War. Between 1926–34, the number of priests in Mexico fell by over 3000 due to assassination, emigration or expulsion. Despite the persecution, the church continued to grow in Mexico, and a 2000 census reported that 88 percent of Mexicans identified themselves as Catholic. In Argentina, extravagant press denunciations of the clergy, destruction of churches, and confiscation of Catholic schools occurred under the regime of General Juan Perón in 1954 as he tried to extend state control over national institutions.

The Industrial Revolution led to increasing concern about the deteriorating conditions of urban workers. Inspired by the German Catholic industrialist Lucien Harmel, Pope Leo XIII published the 1891 encyclical Rerum Novarum explaining Catholic social teaching in terms that rejected socialism but advocated the regulation of working conditions, the establishment of a living wage, and the right of workers to form trade unions.

World War II presented new challenges for the Catholic Church. Even though no church teachings promote the killing of Jews, historians such as David Kertzer, blamed the church for fomenting the anti-Semitism that fueled the growth of the Nazi regime in Germany. Additionally, Pope Pius XII was accused of not doing enough to stop Nazi atrocities. Although the historical record reveals his words and efforts were clearly against the Nazis, his actions continue to be a source of debate. Several decades later, in 1998, Pope John Paul II apologized for past actions by Christians that caused suffering to the Jewish people. He also described Jews as elder brothers in the faith.

Vatican II and beyond

In the aftermath of World War II, communist governments came to power in Eastern Europe and religious affiliation was strongly discouraged. The resistance of the church and in particular the leadership of Pope John Paul II were credited with helping to bring about the downfall of communist governments across Europe in 1991.

The Catholic Church engaged in a comprehensive process of reform during and immediately after the Second Vatican Council (1962–65). Tasked with making the historical teachings of the Catholic Church clear to the modern world, the council issued documents on numerous topics, including the nature of the church, the mission of the laity, and religious freedom. It also issued directions for a revision of the liturgy, including permission for the Latin liturgical rites to use vernacular languages as well as Latin in the Mass and the other sacraments. The church also embarked on new efforts to improve Christian unity. In addition to finding common ground on certain issues with Protestant churches, the Catholic Church has discussed the possibility of unity with the Eastern Orthodox Church.

In Latin America, the 1960s saw the emergence of liberation theology. Growing out of sympathy for working-class movements in Latin American cities, this new movement aimed to redefine the mission of the church toward achieving political change. Despite being denounced by both Pope John Paul II and Benedict XVI, the movement is still alive in Latin America although somewhat diminished in popularity.

The sexual revolution of the 1960s brought challenging new issues for the church to address. Pope Paul VI's encyclical Humanae Vitae in 1968 affirmed the sanctity of life from conception to natural death and rejected the use of contraception, while both Abortion and euthanasia were considered to be murder. The church's rejection of the use of condoms has provoked criticism, especially with respect to countries where AIDS and HIV infections are at epidemic proportions. The church maintains that countries like Kenya, where behavioral changes are endorsed instead of condom use, have experienced greater progress towards controlling the disease than countries solely promoting condoms.

The 1960s also brought the issue of the ordination of women to the fore. Pope John Paul II issued two documents to explain church teaching. Mulieris Dignitatem was issued in 1988 to clarify women's equally important and complimentary role in the work of the church. Then in 1994, Ordinatio Sacerdotalis explained that the church only extends ordination to men in order to follow the example of Christ, who chose only men for this specific duty.

Serious lawsuits emerged in 2001 claiming that deviant priests had sexually abused minors. As of 2004, the vast majority of worldwide sex abuse cases have been in the United States where 4 percent of all priests who served there from 1950 to 2002 faced accusations. Some priests resigned, others were defrocked and jailed and financial settlements were given to many victims. The church was widely criticized when it was discovered that some bishops knew about allegations of misconduct and then reassigned accused priests instead of removing them from ministry. Some bishops and psychiatrists noted that the prevailing psychology of the times suggested that people could be cured of such behavior with counseling. Many of the abusive priests had received counseling before being reassigned. Pope John Paul II responded by stating there is no place in the priesthood or religious life for those who abuse children. The church instituted reforms to prevent future abuse including requiring fingerprinting and background checks for church employees and, because almost all victims were teenage boys, disallowing ordination of men with deeply seated homosexual tendencies. These reforms also set up a clear code of conduct for all dioceses to follow when faced with an allegation including alerting the authorities, conducting an investigation and removing the accused priest or employee from duty.

See also

For a list of articles related to this topic, see Category:Roman Catholic Church

• Anti-Catholicism
• Criticism of the Catholic Church
• Indult Catholic
• List of canonizations
• Lists of Roman Catholics
• Roman Catholic calendar of saints
• Traditionalist Catholic
• Roman Catholic theology

References

Footnotes

1. ^ Tyler Hitchcock, Geography of Religion (2004), p. 281, quote "Some (Christian communities) had been founded by Peter, the disciple Jesus designated as the founder of his church."... Once the position was institutionalized, historians looked back and recognized Peter as the first pope of the Christian church in Rome"
2. ^ Norman, The Roman Catholic Church an Illustrated History (2007), pp. 11, 14, quote "The Church was founded by Jesus himself in his earthly lifetime." , "The apostolate was established in Rome, the world's capital when the church was inaugurated; it was there that the universality of the Christian teaching most obviously took its central directive – it was the bishops of Rome who very early on began to receive requests for adjudication on disputed points from other bishops." Cite error: The named reference "Norman11" was defined multiple times with different content (see the help page).
3. Norman, The Roman Catholic Church an Illustrated History (2007), pp. 31, 84
4. ^ "Number of priests increases, but not as fast as number of Catholics". Catholic News Service. 2008-02-29. Retrieved 2008-03-09.
5. ^ "Number of Catholics and Priests Rises". Zenit News Agency. 2007-02-12. Retrieved 2008-02-21.
6. ^ "CIA World Factbook". United States Government Central Intelligence Agency. 2007. Retrieved 2008-02-28.
7. ^ Vatican, Annuario Pontificio (Pontifical Yearbook) (2007), p. 1172
8. Paul VI, Pope (1964). "Lumen Gentium". Chapter 3. Vatican. Retrieved 2008-03-09.
9. ^ Duffy, Saints and Sinners (1997), p. 1
10. "Statistics on the Church's Mission Work". National Institute for the Renewal of the Priesthood. 2003-02-27. Retrieved 2008-02-09.
11. ^ Barry, One Faith, One Lord (2001), pp. 98–9 Cite error: The named reference "OneFaith98" was defined multiple times with different content (see the help page).
12. Schaff-Herzog, Encyclopedia of Religious Knowledge (1911), p. 80
13. ^ Marthaler, Introducing the Catechism of the Catholic Church, Traditional Themes and Contemporary Issues (1994), preface
14. ^ Barry, One Faith, One Lord (2001), p. 71
15. Orlandis, A Short History of the Catholic Church (1993), preface
16. "Dogmatic Constitution on the Church, Chapter 2 paragraph 15". Libreria Editrice Vaticana. 1964. Retrieved 2008-03-09.
17. ^ Bruni, A Gospel of Shame (2002), p. 336
18. ^ Terry, Karen; et al. (2004). "John Jay Report". John Jay College of Criminal Justice. Retrieved 2008-02-09. {{cite web}}: Explicit use of et al. in: |author= (help)
19. Paragraph number 881 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
20. ^ Barry, One Faith, One Lord (2001), p. 46
21. ^ Matthew 16:18–19
22. Duffy, Saints and Sinners (1997), pp. 9–11
23. Matthew 28:19–20
24. Paragraph number 849 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
25. ^ Norman, The Roman Catholic Church an Illustrated History (2007), p. 12
26. John 15:19
27. Barry, One Faith, One Lord (2001), p. 50
28. John Paul II, Pope (1997). "Laetamur Magnopere". Vatican. Retrieved 2008-03-09.
29. Barry, One Faith, One Lord (2001), pp. 37, 43–4
30. John 16:12–13
31. Schreck, The Essential Catholic Catechism (1997), pp. 16-9
32. ^ Schreck, The Essential Catholic Catechism (1997), p. 30
33. Langan, The Catholic Tradition (1998), p. 118. Parry, The Blackwell Dictionary of Eastern Christianity (1999), p. 292
34. O'Connell, Church Throughout History (2002), pp. 164–8
35. ^ Paragraph numbers 390, 392, 405 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
36. Schreck, The Essential Catholic Catechism (1997), p. 57
37. Barry, One Faith, One Lord (2001), pp. 18–9
38. Romans 5:12
39. ^ Barry, One Faith, One Lord (2001), p. 51
40. Barry, One Faith, One Lord (2001), p. 55
41. Barry, One Faith, One Lord (2001), p. 92
42. ^ Paragraph numbers 1850, 1857 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
43. ^ Barry, One Faith, One Lord (2001), p. 77
44. Schaff, Creeds of Christendom, With a History and Critical Notes(1910), p. 24, 56
45. Richardson, The Westminster Dictionary of Christian Theology (1983), p. 132
46. Barry, One Faith, One Lord (2001), p. 7
47. Barry, One Faith, One Lord (2001), p. 23
48. ^ Hitchcock, Geography of Religion (2004), p. 276
49. McGrath, Christianity: An Introduction (2006), pp. 4–6
50. John 10:1–30
51. Schreck, The Essential Catholic Catechism (1997), p. 265
52. Barry, One Faith, One Lord (2001), pp. 32, 78
53. Paragraph number 608 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
54. ^ Barry, One Faith, One Lord (2001), p. 80
55. Paragraph number 1310 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-11.{{cite web}}: CS1 maint: numeric names: authors list (link)
56. Paragraph numbers 1385, 1389 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-11.{{cite web}}: CS1 maint: numeric names: authors list (link)
57. John 14:15
58. Barry, One Faith, One Lord (2001), p. 37
59. ^ Schreck, The Essential Catholic Catechism (1997), pp. 230-1
60. ^ Paragraph numbers 705, 734–6 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
61. Barry, One Faith, One Lord (2001), p. 38
62. Schreck, The Essential Catholic Catechism (1997), p. 131
63. John 15:4–5
64. Paragraph numbers 777–8 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
65. Barry, One Faith, One Lord (2001), pp. 104–5
66. Paragraph number 956 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
67. Paragraph number 750 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
68. "Dogmatic Constitution on the Church, Chapter 2 paragraph 15". Libreria Editrice Vaticana. 1964. Retrieved 2008-03-09.
69. Matthew 25:35–6
70. Schreck, The Essential Catholic Catechism (1997), p. 397
71. ^ Schreck, The Essential Catholic Catechism (1997), pp. 379–86
72. Luke 23:39–43
73. ^ Paragraph numbers 2041–2043 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
74. Schreck, The Essential Catholic Catechism (1997), pp. 118-9
75. ^ Schreck, The Essential Catholic Catechism (1997), pp. 232-3
76. ^ Luke 22:14–20 Cite error: The named reference "Luke" was defined multiple times with different content (see the help page).
77. Dinges 1987, p. 138.
78. Paragraph number 1131 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
79. Mongoven, The Prophetic Spirit of Catechesis: How We Share the Fire in Our Hearts (2000), p. 68
80. Barry, One Faith, One Lord (2001), p. 116
81. "Divine Office". Catholic Encyclopedia. Retrieved 2008-02-24.
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84. Barry, One Faith, One Lord (2001), pp. 86, 98
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86. ^ Barry, One Faith, One Lord (2001), pp. 122–3
87. Paragraph number 956 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
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93. Paragraph number 1577 (1994). "Catechism of the Catholic Church". Libreria Editrice Vaticana. Retrieved 2008-02-08.{{cite web}}: CS1 maint: numeric names: authors list (link)
94. ^ Pope Benedict XVI, Jesus of Nazareth (2008), p. 180, 181 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."
95. John Paul II, Pope (1988). "Christifideles Laici". Vatican. Retrieved 2008-03-17.
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98. Barry, One Faith, One Lord (2001), p. 114
99. Committee on the Diaconate. "Frequently Asked Questions About Deacons". United States Conference of Catholic Bishops. Retrieved 2008-03-09.
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104. ^ Pope Benedict XVI (2005). "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". Vatican. Retrieved 2008-03-09.
105. Schreck, The Essential Catholic Catechism (1997), p. 153
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109. "Canons 573–746". 1983 Code of Canon Law. Vatican. Retrieved 2008-03-09.
110. "Canons 573–746". 1983 Code of Canon Law. Vatican. Retrieved 2008-03-09.
111. "Canon 605". 1983 Code of Canon Law. Vatican. Retrieved 2008-03-09.
112. "Canons 573–602, 605–709". 1983 Code of Canon Law. Vatican. Retrieved 2008-03-09.
113. "Canon 654". 1983 Code of Canon Law. Vatican. Retrieved 2008-03-09.
114. "Canon 587". 1983 Code of Canon Law. Vatican. Retrieved 2008-03-09.
115. "Canons 573–746". 1983 Code of Canon Law. Vatican. Retrieved 2008-03-09.
116. Duffy, Saints and Sinners (1997), preface
117. "Factfile: Roman Catholics around the world". BBC News. 2005-04-01. Retrieved 2007-02-11.
118. "Canon 11". 1983 Code of Canon Law. Vatican. Retrieved 2008-03-09.
119. ^ Barry, One Faith, One Lord (2001), p. 56
120. "Pro-abortion politicians excluded from Communion: Pope". Catholic World News. 2007-05-09. Retrieved 2008-02-12. {{cite web}}: Italic or bold markup not allowed in: |publisher= (help)
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122. Ioannes Paulus PP. II (1995). "Evangelium Vitae". Libreria Editrice Vaticana. Retrieved 2008-03-03.
123. "Code of Canon Law section 1364,1367". Vatican. Retrieved 2008-03-03.
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125. ^ Tobin, Selecting the Pope (2003), pp. 6–7
126. ^ Hitchcock, Geography of Religion (2004), p. 281
127. Schreck, The Essential Catholic Catechism (1997), p. 26
128. McManners, Oxford Illustrated History of Christianity (2002), p. 37, Chapter 1 The Early Christian Community subsection entitled "Rome" quote;"In Acts 15 scripture recorded the apostles meeting in synod to reach a common policy about the Gentile mission."
129. McManners, Oxford Illustrated History of Christianity (2002), p. 37–38, Chapter 1 The Early Christian Community subsection entitled "Rome" 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 synodical government became so developed that synods used to meet not merely at times of crisis but on a regular basis every year, normally between Easter and Pentecost."
130. O'Connell, Church Throughout History (2002), p. 52
131. Norman, The Roman Catholic Church an Illustrated History (2007), pp. 27–8, quote "A distinguished succession of theological apologists added intellectual authority to the resources at the disposal of the papacy, at just that point in its early development when the absence of a centralized teaching office could have fractured the universal witness to a single body of ideas. At the end of the first century there was St. Clement of Rome, third successor to St. Peter in the see; in the second century there was St. Ignatius of Antioch, St. Irenaeus of Lyons and St. Justin Martyr; in the fourth century St. Augustine of Hippo, the greatest theologian of the Early Church."
132. ^ Hitchcock, Geography of Religion (2004), p. 282
133. Lafort, Remy (10/01/1912). "Valerian". The Catholic Encyclopedia. Vol. XV. New York: Robert Appleton Company. Retrieved 2008-03-12. {{cite encyclopedia}}: Check date values in: |date= (help)
134. Healy, PJ (1908). "Decius". The Catholic Encyclopedia. Vol. IV. New York: Robert Appleton Company. Retrieved 2008-03-12.
135. Stahl, Issues and Trends in Technology and Human Interaction (2007), p. 78
136. ^ Hitchcock, Geography of Religion (2004), p. 283
137. Duffy, Saints and Sinners (1997), p. 18
138. Hitchcock, Geography of Religion (2004), p. 286
139. Duffy, Saints and Sinners (1997), p. 35
140. Gentzler, Medieval Times to Today (2003), p. 11
141. ^ Gentzler, Medieval Times to Today (2003), p. 112
142. Woods, How the Church Built Western Civilization (2005), p. 27
143. ^ Langley, Medieval Life (2000), pp. 7, 38, 40–1 Cite error: The named reference "Medieval Life" was defined multiple times with different content (see the help page).
144. Duffy, Saints and Sinners (1997), p. 52
145. Duffy, Saints and Sinners (1997), pp. 63, 74
146. Duffy, Saints and Sinners (1997), p. 82
147. ^ Woods, How the Church Built Western Civilization (2005), pp. 44–5
148. Woods, How the Church Built Western Civilization (2005), pp. 47–8
149. O'Connell, Church Throughout History (2002), p. 109
150. Gentzler, Medieval Times to Today (2003), pp. 88–9
151. O'Connell, Church Throughout History (2002), p. 108
152. O'Connell, Church Throughout History (2002), p. 110
153. Duffy, Saints and Sinners (1997), p. 278
154. Riley-Smith, The First Crusaders (1997), p. 8
155. ^ O'Connell, Church Throughout History (2002), p. 118
156. O'Connell, Church Throughout History (2002), pp. 113–4
157. ^ Duffy, Saints and Sinners (1997), p. 101
158. O'Connell, Church Throughout History (2002), p. 119
159. Duffy, Saints and Sinners (1997), p. 112
160. O'Connell, Church Throughout History (2002), p. 122
161. O'Connell, Church Throughout History (2002), pp. 122, 140–1
162. Casey, James (2002). Early Modern Spain: A Social History. Routledge. pp. 229–30.
163. ^ Black, Christopher (2001). Early Modern Italy: A Social History. Routledge. pp. 200–202.
164. Kamen, The Spanish Inquisition(1997), p. 269–76
165. ^ McManners, Oxford Illustrated History of Christianity (2002), p. 187 Cite error: The named reference "McManners187" was defined multiple times with different content (see the help page).
166. O'Connell, Church Throughout History (2002), p. 127
167. ^ O'Connell, Church Throughout History (2002), pp. 128–31
168. Duffy, Saints and Sinners (1997), p. 133
169. ^ Gentzler, World Explorer, Asia and the Pacific (2003), p. 88
170. Woods, How the Church Built Western Civilization (2005), p. 135
171. Woods, How the Church Built Western Civilization (2005), p. 137
172. Samora et al, A History of the Mexican-American People (1993), p. 20
173. Jackson, From Savages to Subjects: Missions in the History of the American Southwest (2000), p. xiv
174. Jackson, From Savages to Subjects: Missions in the History of the American Southwest (2000), p. xiii
175. O'Connell, Church Throughout History (2002), p. 204
176. ^ Norman, The Roman Catholic Church an Illustrated History (2007), p. 86
177. O'Connell, Church Throughout History (2002), p. 149
178. Gentzler, Medieval Times to Today (2003), pp. 140–1
179. Gentzler, Medieval Times to Today (2003), p. 142
180. Scruton, A Dictionary of Political Thought (1996), p. 470 quote "The (English) Reformation must not be confused with the changes introduced into the Church of England during the 'Reformation Parliament' of 1529–36, which were of a political rather than a religious nature, designed to unite the secular and religious sources of authority within a single sovereign power: the Anglican Church did not until later make any substantial change in doctrine."
181. ^ Thomas, Behind the Mask: The Life of Queen Elizabeth I (2002), pp. 91, 154
182. Mullet, The Catholic Reformation (2002), p. 175
183. Jackson, Ireland Her Own (1991), p. 514
184. O'Connell, Church Throughout History (2002), p. 154
185. O'Connell, Church Throughout History (2002), p. 155
186. ^ O'Connell, Church Throughout History (2002), pp. 169–70
187. ^ O'Connell, Church Throughout History (2002), p. 198
188. von Hase, History of the Christian Church (1855), p. 513
189. Duffy, Saints and Sinners (1997), p. 188
190. Duffy, Saints and Sinners (1997), p. 201
191. Duffy, Saints and Sinners (1997), pp. 206–7
192. Norman, The Roman Catholic Church an Illustrated History (2007), pp. 111–2
193. King, Mission to Paradise (1975), p. 169
194. Duffy, Saints and Sinners (1997), p. 221
195. Leith, Creeds of the Churches (1963), p. 143
196. Duffy, Saints and Sinners (1997), p. 232
197. Fahlbusch The Encyclopedia of Christianity (2001), p. 729
198. Norman, The Roman Catholic Church an Illustrated History (2007), p. 157
199. Scheina, Latin America's Wars: The Age of the Caudillo (2003), p. 33
200. Van Hove, Brian (1994). Blood-Drenched Altars "Blood Drenched Altars". EWTN. Retrieved 2008-03-09. {{cite web}}: Check |url= value (help)
201. "International Religious Freedom Report 2001" (PDF). US Department of State. 2001. Retrieved 2008-03-13.
202. Norman, The Roman Catholic Church an Illustrated History (2007), pp. 167–8
203. Duffy, Saints and Sinners (1997), p. 240
204. Eakin, Emily (2001-09-01). "New Accusations Of a Vatican Role In Anti-Semitism; Battle Lines Were Drawn After Beatification of Pope Pius IX". The New York Times. Retrieved 2008-03-09.
205. Woolner, FDR, The Vatican and the Roman Catholic Church (2003), pp. 141, 268
206. Duffy, Eamon. Saints and Sinners, a History of the Popes. Yale University Press in association with S4C. pp. p. 264. Library of Congress Catalog card number 97-60897. But clearly the accusations of moral failure cut deep, and in the wake of Hochhuth's play the Vatican took the unprecedented step of appointing a team of Jesuit historians to publish everything in the archives that bore on Vatican involvement with the war and especially with the Jewish question. The resulting eleven volumes of documents decisively established the falsehood of Hochhuth's specific allegations, but did not entirely exorcise the sense that the troubling silence and tortuous diplomacy of the Vatican had more to do with Pius XII's oblique and timid sensibility than with rational prudence. {{cite book}}: |pages= has extra text (help); Unknown parameter |accessyear= ignored (|access-date= suggested) (help)
207. "John Paul II". BBC. 2005. Retrieved 2008-03-10.
208. Hebblethwaite, Peter and Margaret (2005-04-02). "Obituary: Pope John Paul II, Polish pontiff with traditional politics and a sense of mission". Guardian.co.uk. Retrieved 2008-03-14.
209. Kracht, World Explorer, People, Places and Cultures (2005), p. 299
210. "Pope Stared Down Communism in Homeland &ndash and Won". CBC News. April 2005. Retrieved 2008-01-31.
211. Paul VI, Pope (1963-12-04). "Sacrosanctum Concilium". Vatican. Retrieved 2008-02-09. {{cite web}}: Check date values in: |date= (help)
212. Duffy, Saints and Sinners (1997), p. 274
213. "Roman Catholic-Eastern Orthodox Dialogue". Public Broadcasting Service. 2000-07-14. Retrieved 2008-02-16.
214. Norman, The Roman Catholic Church an Illustrated History (2007), pp. 176–7
215. Rohter, Larry (2007-05-07). "As Pope Heads to Brazil, a Rival Theology Persists". The New York Times. Retrieved 2008-02-21.
216. Paul VI, Pope (1968). "Humanae Vitae". Vatican. Retrieved 2008-02-02.
217. Norman, The Roman Catholic Church an Illustrated History (2007), p. 184
218. John Paul II, Pope (1991-05-19). "On combatting abortion and euthanasia". Catholic Information Network. Retrieved 2008-02-21.
219. Dugger, Carol (2006-05-18). "Why is Kenya's AIDS rate plummeting?". International Herald Tribune. Retrieved 2008-02-21.
220. John Paul II, Pope (1988). "Mulieris Dignitatem". Vatican. Retrieved 2008-02-21.
221. John Paul II, Pope (1994-05-22). "Apostolic Letter to the Bishops of the Catholic Church on Reserving Priestly Ordination to Men Alone". Vatican. Retrieved 2008-02-02.
222. Cowell, Alan (1994-05-31). "Pope Rules Out Debate On Making Women Priests". The New York Times. Retrieved 2008-02-12.
223. Newman, Andy (2006-08-31). "A Choice for New York Priests in Abuse Cases". The New York Times. Retrieved 2008-03-13.
224. ^ Filteau, Jerry (2004). "Report says clergy sexual abuse brought 'smoke of Satan' into church". Catholic News Service. Retrieved 2008-03-10.
225. "News November 2002". Los Angeles Lay Catholic Mission. November 2002. Retrieved 2008-02-21.
226. Walsh, John Paul II: A Light for the World (2003), p. 62
227. United States Conference of Catholic Bishops (2005). "Charter for the Protection of Children and Young People". United States Conference of Catholic Bishops. Retrieved 2007-10-08.
228. "Scandals in the church: The Bishops' Decisions; The Bishops' Charter for the Protection of Children and Young People". The New York Times. 2002-06-15. Retrieved 2008-02-12.

Bibliography

• Barry, Rev. Msgr. John F (2001). One Faith, One Lord: A Study of Basic Catholic Belief. Gerard F. Baumbach, Ed.D. ISBN 0-8215-2207-8.
• Benedict XVI, Pope (2008). Jesus of Nazareth. Doubleday. ISBN 978-0-385-52341-7.
• Bruni, Frank (2002). A Gospel of Shame: Children, Sexual Abuse, and the Catholic Church. Harper Perennial. p. 336. ISBN 9780060522322. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Cross, F.L. (2005). The Oxford dictionary of the Christian church. Oxford University Press. ISBN 978-0-19-280290-3.
• Dinges, William D (1987). "Ritual Conflict as Social Conflict: Liturgical Reform in the Roman Catholic Church". Sociological Analysis. 48 (2): 138–157.
• Duffy, Eamon (1997). Saints and Sinners, a History of the Popes. Yale University Press. Library of Congress Catalog card number 97-60897.
• Fahlbusch, Erwin (2007). The Encyclopedia of Christianity. Wm. B. Eerdmans. ISBN 0802824153.
• Gentzler, Yvonne S. (2003). Medieval Times to Today. Pearson Prentice Hall. ISBN 0-13-062995-2.
• Gentzler, Yvonne (2003). World Explorer, Asia and the Pacific. Prentice Hall. ISBN 0-13-062986-3. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Herbermann, Charles G.; et al. (1913). "Catholic Encyclopedia". Encyclopedia Press. {{cite web}}: Explicit use of et al. in: |author= (help); Unknown parameter |month= ignored (help)
• Herzog, Johann Jakob (1911). The New Schaff-Herzog Encyclopedia of Religious Knowledge. Funk and Wagnalls Company. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Jackson, Robert H. (2000). From Savages to Subjects: Missions in the History of the American Southwest. Latin American Realties. Armonk, NY: ME Sharpe, Inc. ISBN 9780765605979.
• Jackson, T.A. (1991). Ireland Her Own. Lawrence & Wishart. ISBN 0853157359.
• Kamen, Henry (1997). The Spanish Inquisition. Weidenfeld & Nicolson. ISBN 0297 817191.
• King, Kenneth (1975). Mission to Paradise: The Story of Junipero Serra and the Missions of California. Society of California Pioneers.
• Kracht, James (2007). World Explorer, People, Places and Cultures. Pearson, Prentice Hall. ISBN 0-13-166800-5.
• Krough, Rev. Jack (2000). Catholic Youth Bible. Saint Mary's Press. ISBN 0-88489-667-6. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Langan, Thomas (1998). The Catholic Tradition. Columbia, MO: University of Missouri Press. ISBN 9780826260963.
• Langley, Andrew (1996). Medieval Life. Dorling Kindersley. ISBN 0-7894-6039-4.
• Leith, John (1963). Creeds of the Churches. Aldine Publishing Co. ISBN 0664240577.
• Marthaler, Berard (1994). Introducing the Catechism of the Catholic Church, Traditional Themes and Contemporary Issues. Paulist Press. ISBN 0809134950.
• Marty, Martin E. (2000). Encyclopædia Britannica Millennium Edition. Encyclopædia Britannica Inc. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• McGrath, Alister E. (2006). Christianity: An Introduction. Blackwell Publishing. ISBN 1405108991.
• McManners, John. The Oxford Illustrated History of Christianity. Oxford University Press. ISBN 0198229283.
• Mongoven, Anne Marie (2000). The Prophetic Spirit of Catechesis: How We Share the Fire in Our Hearts. Paulist Press. ISBN 0809139227.
• Mullet, Michael A (2002). The Catholic Reformation. Routledge. ISBN 9780203264034.
• Norman, Edward (2007). The Roman Catholic Church, An Illustrated History. University of California Press. ISBN 978-0-520-25251-6.
• O'Connell, Maurice (2002). The Church Throughout History. Harcourt. ISBN 0-15-901094-2. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Orlandis, Jose (1993). A Short History of the Catholic Church. Scepter Publishers. ISBN 1851821252.
• Parry, Kenneth (1999). The Blackwell Dictionary of Eastern Christianity. Malden, MA: Blackwell Publishers. ISBN 9780631189664.
• Richardson, Alan (1983). The Westminster Dictionary of Christian Theology. Westminster John Knox Press. ISBN 0664227481.
• Riley-Smith, Jonathan (1997). The First Crusaders. Cambridge University Press. ISBN 9780511003080.
• Schaff, Phillip (1910). Creeds of Christendom, With a History and Critical Notes. Harper.
• Scheina, Robert L. (2007). Latin America's Wars: The Age of the Caudillo. Brassey's. ISBN 1574884522.
• Samora, Julian; Simon, Patricia Vandel; Candelaria, Cordelia; Pulido, Alberto L (1993). A History of the Mexican-American People. Notre Dame, IN: University of Notre Dame Press. ISBN 9780268010973.
• Schreck, Alan (1997). The Essential Catholic Catechism. Servant Publications. ISBN 0569551286. {{cite book}}: Check |isbn= value: checksum (help)
• Scruton, Roger (1996). A Dictionary of Political Thought. Macmillan. ISBN 0330280996.
• Stahl, Bernd Carsten (2007). Issues and Trends in Technology and Human Interaction. Idea Group Inc (IGI). ISBN 1599042681.
• Thomas, Jane (1998). Behind the Mask, The Life Of Queen Elizabeth I. New York Houghton-Mifflin Trade and Reference. ISBN 9780585109534.
• Tobin, Greg (2004). Selecting the Pope Uncovering the Mysteries of Papal Elections. New York: Sterling. p. 200. ISBN 9781861057129. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Tyler Hitchcock, Susan (2004). Geography of Religion. National Geographic Society. ISBN 0-7922-7313-3. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Vatican, Central Statistics Office (2007). Annuario Pontificio (Pontifical Yearbook). Libreria Editrice Vaticana. ISBN 978-88-209-7928-7.
• Vatican, Central Statistics Office (2007). Annuario Pontificio (Pontifical Yearbook). Libreria Editrice Vaticana. ISBN 978-88-209-7908-9.
• von Hase, Karl August (1855). A History of the Christian Church. D Appleton and Company.
• Walsh, Mary Ann (2003). John Paul II: A Light for the World, Essays and Reflections on the Papacy of. Rowman & Littlefield. ISBN 1580511422. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Woods Jr, Thomas (2005). How the Catholic Church Built Western Civilization. Regnery Publishing, Inc. ISBN 0-89526-038-7.
• Woolner, David (2003). FDR, The Vatican and the Roman Catholic Church in America, 1933-1945. Macmillan. ISBN 978-88-209-7908-9.

Further reading

• "Compendium of the Catechism of the Catholic Church". Libreria Editrice Vaticana. 2005. Retrieved 2008-03-10.
• "Annuarium Statisticum Ecclesiae (Annual Church Statistics)". EWTN. 2004. Retrieved 2006-09-14. {{cite web}}: Unknown parameter |month= ignored (help)
• Carroll, Warren (2004). History of Christendom. Christendom Press. ISBN 0-931888-21-2. {{cite book}}: Unknown parameter |month= ignored (help)4 Volumes.
• Crocker, III, H. W. (2001). Triumph: The Power and the Glory of the Catholic Church: A 2,000-Year History. Prima Lifestyles. ISBN 0-7615-2924-1. {{cite book}}: Unknown parameter |month= ignored (help)
• Hughes, Philip (1947). A History of the Church: The World in Which the Church Was Founded. Sheed & Ward. ISBN 0-7220-7981-8.
• Miller, Adam S. (1997, 2006). The Roman Catholic Church: A Divine Institution or a Human Invention?. Tower of David Publications. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)

External links

• Vatican: the Holy See the official website of the Vatican
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• Template:PDFlink by Albert J. Fritsch, SJ, PhD
• MassTimes – A comprehensive database of every Catholic Church and Mass in the entire world.
• Catholic Wiki – A wiki site dedicated to the Catholic Church.

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