Catholic Church

Catholic (from Greek: καθολικός, romanized: katholikos, lit. 'universal') was first used to describe the church in the early 2nd century.^[29] The first known use of the phrase "the catholic church" (Greek: καθολικὴ ἐκκλησία, romanized: katholikḕ ekklēsía) occurred in the letter written about AD 110 from Saint Ignatius of Antioch to the Smyrnaeans,^{[note 3]} which read: "Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, there is the universal [katholike] Church."^[30] In the Catechetical Lectures (c. 350) of Saint Cyril of Jerusalem, the name "Catholic Church" was used to distinguish it from other groups that also called themselves "the church".^[30][31] The "Catholic" notion was further stressed in the edict De fide Catolica issued in 380 by Theodosius I, the last emperor to rule over both the eastern and the western halves of the Roman Empire, when establishing the state church of the Roman Empire.^[32]

Since the East–West Schism of 1054, the Eastern Orthodox Church has taken the adjective Orthodox as its distinctive epithet; its official name continues to be the Orthodox Catholic Church.^[33] The Latin Church was described as Catholic, with that description also denominating those in communion with the Holy See after the Protestant Reformation of the 16th century, when those who ceased to be in communion became known as Protestants.^[34][35]

While the Roman Church has been used to describe the pope's Diocese of Rome since the Fall of the Western Roman Empire and into the Early Middle Ages (6th–10th century), Roman Catholic Church has been applied to the whole church in the English language since the Protestant Reformation in the late 16th century.^[36] Further, some will refer to the Latin Church as Roman Catholic in distinction from the Eastern Catholic churches.^[37] "Roman Catholic" has occasionally appeared in documents produced by the Holy See,^{[note 4]} and has been used by certain national episcopal conferences and local dioceses.^{[note 5]}

The name Catholic Church for the whole church is used in the Catechism of the Catholic Church (1990) and the Code of Canon Law (1983). "Catholic Church" is also used in the documents of the Second Vatican Council (1962–1965),^[38] the First Vatican Council (1869–1870),^[39] the Council of Trent (1545–1563)^[40] and numerous other official documents.^[41][42]

The New Testament, in particular the Gospels, records Jesus' activities and teaching, his appointment of the Twelve Apostles and his Great Commission of the apostles, instructing them to continue his work.^[43][44] The book Acts of Apostles, tells of the founding of the Christian church and the spread of its message to the Roman Empire.^[45] The Catholic Church teaches that its public ministry began on Pentecost, occurring fifty days following the date Christ is believed to have resurrected.^[46] At Pentecost, the apostles are believed to have received the Holy Spirit, preparing them for their mission in leading the church.^[47][48] The Catholic Church teaches that the college of bishops, led by the bishop of Rome are the successors to the Apostles.^[49]

In the account of the Confession of Peter found in the Gospel of Matthew, Christ designates Peter as the "rock" upon which Christ's church will be built.^[50][51] The Catholic Church considers the bishop of Rome, the pope, to be the successor to Saint Peter.^[52] Some scholars state Peter was the first bishop of Rome.^[53] Others^[who?] say that the institution of the papacy is not dependent on the idea that Peter was bishop of Rome or even on his ever having been in Rome.^[54]

Many scholars hold that a church structure of plural presbyters/bishops persisted in Rome until the mid-2nd century, when the structure of a single bishop and plural presbyters was adopted,^[55] and that later writers retrospectively applied the term "bishop of Rome" to the most prominent members of the clergy in the earlier period and also to Peter himself.^[55] On this basis Bart D. Ehrman^[56], as well as the Protestant scholars Oscar Cullmann^[57] and Henry Chadwick,^[58] question whether there was a formal link between Peter and the modern papacy.

Raymond E. Brown also says that it is anachronistic to speak of Peter in terms of local bishop of Rome, but that Christians of that period would have looked on Peter as having "roles that would contribute in an essential way to the development of the role of the papacy in the subsequent church". These roles, Brown says, "contributed enormously to seeing the bishop of Rome, the bishop of the city where Peter died and where Paul witnessed the truth of Christ, as the successor of Peter in care for the church universal".^[55]

Conditions in the Roman Empire facilitated the spread of new ideas. The empire's network of roads and waterways facilitated travel, and the Pax Romana made travelling safe. The empire encouraged the spread of a common culture with Greek roots, which allowed ideas to be more easily expressed and understood.^[59]

Unlike most religions in the Roman Empire, however, Christianity required its adherents to renounce all other gods, a practice adopted from Judaism (see Idolatry). The Christians' refusal to join pagan celebrations meant they were unable to participate in much of public life, which caused non-Christians—including government authorities—to fear that the Christians were angering the gods and thereby threatening the peace and prosperity of the Empire. The resulting persecutions were a defining feature of Christian self-understanding until Christianity was legalized in the 4th century.^[60]

In 313 the Edict of Milan, issued by Constantine the Great (who in 312 had become the first Roman emperor to convert to Christianity), legalized Christianity, and in 330 he moved the imperial capital to Constantinople (modern Istanbul, Turkey). In 380 the Edict of Thessalonica made Nicene Christianity the state church of the Roman Empire, a position that within the diminishing territory of the Byzantine Empire persisted until the empire itself ended in the fall of Constantinople in 1453. Elsewhere the church was independent of the empire, as became particularly clear with the East–West Schism. During the period of the Seven Ecumenical Councils, five primary sees emerged, an arrangement formalized in the mid-6th century by Justinian I (Byzantine emperor 527–565) as the pentarchy of Rome, Constantinople, Alexandria, Antioch and Jerusalem.^[61][62]

In 451 the Council of Chalcedon, in a canon of disputed validity,^[63] elevated the see of Constantinople to a position "second in eminence and power to the bishop of Rome".^[64] From c. 350 – c. 500 the bishops, or popes, of Rome, steadily increased in authority through their consistent intervening in support of orthodox leaders in theological disputes, which encouraged appeals to them.^[65] Emperor Justinian, who in the areas under his control definitively established a form of caesaropapism,^[66] in which "he had the right and duty of regulating by his laws the minutest details of worship and discipline, and also of dictating the theological opinions to be held in the Church",^[67] re-established imperial power over Rome and other parts of the West, initiating the period termed the Byzantine Papacy (537–752), during which the bishops of Rome, or popes, required approval from the emperor in Constantinople or from his representative in Ravenna for consecration. Most were selected by the emperor from his Greek-speaking subjects,^[68] resulting in a "melting pot" of Western and Eastern Christian traditions in art as well as liturgy.^[69]

Most of the Germanic tribes who in the following centuries invaded the Roman Empire adopted Christianity in its Arian form, which the Council of Nicaea declared heretical.^[70] The resulting religious discord between Germanic rulers and Catholic subjects^[71] was avoided when, in 497 Clovis I, the Frankish ruler, converted to orthodox Catholicism, allying himself with the papacy and the monasteries.^[72] The Visigoths in Spain followed his lead in 589,^[73] and the Lombards in Italy in the course of the 7th century.^[74]

Western Christianity, particularly through its monasteries, was a major factor in preserving classical civilization, with its art (see Illuminated manuscript) and literacy.^[75] Through his Rule, Benedict of Nursia (c. 480–543), one of the founders of Western monasticism, exerted an enormous influence on European culture through the appropriation of the monastic spiritual heritage of the early Catholic Church and, with the spread of the Benedictine tradition, through the preservation and transmission of ancient culture. During this period, monastic Ireland became a centre of learning and early Irish missionaries such as Columbanus and Columba spread Christianity and established monasteries across continental Europe.^[75]

The Catholic Church was the dominant influence on Western civilization from Late Antiquity to the dawn of the modern age.^[12] It was the primary sponsor of Romanesque, Gothic, Renaissance, Mannerist and Baroque styles in art, architecture and music.^[76] Renaissance figures such as Raphael, Michelangelo, Leonardo da Vinci, Sandro Botticelli, Fra Angelico, Tintoretto, Titian, Gian Lorenzo Bernini and Caravaggio are examples of the numerous visual artists sponsored by the church.^[77] The historian Paul Legutko of Stanford University said the Catholic Church is "at the center of the development of the values, ideas, science, laws, and institutions which constitute what we call Western civilization".^[78]

In Western Christendom the first universities in Europe were established by monks.^[79][80][81] Beginning in the 11th century, several older cathedral schools became universities, such as the University of Oxford, the University of Paris and the University of Bologna. Higher education before then had been the domain of Christian cathedral schools or monastic schools, led by monks and nuns. Evidence of such schools dates back to the 6th century AD.^[82] These new universities expanded the curriculum to include academic programs for clerics, lawyers, civil servants, and physicians.^[83] The university is generally regarded as an institution that has its origin in the Medieval Christian setting.^[84][85][86]

The massive Islamic invasions of the mid-7th century began a long struggle between Christianity and Islam throughout the Mediterranean Basin. The Byzantine Empire soon lost the lands of the eastern patriarchates of Jerusalem, Alexandria and Antioch and was reduced to that of Constantinople, the empire's capital. As a result of Islamic domination of the Mediterranean, the Frankish state, centred away from that sea, was able to evolve as the dominant power that shaped the Western Europe of the Middle Ages.^[87]

The battles of Toulouse and Tours halted the Islamic advance in the West and the failed siege of Constantinople halted it in the East. Two or three decades later, in 751, the Byzantine Empire lost to the Lombards the city of Ravenna from which it governed the small fragments of Italy, including Rome, that acknowledged its sovereignty. The fall of Ravenna meant that confirmation by a no longer existent exarch was not asked for during the election in 752 of Pope Stephen II, and that the papacy was forced to look elsewhere for a civil power to protect it.^[88]

In 754, at the urgent request of Pope Stephen, the Frankish king Pepin the Short conquered the Lombards. He then gifted the lands of the former exarchate to the pope, initiating the Papal States. In the 860s, Rome and the Byzantine East were in conflict during the Photian schism, when Photius criticized the Latin west for adding of the filioque clause, after being excommunicated by Nicholas I. Though the schism was reconciled, unresolved issues would lead to further division.^[89]

In the 11th century the efforts of Hildebrand of Sovana led to the creation of the College of Cardinals to elect new popes, starting with Pope Alexander II in the papal election of 1061. When Alexander II died, Hildebrand was elected to succeed him, as Pope Gregory VII. The basic election system of the College of Cardinals which Gregory VII helped establish has continued to function into the 21st century. Pope Gregory VII further initiated the Gregorian Reforms regarding the independence of the clergy from secular authority. This led to the Investiture Controversy between the church and the Holy Roman Emperors, over which had the authority to appoint bishops and popes.^[90][91]

In 1095 the Byzantine emperor, Alexius I, appealed to Pope Urban II for help against renewed Muslim invasions in the Byzantine–Seljuk wars,^[92] which caused Urban to launch the First Crusade aimed at aiding the Byzantine Empire and returning the Holy Land to Christian control.^[93] In the 11th century strained relations between the primarily Greek church and the Latin Church separated them in the East–West Schism, partially due to conflicts over papal authority. The Fourth Crusade and the sacking of Constantinople by renegade crusaders proved the final breach.^[94]

In the twelfth century, Inquisitions—Church investigations of individuals under suspicions of heresy—began in the Catholic Kingdom of France. The trials spread throughout other European countries in the succeeding centuries, through multiple forms and papacies. The Inquisitions represented an intensification of prior possible punishments for heresy, including torture. By 1256 Alexander IV's Ut negotium allowed the inquisitors to absolve each other if they used instruments of torture.^[95][96]

In the early 13th century mendicant orders were founded by Francis of Assisi and Dominic de Guzmán. The studia conventualia and studia generalia of the mendicant orders played a large role in the transformation of church-sponsored cathedral schools and palace schools, such as that of Charlemagne at Aachen, into the prominent universities of Europe.^[97] Scholastic theologians and philosophers such as the Dominican priest Thomas Aquinas studied and taught at these studia. Aquinas' Summa Theologica was an intellectual milestone in its synthesis of the legacy of ancient Greek philosophers such as Plato and Aristotle with the content of Christian revelation.^[98]

A growing sense of church-state conflicts marked the 14th century. In 1309, to escape instability in Rome, Pope Clement V became the first of seven popes to reside in the fortified city of Avignon in southern France^[99] during a period known as the Avignon Papacy. The Avignon Papacy ended in 1376 when the pope returned to Rome.^[100] In 1378 a 38-year-long Western Schism began, with claimants to the papacy located in Rome, Avignon and, after 1409, Pisa.^[100] The matter was largely resolved in 1414–1418 at the Council of Constance, with the claimants in Rome and Pisa agreeing to resign and the third claimant excommunicated by the cardinals, who held a new election naming Martin V pope.^[101]

In 1438 the Council of Florence convened, which featured a strong dialogue focussed on understanding the theological differences between the East and West, with the hope of reuniting the Catholic and Orthodox churches.^[102] Several eastern churches reunited, forming the majority of the Eastern Catholic Churches.^[103]

With the rise of Protestantism, the Catholic Church lost some adherents in Europe. Counter-Reformation groups such as the Jesuits were founded to tackle this. At the same time, Catholicism spread in the Americas through evangelisation, represented by the apparition of Our Lady of Guadalupe.

The Age of Discovery beginning in the 15th century saw the expansion of Western Europe's political and cultural influence worldwide. Because of the rise in power overseas of strongly Catholic nations of Spain and Portugal (as well as France), Catholicism was spread to the Americas, Asia and Oceania by explorers, conquistadors, and missionaries, as well as by the conversion of people who lived in these societies to the Catholic faith. Pope Alexander VI had awarded sovereignty rights over most of the newly discovered lands to Spain and Portugal (later confirmed by the Treaty of Tordesillas)^[104] and the ensuing patronato system allowed state authorities, not the Vatican, to control all clerical appointments in the new colonies.^[105] In 1521 the Portuguese explorer Ferdinand Magellan made the first Catholic converts in the Philippines.^[106] Elsewhere, Portuguese missionaries under the Spanish Jesuit Francis Xavier evangelized in India, China and Japan.^[107] The French colonization of the Americas beginning in the 16th century established a Catholic Francophone population and forbade non-Catholics to settle in Quebec.^[108]

In 1415 Jan Hus was burned at the stake for heresy against the Catholic Church. His reform efforts encouraged Martin Luther, an Augustinian friar in modern-day Germany, who sent his Ninety-five Theses to several bishops in 1517.^[109] His theses protested key points of Catholic doctrine as well as the sale of indulgences, and along with the Leipzig Debate this led to his excommunication in 1521.^[109][110] In Switzerland Huldrych Zwingli, John Calvin and other Protestant Reformers further criticized Catholic teachings. These challenges developed into the Reformation, which gave birth to the great majority of Protestant denominations^[111] and also crypto-Protestantism within the Catholic Church.^[112] Meanwhile, Henry VIII of the Kingdom of England petitioned Pope Clement VII for a declaration of nullity concerning his marriage to Catherine of Aragon. When this was denied, he had the Acts of Supremacy passed to make himself Supreme Head of the Church of England, spurring the English Reformation and the eventual development of Anglicanism.^[113]

The Reformation contributed to clashes between the Protestant Schmalkaldic League and the Catholic Emperor Charles V and his allies. The first nine-year war ended in 1555 with the Peace of Augsburg but continued tensions produced a far graver conflict—the Thirty Years' War—which broke out in 1618.^[114] In France a series of conflicts termed the French Wars of Religion was fought from 1562 to 1598 between the Huguenots (French Calvinists) and the forces of the French Catholic League, which were backed and funded by a series of popes.^[115] This ended under Pope Clement VIII, who hesitantly accepted King Henry IV of France's 1598 Edict of Nantes granting civil and religious toleration to French Protestants.^[114][115]

The Council of Trent (1545–1563) became the driving force behind the Counter-Reformation in response to the Protestant movement. Doctrinally, it reaffirmed many central Catholic teachings such as transubstantiation, the keeping of the sacraments, and the requirement of good works anchored in love and hope to justify one's salvation, as well as faith as a necessary condition to attain such salvation.^[116] In subsequent centuries, Catholicism spread widely across the world, in part through missionaries and imperialism, although its hold on European populations declined due to the growth of religious scepticism during and after the Enlightenment.^[117]

Part of a series on
Persecutions of the Catholic Church
Overview Historical persecution of Christians Catholic Church persecutions 1939–1958 Eradication of the Church under Stalinism Eastern Catholic persecutions Persecution of Christians in the modern era
Roman Empire Persecution of Christians in the Roman Empire Diocletianic Persecution
Neo-Persian Empire Sasanian conquest of Jerusalem
Byzantine Empire Massacre of the Latins
Japan Martyrs of Japan
India Violence against Christians in India 2008 attacks on Christians in southern Karnataka
China Martyr Saints of China
Vietnam Vietnamese Martyrs
Canada Canadian Martyrs
United States Know Nothing Oregon Compulsory Education Act Pierce v. Society of Sisters Philadelphia nativist riots Ursuline Convent riots
Norway Anti-Catholicism in Norway
Great Britain and Ireland Anti-Catholicism in the United Kingdom List of Catholic martyrs of the English Reformation Forty Martyrs of England and Wales Irish Catholic Martyrs Dissolution of the Monasteries Penal Laws Cromwellian conquest of Ireland
France Dechristianization of France during the French Revolution War in the Vendée Martyrs of Compiègne Massacre in the Rue Haxo Expulsion of congregations
Spain Martyrs of the Spanish Civil War Red Terror Dilectissima Nobis Martyrs of Turon Martyrs of Daimiel Bartolomé Blanco Innocencio of Mary Immaculate José María of Manila 233 Spanish Martyrs 498 Spanish Martyrs 522 Spanish Martyrs Burning of convents in Spain (1931)
Germany Nazi persecution of the Catholic Church in Germany Mit brennender Sorge Kulturkampf
Poland Nazi persecution of the Catholic Church in Poland Polish anti-religious campaign 1945–1990 108 Blessed Polish Martyrs
Russia Martyrs of Pratulin Conversion of Chelm Eparchy Anti-Catholicism in the Soviet Union Eastern Catholic victims of Soviet persecutions
Mexico Cristero War Saints Anti-clericalism in Mexico
El Salvador Four U.S. missionaries 1989 murders of Jesuits
Catholicism portal
v t e

From the 17th century onward, the Enlightenment questioned the power and influence of the Catholic Church over Western society.^[118] In the 18th century, writers such as Voltaire and the Encyclopédistes wrote biting critiques of both religion and the Catholic Church. One target of their criticism was the 1685 revocation of the Edict of Nantes by King Louis XIV of France, which ended a century-long policy of religious toleration of Protestant Huguenots. As the papacy resisted pushes for Gallicanism, the French Revolution in 1789 shifted power to the state, caused the destruction of churches, the establishment of a Cult of Reason,^[119] and the martyrdom of nuns during the Reign of Terror.^[120] In 1798 Napoleon's General Louis-Alexandre Berthier invaded the Italian Peninsula, imprisoning Pope Pius VI, who died in captivity. Napoleon later re-established the Catholic Church in France through the Concordat of 1801.^[121] The end of the Napoleonic Wars brought Catholic revival and the return of the Papal States.^[122]

In 1854 Pope Pius IX, with the support of the overwhelming majority of Catholic bishops, whom he had consulted from 1851 to 1853, proclaimed the Immaculate Conception as a dogma in the Catholic Church.^[123] In 1870 the First Vatican Council affirmed the doctrine of papal infallibility when exercised in specifically defined pronouncements,^[124][125] striking a blow to the rival position of conciliarism. Controversy over this and other issues resulted in a breakaway movement called the Old Catholic Church.^[126]

The Italian unification of the 1860s incorporated the Papal States, including Rome itself from 1870, into the Kingdom of Italy, thus ending the papacy's temporal power. In response Pius IX excommunicated King Victor Emmanuel II, refused payment for the land and rejected the Italian Law of Guarantees, which granted him special privileges. To avoid placing himself in visible subjection to the Italian authorities, he remained a "prisoner in the Vatican".^[127] This stand-off, which was spoken of as the Roman question, was resolved by the Lateran Treaty in 1929, whereby the Holy See acknowledged Italian sovereignty over the former Papal States in return for payment and Italy's recognition of papal sovereignty over Vatican City as a new sovereign and independent state.^[128]

Catholic missionaries generally supported, and sought to facilitate, the European imperial powers' conquest of Africa during the late nineteenth century. According to the historian of religion Adrian Hastings, Catholic missionaries were generally unwilling to defend African rights or encourage Africans to see themselves as equals to Europeans, in contrast to Protestant missionaries, who were more willing to oppose colonial injustices.^[129]

During the 20th century, the church's global reach continued to grow, despite the rise of anti-Catholic authoritarian regimes and the collapse of European Empires, accompanied by a general decline in religious observance in the West. Under the popes Benedict XV and Pius XII the Holy See sought to maintain public neutrality through the World Wars, acting as peace broker and delivering aid to the victims of the conflicts. In the 1960s Pope John XXIII convened the Second Vatican Council, which ushered in radical change to church ritual and practice, and in the later 20th century the long papacy of Pope John Paul II contributed to the fall of communism in Europe, and a new public and international role for the papacy.^[130][131] From the late 20th century, the Catholic Church has been criticized for its doctrines on sexuality, its inability to ordain women and its handling of sexual abuse cases.

Pope Pius X (1903–1914) renewed the independence of papal office by abolishing the veto of Catholic powers in papal elections, and his successors Benedict XV (1914–1922) and Pius XI (1922–1939) concluded the modern independence of the Vatican State within Italy.^[132] Benedict XV was elected at the outbreak of the First World War. He attempted to mediate between the powers and established a Vatican relief office, to assist victims of the war and reunite families.^[133] The interwar Pope Pius XI modernized the papacy, appointing 40 indigenous bishops and concluding fifteen concordats, including the Lateran Treaty with Italy, which founded the Vatican City State.^[134]

His successor, Pope Pius XII, led the Church through the Second World War and early Cold War. Like his predecessors, Pius XII sought to publicly maintain Vatican neutrality in the War and established aid networks to help victims, but he secretly assisted the anti-Hitler resistance and shared intelligence with the Allies.^[133] Summi Pontificatus (1939), his first encyclical, expressed dismay at the 1939 invasion of Poland by Nazi Germany and the Soviet Union, and reiterated Catholic teaching against racism.^[135] He expressed concern against race killings on Vatican Radio, and intervened diplomatically to attempt to block Nazi deportations of Jews in various countries from 1942 to 1944. However, the Pope's insistence on public neutrality and diplomatic language has become a source of much criticism and debate.^[136] Nevertheless, in every country under German occupation, priests played a major part in rescuing Jews.^[137] The Israeli historian Pinchas Lapide estimated that Catholic rescue of Jews amounted to somewhere between 700,000 and 860,000 people.^[138] However, in the Independent State of Croatia, the vast majority of Catholic clergy supported the Ustaše.^[139] Catholic clergy were directly involved in the killing and forced conversion of Eastern Orthodox Christian Serbs as part of the Genocide of Serbs in the Independent State of Croatia.^[140]

The Nazi persecution of the Catholic Church was at its most intense in Poland, and Catholic resistance to Nazism took various forms. Some 2,579 Catholic clergy were sent to the Priest Barracks of Dachau concentration camp, including 400 Germans.^[141][142] Thousands of priests, nuns and brothers were imprisoned, taken to a concentration camp, tortured and murdered, including Saint Maximilian Kolbe.^[143][144] The Nazis also killed ethnically Jewish converts to Catholicism because of their ethnicity, including Saint Edith Stein.^[145][146] Catholics fought on both sides in the conflict. Catholic clergy played a leading role in the government of the fascist Slovak State, which collaborated with the Nazis, copied their anti-Semitic policies, and helped them to carry out the Holocaust in Slovakia. Jozef Tiso, the President of the Slovak State and a Catholic priest, supported his government's deportation of Slovakian Jews to extermination camps.^[147] The Vatican protested against these Jewish deportations in Slovakia and in other Nazi puppet regimes including Vichy France, Croatia, Bulgaria, Italy and Hungary.^[148][149]

Around 1943 Adolf Hitler planned the kidnapping of the Pope and his internment in Germany. He gave SS General Wolff a corresponding order to prepare for the action.^[150][151] While Pope Pius XII has been credited with helping to save hundreds of thousands of Jews during the Holocaust,^[152][153] the Church has also been accused of having encouraged centuries of antisemitism by its teachings^[154] and not doing enough to stop Nazi atrocities.^[155] Many Nazi criminals escaped overseas after the Second World War, also because they had powerful supporters from the Vatican.^{[156][157][158]} The judgment of Pius XII is made more difficult by the sources, because the church archives for his tenure as nuncio, cardinal secretary of state and pope are in part closed or not yet processed.^[159]

The Second Vatican Council (1962–65) introduced the most significant changes to Catholic practices since the Council of Trent, four centuries before.^[160] Initiated by Pope John XXIII, this ecumenical council modernized the practices of the Catholic Church, allowing the Mass to be said in the vernacular (local language) and encouraging "fully conscious, and active participation in liturgical celebrations".^[161] It intended to engage the church more closely with the present world (aggiornamento), which was described by its advocates as an "opening of the windows".^[162] In addition to changes in the liturgy, it led to changes to the church's approach to ecumenism,^[163] and a call to improved relations with non-Christian religions, especially Judaism, in its document Nostra aetate.^[164]

The council, however, generated significant controversy in implementing its reforms: proponents of the "Spirit of Vatican II" such as the Swiss theologian Hans Küng said that Vatican II had "not gone far enough" to change church policies.^[165] Traditionalist Catholics, such as Archbishop Marcel Lefebvre, however, strongly criticized the council, arguing that its liturgical reforms led "to the destruction of the Holy Sacrifice of the Mass and the sacraments", among other issues.^[166] The teaching on the morality of contraception also came under scrutiny; after a series of disagreements, Humanae vitae upheld the church's prohibition of all forms of contraception.^{[167][168][note 6][169]}

In 1978 Pope John Paul II, formerly Archbishop of Kraków in the Polish People's Republic, became the first non-Italian pope in 455 years. His 26 1/2-year pontificate was one of the longest in history and was credited with hastening the fall of communism in Europe.^[170][171] John Paul II sought to evangelize an increasingly secular world. He travelled more than any other pope, visiting 129 countries,^[172] and used television and radio as means of spreading the church's teachings. He also emphasized the dignity of work and natural rights of labourers to have fair wages and safe conditions in Laborem exercens.^[173] He emphasized several church teachings, including moral exhortations against abortion, euthanasia and against the widespread use of capital punishment, in Evangelium Vitae.^[174]

Pope Benedict XVI, elected in 2005, was known for upholding traditional Christian values against secularization,^[175] and for increasing use of the Tridentine Mass as found in the Roman Missal of 1962, which he titled the "Extraordinary Form".^[176] Citing the frailties of advanced age, Benedict resigned in 2013, becoming the first pope to do so in nearly 600 years.^[177]

Pope Francis became in 2013 the first pope from the Americas, the first from the Southern Hemisphere and the first from outside Europe since the eighth-century Gregory III.^[178][179] Francis made efforts to further close Catholicism's estrangement with the Eastern churches.^[180] His installation was attended by Patriarch Bartholomew I of Constantinople of the Eastern Orthodox Church,^[181] the first time since the Great Schism of 1054 that the Eastern Orthodox Ecumenical Patriarch of Constantinople has attended a papal installation,^[182] while he also met Patriarch Kirill of Moscow, head of the largest Eastern Orthodox church, in 2016; this was reported as the first such high-level meeting between the two churches since the Great Schism of 1054.^[183] In 2017 during a visit in Egypt, Pope Francis re-established mutual recognition of baptism with the Coptic Orthodox Church.^[184]

Pope Leo XIV was elected as Pope in the 2025 conclave, following the death of Francis. He is the first Augustinian pope, the first North American pope (born in Chicago in the United States), and the first pope of Peruvian citizenship.^[185]

The Catholic Church follows an episcopal polity, led by bishops who have received the sacrament of Holy Orders who are given formal jurisdictions of governance within the church.^[186][187] There are three levels of clergy: the episcopate, composed of bishops who hold jurisdiction over a geographic area called a diocese or eparchy; the presbyterate, composed of priests ordained by bishops and who work in local dioceses or religious orders; and the diaconate, composed of deacons who assist bishops and priests in a variety of ministerial roles. Ultimately leading the entire Catholic Church is the bishop of Rome, known as the pope (Latin: papa, lit. 'father'), whose jurisdiction is called the Holy See (Sancta Sedes in Latin).^[188]

In parallel to the diocesan structure are a variety of religious institutes that function autonomously, often subject only to the authority of the pope, though sometimes subject to the local bishop. Most religious institutes only have male or female members but some have both. Additionally, lay members aid many liturgical functions during worship services. The Catholic Church has been described as the oldest multinational organization in the world.^{[189][190][191]}

The hierarchy of the Catholic Church is headed^{[note 7]} by the pope, currently Pope Leo XIV, who was elected on 8 May 2025 by a papal conclave. The office of the pope is known as the papacy. The Catholic Church holds that Christ instituted the papacy upon giving the keys of Heaven to Saint Peter. His ecclesiastical jurisdiction is called the Holy See, or the Apostolic See (meaning the see of the apostle Peter).^[197][198] Directly serving the pope is the Roman Curia, the central governing body that administers the day-to-day business of the Catholic Church.

The pope is also sovereign of Vatican City,^[199] a small city-state entirely enclaved within the city of Rome, which is an entity distinct from the Holy See. It is as head of the Holy See, not as head of Vatican City State, that the pope receives ambassadors of states and sends them his own diplomatic representatives.^[200] The Holy See also confers orders, decorations and medals, such as the orders of chivalry originating from the Middle Ages.

While the famous Saint Peter's Basilica is located in Vatican City, above the traditional site of Saint Peter's tomb, the papal cathedral for the Diocese of Rome is the Archbasilica of Saint John Lateran, located within the city of Rome, though enjoying extraterritorial privileges accredited to the Holy See.

The position of cardinal is a rank of honour bestowed by popes on certain clerics, such as leaders within the Roman Curia, bishops serving in major cities and distinguished theologians. For advice and assistance in governing, the pope may turn to the College of Cardinals.^[201]

Following the death or resignation of a pope,^{[note 8]} members of the College of Cardinals who are under age 80 act as an electoral college, meeting in a papal conclave to elect a successor.^[203] Although the conclave may elect any male Catholic in the world as pope, since 1389 only cardinals have been elected.^[204]

Part of a series on the
Canon law of the Catholic Church
Ius vigens (current law) 1983 Code of Canon Law Omnium in mentem Magnum principium Code of Canons of the Eastern Churches Ad tuendam fidem Ex corde Ecclesiae Indulgentiarum Doctrina Praedicate evangelium Veritatis gaudium Custom Matrimonial nullity trial reforms of Pope Francis Documents of the Second Vatican Council Christus Dominus Lumen gentium Optatam totius Orientalium ecclesiarum Presbyterorum ordinis Sacrosanctum concilium Precepts of the Church
Legal history Jus antiquum (c. 33–1140) Ancient Church Orders Didache The Apostolic Constitutions Canons of the Apostles Collections of ancient canons Collectiones canonum Dionysianae Collectio canonum quadripartita Collectio canonum Quesnelliana Collectio canonum Wigorniensis Gelasian Decree Symmachian forgeries Pseudo-Isidorian Decretals Donation of Constantine Gregorian Reform Lay investiture controversy Dictatus papae Libertas ecclesiae Plenitudo potestatis Jus novum (c. 1140–1563) Corpus Juris Canonici Decretum Gratiani Decretist Canon Episcopi Margaritae Jus commune Decretals of Gregory IX Decretalist Regulæ Juris Extravagantes Liber Septimus Jus novissimum (c. 1563–1918) Council of Trent Benedictus Deus Tametsi Apostolicae Sedis moderationi Jus codicis (1918-present) 1917 Code of Canon Law Ecclesiae Sanctae 1983 Code of Canon Law Other Contractum trinius Papal judge-delegate Right of option
Eastern law Code of Canons of the Eastern Churches Eastern Canonical Reforms of Pius XII Nomocanon Eparchy Exarchate Ordinariate for Eastern Catholic faithful Protosyncellus
Liturgical law Latin Church General Roman Calendar Ranking of liturgical days in the Roman Rite General Instruction of the Roman Missal Code of Rubrics Sacrosanctum Concilium Mysterii Paschalis Musicam sacram Scripturarum thesaurus Liturgiam authenticam Quattuor abhinc annos Ecclesia Dei Summorum Pontificum Magnum principium Traditionis custodes Red Mass Holy day of obligation
Sacramental law Communicatio in sacris Ex opere operato Omnium in mentem Validity and liceity Sacraments Holy Orders Impediment (Catholic canon law) Abstemius Defect of birth Obligation of celibacy Nullity of Sacred Ordination Apostolicae curae Dimissorial letters Episcopal consecrators Approbation (Catholic canon law) Confession Penitential canons Paenitentiale Theodori Seal of the Confessional Internal and external forum Note on the importance of the internal forum and the inviolability of the Sacramental Seal Apostolic Penitentiary Canon penitentiary Complicit absolution Sacramentum Poenitentiae Eucharist Eucharistic discipline Canon 915 Celebret Mass stipend Sacramentals Indulgence Indulgentiarum doctrina Sacred places Altars Major basilica Minor basilica Oratory (chapel) Sacred times Feast days Fast days and abstinence Paenitemini Holy day of obligation
Matrimonial law Canonical form (Latin Church) Tametsi Ne Temere Banns of marriage Declaration of Nullity Dignitas connubii Matrimonial Nullity Trial Reforms of Pope Francis Vetitum Defender of the Bond Impediments to Marriage Affinity Clandestinity Impediment of crime Disparity of cult Ligamen Public propriety Matrimonial dispensation Ratum sed non consummatum Sanatio in radice Natural marriage Pauline privilege Petrine privilege
Supreme authority, particular churches, and canonical structures Supreme authority of the Church Roman Pontiff Papal conclave College of Bishops Supra-diocesan/eparchal structures College of Cardinals Conference of bishops Synod of Bishops Particular churches Churches sui juris Latin Church Eastern Catholic Churches Local particular churches Appointment of bishops Abbacy nullius Apostolic vicariate Apostolic vicar Apostolic administration Apostolic administrator Diocese/Archdiocese Aeque principaliter Cathedraticum In persona episcopi Diocesan Curia Moderator of the Curia Chancery Deanery Vicar forane Eparchy Eparchal curia Military ordinariate Mission sui juris Personal ordinariate Anglicanorum Coetibus Juridic persons Parish Team of priests in solidum Collegiate church Parish register Lay trusteeism Roman Curia Dicastery Congregation Pontifical council Personal prelature Types of membership of Opus Dei Association of the Christian faithful Vicar general Quinquennial visit ad limina
Jurisprudence Canonical coronation Canonically crowned images Computation of time Custom Delegata potestas non potest delegari Derogation Dispensation Taxa Innocentiana Faculty Indult Impediment Donation Interpretation Pontifical Council for Legislative Texts Jurisdiction Peritus Obreption & subreption Obrogation Promulgation Resignation of the Roman Pontiff Sede vacante Simony Vacatio legis Validity and liceity Visitation Apostolic visitor Philosophy, theology, and fundamental theory of Catholic canon law Theology Ecclesiology Treatise on Law Determinatio
Temporal goods (property) Benefice Cathedraticum Contract law Mass stipend Stole fee Temporalities
Law of persons Person (Catholic canon law) Formal act of defection from the Catholic Church Canonical age Emancipation Exemption Heresy Clerics Secular clergy Regular clergy Obligation of celibacy Clerics and public office Incardination and excardination Laicization (dispensation) Canonical faculties Office Canonical provision Canonical election Juridic and physical persons Jus patronatus Associations of the faithful Consecrated life
Canonical documents Acta Apostolicae Sedis Acta Sanctae Sedis Censor librorum Imprimatur Imprimi potest Notary Protonotary apostolic Apostolic constitution Canon Concordat Decree Decretal Encyclical Motu proprio Ordinance Papal brief Papal bull Penitential Positive law Rescript Parish register Ecclesiastical Latin
Penal law Canon 1324 Canon 1397 §2 Censure (Catholic canon law) De delictis gravioribus Complicit absolution Crimen sollicitationis Excommunication List of excommunicable offences in the Catholic Church List of people excommunicated by the Catholic Church List of cardinals excommunicated by the Catholic Church Interdict Laicization (penal) Latae sententiae and ferendae sententiae Lifetime of prayer and penance Canonical admonitions Ecclesiastical prison
Procedural law Pars statica (tribunals & ministers/parties) Tribunals Supreme Tribunal of the Apostolic Signatura Tribunal of the Roman Rota Apostolic Penitentiary Congregation for the Doctrine of the Faith Ministers of Justice Judicial Vicar/Officialis Auditor Parties Defender of the Bond Procurator Pars dynamica (trial procedure) Dignitas connubii (matrimonial causes) Appeal as from an abuse Presumption Penal procedure Vos estis lux mundi Canonization Congregation for the Causes of Saints Maiorem hac dilectionem Advocatus Diaboli Oblatio vitae Positio Beatification and canonization process in 1914 Election of the Roman Pontiff Current law Universi Dominici gregis Papal renunciation Reforms of Pope Benedict XVI Historical Cum proxime Jus exclusivae Papal appointment Aeterni Patris Filius Romano Pontifici eligendo Ingravescentem aetatem Ubi periculum Quia propter
Legal practice and scholarship List of legal abbreviations Academic degrees Licentiate of Canon Law Doctor of Canon Law Doctor of both laws Journals and Professional Societies Canon Law Society of America The Jurist Faculties of canon law Catholic University of America School of Canon Law Canonists Medieval Gratian Hostiensis Jean Lemoine Raymond of Penyafort Rufinus Johannes Teutonicus Geoffrey of Trani Burchard of Worms Brocard Modern & Contemporary Eugenio Corecco John D. Faris Pietro Gasparri Ladislas Orsy Edward N. Peters
Law of consecrated life Solemn vow Exclaustration Manifestation of Conscience Canonical erection of a house of religious Pontifical right Diocesan right Congregation for Institutes of Consecrated Life and Societies of Apostolic Life Institute of consecrated life Religious institute Congregation Order Monasticism Canons regular Mendicant orders Clerics regular Secular institute Cum Sanctissimus Primo Feliciter Provida Mater Ecclesia Society of apostolic life Decretum laudis
Catholicism portal
v t e

Catholic canon law (Latin: jus canonicum)^[205] is the system of laws and legal principles made and enforced by the hierarchical authorities of the Catholic Church to regulate its external organization and government and to order and direct the activities of Catholics toward the mission of the church.^[206] The canon law of the Latin Church was the first modern Western legal system,^[207] and is the oldest continuously functioning legal system in the West,^[208][209] while the distinctive traditions of Eastern Catholic canon law govern the 23 Eastern Catholic particular churches sui iuris.

Positive ecclesiastical laws, based directly or indirectly upon immutable divine law or natural law, derive formal authority in the case of universal laws from promulgation by the supreme legislator—the Supreme Pontiff—who possesses the totality of legislative, executive and judicial power in his person,^[210] while particular laws derive formal authority from promulgation by a legislator inferior to the supreme legislator, whether an ordinary or a delegated legislator. The actual subject material of the canons is not just doctrinal or moral in nature, but all-encompassing of the human condition. It has all the ordinary elements of a mature legal system:^[211] laws, courts, lawyers, judges,^[211] a fully articulated legal code for the Latin Church^[212] as well as a code for the Eastern Catholic Churches,^[212] principles of legal interpretation,^[213] and coercive penalties.^[214][215]

Canon law concerns the Catholic Church's life and organization and is distinct from civil law. In its own field it gives force to civil law only by specific enactment in matters such as the guardianship of minors.^[216] Similarly, civil law may give force in its field to canon law, but only by specific enactment, as with regard to canonical marriages.^[217] Currently, the 1983 Code of Canon Law is in effect for the Latin Church.^[218] The distinct 1990 Code of Canons of the Eastern Churches (CCEO, after the Latin initials) applies to the autonomous Eastern Catholic Churches.^[219]

Part of a series on
Particular churches sui iuris of the Catholic Church
Latin cross and Byzantine Patriarchal cross
Particular churches are grouped by liturgical rite
Alexandrian Rite
Coptic Ethiopian Eritrean
Armenian Rite
Armenian
Byzantine Rite
Albanian Belarusian Bulgarian Croatian and Serbian Greek Hungarian Italo-Albanian Macedonian Melkite Romanian Russian Ruthenian Slovak Ukrainian
East Syriac Rite
Chaldean Syro-Malabar
Latin liturgical rites
Latin
West Syriac Rite
Maronite Syriac Syro-Malankara
Eastern Catholic Churches Eastern Catholic liturgy Catholicism portal Christianity portal
v t e

In the first thousand years of Catholic history, different varieties of Christianity developed in the Western and Eastern Christian areas of Europe, Asia and Africa. Though most Eastern-tradition churches are no longer in communion with the Catholic Church after the Great Schism of 1054 (as well as the earlier Nestorian Schism and Chalcedonian Schism), 23 autonomous particular churches of eastern traditions participate in the Catholic communion, also known as "churches sui iuris" (Latin: "of one's own right"). The largest and most well known is the Latin Church, the only Western-tradition church, with more than 1 billion members worldwide. Relatively small in terms of adherents compared to the Latin Church, are the 23 self-governing Eastern Catholic Churches with a combined membership of 17.3 million as of 2010^[update].^{[220][221][222][223]}

The Latin Church is governed by the pope and diocesan bishops directly appointed by him. The pope exercises a direct patriarchal role over the Latin Church, which is considered to form the original and still major part of Western Christianity, a heritage of certain beliefs and customs originating in Europe and northwestern Africa, some of which are inherited by many Christian denominations that trace their origins to the Protestant Reformation.^[224]

The Eastern Catholic Churches follow the traditions and spirituality of Eastern Christianity and are churches that have always remained in full communion with the Catholic Church or who have chosen to re-enter full communion in the centuries following the East–West Schism or earlier divisions. These churches are communities of Catholic Christians whose forms of worship reflect distinct historical and cultural influences rather than differences in doctrine.^[225]

The pope's recognition of Eastern Catholic Churches has caused controversy in ecumenical relations with the Eastern Orthodox and other eastern churches. Historically, pressure to conform to the norms of the Western Christianity practised by the majority Latin Church led to a degree of encroachment (Liturgical Latinisation) on some of the Eastern Catholic traditions. The Second Vatican Council document, Orientalium Ecclesiarum, built on previous reforms to reaffirm the right of Eastern Catholics to maintain their distinct liturgical practices.^[225]

A church sui iuris is defined in the Code of Canons for the Eastern Churches as a "group of Christian faithful united by a hierarchy" that is recognized by the pope in his capacity as the supreme authority on matters of doctrine within the church.^[226] The Eastern Catholic Churches are in full communion with the pope, but have governance structures and liturgical traditions separate from that of the Latin Church.^[221] While the Latin Church's canons do not explicitly use the term, it is tacitly recognized as equivalent.

Some Eastern Catholic churches are governed by a patriarch who is elected by the synod of the bishops of that church,^[227] others are headed by a major archbishop,^[228] others are under a metropolitan,^[229] and others are organized as individual eparchies.^[230] Each church has authority over the particulars of its internal organization, liturgical rites, liturgical calendar and other aspects of its spirituality, subject only to the authority of the pope.^[231] The Roman Curia has a specific department, the Congregation for the Oriental Churches, to maintain relations with them.^[232] The pope does not generally appoint bishops or clergy in the Eastern Catholic Churches, deferring to their internal governance structures, but may intervene if he feels it necessary.

Distribution of Catholics^[233]

The percentage of Catholics by country, 2010

The number of Catholics by country, 2010

• v
• t
• e

Individual countries, regions, and major cities are served by particular churches known as dioceses in the Latin Church, or eparchies in the Eastern Catholic Churches, each of which are overseen by a bishop. As of 2021^[update], the Catholic Church has 3,171 dioceses globally.^[234] The bishops in a particular country are members of a national or regional episcopal conference.^[235]

Dioceses are divided into parishes, each with one or more priests, deacons, or lay ecclesial ministers.^[236] Parishes are responsible for the day to day celebration of the sacraments and pastoral care of the laity.^[237] As of 2016^[update] there are 221,700 parishes worldwide.^[7]

In the Latin Church, Catholic men may serve as deacons or priests by receiving sacramental ordination. Men and women may serve as extraordinary ministers of Holy Communion, as readers (lectors), or as altar servers. Historically, boys and men have only been permitted to serve as altar servers; however, since the 1990s, girls and women have also been permitted.^{[238][note 9]}

Catholics may enter into consecrated life either on an individual basis, as a hermit or consecrated virgin, or by joining an institute of consecrated life (a religious institute or a secular institute) in which to take vows confirming their desire to follow the three evangelical counsels of chastity, poverty and obedience.^[239] Examples of institutes of consecrated life are the Benedictines, the Carmelites, the Dominicans, the Franciscans, the Missionaries of Charity, the Legionaries of Christ and the Sisters of Mercy.^[239]

"Religious institutes" is a modern term encompassing both "religious orders" and "religious congregations", which were once distinguished in canon law.^[240] The terms "religious order" and "religious institute" tend to be used as synonyms colloquially.^[241]

By means of Catholic charities and beyond, the Catholic Church is the largest non-government provider of education and health care in the world.^[25]

As of 2020 Catholicism is the second-largest religious body in the world after Sunni Islam.^[242] Catholics represent about half of all Christians.^[243] According to the World Christian Database, there are 1.272 billion Catholics globally, as of 2025.^[4] According to the Annuario Pontificio, church membership, defined as baptized Catholics, was 1.406 billion at the end of 2023, which was 17.4% of the world population:^[5] Under Pope Francis the church membership grew by almost 11%, with growth concentrated in Africa and loss in Europe.^[244]

Brazil has the largest Catholic population in the world, followed by Mexico, the Philippines and the United States.^[245]

Geographic distribution of Catholics worldwide continues to shift, with 20.0% in Africa, 47.8% in the Americas, 11.0% in Asia, 20.4% in Europe and 0.8% in Oceania.^[5]

Catholic ministers include ordained clergy, lay ecclesial ministers, missionaries and catechists. Also as of the end of 2023, there were 463,859 ordained clergy, including 5,430 bishops, 406,996 priests (diocesan and religious) and 51,433 deacons (permanent).^[5] Non-ordained ministers, as at October 2024, include 2,883,049 catechists and 413,561 lay missionaries.^[246]

Catholics who have committed to religious or consecrated life instead of marriage or single celibacy, as a state of life or relational vocation, include 49,414 male religious (as of 2022) and 589,423 women religious (as of 2023). These are not ordained, nor generally considered ministers unless also engaged in one of the lay minister categories above.^[5]

Catholic doctrine has developed over the centuries, reflecting direct teachings of early Christians, formal definitions of heretical and orthodox beliefs by ecumenical councils and in papal bulls, and theological debate by scholars. The church believes that it is continually guided by the Holy Spirit as it discerns new theological issues and is protected infallibly from falling into doctrinal error when a firm decision on an issue is reached.^[247][248]

It teaches that revelation has one common source, God, and two distinct modes of transmission: Sacred Scripture and Sacred Tradition,^[249][250] and that these are authentically interpreted by the Magisterium.^[251][252] Sacred Scripture consists of the 73 books of the Catholic Bible, consisting of 46 Old Testament and 27 New Testament writings. Sacred Tradition consists of those teachings believed by the church to have been handed down since the time of the Apostles.^[253] Sacred Scripture and Sacred Tradition are collectively known as the "deposit of faith" (depositum fidei in Latin). These are in turn interpreted by the Magisterium (from magister, Latin for "teacher"), the church's teaching authority, which is exercised by the pope and the College of Bishops in union with the pope.^[254] Catholic doctrine is authoritatively summarized in the Catechism of the Catholic Church, published by the Holy See.^[255][256]

The Catholic Church holds that there is one eternal God, who exists as a perichoresis ("mutual indwelling") of three hypostases, or "persons": God the Father; God the Son; and God the Holy Spirit (also called the Holy Ghost), which together are called the "Holy Trinity".^[257]

Catholics believe that Jesus Christ is the "Second Person" of the Trinity, God the Son. In an event known as the Incarnation, through the power of the Holy Spirit, God became united with human nature through the conception of Christ in the womb of the Blessed Virgin Mary. Christ, therefore, is understood as being both fully divine and fully human, including possessing a human soul. It is taught that Christ's mission on earth included giving people his teachings and providing his example for them to follow as recorded in the four Gospels.^[258] Jesus is believed to have remained sinless while on earth, and to have allowed himself to be unjustly executed by crucifixion, as a sacrifice of himself to reconcile humanity to God; this reconciliation is known as the Paschal Mystery.^[259] The Greek term "Christ" and the Hebrew "Messiah" both mean "anointed one", referring to the Christian belief that Jesus' death and resurrection are the fulfilment of the Old Testament's messianic prophecies.^[260]

The Catholic Church teaches dogmatically that "the Holy Spirit proceeds eternally from the Father and the Son, not as from two principles but as from one single principle".^[261] It holds that the Father, as the "principle without principle", is the first origin of the Spirit, but also that he, as Father of the only Son, is with the Son the single principle from which the Spirit proceeds.^[262] This belief is expressed in the Filioque clause which was added to the Latin version of the Nicene Creed of 381 but not included in the Greek versions of the creed used in Eastern Christianity.^[263]

The Catholic Church teaches that it is the "one true church",^[15][264] "the universal sacrament of salvation for the human race",^[265][266] and "the one true religion".^[267] According to the Catechism, the Catholic Church is further described in the Nicene Creed as the "one, holy, catholic, and apostolic Church".^[268] These are collectively known as the Four Marks of the Church. The church teaches that its founder is Jesus Christ.^[269][43] The New Testament records several events considered integral to the establishment of the Catholic Church, including Jesus' activities and teaching and his appointment of the apostles as witnesses to his ministry, suffering, and resurrection. The Great Commission, after his resurrection, instructed the apostles to continue his work. The coming of the Holy Spirit upon the apostles, in an event known as Pentecost, is seen as the beginning of the public ministry of the Catholic Church.^[46] The church teaches that all duly consecrated bishops have a lineal succession from the apostles of Christ, known as apostolic succession.^[270] In particular, the Bishop of Rome (the pope) is considered the successor to the apostle Simon Peter, a position from which he derives his supremacy over the church.^[271]

Catholic belief holds that the church "is the continuing presence of Jesus on earth"^[272] and that it alone possesses the full means of salvation.^[273] Through the passion (suffering) of Christ leading to his crucifixion as described in the Gospels, it is said Christ made himself an oblation to God the Father to reconcile humanity to God;^[274] the Resurrection of Jesus makes him the firstborn from the dead, the first among many brethren.^[275] By reconciling with God and following Christ's words and deeds, an individual can enter the Kingdom of God.^[276] The church sees its liturgy and sacraments as perpetuating the graces achieved through Christ's sacrifice to strengthen a person's relationship with Christ and aid in overcoming sin.^[277]

The Catholic Church teaches that, immediately after death, the soul of each person will receive a particular judgement from God, based on their sins and their relationship to Christ.^[278][279] This teaching also attests to another day when Christ will sit in universal judgement of all mankind. This final judgement, according to the Church's teaching, will bring an end to human history and mark the beginning of both a new and better heaven and earth ruled by God in righteousness.^[280]

Depending on the judgement rendered following death, it is believed that a soul may enter one of three states of the afterlife:

• Heaven is a state of unending union with the divine nature of God, not ontologically, but by grace. It is an eternal life, in which the soul contemplates God in ceaseless beatitude.^[281]
• Purgatory is a temporary condition for the purification of souls who, although destined for Heaven, are not fully detached from sin and thus cannot enter Heaven immediately.^[282] In Purgatory, the soul suffers, and is purged and perfected. Souls in purgatory may be aided in reaching heaven by the prayers of the faithful on earth and by the intercession of saints.^[283]
• Final Damnation: Finally, those who persist in living in a state of mortal sin and do not repent before death subject themselves to hell, an everlasting separation from God.^[284] The church teaches that no one is condemned to hell without having freely decided to reject God.^[285] No one is predestined to hell and no one can determine with absolute certainty who has been condemned to hell.^[286] Catholicism teaches that through God's mercy a person can repent at any point before death, be illuminated with the truth of the Catholic faith, and thus obtain salvation.^[287] Some Catholic theologians have speculated that the souls of unbaptized infants and non-Christians without mortal sin but who die in original sin are assigned to limbo, although this is not an official dogma of the church.^[288]

While the Catholic Church teaches that it alone possesses the full means of salvation,^[273] it also acknowledges that the Holy Spirit can make use of Christian communities separated from itself to "impel towards Catholic unity"^[289] and "tend and lead toward the Catholic Church",^[289] and thus bring people to salvation, because these separated communities contain some elements of proper doctrine, albeit admixed with errors. It teaches that anyone who is saved is saved through the Catholic Church but that people can be saved outside of the ordinary means known as baptism of desire, and by pre-baptismal martyrdom, known as baptism of blood, as well as when conditions of invincible ignorance are present, although invincible ignorance in itself is not a means of salvation.^[290] The Vatican II document Lumen gentium further clarifies the possibility of salvation of those who "through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart," being "moved by (divine) grace"."CCC, 847". Vatican.va.

A saint (also historically known as a hallow) is a person who is recognized as having an exceptional degree of holiness or likeness or closeness to God, while canonization is the act by which a Christian church declares that a person who has died was a saint, upon which declaration the person is included in the "canon", or list, of recognized saints.^[291][292] The first persons honoured as saints were the martyrs. Pious legends of their deaths were considered affirmations of the truth of their faith in Christ. By the fourth century, however, "confessors"—people who had confessed their faith not by dying but by suffering—began to be venerated publicly.

In the Catholic Church, both in Latin and Eastern Catholic churches, the act of canonization is reserved to the Apostolic See and occurs at the conclusion of a long process requiring extensive proof that the candidate for canonization lived and died in such an exemplary and holy way that he is worthy to be recognized as a saint. The church's official recognition of sanctity implies that the person is now in Heaven and that he may be publicly invoked and mentioned officially in the liturgy of the church, including in the Litany of the Saints. Canonization allows universal veneration of the saint in the liturgy of the Roman Rite; for permission to venerate merely locally, only beatification is needed.^[293]

Devotions are "external practices of piety" which are not part of the official liturgy of the Catholic Church but are part of the popular spiritual practices of Catholics.^[294] These include various practices regarding the veneration of the saints, especially veneration of the Virgin Mary. Other devotional practices include the Stations of the Cross, the Sacred Heart of Jesus, the Holy Face of Jesus,^[295] the various scapulars, novenas to various saints,^[296] pilgrimages^[297] and devotions to the Blessed Sacrament,^[296] and the veneration of saintly images such as the santos.^[298] The bishops at the Second Vatican Council reminded Catholics that "devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some fashion derived from it, and lead the people to it, since, in fact, the liturgy by its very nature far surpasses any of them."^[299]

Part of a series on the
Mariology of the Catholic Church
Immaculate Conception by Bartolomé Esteban Murillo (c. 1675)
Overview Prayers Antiphons Titles Hymns to Mary Devotional practices Saints Societies Consecrations and entrustments Veneration
Titles of Mary Theotokos (Mother of God) Mediatrix Mother of the Church Our Lady of Good Counsel Our Lady of Mount Carmel Our Lady of Peace Our Lady of Sorrows Our Lady of Victory Our Lady, Star of the Sea Queen of Heaven Queen of Poland Refugium Peccatorum (Refuge of Sinners) Untier of Knots Virgin of Mercy
Prayers and hymns Angelus Fátima prayers Flos Carmeli Hail Mary Hail Mary of Gold Immaculata prayer Magnificat Mary, Mother of Grace Memorare Sub tuum praesidium Marian hymns
Devotional practices Acts of Reparation Consecration to Mary First Saturdays Rosary Seven Joys of the Virgin Seven Sorrows of Mary Three Hail Marys
Movements and societies Sodality of Our Lady Congregation of Marian Fathers Company of Mary (Montfort) Marianists (Society of Mary) Marist Fathers Marist Brothers Schoenstatt Movement Legion of Mary World Apostolate of Fátima (Blue Army) Mariological Society Our Lady's Rosary Makers Marian Movement of Priests Fatima Family Apostolate Queen of Angels Foundation
Apparitions Approved, with widespread liturgical veneration endorsed by the Holy See: Fátima Three Secrets of Fátima Guadalupe Knock La Salette Lourdes Miraculous Medal Walsingham Dowry of Mary
Key Marian feast days Mother of God (1 January) Candlemas (2 February) Annunciation (25 March) Assumption (15 August) Nativity (8 September) Holy Name (12 September) Presentation (21 November) Immaculate Conception (8 December)
Catholic Church portal
v t e

Catholic Mariology deals with the dogmas and teachings concerning the life of Mary, mother of Jesus, as well as the veneration of Mary by the faithful. Mary is held in special regard, declared the Mother of God (Greek: Θεοτόκος, romanized: Theotokos, lit. 'God-bearer'), and believed as dogma to have remained a virgin throughout her life.^[300] Further teachings include the doctrines of the Immaculate Conception (her own conception without the stain of original sin) and the Assumption of Mary (that her body was assumed directly into heaven at the end of her life). Both of these doctrines were defined as infallible dogma, by Pope Pius IX in 1854 and Pope Pius XII in 1950 respectively,^[301] but only after consulting with the Catholic bishops throughout the world to ascertain that this is a Catholic belief.^[302] In the Eastern Catholic churches, however, they continue to celebrate the feast of the Assumption under the name of the Dormition of the Mother of God on the same date.^[303] The teaching that Mary died before being assumed significantly precedes the idea that she did not. St John Damascene wrote that "St Juvenal, Bishop of Jerusalem, at the Council of Chalcedon (451), made known to the Emperor Marcian and Pulcheria, who wished to possess the body of the Mother of God, that Mary died in the presence of all the Apostles, but that her tomb, when opened, upon the request of St Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to Heaven."^[304]

Devotions to Mary are part of Catholic piety but are distinct from the worship of God.^[305] Practices include prayers and Marian art, music and architecture. Several liturgical Marian feasts are celebrated throughout the Church Year and she is honoured with many titles such as Queen of Heaven. Pope Paul VI called her Mother of the Church because, by giving birth to Christ, she is considered to be the spiritual mother to each member of the Body of Christ.^[301] Because of her influential role in the life of Jesus, prayers and devotions such as the Hail Mary, the Rosary, the Salve Regina and the Memorare are common Catholic practices.^[306] Pilgrimage to the sites of several Marian apparitions affirmed by the church, such as Lourdes, Fátima and Guadalupe,^[307] are also popular Catholic devotions.^[308]

The Catholic Church teaches that it was entrusted with seven sacraments that were instituted by Christ. The number and nature of the sacraments were defined by several ecumenical councils, most recently the Council of Trent.^{[309][note 10]} These are Baptism, Confirmation, the Eucharist, Penance, Anointing of the Sick (formerly called Extreme Unction, one of the "Last Rites"), Holy Orders and Holy Matrimony. Sacraments are visible rituals that Catholics see as signs of God's presence and effective channels of God's grace to all those who receive them with the proper disposition (ex opere operato).^[310] The Catechism of the Catholic Church categorizes the sacraments into three groups, the "sacraments of Christian initiation", "sacraments of healing" and "sacraments at the service of communion and the mission of the faithful". These groups broadly reflect the stages of people's natural and spiritual lives which each sacrament is intended to serve.^[311]

The liturgies of the sacraments are central to the church's mission. According to the Catechism:

In the liturgy of the New Covenant every liturgical action, especially the celebration of the Eucharist and the sacraments, is an encounter between Christ and the Church. The liturgical assembly derives its unity from the "communion of the Holy Spirit" who gathers the children of God into the one Body of Christ. This assembly transcends racial, cultural, social—indeed, all human affinities.^[312]

According to church doctrine, the sacraments of the church require the proper form, matter, and intent to be validly celebrated.^[313] In addition, the Canon Laws for both the Latin Church and the Eastern Catholic Churches govern who may licitly celebrate certain sacraments, as well as strict rules about who may receive the sacraments.^[314] Notably, because the church teaches that Christ is present in the Eucharist,^[315] those who are conscious of being in a state of mortal sin are forbidden to receive the sacrament until they have received absolution through the sacrament of Reconciliation (Penance).^[316] Catholics are normally obliged to abstain from eating for at least an hour before receiving the sacrament.^[316] Non-Catholics are ordinarily prohibited from receiving the Eucharist as well.^[314][317]

Catholics, even if they were in danger of death and unable to approach a Catholic minister, may not ask for the sacraments of the Eucharist, penance or anointing of the sick from someone, such as a Protestant minister, who is not known to be validly ordained in line with Catholic teaching on ordination.^[318][319] Likewise, even in grave and pressing need, Catholic ministers may not administer these sacraments to those who do not manifest Catholic faith in the sacrament. In relation to the churches of Eastern Christianity not in communion with the Holy See, the Catholic Church is less restrictive, declaring that "a certain communion in sacris, and so in the Eucharist, given suitable circumstances and the approval of Church authority, is not merely possible but is encouraged."^[320]

As viewed by the Catholic Church, Baptism is the first of three sacraments of initiation as a Christian.^[321] It washes away all sins, both original sin and personal actual sins.^[322] It makes a person a member of the church.^[323] As a gratuitous gift of God that requires no merit on the part of the person who is baptized, it is conferred even on children,^[324] who, though they have no personal sins, need it on account of original sin.^[325]

If a new-born child is in a danger of death, anyone—be it a doctor, a nurse, or a parent—may baptize the child.^[326] Baptism marks a person permanently and cannot be repeated.^[327] The Catholic Church recognizes as valid baptisms conferred even by people who are not Catholics or Christians, provided that they intend to baptize ("to do what the Church does when she baptizes") and that they use the Trinitarian baptismal formula.^[328]

The Catholic Church sees the sacrament of confirmation as required to complete the grace given in baptism.^[329] When adults are baptized, confirmation is normally given immediately afterwards,^[330] a practice followed even with newly baptized infants in the Eastern Catholic Churches.^[331] In the West confirmation of children is delayed until they are old enough to understand or at the bishop's discretion.^[332] In Western Christianity, particularly Catholicism, the sacrament is called confirmation, because it confirms and strengthens the grace of baptism; in the Eastern Churches, it is called chrismation, because the essential rite is the anointing of the person with chrism,^[333] a mixture of olive oil and some perfumed substance, usually balsam, blessed by a bishop.^[333][334] Those who receive confirmation must be in a state of grace, which for those who have reached the age of reason means that they should first be cleansed spiritually by the sacrament of Penance; they should also have the intention of receiving the sacrament, and be prepared to show in their lives that they are Christians.^[335]

For Catholics, the Eucharist is the sacrament which completes Christian initiation. It is described as "the source and summit of the Christian life".^[336] The ceremony in which a Catholic first receives the Eucharist is known as First Communion.^[337]

The Eucharistic celebration, also called the Mass or Divine liturgy, includes prayers and scriptural readings, as well as an offering of bread and wine, which are brought to the altar and consecrated by the priest to become the body and the blood of Jesus Christ, a change called transubstantiation.^{[338][note 11]} The words of consecration reflect the words spoken by Jesus during the Last Supper, where Christ offered his body and blood to his Apostles the night before his crucifixion. The sacrament re-presents (makes present) the sacrifice of Jesus on the cross,^[339] and perpetuates it. Christ's death and resurrection give grace through the sacrament that unites the faithful with Christ and one another, remits venial sin, and aids against committing moral sin (though mortal sin itself is forgiven through the sacrament of penance).^[340]

The two sacraments of healing are the Sacrament of Penance and Anointing of the Sick.

The Sacrament of Penance (also called Reconciliation, Forgiveness, Confession, and Conversion^[341]) exists for the conversion of those who, after baptism, separate themselves from Christ by sin.^[342] Essential to this sacrament are acts both by the sinner (examination of conscience, contrition with a determination not to sin again, confession to a priest, and performance of some act to repair the damage caused by sin) and by the priest (determination of the act of reparation to be performed and absolution).^[343]

Serious sins (mortal sins) should be confessed at least once a year and always before receiving Holy Communion, while confession of venial sins also is recommended.^[344] The priest is bound under the severest penalties to maintain the "seal of confession", absolute secrecy about any sins revealed to him in confession.^[345]

While chrism is used only for the three sacraments that cannot be repeated, a different oil is used by a priest or bishop to bless a Catholic who, because of illness or old age, has begun to be in danger of death.^[346] This sacrament, known as Anointing of the Sick, is believed to give comfort, peace, courage and, if the sick person is unable to make a confession, even forgiveness of sins.^[347]

The sacrament is also referred to as Unction, and in the past as Extreme Unction, and it is one of the three sacraments that constitute the last rites, together with Penance and Viaticum (Eucharist).^[348]

According to the Catechism, there are two sacraments of communion directed towards the salvation of others: priesthood and marriage.^[349] Within the general vocation to be a Christian, these two sacraments "consecrate to specific mission or vocation among the people of God. Men receive the holy orders to feed the Church by the word and grace. Spouses marry so that their love may be fortified to fulfil duties of their state".^[350]

The sacrament of Holy Orders consecrates and deputes some Christians to serve the whole body as members of three degrees or orders: episcopate (bishops), presbyterate (priests) and diaconate (deacons).^[351][352] The church has defined rules on who may be ordained into the clergy. In the Latin Church the priesthood is generally restricted to celibate men, and the episcopate is always restricted to celibate men.^[353] Men who are already married may be ordained in certain Eastern Catholic churches in most countries,^[354] and the personal ordinariates and may become deacons even in the Latin Church^[355][356] (see Clerical marriage). After becoming a Catholic priest, a man may not marry (see Clerical celibacy) unless he is formally laicized.

All clergy, whether deacons, priests or bishops, may preach, teach, baptize, witness marriages and conduct funeral liturgies.^[357] Only bishops and priests can administer the sacraments of the Eucharist, Reconciliation (Penance) and Anointing of the Sick.^[358][359] Only bishops can administer the sacrament of Holy Orders, which ordains someone into the clergy.^[360]

The Catholic Church teaches that marriage is a social and spiritual bond between a man and a woman, ordered towards the good of the spouses and procreation of children; according to Catholic teachings on sexual morality, it is the only appropriate context for sexual activity. A Catholic marriage, or any marriage between baptized individuals of any Christian denomination, is viewed as a sacrament. A sacramental marriage, once consummated, cannot be dissolved except by death.^{[361][note 12]} The church recognizes certain conditions, such as freedom of consent, as required for any marriage to be valid; In addition, the church sets specific rules and norms, known as canonical form, that Catholics must follow.^[364]

The church does not recognize divorce as ending a valid marriage and allows state-recognized divorce only as a means of protecting the property and well-being of the spouses and any children. However, consideration of particular cases by the competent ecclesiastical tribunal can lead to declaration of the invalidity of a marriage, a declaration usually referred to as an annulment. Remarriage following a divorce is not permitted unless the prior marriage was declared invalid.^[365]

Among the 24 autonomous (sui iuris) churches, numerous liturgical and other traditions exist, called rites, which reflect historical and cultural diversity rather than differences in belief.^[366] In the definition of the Code of Canons of the Eastern Churches, "a rite is the liturgical, theological, spiritual, and disciplinary patrimony, culture and circumstances of history of a distinct people, by which its own manner of living the faith is manifested in each Church sui iuris".^[367]

The liturgy of the sacrament of the Eucharist, called the Mass in the West and Divine Liturgy or other names in the East, is the principal liturgy of the Catholic Church.^[368] This is because it is considered the propitiatory sacrifice of Christ himself.^[369] Its most widely used form is that of the Roman Rite as promulgated by Pope Paul VI in 1969 (see Missale Romanum) and revised by Pope John Paul II in 2002 (see Liturgiam Authenticam). In certain circumstances, the 1962 form of the Roman Rite remains authorized in the Latin Church. Eastern Catholic Churches have their own rites. The liturgies of the Eucharist and the other sacraments vary from rite to rite, reflecting different theological emphases.

Part of a series on
Roman Rite Mass of the Catholic Church
Roman Missal: Chalice (with purificator, paten and pall), crucifix, and lit candle
A. Introductory rites
Entrance Greeting of the altar Penitential Act Kyrie Eleison Gloria Collect
B. Liturgy of the Word
Lectionary readings Responsorial psalm Homily Profession of faith Prayer of the Faithful
C. Liturgy of the Eucharist
See also: Eucharist in the Catholic Church Preparation of the gifts Prayer over the offerings Eucharistic Prayer Communion rite: The Lord's Prayer Rite of peace Fraction Reception of Communion
D. Concluding rites
Ite, missa est
Catholicism portal
v t e

The Roman Rite is the most common rite of worship used by the Catholic Church, with the Ordinary Form of the Roman Rite form of the Mass. Its use is found worldwide, originating in Rome and spreading throughout Europe, influencing and eventually supplanting local rites.^[370] The present ordinary form of Mass in the Roman Rite, found in the post-1969 editions of the Roman Missal, is usually celebrated in the local vernacular language, using an officially approved translation from the original text in Latin. An outline of its major liturgical elements can be found in the sidebar.

In 2007 Pope Benedict XVI affirmed the licitness of continued use of the 1962 Roman Missal as an "extraordinary form" (forma extraordinaria) of the Roman Rite, speaking of it also as an usus antiquior ("older use"), and issuing new more permissive norms for its employment.^[371] An instruction issued four years later spoke of the two forms or usages of the Roman Rite approved by the pope as the ordinary form and the extraordinary form ("the forma ordinaria" and "the forma extraordinaria").^[372]

The 1962 edition of the Roman Missal, published a few months before the Second Vatican Council opened, was the last that presented the Mass as standardized in 1570 by Pope Pius V at the request of the Council of Trent and that is therefore known as the Tridentine Mass.^[315] Pope Pius V's Roman Missal was subjected to minor revisions by Pope Clement VIII in 1604, Pope Urban VIII in 1634, Pope Pius X in 1911, Pope Pius XII in 1955 and Pope John XXIII in 1962. Each successive edition was the ordinary form of the Roman Rite Mass until superseded by a later edition.^[315]

When the 1962 edition was superseded by that of Paul VI, promulgated in 1969, its continued use at first required permission from bishops.^[373] Pope Benedict XVI's 2007 motu proprio Summorum Pontificum allowed free use of it for Mass celebrated without a congregation and authorized parish priests to permit, under certain conditions, its use even at public Masses. Except for the scriptural readings, which Pope Benedict allowed to be proclaimed in the vernacular language, it is celebrated exclusively in liturgical Latin.^[374] These permissions were largely removed by Francis in 2021, who issued the motu proprio Traditionis custodes to emphasize the Ordinary Form as promulgated by Paul VI and John Paul II.^[375]

Since 2014, clergy in the small personal ordinariates set up for groups of former Anglicans under the terms of the 2009 document Anglicanorum Coetibus^[376] are permitted to use a variation of the Roman Rite called "Divine Worship" or, less formally, "Ordinariate Use",^[377] which incorporates elements of the Anglican liturgy and traditions,^{[note 13]} an accommodation protested by Anglican leaders.

In the Archdiocese of Milan, with around five million Catholics the largest in Europe,^[378] Mass is celebrated according to the Ambrosian Rite. Other Latin Church rites include the Mozarabic^[379] and those of some religious institutes.^[380] These liturgical rites have an antiquity of at least 200 years before 1570, the date of Pope Pius V's Quo primum, and were thus allowed to continue.^[381]

The Eastern Catholic Churches share common patrimony and liturgical rites as their counterparts, including Eastern Orthodox and other Eastern Christian churches who are no longer in communion with the Holy See. These include churches that historically developed in Russia, Caucasus, the Balkans, North Eastern Africa, India and the Middle East. The Eastern Catholic Churches are groups of faithful who have either never been out of communion with the Holy See or who have restored communion with it at the cost of breaking communion with their associates of the same tradition.^[382]

The liturgical rites of the Eastern Catholic Churches include the Byzantine Rite (in its Antiochian, Greek and Slavonic recensions), the Alexandrian Rite, the West Syrian Rite, the Armenian Rite, and the East Syriac Rite. Eastern Catholic Churches have the autonomy to set the particulars of their liturgical forms and worship, within certain limits to protect the "accurate observance" of their liturgical tradition.^[383]

In the past, some of the rites used by the Eastern Catholic Churches were subject to a degree of liturgical Latinization. In recent years Eastern Catholic Churches have returned to traditional Eastern practices in accord with the 1964 Vatican II decree Orientalium Ecclesiarum.^[384] Each church has its own liturgical calendar.^[385]

Catholic social teaching, reflecting the concern Jesus showed for the impoverished, places a heavy emphasis on the corporal works of mercy and the spiritual works of mercy, namely the support and concern for the sick, the poor and the afflicted.^[386][387] Church teaching calls for a preferential option for the poor while canon law prescribes that "The Christian faithful are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor."^[388] Its foundations are widely considered to have been laid by Pope Leo XIII's 1891 encyclical letter Rerum novarum which upholds the rights and dignity of labour and the right of workers to form unions.

The Catholic Church is the largest non-government provider of education and medical services in the world.^[25] In 2010 the Catholic Church's Pontifical Council for Pastoral Assistance to Health Care Workers said that the church manages 26% of health care facilities in the world, including hospitals, clinics, orphanages, pharmacies and centres for those with leprosy.^[389]

The church has always been involved in education, since the founding of the first universities of Europe.^[82] It runs and sponsors thousands of primary and secondary schools, colleges and universities throughout the world^[390][7] and operates the world's largest non-governmental school system.^[391]

Religious institutes for women have played a particularly prominent role in the provision of health and education services,^[392] as with orders such as the Sisters of Mercy, Little Sisters of the Poor, the Missionaries of Charity, the Sisters of St. Joseph of the Sacred Heart, the Sisters of the Blessed Sacrament and the Daughters of Charity of Saint Vincent de Paul.^[393] The Catholic nun Mother Teresa of Calcutta, India, founder of the Missionaries of Charity, was awarded the Nobel Peace Prize in 1979 for her humanitarian work among India's poor.^[394] Bishop Carlos Filipe Ximenes Belo won the same award in 1996 for "work towards a just and peaceful solution to the conflict in East Timor".^[395]

The church is also actively engaged in international aid and development through organizations such as Catholic Relief Services, Caritas Internationalis, Aid to the Church in Need, refugee advocacy groups such as the Jesuit Refugee Service and community aid groups such as the Saint Vincent de Paul Society.^[396]

In the church's teaching, sexual activity should be reserved to married couples without artificial birth control. Marriage is considered the only appropriate context for sexual activity,^[397] whether in a sacramental marriage among Christians or in a natural marriage where one or both spouses are unbaptized. Even in romantic relationships, including engagement to marriage, partners are called to abstain from sexual activity, in order to test mutual respect and fidelity.^[398]

Chastity in marriage requires, in particular, conjugal fidelity and protecting the fecundity of marriage. The couple must foster trust and honesty as well as spiritual and physical intimacy. Sexual activity must always be open to the transmission of new life;^[399] the church calls this the procreative significance. It must likewise always bring a couple together in love; the church calls this the unitive significance.^[400] Artificial contraception and certain other sexual practices are not permitted, although natural family planning methods are permitted to provide healthy spacing between births, or to postpone children for a just reason.^[401]

Church teachings about sexuality have become an issue of increasing controversy in the Western world, especially after the close of the Second Vatican Council in the 1960s, due to changing cultural attitudes described as the sexual revolution.^{[citation needed]} Pope Francis said in 2015 that he is worried that the church has grown "obsessed" with issues such as abortion, same-sex marriage and contraception, and for prioritizing moral doctrines over helping the poor and marginalized.^[402][403]

The Catholic Church also teaches that "homosexual acts" are "contrary to the natural law", "acts of grave depravity" and "under no circumstances can they be approved", but that persons experiencing homosexual tendencies must be accorded respect and dignity.^[404] According to the Catechism of the Catholic Church,

The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided... Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.^[404]

This part of the Catechism was quoted by Pope Francis in a 2013 press interview in which he remarked, when asked about an individual:

I think that when you encounter a person like this [the individual he was asked about], you must make a distinction between the fact of a person being gay from the fact of being a lobby, because lobbies, all are not good. That is bad. If a person is gay and seeks the Lord and has good will, well who am I to judge them?^[405]

This remark and others made in the same interview were seen as a change in the tone, but not in the substance of the teaching of the church,^[406] which includes opposition to same-sex marriage.^[407][408]

Certain dissenting Catholic groups, such as DignityUSA, oppose the position of the Catholic Church and seek to change it and to educate Catholics on LGBT issues.^[409] The Catholic Church has banned all such groups from church property.^[410]

Orthodox Catholic groups, such as Building Catholic Futures, encourage parishes to incorporate celibate gay people into the church communities.^[411]

Canon law makes no provision for divorce between baptized individuals, as a valid, consummated sacramental marriage is considered to be a lifelong bond.^[412] However, a declaration of nullity may be granted when the proof is produced that essential conditions for contracting a valid marriage were absent from the beginning—in other words, that the marriage was not valid due to some impediment. A declaration of nullity, commonly called an annulment, is a judgement on the part of an ecclesiastical tribunal determining that a marriage was invalidly attempted.^[413]

Marriages among unbaptized individuals may be dissolved with papal permission under certain situations, such as a desire to marry a Catholic, under Pauline or Petrine privilege.^[362][363] An attempt at remarriage following divorce without a declaration of nullity places "the remarried spouse ... in a situation of public and permanent adultery". An innocent spouse who lives in continence following divorce, or couples who live in continence following a civil divorce for a grave cause, do not sin.^[414]

Worldwide, diocesan tribunals completed over 49000 cases for nullity of marriage in 2006. Over the past 30 years about 55 to 70% of annulments have occurred in the United States. The growth in annulments has been substantial; in the United States, 27,000 marriages were annulled in 2006, compared to 338 in 1968. However, approximately 200,000 married Catholics in the United States divorce each year; 10 million total as of 2006^[update].^{[415][note 14]} Divorce is increasing in some predominantly Catholic countries in Europe.^[417] In some predominantly Catholic countries, it is only in recent years that divorce was introduced (Italy (1970), Portugal (1975), Brazil (1977), Spain (1981), Ireland (1996), Chile (2004) and Malta (2011)), while the Philippines and the Vatican City have no procedure for divorce (The Philippines does, however, allow divorce for Muslims.).

The church teaches that sexual intercourse should only take place between a man and woman who are married to each other, and should be without the use of birth control or contraception. In his encyclical Humanae vitae^[418] (1968) Pope Paul VI firmly rejected all artificial contraception, thus contradicting dissenters in the church who saw the birth control pill as an ethically justifiable method of contraception, though he permitted the regulation of births by means of natural family planning (NFP.) This teaching was continued especially by John Paul II in his encyclical Evangelium Vitae, where he clarified the church's position on artificial contraception, abortion and euthanasia by condemning them as part of a "culture of death" and calling instead for a "culture of life".^[419]

Many Western Catholics have voiced significant disagreement with the church's teaching on contraception.^[420] Overturning the church's teaching on this point features high on progressive agendas.^[421] Catholics for Choice, a political lobbyist group that is not associated with the Catholic Church, stated in 1998 that 96% of American Catholic women had used contraceptives at some point in their lives and that 72% of Catholics believed that one could be a good Catholic without obeying the church's teaching on birth control.^[422] Use of natural family planning methods among United States Catholics purportedly is low, although the number cannot be known with certainty.^{[note 15]} As Catholic health providers are among the largest providers of services to patients with HIV/AIDS worldwide, there is significant controversy within and outside the church regarding the use of condoms as a means of limiting new infections, as condom use ordinarily constitutes prohibited contraceptive use.^[425]

Similarly, the Catholic Church opposes artificial insemination regardless of whether it is homologous (from the husband) or heterologous (from a donor) and in vitro fertilization (IVF), saying that the artificial process replaces the love and conjugal act between a husband and wife.^[426] In addition, it opposes IVF because it might cause disposal of embryos; Catholics believe an embryo is an individual with a soul who must be treated as such.^[427] For this reason, the church also opposes abortion.^[428]

The Catholic Church oppose all forms of abortion procedures whose direct purpose is to destroy a zygote, blastocyst, embryo or fetus, since it holds that "human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person – among which is the inviolable right of every innocent being to life".^[429] However, the Church does recognize as morally legitimate certain acts which indirectly result in the death of the fetus. The 1983 Code of Canon Law imposes automatic (latae sententiae) excommunication on Latin Catholics who actually procure an abortion,^[430] if they fulfill the conditions for being subject to such a sanction.^[431]

Due to the anti-abortion stance, some Catholics oppose receiving vaccines derived from fetal cells obtained via abortion. On 21 December 2020, and regarding COVID-19 vaccination, the Congregation for the Doctrine of the Faith emitted a document stating that "it is morally acceptable to receive Covid-19 vaccines that have used cell lines from aborted fetuses in their research and production process" when no alternative vaccine is available, since "the moral duty to avoid such passive material cooperation is not obligatory if there is a grave danger, such as the otherwise uncontainable spread of a serious pathological agent."^[432][433] The document states that receiving the vaccine does not constitute endorsement of the practice of abortion, and that "the morality of vaccination depends not only on the duty to protect one's own health, but also on the duty to pursue the common good."^[433] The document cautions further:

Those who, however, for reasons of conscience, refuse vaccines produced with cell lines from aborted fetuses, must do their utmost to avoid, by other prophylactic means and appropriate behavior, becoming vehicles for the transmission of the infectious agent. In particular, they must avoid any risk to the health of those who cannot be vaccinated for medical or other reasons, and who are the most vulnerable.^[433]

The Catholic Church is committed to the worldwide abolition of the death penalty in any circumstance.^[434] The current Catechism of the Catholic Church teaches that "in the light of the Gospel" the death penalty is "inadmissible because it is an attack on the inviolability and dignity of the person" and that the Catholic Church "works with determination for its abolition worldwide."^[435] In his 2020 encyclical Fratelli tutti, Francis repeated that the death penalty is "inadmissible" and that "there can be no stepping back from this position".^[436] On 9 January 2022 Pope Francis stated in his annual speech to Vatican ambassadors: "The death penalty cannot be employed for a purported state justice, since it does not constitute a deterrent nor render justice to victims, but only fuels the thirst for vengeance".^[437]

There is controversy about whether the Catholic Church considers the death penalty intrinsically evil.^[438] The American Archbishop José Horacio Gómez^[438] and the Catholic philosopher Edward Feser argue that this is a matter of prudential judgement and that the church does not teach this as a de fide statement;^[439] others, such as Cardinals Charles Maung Bo and Rino Fisichella, state that it does.^[438]

The Catholic Church opposes active euthanasia and physician-assisted suicide on the grounds that life is a gift from God and should not be prematurely shortened. However, the church allows dying people to refuse extraordinary treatments that would minimally prolong life without hope of recovery.^[440][441]

Women and men religious engage in a variety of occupations such as contemplative prayer, teaching, providing health care, and working as missionaries.^[392][442] Catholic women have played diverse roles in the life of the church, with religious institutes providing a formal space for their participation and convents providing spaces for their self-government, prayer and influence through many centuries. Religious sisters and nuns have been extensively involved in developing and running the church's worldwide health and education service networks.^[443]

Holy Orders are reserved for men. Efforts in support of the ordination of women to the priesthood led to several rulings by the Roman Curia or popes against the proposal, as in Declaration on the Question of the Admission of Women to the Ministerial Priesthood (1976), Mulieris Dignitatem (1988) and Ordinatio sacerdotalis (1994). According to the latest ruling, found in Ordinatio sacerdotalis, Pope John Paul II affirmed that the Catholic Church "does not consider herself authorised to admit women to priestly ordination".^[444]

In defiance of these rulings, independent opposition groups such as Roman Catholic Womenpriests have performed ceremonies they affirm as sacramental ordinations, with, reputedly, an ordaining male Catholic bishop in the first few instances, which, according to canon law, are both illicit and invalid and considered mere simulations^[445] of the sacrament of ordination.^{[446][note 16]} The Congregation for the Doctrine of the Faith responded by issuing a statement clarifying that any Catholic bishops involved in ordination ceremonies for women, as well as the women themselves if they were Catholic, would automatically receive the penalty of excommunication (latae sententiae, literally "with the sentence already applied", i.e. automatically), citing canon 1378 of canon law and other church laws.^[447]

From the 1990s the issue of sexual abuse of minors by Catholic clergy and other church members has become the subject of civil litigation, criminal prosecution, media coverage and public debate in countries around the world. Many Catholic bishops and other officials had protected priests accused of sexual abuse, and transferred them to other assignments elsewhere, where they continued to commit sex crimes against children. There has been resultant extensive public criticism of the Church.^[448]

In response to the scandals, formal procedures have been established to help prevent abuse, encourage the reporting of any abuse that occurs and to handle such reports promptly, although groups representing victims have disputed their effectiveness.^[449] In 2014, Pope Francis instituted the Pontifical Commission for the Protection of Minors for the safeguarding of minors.^[450]

The church has also addressed stewardship of the natural environment, and its relationship to other social and theological teachings. In the document Laudato si', dated 24 May 2015, Pope Francis critiques consumerism and irresponsible development, and laments environmental degradation and climate change.^[451] The pope expressed concern that the warming of the planet is a symptom of a greater problem: the developed world's indifference to the destruction of the planet as humans pursue short-term economic gains.^[452]

Listen to this article (1 hour and 8 minutes)

This audio file was created from a revision of this article dated 23 October 2013 (2013-10-23), and does not reflect subsequent edits.

(Audio help · More spoken articles)

• Catholic Church and politics
• Catholic Church and race
• Catholic art
• Catholic culture
• Catholic peace traditions
• Glossary of the Catholic Church
• List of Catholic religious institutes
• Liturgical year of the Catholic Church
• Lists of Catholics
• List of popes
• Role of Christianity in civilization
• Society of Jesus