Catholic

Last Modified: 2026-07-29 13:08:37

1. outline

Catholic or Catholicism[2] is a Christian sect whose bishopric is headed by the Pope , the bishop of Rome and head of state in Vatican City .

It is a religion that refers to all churches that agree with the Holy See and has the largest number of believers among religious denominations in the world . Therefore, it has the largest number of believers among the Christian denominations.[3] Along with the Orthodox Church , it is the oldest sect in Christian history.[4] At the earliest, it was the official religion of the Roman Empire until 800, when Carolus the Great was crowned emperor of the West . Afterwards, with the Great East-West Divide, it virtually broke up with the Eastern Roman Empire .

2. Name and notation

2.1. Meaning of ‘Catholic’

Just as the Catholic Church Katholike Ekklesia is where Jesus Christ is , so where the bishop appears, there must be a community.
Patriarch Ignatius of Antioch, martyr (35?-104?), 《Letter to the believers of Smyrna》 _{Excerpted from the translation by Park Mi-gyeong of Bundo Publishing.}

Therefore , if you want to find the true religion, do not look for it in the (ideological) confusion of the pagans, nor in the rubbish heaps of the heretics (...) but only in those who call themselves Catholic catholici or orthodoxi Christians, that is, in wholeness. It must be found in those who preserve and follow the right path.
Then, what remains for us is the religion of Christ and the communion of his church. This church is catholica and is called Catholic, not only by its own believers but also by all its enemies. Like it or not, whether heretic haeretici or zealot schismatum , when speaking not among themselves but with outsiders, they have no choice but to call the Catholic Church Catholic. Since it is called by this name throughout the world, it cannot be distinguished otherwise.
Bishop of St. Ogustino of Hippo (354-1430), 《True Religion》[5] _{Excerpt from Choi Won -oh's abacus of Bundo Publisher.}

It is called Catholic because it spreads all over the world from one end of the world to the other; because it completely teaches in its doctrine all the visible and invisible heavenly and earthly knowledge that humans need to know; because it makes all humans, including those who rule and those who are ruled, the educated and the uneducated, submit to godliness; because it treats and heals all sins committed by the body and soul; and because it possesses all the virtues that can be named in word or deed or as spiritual gifts, it is called Catholic .
Patriarch Cyril of Jerusalem (313-386) _{English translation of} the Catechism

830 The word ‘Catholic ’ has the meaning of ‘wholeness’, ‘integrity’, and ‘universality’. The church is catholic in two senses:

The Church is catholic because Christ is present in it. "Where Jesus Christ is, there is the Catholic Church."[6] In the church there exists the complete body of Christ, united with the Head.[7] This implies that the Church receives from Christ "the full and complete means of salvation" that he wants: the right and complete confession of faith, the full sacramental life, and the ordained ministry through apostolic succession. In essence, the Church has been catholic since the day of Pentecost and will always be catholic until the day of Christ's return.

831 Another reason why the Church is universal is because Christ sent the Church to all mankind.[8]

All are called to form the new People of God. Therefore, this always one and only people must spread throughout the whole world through all generations to fulfill the plan of the Divine Will, which initially made human nature one and finally brought together its scattered children. This universality that adorns the People of God is a gift from the Lord. By this the Catholic Church strives vigorously and constantly to unite all mankind, with all their riches, under Christ as the head, in the unity of his Spirit.
Catechism of the Catholic Church, 830-831

I believe in a church that is one, holy, universal, and from the apostles.
Et Unam, Sanctam, Catholicam, et Apostolicam Ecclesiam.[pronunciation]
Nicaea-Constantinopolis nerve .

'Catholic' means universal.[10] In other words, literally translating the Catholic Church in itself can be interpreted as a universal (universal) church/ universal church . The etymology is the Catholikue , which borrows the Greek Catoliko (καθο, Katholikós) and Latin Catholicus . In other words, Korean label 'Catholic' is directly French,[11] It can be said to be the origin of Greek. #

The 'universal' referred to here is not an arithmetic sum concept such as the 'union' of all local churches, the 'total public opinion', or the 'world'. This is not the case that 'people' combine to become a 'universal person', but rather that the 'universal element of a person' that makes a 'person' a 'person' is contained within a specific 'person'. In other words, the 'churches' do not combine to become the 'universal church' (Catholic Church) , but the 'universal elements of the church' (Catholic elements of the church) that make the 'church' a 'church' are located within specific 'individual churches' . Therefore, the term ‘Korean Catholic Church’ is used without contradiction.[12] In other words, within each and every individual Catholic Church around the world, the 'Catholic Church' (Universal Church), which makes the 'Church' a 'Church ' , exists completely.[13]

Denominations other than the Catholic Church also claim to be the universal church. Protestants also claim Catholicism (universalism), but the Catholic Church and the Orthodox Church do not recognize this.[14] However, some sects are conscious of the Catholic Church and use alternative terms such as universal instead of the word Catholic.

2.2. Korean notation ‘Catholic’ and ‘Catholic’

If we were to follow the foreign language notation rules, it would be 'Catholic', but in 1995, the 8th Government Media Foreign Language Deliberation Joint Committee respected the tolerance used in professional fields and confirmed 'Catholic' as the standard Korean language, and the Ministry of Culture, Sports and Tourism also respects this and uses it as the official notation. Even if it is written or pronounced as ‘Catholic’ in Korea, it does not mean that the meaning is not conveyed smoothly. According to the old foreign language notation, it is 'Catholic', so in the past it was listed as Catholic in Korean dictionaries. However, as 'Catholic' was confirmed as a standard word in 1995, 'Catholic' is listed as a representative entry in the Standard Korean Dictionary, so it is correct to adhere to this. Related materials , related articles .

Next, when ㄱ·ㅋ in Korean occurs at the beginning of a word, in the grand scheme of things, both are sounded as the voiceless velar plosive /k/, and the difference lies in whether it is the voiceless (weak) aspirated sound /k/ or the voiceless aspirated sound /kʰ/. However, in the pronunciation of Church Latin, the only sound that has the ㅋ sound is 'Ch', and all other words that start with ^{the letter} C have only the 'ㄱ' / 'ㄲ' / 'ㅊ' sound.[source]

In the Protestant world , there is a fake news going around that says, 'The reason C is pronounced as ㄱ is so that it comes before Protestants when arranged in the order of Korean alphabets.' #

2.3. Various names such as ‘Church’, ‘Catholic Church’, ‘Roman Catholic Church’, etc.

roman churchIsIt is connected here.local catholic churchthe contents aboutCatholic Diocese of Rome documentcastPlease note.

Inside the Catholicism, it is officially called itself a church , and when it wants to distinguish it from other Christian communities, it is called the Catholic Church . In fact, most Christian communities have a 'catholic' church.[16]

Because it is centered in Rome , it is also called the Roman Catholic Church (Ecclesia Catholica Romana). This is also an example used in the standard Korean dictionary, along with Catholicism.[17] However, the term Roman Catholic sometimes refers to the Catholic Church as a whole, but it is also used to refer to churches of the Roman rite excluding Eastern Catholic churches, so this difference must be noted. # Although we should not conclude that calling the entire Catholic Church the Roman Catholic Church is wrong, Catholics themselves need to be careful not to cause alienation or misunderstanding among Eastern Catholics. Since the Catholic Church is a concept that encompasses the 23 Eastern Catholic Churches that preserve the Eastern Rite in addition to the Roman Rite , it may be more appropriate to call it the 'Catholic Church' to ensure that it includes the 1.5% of Eastern Catholic Churches.

In addition, after the Reformation, Protestants in England and the United States deliberately called them "Romanism," "Romanists," or "Papists" in a disparaging tone in order to deny the universality of the Catholic Church, so depending on the nuance, the emphasis on 'Rome' may be antithetical to universality.

In general, the church called the Roman Catholic Church, or simply the Roman Church, refers to the worldwide church headed by the Pope in Rome, and its meaning has changed little by little according to the times.

First of all, the word church of Rome has the meaning of the local church under the jurisdiction of the bishop of Rome. It is estimated that the church was founded in Rome before 57 AD. From Paul's letters to the Romans around 57-58, it seems that Christianity was developing to a considerable extent in Rome at that time. From this, we can know that there was someone who preached Christianity in Rome before Paul. That person is Peter, the leader of the apostles. The document that officially proves this fact is <The First Epistle of Clement>, which puts Peter's name at the beginning of the list of bishops. The Church of Rome at this time had a limited meaning of 'the church founded by Peter' or 'the church of Rome'.

The term Roman Church also has the meaning of ‘the Western Church in opposition to the Eastern Church.’ Christianity, which was rooted in Rome, showed rapid development after Emperor Constantine's decree of tolerance, but on the other hand, it also led to the emergence of many heretics. From this time on, the Roman Church took on the meaning of the church of the Roman region as well as the orthodox church against heresy. In particular, after the division of the Eastern and Western Roman Empires, the doctrinal dispute intensified and Christianity was divided into the Eastern Church and the Western Church. At this time, the term Roman Church came to mean a church that was opposed to the Eastern Church.

Finally, the word Roman church has the meaning of a universal church for the Protestants who were separated after the Reformation. The Council of Trent defined the character of the Roman Church as follows: In other words, the Roman Church is ① the church as a visible institution that leads to Christ, the pope, bishops, and priests. ② It is a church that gains and maintains life through the execution of the Seven Stars. ③ It is a church that makes Mass the center of religious life. ④ It is a church that gives the same authority to the Bible and the scriptures. ⑤ It is a church that gives great meaning to pilgrimages to holy places and monastic life. However, after the Reformation, European Protestants tended to deny the universality of the Roman Catholic Church and perceive it as a small denomination centered on the Vatican. They despised the Church of Rome as Romanism and called Catholics either Romanists or Papists in a reproachful tone.

As the catholic Church, the Church of Rome has a centralized organization with the world's dioceses under the Holy See, and is the largest Church in the world. In Korea, the terms Catholic Church, Catholic Church, and Roman Catholic Church are generally used, and the term Roman Church is not used very much.
The Catholic Encyclopedia, ' The Church of Rome'

On the other hand , the Orthodox Church often uses the name Ecumenical Church, which is similar to the Catholic Church (universal church).[18] Both are the same when they officially refer to themselves inside . For example, 'Do not count our sins, see the faith of the church', 'The church judges it as a sin' and so on. After all, this is an expression of pride that it can be fully represented by the church without other miscellaneous modifiers.[19]

2.4. Chinese character notation

In the Chinese character culture, it is also called Catholicism or Catholic Church . Cheonju (天主) is a Chinese translation of ' God ' and originated from Matteo Ricci 's book Cheonjusilui. A more classic expression is ‘Holy Church.’[20] The Catholic Church in Korea officially uses the name 'Catholic Church' together with ' Korean Catholic Bishops ' Conference', 'Catholic Diocese ○○', etc. In general, Catholicism in Korea is often called Catholicism. Perhaps that is why it is divided into Catholicism in Korean history and Catholicism in world history.

Also, within the Korean Catholic Church, the names Catholicism and Catholicism are officially used together. This is because this word entered and settled in the enlightenment period in the late 19th century, and people in the late Joseon Dynasty recognized catholic as 'Catholic', which has been handed down to this day. One of the reasons for this was that Catholic missionaries (priests) at the time studied Latin and spoke Italian, French, German, and Spanish.[21] When they first wrote foreign words in Korean, of course, they used their own language as the standard. So, the word 'Catholic' was also used, but the official spelling of Korean Catholicism is 'Catholic'.

There are some cases where it is argued that Catholicism should be called 'Roman Catholicism' and that it is wrong to call it 'Catholic'. However, if we look at the etymology in this way, the Catholic Church can be called the Orthodox Church, and all Christian denominations can be called 'Jehovah's Witnesses' or 'Church of God'. However, since Jehovah's Witnesses and the Church of God that use this name exist, no one calls them that way, and there is a social consensus that Catholicism = Catholicism, so it cannot be said that it is wrong to call Catholicism Catholic.[22]

When it was first accepted during the Joseon Dynasty, it was introduced as a type of Western learning, so it was called 'Western Learning', 'Cheonjuhak', and 'Cheonhak'.[23] As the persecution began, it was also called 'bad school'.

Meanwhile, due to the influence of world history education, it is also called 'Old Christianity' in response to Protestantism, but it is an expression avoided within the Catholic Church because of the old connotation and the nuance of approving Protestantism. As the name suggests, it is a religion that aims for a universal church. On the other hand, this 'Catholicism' often means the ancient consciousness school , so the context and topic must be carefully examined.

3. Doctrine of what the Catholic Church believes

3.1. the four doctrines

The Catholic Church is a church that worships God. Therefore, the four most fundamental and important doctrines of the Catholic Church are all about God and are as follows:

1. Cosmic Existence (天主存在): God always exists from nothingness to eternity, and is the one perfect and infinite God who created all things in this world .
2. Trinity : God is only one, but includes three persons. That is , the Father , the Son , and the Holy Spirit . These three have no higher or lower, no distinction between first and last, and are one God who is complete in itself.
3. Incarnation Redemption: After the ancestors of mankind , Adam and Eve , committed the sin of eating from the Tree of Knowledge of Good and Evil, all people lost the opportunity to enter heaven due to their original sin . However, Jesus Christ , God the Son , came to the world to eliminate all the sins of mankind, became a man, and finally completed the work of redemption by dying on the cross . Therefore, anyone who believes this and is baptized can enter heaven and enjoy eternal happiness through the merits of the Son's redemption.
4. Reward good and punish evil: When a person dies, he or she must be judged by God. God rewards those who do good , but punishes those who do evil .[24]

These four major doctrines are not complicated laws; they are truly basic teachings. Even most people who have nothing to do with Christianity already know about it. It is no exaggeration to say that it is the definition of all Christianity, including Catholicism, and is a doctrine commonly used in most other Christian denominations. If these four things are not even partially included in the doctrine, it is treated as heresy. Even the most serious heretics partially believe in numbers 3 and 4.

Therefore, no matter how critical the case may be, such as when a person whose life is in danger is receiving a large sum, these four major doctrines must be known. Even in the sacrament of baptism given by Catholic religious dioceses , the four major doctrines must be known.

In the Korean Catholic Church, the four major doctrines are taught in the form of four idioms as above. This is because when Catholicism was first spread on the Korean Peninsula, Catholic doctrines were organized into four major categories and translated into Chinese characters, which have been preserved to this day.

3.2. bible of the catholic church

The Catholic Church's position on the Bible is summarized as follows.

The church has always revered the Bible as the body of the Lord. This is because the Church, especially in celebrating the Holy Liturgy, is constantly taking the bread of life and distributing it to believers not only from the table of the Body of Christ but also from the table of the Word of God.
The church always receives food and strength from the words of the Bible. This is because the Church “accepts God’s ‘Word’ as it is,” as well as human words in the Bible. “In the Bible the Father in heaven meets his children in love and speaks with them.”
『Catechism of the Catholic Church』 paragraphs 103-104.

This spirit is also evident in many important liturgies of the Catholic Church. Let us first look at the most important mass of the liturgy. The two axes that make up the Mass are the Liturgy of the Word and the Liturgy of the Eucharist . During the Liturgy of the Word, also known as the Table of the Word, the Bible is read according to the liturgical calendar of the Catholic Church , the Ordo lectionum Missae (List of Readings for Mass), and other regulations. Many of the prayers offered during the Eucharistic Liturgy, also known as the Table of the Body of Christ, are taken from the Bible.

This aspect is also evident in the Liturgy of the Hours . In terms of evening prayer and morning prayer, the introduction of the Liturgy of the Hours, invitations, psalms and hymns, Biblical passages, songs of Mary/Zechariah, and the Lord's Prayer all have their origins in the Bible . In fact, except for the hymn and response, all of them are directly connected to the Bible.

The links for more detailed information are listed below.

An explanation of the 2005 edition of the Bible, the standard Bible of Korean Catholicism: Documents of the Bible (Korean Catholic Church) .
- The official website of the Korean Catholic Bishops' Conference where you can view the entire Korean Bible: Catholic Bible .
Explanation of the Standard Scriptures of the Catholic Latin Rite: The Vulgate .
- The official Vatican website where you can view the entire Latin Bible: Nova Vulgata
General information about various Christian Bibles: Biblical documents.
Explanation of the differences between the Catholic Church and Protestants in how they interpret the Bible: See the Differences with Protestants section of this document .

3.3. The Catholic Church's Confessions of Faith About Who God Is

In the preceding four doctrines , it was mentioned that the Catholic Church is a church that worships God. Then, the question naturally arises, ‘Who and what is God like?’ It is also of interest to know who God , Yahweh , God , Father , Son ( Jesus Christ ), and Holy Spirit refer to, and what the relationship is between them.

The Catholic Church's synthesis of beliefs about who God is is called a 'confession of faith.'[25] Among the many creeds that arose throughout the history of the Catholic Church handed down from the Apostles, the 'Apostles' Creed' and the 'Nicaea-Constantinople Creed' occupy a special place in the life of the church.[26] Since the core of the Catholic Church's vast world of beliefs is contained in the Creed, if we look deeply into each expression of the Creed, we can get a glimpse of who the Catholic Church believes God is.

The links for more detailed information are listed below.

View the original text of Articles 26-1065 of the Catechism of the Catholic Church, the official document on the Catholic Church’s confession of faith:
- Web document: Web document of the Catholic Bishops' Conference of Korea
- E-book: e-book from the Catholic Bishops' Conference of Korea
A brief explanation for understanding the contents of the Nicene-Constantinople Creed of the two confessions below: A paragraph of teachings of the Catholic Church for understanding the creed of the Nicene-Constantinople Creed document .

Various Christian Perspectives on Trinity Theology: Trinitarian Documents.
The Catholic and Orthodox debate on the relationship between the Father-Son and the Holy Spirit: Document on the Filioque Problem .
Explanations of God (along with other Christian perspectives): God , Yahweh , and cosmic texts.
Description of the three persons of God (along with other Christian perspectives): Father , Son ( Jesus Christ ), and Holy Spirit .

Apostle Creed	Nicaea-Constantinopolis Creed
Almighty God the Father I believe in the Creator of heaven and earth.	one God I do believe I believe in the Father Almighty, Creator of heaven and earth and all things visible and invisible.
His only son, our Lord Jesus Christ	One Lord Jesus Christ, God's Only Son I believe in him who was born of the Father from eternity. God from God, light from light true God, born of true God, begotten not created We believe that He created all things as one being with the Father. For our human beings, for our salvation I believe you have come down from heaven.
conceived by the Virgin Mary by the Holy Spirit, Suffered under Pontius Pilate He was crucified, died, and was buried. He went to the underworld and rose from the dead on the third day. Ascended into heaven, seated at the right hand of God the Father Almighty	and, by the Spirit, took flesh from the Virgin Mary, I believe you became human. For us under Pontius Pilate He was crucified, suffered, and was buried. Resurrected on the third day according to the scriptures I believe that you have ascended into heaven and are seated at the right hand of the Father.
From there I believe you will come to judge the living and the dead.	He will come again in glory to judge the living and the dead. His kingdom will have no end.
believe in the Holy Spirit	I also believe in the Holy Spirit who is Lord and gives life. The Holy Spirit proceeds from the Father and the Son With the Father and the Son, glory and adoration You have spoken through the prophets.
We believe in the holy catholic Church and the communion of all saints I believe in the forgiveness of sins and the resurrection of the body. I believe in eternal life. amen.	one, holy, universal, I believe in the church that has been handed down from the apostles. I believe in the only baptism to wash away sins We await the resurrection of the dead and the life of the world to come. amen.

3.4. 4 doctrines of the Virgin Mary

The Four Reliable Doctrines of the Catholic Church About the Virgin Mary

[ Expand/Collapse ]

Mary, Mother of God	Latin: Mater Dei, Dei Genetrix, Deipara Greek: Θεοτόκος (Theotokos)
Mary, a lifelong virgin	Latin: Perpetua virginitas Mariae Greek: Αειπάρθενο (Aeiparthenos)
Mary, conceived without original sin	Latin: Immaculata Conceptio Chinese character: Immaculate Conception
Mary taken up to heaven	Latin: Assumptio Beatae Mariae Virginis Chinese character: Mong So-seung-cheon (蒙召昇天)

In addition, the Catholic Church establishes four major doctrines regarding the Virgin Mary and teaches them as dogmas to believe in. Here, ‘dogma’ refers to the doctrine to be believed established by the church. However, this is a meaning of reverence for the Virgin Mary, and is definitely not a meaning of adoration for God like the four major doctrines. The difference between adoration, meaning worship, and reverence, meaning respect, must be clearly distinguished. Usually, we first learn this during our catechumen days. Since this is what was proclaimed through papal infallibility, Catholics must believe it.

1. Mother of God : Jesus Christ is God the Son, the Second Person of the Trinity , so His mother, the Virgin Mary, is the Mother of God .
2. Life-long virginity : Before and after giving birth to Jesus Christ , the Virgin Mary lived as a virgin without giving birth to any children.
3. Immaculate Conception : The Virgin Mary was without original sin from the time she was conceived by the special grace of God.
4. Assumption : When the Virgin Mary died,[27] He was taken up into heaven by Jesus Christ .[28] Because the Virgin Mary had no original sin, there was no need to wait for the resurrection of the body to occur during the public trial.

3.5. theology

on the theology of the Catholic Churchmore detailsTheological/Catholic documentcastPlease note.

on ecclesiologymore detailsEcclesiology/Catholicism documentcastPlease note.

about creationismmore detailsCreationist/Catholic documentcastPlease note.

If you want to learn more about Catholicism from a theological perspective, a good book to read is James Gibbons , Archbishop of Baltimore. The Faith of the Fathers of the Church by Cardinal or the works of Scott Hahn, who was a Protestant pastor turned Catholic theologian, are recommended. If you want a softer, life-oriented teaching of faith, I recommend Scott Hahn's works, and if you want a strong apologetic/doctrinal teaching, I recommend <Faith of the Fathers>. Of course, if you want to study the doctrine in depth, it is better to deeply savor both styles.

One of the things Catholics take pride in is the Church Fathers.[29] It is a solid philosophical foundation of Among the classical writings that show this well, the writings of St. Augustine , who is also famous as a philosopher, such as <Confessions> and <The Kingdom of God>, and Thomas a Kempis 's Seonju Seong-beom are the most recommended. In particular, <Junju Seongbeom> is a classical masterpiece with depth enough to be used as a religious textbook even in Protestantism .[30]

However, since there are many books that are good enough to be recommended to those in lay apostolate, catechesis, and volunteer positions, I recommend reading them step by step after becoming familiar with the religious life and talking with priests and nuns . Of course, among the classics, there are books that are mild enough to be recommended to new believers, such as < Introduction to Devotional Life > or < Autobiography of St. Teresa of the Little Flower >.

4. Catholic Liturgy Doctrine

4.1. precedent

All public acts of worship, including the sacraments, sacraments, Liturgy of the Hours (Liturgy of the Hours), Eucharistic processions, and blessing of the Eucharist, of the Catholic Church.more detailsprecedent documentcastPlease note.

4.2. The Eucharist (Mass), the highest of all liturgies

About the Eucharist and Eucharist of the Catholic Churchmore detailsmass documentcastPlease note.

4.3. seven sacraments

sacraments of initiation

About the Sacrament of Baptism in the Catholic Churchmore detailssacrament of baptism documentcastPlease note.

About the Sacrament of Confirmationmore detailsConfirmation documentcastPlease note.

Regarding the Eucharist, which was already mentioned in the previous paragraph,more detailsmass documentcastPlease note.

Sacraments of Healing

About the Sacrament of Penancemore detailsconfession documentcastPlease note.

About the Anointing of the Sickmore detailsAnointing of the Sick documentcastPlease note.

Sacraments serving communion

About the Sacrament of Holy Ordersmore detailsHoly Orders documentcastPlease note.

About the Sacrament of Marriagemore detailssacrament of marriage documentcastPlease note.

4.4. Liturgy of the Hours (Liturgy of the Hours)

more detailstime precedent documentcastPlease note.

4.5. Liturgical calendar and liturgical year

more detailsliturgical calendar documentcastPlease note.

4.6. Exposition of the Blessed Sacrament and Blessing

more detailsEucharistic Hymn of St. Thomas documentofExposition of the Blessed Sacrament and Blessing partPlease note.

5. Doctrine of the Life of Catholics

5.1. The Six Duties of Catholics

Catholicism is a religion in which it is quite cumbersome to become a believer ( see the doctrine of catechumens ) , and there are many things that must be observed even if one becomes a believer. Some of the duties of Catholic believers are as follows:

1. Do not fall into Sunday and Mandatory Mass .
- The duties of the Korean church are all Sundays and December 25th Lord's Christmas Day , January 1 Catholic Virgin Mary's Festival , August 15th It is the day of the Lady ascension . See the tab of 'Mass' of this link . For more information, it is in the type of paragraphs according to the mandatory celebration of the Mass/Type Document .
- 1-1) In many places, the expression 'four major feasts of obligation' is used and the obligatory feasts are explained as the Feast of the Nativity of the Lord, the Feast of the Virgin Mary, the Feast of the Resurrection of the Lord, and the Feast of the Assumption of the Virgin Mary. However, if this happens, there is a risk that it will seem as if Sunday is not an obligation. However, if you express it like 'all Sundays, Christmas, January 1st, Resurrection, and August 15th', there is a logical problem in that the Feast of the Lord's Resurrection, which always falls on a Sunday, is counted twice in the expression. Therefore, in the 『Liturgical Calendar』 published every year by the Catholic Bishops' Conference of Korea, the expression "Sunday, the Feast of the Nativity of the Lord, the Feast of the Virgin Mary of God, and the Feast of the Assumption of the Virgin Mary" is officially used instead of the four major feasts of obligation.

2. Abstinence from meat and fasting must be observed. Abstinence from meat is every Friday , and fasting is mandatory on Ash Wednesday and Good Friday of the Lord's Passion . Abstinence from meat means not eating meat or soup from winged or four-legged animals, and fasting means eating one meal a day, eating only one meal a day, and starving completely for one meal. And the purpose of abstaining from meat and fasting is not to harass believers, but to participate in the suffering of Christ who was crucified and died on Friday, and to use the money saved by abstaining from meat or eating as charity for the poor.
- 2-1) Abstinence from meat is for those aged 14 or older until death, and fasting is for those aged 18 to 61. In addition, patients, people with weak constitutions, physical workers, travelers, and test takers may be excluded if they receive a dispensation in advance.[31] However, abstinence from meat on Fridays, except during Lent or Good Friday, was relaxed by Pope Paul VI in 1966 to allow believers to replace it with the traditional abstinence from meat or various sacrifices such as family prayer, good deeds, charity, abstinence from smoking, and abstinence from alcohol.[32] Additionally, if Friday overlaps with a major feast day designated by the church, the obligation to abstain from meat on that day is automatically exempted. Typically, during the Octave Festival of Resurrection, which is eight days after the Solemnity of the Lord's Resurrection, abstinence from meat is automatically exempted even if it falls on a Friday. In addition, there are days during the year when Friday overlaps with a solemnity and there are days when there is no obligation to abstain from meat. Search the Catholic liturgical calendar on the Internet or check the cathedral calendar to find out that you do not have to abstain from meat on Fridays if they do not have the words ‘abstainment from meat’ written in small letters.
- 2-2) Abstaining from meat means remembering the passion and suffering of Christ and not eating expensive meat for the poor. Therefore, the act of eating expensive sashimi on the day of abstinence is somewhat against the purpose.[33] Don't be biased toward the formality of abstinence, but think more about its meaning.
- 2-3) It is not easy to see meat on Friday menus in student cafeterias at Catholic universities and in Catholic elementary, middle, and high schools and kindergarten meals across the country. At this time, other protein sources such as fish or squid are often provided.
- 2-4) However, as stated above, it is a fact that many people, including believers, overlook . In fact, even after the Catholic Church relaxed the abstinence from meat regulations in 1966 , it did not relax the fasting and abstinence regulations on Ash Wednesday , the first day of Lent , all Fridays of Lent, and Good Friday of the Lord's Passion . Therefore, unless there is an official dispensation or separate pastoral instructions from the diocesan bishop (or diocesan vicar) or religious superior, the traditional abstinence from meat by avoiding meat should be observed on the Fridays of Lent , and on Ash Wednesday and Good Friday of the Passion of the Lord, Catholics must observe fasting and abstinence from meat all day long. For methods of fasting, refer to the method described above. Also, although it is a fact that many believers overlook, abstinence from meat and fasting are also important commandments established by church law , so if you do not keep them (if you do not receive dispensation and do not perform alternative actions) , you must go to confession before the sacraments and Holy Communion. However, the Korean Catholic Bishops' Conference stated that it is not a sin if one fails to abstain from meat due to unavoidable circumstances . Therefore, if you can keep it, it is advisable to abstain from meat/fasting as much as possible, and if you cannot, it is advisable to talk to your parish priest on Sundays, etc., and receive dispensation or perform another sacrificial act equivalent to eating meat.

3. According to church law, the sacrament of confession is required at least once a year , but in Korean Catholicism , it is mandatory to go to confession once or twice a year.[34] At this time, the number of believers is counted, and those who are believers on paper are separately classified as apathetic and are not counted in the number of believers. Believers must not forget to pay the Pangong Seongsa after viewing the Pangong Seongsa . It actually happens that a person who is deeply religious and goes to church every week is treated as an apathetic person because he cannot attend Pangongseongsa. However , there is a slight error in the claim that believers who have skipped the Pangong Sacrament for more than three years are classified as apathetic and excluded from the believer statistics published by the Central Council of the Catholic Church in Korea. Please refer to the document for details.
- 3-1) The Korean Catholic Bishops' Conference approved at the 2014 spring regular general meeting, 'The Korean Catholic Church's Joint Pastoral Plan for Sunday Mass and the Sacrament of Reconciliation ,' is based on the 「Pastoral Guidelines of the Catholic Church in Korea」 Article 90 Paragraph 2 “ The Sacrament of Resurrection is unavoidable . Therefore, believers who did not receive the Sacrament of Resurrection should receive it during the Christmas Pangong or at other times. I decided to admit that I had received the sacrament.' Of course, in this case , you must receive a separate sacramental chart, confess, and submit the sacramental chart to a separate basket in the confessional room .

4. At least once a year, if possible, on the Solemnity of the Lord's Resurrection (with a conscience and heart cleansed through the Sacrament of Reconciliation), you must receive the Eucharist .[35]

5. Paying school fees is also a believer's duty and conscience. Unless you receive help from the Catholic Church, in other words, unless you are extremely poor, you must voluntarily set an amount from 1/60 to 1/10 of your income and pay unconditionally. There is no fixed amount of income. You just pay what you pay for. Even if you pay 1,000 won, you prefer to pay with a good heart. To this end, most cathedral offices are equipped with bankbook reading machines and payment equipment.[36]

6. Respect the Catholic Church's doctrine of marriage and observe the marriage law ( see the Sacrament of Marriage ).

These are the six biggest duties that Catholics must abide by, and many other duties, such as missionary work, are clearly written in church laws and various catechisms. In particular, the obligation not to commit any of these mortal sins (sin that must be confessed if violated ) is basically all believers. See mortal sin document.

Among religions, the management of believers is very clear. The only religion whose number of adherents is counted in the census is greater than the number of adherents reported by its own census. This is because baptized persons who do not receive the mandatory annual Pangong Sacrament are regarded as indifferent people who do not engage in religious activities and are excluded from the count of believers. As described above, it has Yang-up System, an integrated computer system comparable to the enterprise's ERP system, and based on this, it makes sure to deal with apathy.

Korean Catholics classify those who do not attend the Sacrament of Pangong , which is held twice a year ( Lent and Advent ) for 3 years or who do not submit the Sacrament Table, as those who take a break (cold) and transfer their register from the parish to the parish office. , do not issue a certificate of resignation. Nevertheless, the church register is kept in the diocesan office and, of course, included in the statistics of believers.

There are two main reasons why the number of believers announced by the government is higher than the number of believers in church statistics published by the Catholic Church of Korea Central Council.

First, if one of the bride and groom is a non-believer, they can form a family through a dispensation marriage under certain conditions. Even if the non-Christian has not yet received the sacrament of baptism after marriage , if his or her Christian spouse and children are practicing faith and he or she has no particular objection to Catholicism, he or she can respond in the government-conducted census by saying, “My family believes in Catholicism.” Then, people who are not listed in the religious register are counted as believers in government statistics.

Second, in the Korean Catholic Church, babies who are baptized as infants learn the doctrine and receive their first Holy Communion when they are around 10 years old , thereby becoming registered Catholics. However, as in the first case, most believer families respond as believers in government-conducted surveys regardless of their religious affiliation.

However, since the mid-2010s, the phenomenon in which the number of believers according to various statistics is greater than the number of believers counted by the Catholic Church itself is gradually reversing due to changes in perception.

5.2. The 7 Sins and the 7 Great Arrangements

About the 7 deadly sinsmore detailsseven deadly sins documentcastPlease note.

About the 7 major electionsmore details7 major lines documentcastPlease note.

5.3. Strong conservatism regarding sexual and bioethics

Except for abstinence and ovulation cycle observation , all forms of artificial contraception such as condoms , loops , vasectomy, in vitro ejaculation , oral contraceptives , abortion , and artificial insemination, including in vitro fertilization , are strongly prohibited by church teachings .

Figuratively speaking, if a small child goes to a gas-lit kitchen, the parent warns, "Don't go!" This is not to deprive the child of the freedom to go to the kitchen, but to prevent harm to the child. Likewise, considering abortion as a sin is explained not to regulate human beings, but to prevent them from falling into greater sins and vices that disregard life. That's why in Catholicism, abortion is not only a sin, but also the person who arranges an abortion. # #

For this reason, they are strongly advocating the complete abolition of Article 14 of the Maternal and Child Health Act, which specifies partial permission for abortion . For a more detailed account of the Catholic doctrine of anti-abortion, see the 'Religious Perspective' section of the Abortion Document.

After the abolition of the abortion law, the scope of opposition broadened.

In the case of external ejaculation , in Genesis 38:1-10 , the biblical passage that is the basis for the prohibition of artificial contraception in Christianity , the problematic act was ejaculation outside the vagina (different denominations may have different interpretations). They scare them when they educate them about the use of ovulation boosters. A rare case in church law where, along with murder and kidnapping , there is a provision for punishment for acts not directly related to the church.

Among them, the penalty for the crime of abortion is the most severe, and general abortion and the morning-after pill [37] Contraception using intravaginal devices, etc. is included. A person who is certain to have committed an abortion is automatically excommunicated . Also, anyone who cooperates with an abortion is guilty of the same crime and is automatically excommunicated . In principle, the right to pardon for this sin belongs to the pope and the bishop , but it is generally not easy to go to the bishop or the pope and ask for confession. In response, Pope Francis greatly expanded the right to pardon for abortion, starting the Jubilee Year of Mercy in order to make it easier for women who had abortions to go to confession . In other words, the right to pardon was given to all priests. It was a temporary measure applied for one year in the Jubilee Year of Mercy, but it was changed to an indefinite period and the Rule was proclaimed.

However, nothing has changed significantly in Korean Catholicism . This is because unlike in the West, in Korea, which is still a missionary country where Catholicism is not strong, bishops ' authority to pardon has already been delegated to priests. See the Sacrament of Orders document. So, in Korean Catholicism, priests have forgiven the sin of abortion through the sacrament of confession.

This decision by the Pope does not mean that the Catholic Church accepts or supports abortion. The goal is to condemn sins, but expand the path for those who are suffering and regret their sins to receive forgiveness through the Sacrament of Penance . Abortion is still a mortal sin . Pope Francis also said, “Abortion is a tragedy and clearly wrong.” However, the church is not a church that judges and condemns. Therefore, I would like to invite women who chose or were forced to have an abortion in an unavoidable situation, people who cooperated with abortion without realizing it, and people who walked away from faith due to the guilt caused by abortion to return to the embrace of the church.

Sometimes people mistakenly believe that abstinence is also forced, but in fact, the date calculation method itself is periodic abstinence of about 10 days a month to avoid fertility. It is contradictory to acknowledge the reckoning of dates but not admit abstinence . Catholic priests and religious remain celibate for the rest of their lives. Lay people can also live in celibacy for the rest of their lives if they wish.

In addition, research on embryonic stem cells is also very strongly opposed. Destroying an embryo, a life form given by God, for research is considered an act of murder. The same goes for artificial insemination .

Regarding the death penalty , it was conditionally approved before Pope Francis , but under Pope Francis, the Catechism was revised and the death penalty itself is opposed. # The position is that the death penalty cannot be accepted because this is an attack on the inviolability and dignity of human beings sentenced to death. The Vatican City began carrying out executions in 1870, at the time of the Pope's decree, and then no longer carried out executions, but completely abolished them in 1969.

Currently, in Catholicism, sexual intercourse is monogamous. Since it is viewed as a sacred act given for the expression of conjugal love and the birth of children, it opposes all sexual acts that are not for this purpose, or the destruction of life for the sake of life research. In the same vein , objections to masturbation , premarital and extramarital sex outside of conjugal relations ( adultery , etc.), same-sex intercourse, and same-sex marriage .

As a final note, the theological views on birth control still seem to be quite divided among many. At that time, as soon as Pope Paul VI issued the Encyclical "Human Life" and declared that all artificial contraceptive methods were unethical, the German bishops protested against this and issued the "Königstain Declaration", in which the laity decided to use contraception or not. To the extent that I insisted on leaving it to my conscience. Of course, the hierarchy still supports this system, including Pope Francis .[38] In fact, this debate is so important that it has emerged as a debate about "the authority of the church," not just about sex. If you are interested in this, I recommend that you refer to the two columns of conflicting opinions attached to the link at the bottom.

# #

6. Catholic doctrine on prayer

6.1. Lord's Prayer

more detailsLord's Prayer documentcastPlease note.

6.2. Hail Mary

The reason why the Catholic Church prays (asks for intercession) to the Virgin Mary and the nature of that prayermore detailsHail Mary documentcastPlease note.

7. characteristic


The writings on the four corners each represent the four attributes of the Catholic Church: the one church, the holy church, the catholic church, and the church inherited from the apostles.

	bible and rosary

adult	first pope, apostle saint peter

7.1. Unity Centered on the Seat of Peter

Because of the primacy of the Church founded and organized in Rome by the two apostles Peter and Paul (...) , it is inevitable that all churches should agree with this Church.
The church which the blessed apostles founded and built was handed over to the episcopal office of Reno (...) now Eleuterio, as the twelfth from the apostles, has the inheritance of the episcopal office . In this order, by virtue of this succession, the tradition of the Church from the apostles and the preaching of truth come down to us.
Saint Irenaeus, Bishop of Lyon , Martyr (130-202), Adversus Haereses

If anyone wants to examine and investigate the above facts, there is no need to argue at length. Faith can be easily demonstrated and certainty can be reached by summarizing the following truths. The Lord said to Peter, you are Peter. On this rock I will build my church, and the powers of the underworld will not dare to overcome it. And I will give you the keys to the kingdom of heaven. He said, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven .
And after the resurrection, he told him to take good care of my sheep . In this way, the Lord built the church on him (Peter) and entrusted the sheep to him.
He gave equal authority to all the apostles, but established a single seat and established the origin and principle of unity with his authority. Peter was also an apostle like the other apostles, but he was given the primacy so that one church, one seat, could be revealed. All the apostles are shepherds, but the flock is one in order to minister with one mind.
How can anyone believe that he is preserving the faith if he does not maintain this unity toward Peter? Since the church is built on the throne of Peter, how can anyone who is away from the throne think he is in the church?
The unity of the bishops comes from the see of Peter and the supreme church (the Roman Church).
Saint Cyprian, Bishop of Carthage, Martyr (210-258), Incilit de Ecclesiae Catholicae Unitate[39] , 《Epistula》

This creed is a creed preserved by the Roman Church, where the Apostolic See of Peter, the chief of the apostles, was located and public decisions were made there.
Saint Ambrose of Milan (339-397), Explanatio Symboli

Indeed, ever since the ' Word of God ' came down to us in flesh, the church of all Christians has believed that the great church here (in Rome) is the only foundation on which the gates of hell can never overcome him, as the Savior promised . I still believe
Saint Maximus the Confessor, Abbot of Chrysopolis (580-662), Opuscula Theologica Etpolemica

Christ's words to his holy apostles and disciples: "He who accepts you accepts me."[40] and “He who defeats you defeats me.”[41] We believe that these words were spoken to all who followed them in becoming popes and supreme pastors of the Catholic Church, and we believe that no power in the world can ever attempt to discredit or remove anything from those who preside over the Patriarchal See, but rather that the Holy Father of Old Rome, and then the Patriarchs of Constantinople ( Nova Roma ), then the Patriarchs of Alexandria, Antioch and Jerusalem, are worthy of all honor and respect. Decide what to judge. But whosoever shall exercise such arrogance and audacity as to cause any insult, either in writing or in writing against the Holy Father of old Rome, against the See of Peter, the Chief of the Apostles, he shall be equal and subject to the same condemnation.
If anyone, enjoying or possessing any temporal power, attempts to eject any of the Pope or other Patriarchs of the Apostolic See already mentioned , let him be anathema. Furthermore, if an Ecumenical Council is called, and any doubt or controversy arises concerning the Holy Church of the Romans, it is proper to investigate the matter with due reverence and reverence, and to accept the solution, whether it be by assistance or by aid, but by no means to presume to pass judgment against the ancient Roman Pontiffs.
Decree 21 of the Fourth Council of Constantinople (869-870)

Eugenius , Bishop, Servant of the Servants of God , for eternal records. With the consent of Joannes Paleologus , our most beloved son and illustrious emperor of the Romans , and with the consent of our venerable brothers, the Patriarchs and other representatives of the Eastern Church , on the subject of what follows.
The Holy Apostolic See and the Bishop of Rome possess universal primacy. He is the successor of Peter, the chief of the holy apostles, the true Vicar of Christ, the head of the universal Church, and the father and teacher of all Christians. To him has been given the full power to nourish, guide, and govern the universal Church in holy Peter, as is also evident in the documents of the ecumenical councils and in the sacred canons.
We further update the canonical order of the remaining Patriarchs: the Patriarch of Constantinople holds the second rank after the Bishop of Rome, the third Patriarch of Alexandria, the fourth the Patriarch of Antioch and the fifth the Patriarch of Jerusalem. All their privileges and powers remain intact.
Council of Florence SESSION 6 (1439), Decree of Union “Laetentur Caeli”

It is run by the Pope , who is considered the successor to Peter , one of the 12 apostles of Jesus . The current Pope is Leo XIV . The church fathers of the early church era argued that communion with the Rome-based See of Peter was strong evidence for distinguishing between an orthodox church inherited from the apostles and a heresy.

More detailed explanation and understanding is needed on this point. First of all, contrary to popular misunderstanding, the Catholic Church has not changed or given up on the principle that “giving up communion (unity) with the See of Peter ( the Vatican ) is a departure from the orthodox faith” handed down from the early church.[42] However, the detailed definition and application are slightly different. First, like the Orthodox Church and the Oriental Orthodox Church , it maintains a sacramental system, a tradition of apostolic transmission, and a clerical system (bishop-priest-deacon) inherited from the unchanging apostles through the sacrament of Holy Orders, but it is not compatible with the Catholic Vatican . The type in which communion and unity are cut off is called Schism .[43] On the other hand, most Protestant denominations and the Anglican Church , which discontinued the Apostolic Holy Orders ceremony in the 16th century, are defined as heresy .[44]

The difference between paganism and heresy is that paganism is not Catholic, but is a direct descendant of the early church, and has the same basic doctrines (including the doctrine of the sacraments) as Catholicism, but disobeys the highest authority of the church ( the Pope ). Heresy is a community of believers outside the church that deliberately denies (even one) of the doctrines that Catholicism considers essential, and is not recognized as the church itself. Typically, Protestantism clearly fits the definition of heresy because it denies the Eucharist, the doctrine of the sacraments , and the doctrine of the Virgin Mary. In both pagan and heretical sects, if you deliberately choose this state or remain in another denomination even though you have gained enough doctrinal knowledge to know the truth of Catholicism, you are a Christian who intentionally commits sins, and in principle, it is believed that you cannot be saved . This principle remains the same to this day regardless of the Second Vatican Council .

First of all, even before the Second Vatican Council, Catholic doctrine irresistibly (through no fault of one's own, unintentionally, through ignorance, etc.) recognized the possibility of salvation if a person who does not know Catholicism lives a good life, and the Second Vatican Council directly declared this and officially recognized it at the level of the magisterium. Moreover, attitudes toward other religious denominations and pastoral policies have also become moderate, so in reality, it is said to Protestants who serve the same Trinity God , 'You are heretics.' There are not many Catholics who directly say that they cannot be saved because they are a sect. In the case of the Orthodox Church , they even exchange the Eucharist only when it is difficult to receive it from the Catholic Church . Since they are a sect recognized as a direct descendant of the same early church, they are externally more moderate than the Protestant Church. However, the fact that the validity of the Eucharist is shared (mutual sacramental exchange in emergency situations) does not mean that salvation is possible for members of the non-Catholic denomination in question. In fact, long before the Second Vatican Council, there were many denominations that shared the validity of the Eucharist and sacraments, such as the Oriental Orthodox Church and the Nestorians, and even then and now, Catholicism recognizes that the Eucharist and the sacraments of the relevant denominations are validly consecrated, but apart from that, it does not recognize the 'legality' (under church law) of the Eucharistic consecration of the relevant denominations. Also, if they know about Catholicism but deliberately reject it because of their own fault, they cannot be saved.

Because of the influence of the accelerated church unity movement since the mid -20th century , "Wasn't the Catholics admitted to the Orthodox Church or Protestantism?" There are so many people who misunderstand that, and to recognize as a Christian denomination with faith in the same Trinity, and to try for peace between religions, they do not want to withdraw their pagan and heresy.

First of all, the Catholic Church has withdrawn its past excommunication against the Orthodox Church (however, the withdrawal of the excommunication does not lift the heretical status of the Orthodox Church) and is also stopping its aggressive condemnation with the Oriental Orthodox Church and the Protestant Church and is continuously attempting reconciliation and dialogue. However, groups within the Catholic Church that refuse reconciliation or communion with the Holy See of Rome, such as papal vacancies or illegal ordination of bishops in defiance of the Vatican, are still condemned with excommunication . However, in this regard , the Society of St. Pius

Although it is a religion of the same Christian family, unlike the Orthodox Church , which is a federated kingdom, or the Protestant Church , which is a military leader, Catholicism chooses a method of centralization centered on the Holy See . In Catholicism, this is centralized central control to prevent specific parishes or cathedrals from becoming too large or falling. That is why Catholics practice the same doctrine and the same liturgy ( sacraments , liturgies of the hours , etc.) in almost all dioceses, except for some areas that follow the Tridentine Rite . Most cathedrals have the same liturgy, so if it is difficult to go to the cathedral closest to home, you can participate in the same liturgy even if you go to another cathedral.

The financial sources of individual parishes of the Catholic Church are weekly votive offerings (Protestant annual donations) and church fees (usually the equivalent of one day of the month; three hearts and one prayer is recommended). Church policy recommends that a certain percentage (about 7-10%) of each parish's budget be used for helping the parish's neighbors and social welfare. And for the operation of the diocese, a certain percentage of the parish council members are sent as diocese contributions. In cathedrals with many believers, they can pay to the diocese, but in some cases, they may receive help from their own diocese. Additionally, a secondary offering (Peter's pence) is made every year on Pope Sunday (the Sunday closest to St. Peter's Day, June 29) to cover expenses for the Vatican's activities and charity projects, and this is sent to the Vatican.

Clero Secular in the above picture is a local parish, and Clero Regular is a religious order.

Priests are divided into ranks in the following order: episcopal ordination > priesthood > deacon rank. Clergy who are ordained bishops, priests, and deacons are called bishops , priests , and deacons , respectively . Popes , cardinals , archbishops , etc. are bishops by rank, but are called names according to the position they are given. For example, in the case of a company, manager, assistant manager, manager, etc. are positions, but union chairman, sports department manager, civil defense chief, etc. are positions. The positions of pope and cardinal both correspond to the episcopal order , and as explained earlier, all clergy corresponding to the episcopal order can be called bishops , so the pope and cardinals can also be called bishops . In fact, other titles for the Pope include "Bishop of Rome (Episcopus Romanus)" and "Archiepiscopus et metropolitanus provinciae ecclesiasticae Romanae" . Among the priests , there are priests of each parish, assistant priests (diocesan priests), and religious priests of religious orders .[45] Also, completely separate from the clergy.[46] Monks also have ranks. Religious have the obligation to obey the superior of each religious order . In addition, laypeople have an obligation to unconditionally and absolutely obey the magisterium of the clergy.[47]

In addition, the Catholic Church has a very well-developed reporting system compared to other religions, so when an incident occurs, it is reported sequentially from the general priest to the pope . Minor matters are then settled in the line of bishops , and serious matters are judged by the pope.

Even in the case of the parish brides, they are periodically issued to another cathedral so as not to be pressed into one cathedral as if they were turning the officers in the army. This is because when a bride sits for a long time in a cathedral, there is a growing risk of committing bad crimes such as embezzlement, such as embezzlement . In particular, Korea Catholics do not send priests to the parish from the origin . So, after being ordered, he gathered at the parish from the first Mass of the Mass and wandered around another neighborhood.[48]

As a rule, Bible studies should also be supervised by the diocese or parish. Therefore, it is contrary to Catholic doctrine for Catholics to participate in private Bible studies that are not sanctioned or supervised by a parish or parish . Some believers who do not know this sometimes join a bible study of a pseudo-religion and become immersed in that pseudo-religion. In principle, it is also forbidden to participate in Bible studies established by normal Protestant churches , not heretical or pseudo- religious churches.

Regarding Bible translations, only those approved by the church for liturgical use must be used, and it is recommended that individual believers only use translations that have passed the censorship (imprimatur) of the Catholic Church for full reading. The Catholic Church after the Second Vatican Council did not prevent believers from reading the Protestant Bible on a personal level.[49] People around you will actively encourage you to look at a joint (ecumenical) translation for Catholic use or one that has passed the church's censorship.

Even looking at church law, the centralized aspect of Catholicism is revealed. Only the Orthodox Church and the Anglican Church , which are episcopal denominations, can enact and revise their own church laws in each local diocese (patriarchate). For example, the church law of the Anglican Church of Korea exists separately from the church law of the Anglican Church of England . On the other hand, in Catholicism, the authority to enact and revise church law lies solely with the Holy See ( Vatican ). Each local Catholic diocese cannot enact its own church law and can only create guidelines or bylaws tailored to its region. However, local supplementary regulations to church law can be created, but these also require approval from the Vatican. This is also the case with the issue of liturgical revision; in Catholicism, even modifying a single expression of the regular text of the Korean Mass requires approval from the Vatican. There is also a standard catechism that can be considered a church-level textbook, compiled directly by the Vatican . For Protestants, this is realistically impossible.

Compared to Protestantism, which is divided into denominations , the vertical structure, order, and weaving of vertical and horizontal dimensions are very precise both temporally and spatially. Some say that it has become a conservative religion because it has grown so much, but as a single organization it has a very thorough structure. As such, although considerable control over the subordinate organization is achieved through the hierarchical system, it seems that this is not perfect . Of course, as all religions are things that people do, shortcomings and ugliness are bound to appear, and dozens to hundreds of denominations/denominations cannot control them at all. It can be said that it is very well managed compared to Protestantism . Some well-established denominations/denominations, such as the Protestant Episcopal Church, are excluded, but the limits of control within the denomination/denomination are unavoidable.

This centralized system is not only applicable to church organizations, but also in liturgical . This is a big difference from Protestantism, where worship varies greatly depending on the pastor 's propensity. For example, the liturgy of the day in the Catholic Cathedral in the world that follows the Latin etiquette is all returned by an order. Mass's unique prayer is chosen by the prayer Latin or native language of prayer from Missale Romanum , and the Bible of the Mass is chosen according to the ORDO LECTIONUM MISSAE (See Mass Reading List, Mass Reading Document). Although it does not mean that all the prayers and a few of the Bible are the same as the result , the Mass document is the same world prayer and the Word of the Mass. See not all the world .

This is in accordance with the mass format established in the Middle Ages , and even in the early days when mass was held hidden in the catacombs , priests are said to have composed daily Bible verses and offered mass according to the date. The reading list 『Ordo Lectionum Missae』, promulgated by the Vatican's Congregation for Divine Worship and the Discipline of the Sacraments in 1969 and revised in 1981, is better organized than expected, so if you attend Sunday Mass for 3 years and weekday Mass for 2 years, you can read all the major Bible passages. When this reading list came out, Protestant churches used it as a reference and created a similar list called a Bible study. If you do the Liturgy of the Hours for a year, it is almost perfect. In this way, Catholicism since the 1970s can be said to be the denomination that reads the Bible the most in its official liturgy.

7.2. Diverse Rituals, One Church

3. These particular Churches, East and West, are equally entrusted to the pastoral governance of the Pope, even though their rites differ, so to some extent in liturgy, ecclesiastical norms and spiritual heritage. The Pope succeeds Blessed Peter, who, according to the will of God, has the primacy over the universal Church. Particular Churches are of equal dignity, so that no one Church can precede another by virtue of its rites , but enjoys the same rights and has the same duties, and under the leadership of the Pope must proclaim the Gospel to all the world (cf. Mk 16:15). have the same duties
9. In accordance with the long tradition of the Church, the Patriarchs of the Eastern Churches have special honor and govern their own Patriarchate as fathers and heads. Therefore, this Holy Council determined to restore the rights and privileges of the Patriarchs according to the ancient tradition of each Church and the decrees of the Ecumenical Councils.
This right and privilege, though somewhat adapted to modern circumstances, was widely enjoyed at a time when the churches of East and West were united.
The Patriarchs, together with their Church Council, constitute the supreme authority, deal with all matters of the Patriarchate, and have the power to establish new dioceses of their rites and to appoint bishops within the territory of the Patriarchate. However, the inalienable right of the Pope to intervene in all matters remains.
From the Second Vatican Council , Decree on the Eastern Catholic Churches 『 Orientalium Ecclesiarum 』

The Latin Catholic Church is the most well-known, but the Catholic Church is the only universal church in which churches of various rites, including the Latin Church, are united in a single doctrine.

For example , the Catholic doctrine is completely shared in Latin Catholics and Eastern Catholics. However, diversity is recognized in comparative areas such as liturgical and church law, and rather, this diversity enriches the unity of doctrine.

This characteristic of ‘single doctrine, diverse rites’ is one of the distinguishing characteristics of Catholicism compared to its historical parallel, the Orthodox Church. The Orthodox Church also has local churches in the East, but unlike the Catholic Church, where there are West Syrian Rite Catholics , East Syrian Rite Catholics , and Coptic Rite Catholics , there are no West Syrian Rite, East Syrian Rite, or Coptic Rite Catholics in Orthodoxy.[50] Only Byzantine rites are used. In other words, unlike in the Orthodox Church where the 'Byzantine rite' is regarded as the single unity that points to the orthodox faith, in Catholicism a specific rite is not regarded as the only sign of the orthodox faith.[51]

7.2.1. latin catholic church

This is the rite to which the vast majority of Catholics belong, and all believers, except for the approximately 18 million Eastern rite believers, who will be described later, belong to the Latin rite.

The Latin rite is "mainly the Roman rite, but there are also local rites, such as the Ambrosian rite and some religious rites." (Catechism 1203)

7.2.1.1. Roman Catholic Church

The church that follows the Roman rite within the Catholic Latin rite is called the 'Roman Catholic Church'. Because the majority of Catholics belong to it, the entire Catholic Church is sometimes referred to as the 'Roman Catholic Church', but Eastern Catholics often express displeasure at the idea of calling the entire Catholic Church Roman Catholic. Therefore, to make it clearer that the Catholic Church includes Eastern Catholics, the name 'Catholic Church' may be more appropriate.

What is the difference between Catholic and Roman Catholic?
What is the difference between Catholic and Roman Catholic?
The Catholic religion is the religion of the Catholic Church—i.e., that group of churches in communion with the pope. If a group isn’t in communion with the pope, it isn’t part of the Catholic Church.
Within the Catholic Church there are a number of individual churches, sometimes called rites. One of these is the Roman rite or Roman church. It includes most of the Catholics in the Western world. A Roman Catholic is a Catholic who is a member of the Roman rite.
There are many Catholics in the East who are not Roman Catholics, such as Maronite Catholics, Ukrainian Catholics, and Chaldean Catholics. These are all in communion with the pope, but they are not members of the Roman rite, so they are not Roman Catholics.
The Catholic faith is the faith of the Catholic Church, that is, the Church group in communion with the Pope. If a group is not in communion with the Pope, it is not part of the Catholic Church.
Within the Catholic Church there are many particular churches, sometimes called rites . One of these is the Roman rite, the Roman Church. This includes most Catholics in the Western world. Roman Catholics are members of the Roman Rite.
There are many non-Roman Catholics in the East, such as Maronite Catholics , Ukrainian Catholics , and Chaldean Catholics . #

7.2.1.2. celibate clergy

The Latin rite adopts the system of celibate clergy. It wasn't like that from the beginning.[52] Originally based on Judaism , married priests were allowed in the past, and even the Apostle Peter was a married man. And even now, celibate priests are the 'Rite' of the Latin Catholic Church, not the 'Doctrine' of the Catholic Church.

16. Complete and permanent abstinence, observed for the sake of the kingdom of heaven, was recommended by Christ the Lord. Through the ages and today, not a few Christians have gladly accepted and observed it with great respect, and the Church has always valued it very much as a special form of priestly life. For it is both a sign and a stimulus of shepherdly love, and a special source of spiritual enrichment in the world. As is evident from the practice of the early Church and the tradition of the Eastern Churches, it is not a requirement of the priesthood in itself. In the tradition of the Eastern Churches there are priests who, along with all the bishops, choose to remain celibate as a gift of grace, but there are also very good married priests. While this holy council recommends celibacy for the clergy, it has no intention of changing any other rule rightly in force in the Eastern Churches, and all those who have accepted the priesthood in marriage keep the vocation to the end and live that life for the flock entrusted to them. Encourage them with great love to give completely and generously.
- Second Vatican Council

As the conciliar texts say, Catholics recognize that perpetual celibacy is not a requirement of the very nature of the priesthood. In other words, it is a rite within the Latin Catholic Church, not a doctrine of the Catholic Church.

The cause of this kind of etiquette was that it was deliberately banned after the spread of the religion later, and many side effects, such as succession of the priesthood, were reported. Another reason is that in the Bible Jesus praises those who were crippled for the kingdom of heaven ("Indeed, some were born eunuchs from their mother's womb, some became eunuchs at the hands of others, and some became eunuchs of their own accord for the kingdom of heaven. Yes, let those who can be accepted" (Matthew 19:12)) , and it is also mentioned that Paul was celibate in order to purify his body and mind and dedicate himself to God . For political reasons, there is an opinion that this is a measure to prevent the church's property from being scattered outside, as there is no guarantee that a clergyman will marry and his children will engage in the clergy.

Not all clergy in the Latin Catholic Church are celibate. In the case of deacons, married people can also be ordained as deacons and become deacons, but in this case, they become permanent deacons and cannot be ordained as priests. In the Eastern Catholic Church, priests and lower clergy are recognized for their traditions, and some priests are married. However, if your spouse dies while you are already in the priesthood, you cannot remarry. Bishops cannot be ordained among married people, and priests belonging to religious orders cannot be married. Meanwhile, in the Orthodox Church , married people can become priests, but after becoming a priest , marriage or remarriage is not possible, and only unmarried people are appointed as bishops . In the Anglican Church , all priests, including bishops, are permitted to marry. However, even in the case of Catholicism, if a clergy from another denomination (especially the Anglican Church and Orthodox Church) converts to Catholicism and becomes a Catholic priest , consideration is given to allowing them to continue their marital relationship by acknowledging that they were previously married. In Catholicism, the indissolubility of marriage is a doctrine, so divorce is, in principle, a sin. If you look at actual foreign examples, you can often see priests who converted to Catholicism from other denominations, such as the Anglican Church , and have a wife and children. Of course, these people cannot become high-ranking clergy, such as bishops , but must remain as lay priests.

7.2.1.3. Clergyman

more detailsClergyman documentcastPlease note.

Within the Catholic Latin Rite Church , there is an autonomous church called the Personal Ordinariate, which is specifically regulated to follow the 'Anglican Rite' . The Personal Ordinariate is a church structure that allows believers with Anglican traditions to maintain full communion with the Catholic Church while preserving some of their liturgy and spiritual heritage. It was introduced by Pope Benedict This system was prepared in response to the requests of traditionalist communities, especially the Anglican Continuum movement and the Traditional Anglican Communion, who broke away from the Anglican Church in response to the ordination of women, revision of the liturgy, and changes in sexual ethics. Already in the 1980s, in the United States, pastoral provision allowed former Anglican clergy to be ordained as priests and to establish Anglican liturgical parishes, and this experience became the forerunner of the clergy system.

The Order of Clergy has the same legal status as a diocese within the Catholic Church, and not only believers who follow the Anglican tradition, but also those who have received the sacrament of initiation within the Order of Priests, and family members of members of the Order of Clergy, can join. With the revision of the regulations in 2013, Catholics who were baptized but did not receive Confirmation or the Holy Eucharist and who recovered their faith through the Order of Clergy can also belong. However, existing Catholic believers cannot become members of the clergy based on personal preference alone. The Clergy functions as a quasi-diocesan jurisdiction to meet the pastoral needs of believers of specific traditions while providing an open liturgical space for all Catholics.

7.2.2. Eastern Catholic Church

more detailsEastern Catholic Church documentcastPlease note.

Eastern Catholic Church

[ Expand/Collapse ]

Alma mater form	orthodox church
Byzantine ritual	Greece Byzantin Catholic \| Russian Greek Catholic \| Romania Greece Catholic \| Lutenia Greece Catholic \| Lithuania Greece Catholic \| Macedonia Greece Catholic \| Melkit Greece Catholic \| Belarus Greece Catholic \| Bulgaria Greece Catholic \| Slovakia Greece Catholic \| Albania Greece Catholic \| Ukraine Greece Catholic \| Georgia Byzantine Catholic \| Croatia and Serbian Greece Catholic \| Polish Greece Catholic \| Greek Catholic Hungary
	(no mother church)
	Italian-Albanian Catholic
Alma mater form	Coptic Orthodox Church
Alexandrian etiquette	Coptic Catholic \| Ethiopia Catholic \| Eritrea Catholic
Alma mater form	Armenian Apostolic Church
Armenian etiquette	armenian catholic
Alma mater form	(no mother church)	Syrian Orthodox Church		Malankara Syrian Orthodox Church
Western Syrian etiquette	maronite	Syrian Catholic		Syromalangkara Catholic
Alma mater form	Assyrian Church of the East		Chaldean Syrian Church
East Asian etiquette	Chaldean Catholic		Syromalabar Catholic
See also: sects of Christianity


The cross used in the Catholic Church of the Maronite Ritual[53]	The cross used in other Eastern Catholic churches

In the Catholic Church, there are Eastern Catholic churches that follow the original rite (Eastern Rite) rather than the Latin rite . Eastern Catholic Churches have regional precedents, church laws, and traditions almost intact, so they appear to be orthodox churches or oriental orthodox churches in appearance, but they are different in that they follow Catholic doctrines and recognize and follow the primacy of the pope . .

The Catholic Eastern Churches, if you look more closely, include Catholic churches that originated in Alexandria (derived from the Coptic and Ethiopian churches), Syria, and the Armenian Church. Its origins are quite diverse, but most churches were created by the Orthodox Church , Oriental Orthodox Church , or some Nestorians who returned to Catholicism. On the other hand, there are churches such as the Maronites , who accepted the papal supremacy a long time ago and have never lost their unity with Rome and have had their own traditions recognized . Because of this background, you can often see crosses in Catholic churches that are a combination of the Catholic cross and the Orthodox cross.

Lay people belonging to the Latin Rite Catholic Church can participate in the liturgy of the Eastern Catholic Church without any restrictions as long as they respect the traditions and norms of the Eastern Catholic Church, and vice versa. This is because it is the same Catholic Church and not a different church, just with different etiquette. Korean Catholics have no problem attending mass in Eastern Catholic churches and can receive all the sacraments there as well.

7.3. Scale

The number of believers exceeds approximately 1.4 billion based on the 2023 Vatican Yearbook, exceeding half of the total Christian population, which is 17.7% of the world's population, or approximately one-sixth. #

Unlike other religions and sects, it structurally has a strong religious hierarchy centered on the Vatican, so if it splits over doctrinal issues, it will no longer be Catholic in name.[54] Thanks to this system and the accumulated historical experience, the degree to which the religious community is united around the Vatican, even though it is very large, is unrivaled. As a visible religious organization, it is at a level that is unprecedented and unique on the planet and in world history .[55] Therefore, all doctrines of Catholicism are the same without a single exception, from the Vatican to Myeongdong Cathedral as well as remote African deserts.[56]

However, just because the 'doctrine' is the same, it does not mean that all believers have the same interpretation of how to apply the doctrine in real life. Right now, on the issue of recognizing the Protestant baptism of converts from Protestantism, the positions of Catholics in the English-speaking countries and Korean Catholics are very different.[57] For example, when it comes to the political opinions of clergy and religious , opinions differ from region to region and even within the same diocese or religious order .

Of course, it is clear that there is great unity among local churches, and the Vatican and each region are very closely connected, whether in theology or personnel matters. For example, in the relationship between the Pope and cardinals, the Pope ordains cardinals and the cardinals elect the Pope, so the Vatican's actions reflect the opinions of local churches around the world. In addition, the unification of doctrine has made international clerical exchanges very easy, and today, bishops from non-Western countries such as Africa and Vietnam are active in the Vatican.

Because the number of believers is so large and the history is so long, its influence is still great. In fact, what we learn from world history textbooks[58] Most of the content related to religious history is related to Catholicism. Although it is not as powerful as the Anglo-Saxon superpowers (England and the United States) with Protestant faith identity in modern times, it still maintains a powerful influence in the world. That's why this powerful influence also caused side effects that were used not as a religion but as a political organization. A look at the history of Latin America shows these side effects.

Even today, the Catholic Church can be said to be the world's largest single supranational organization with a sense of spiritual unity . Some say it is smaller than Islam in terms of population , but Islam is not a single religious group and, like Christianity , various sects coexist. Sunni, the largest denomination of Islam , has a population similar to that of Catholicism, but because Sunni advocates a reformism similar to Protestantism , it is divided into various sects and organizations and has conflicts between sects, just like Protestantism.

The world's largest single supranational organization with a well-established system is the UN , but the UN is an organization joined by countries, not individuals.[59] And the total number of people actually working or dispatched to the United Nations is less than one million.

7.4. Catholic independent church outside the Vatican

Catholic (Catholic) organizations outside the control of the Vatican

[ Expand/Collapse ]

These are groups that recognize themselves as Catholic, but do not align with the Vatican.
Retro Catholic series	Utrecht Union _(UU) Scranton Union _(US)
traditional catholic	Society of St. Pius X ^* _(SSPX) Legion of Mary of St. Pius X ^* _(MCSPX)
Catholic organizations in some countries	Chinese Catholic Patriotic Association ^* Korean Catholic Association _{(Nephew Association)}
Organizations that believe in historical revelation	Palmaria Catholic ^** Bayside Virgin Apparitions Mary's Ark of Salvation ₍ _Naju _{Virgin Mary’s Garden)}
: In cases where the papal supremacy is at least partially aligned with the Holy See or the papal supremacy is recognized *: It is also a traditionalist group and belongs to the subcategory of conclaveism.

There are independent organizations with Catholic tendencies outside the Catholic Church that are in communion with the Vatican. Since the First and Second Vatican Councils, they have split off from the Catholic Church for various reasons, and although it is impossible to accurately determine the total size, the most famous traditionalist Catholic group is estimated at 500,000 to 1 million people, and the retro Catholic group is estimated at around 100,000 people. Although they are called independent churches in religious terms, they are not defined as “churches” in Catholic theological terms. Although they consider themselves to have a Catholic identity, they reject unity with the most important Apostolic See due to issues such as the internal doctrines of individual independent groups or external secular pressures, so they are classified as heretics or blasphemies from the Catholic Church's perspective .

In terms of orientation, we are closer to each other than other denominations, such as the Orthodox Church or the Protestant Church, and the Vatican is also making efforts to continue dialogue with some groups. In any case, since they are organizations that reject full unity with the Catholic Church and express diverse positions, the evaluations of Catholic believers also vary widely. In some cases, they are treated at a higher level than Protestantism, which is a heretical sect, and in fact, among groups that believe in private revelation, there are some that are similar to pseudo-religions .

As they have in common that they split from the Catholic Church, Protestants' stance toward them is not all negative and diverse, but in fact, the theological gap between them and Protestantism is also quite large, and attempts by the independent groups as well as the Protestant world to accept them as part of Protestantism are also weak. Fortunately, the Restoration Catholic Church is somewhat less repulsive in Protestant circles.

8. Difference from other denominations

8.1. Understanding Non-Catholic Christians

INTRODUCTION
Introduction

The Second Vatican Council, with its Dogmatic Constitution Lumen gentium, and its Decrees on Ecumenism (Unitatis redintegratio) and the Oriental Churches (Orientalium Ecclesiarum), has contributed in a decisive way to the renewal of Catholic ecclesiology. The Supreme Pontiffs have also contributed to this renewal by offering their own insights and orientations for praxis: Paul VI in his Encyclical Letter Ecclesiam suam (1964) and John Paul II in his Encyclical Letter Ut unum sint (1995).
It is well known that the Second Vatican Council further deepened the understanding of Catholic ecclesiology through the Dogmatic Constitution on the Church “Light of Humanity”, the Decree “Reconstruction of Unity” on the ecumenical movement, and the Decree “Oriental Churches” on the Eastern Catholic Churches. Also, in relation to this, the Popes also presented the right direction for insight and practice through Pope Paul VI's encyclical "Church of the Lord" (1964) and Pope John Paul II's encyclical "Let Us Be One" (1995).

The consequent duty of theologians to expound with greater clarity the diverse aspects of ecclesiology has resulted in a flowering of writing in this field. In fact it has become evident that this theme is a most fruitful one which, however, has also at times required clarification by way of precise definition and correction, for instance in the declaration Mysterium Ecclesiae (1973), the Letter addressed to the Bishops of the Catholic Church Communionis notio (1992), and the declaration Dominus Iesus (2000), all published by the Congregation for the Doctrine of the Faith.
As a result, numerous articles have been written in this field thanks to the efforts of theologians to explain more clearly the various aspects of ecclesiology. In practice, this subject is certainly the most fruitful, but at times it has been necessary to give precise definitions and correct errors. Congregation for the Doctrine of the Faith (Catholic doctrine refuting contemporary errors concerning the Church) Declaration The Mystery of the Church (1973), letter to the Bishops of the Catholic Church (on some aspects of the Church understood as communion) "Communion" It was for this purpose that he published the “Concept of God” (1992) and the Declaration (On the Uniqueness and Salvific Universality of Jesus Christ and the Church) “Jesus the Lord” (2000).

The vastness of the subject matter and the novelty of many of the themes involved continue to provoke theological reflection. Among the many new contributions to the field, some are not immune from erroneous interpretation which in turn give rise to confusion and doubt. A number of these interpretations have been referred to the attention of the Congregation for the Doctrine of the Faith. Given the universality of Catholic doctrine on the Church, the Congregation wishes to respond to these questions by clarifying the authentic meaning of some ecclesiological expressions used by the magisterium which are open to misunderstanding in the theological debate.
The novelty of several themes related to the breadth of this subject requires continuous theological reflection. Some of the many new publications in this field are tinged with erroneous interpretations, leading to confusion and doubt. The Congregation for the Doctrine of the Faith has paid attention to these different interpretations and, taking into account the universality of Catholic doctrine concerning the Church, has responded to these questions by clarifying the true meaning of some expressions of the Magisterium that can be misunderstood in the theological debates in relation to ecclesiology. want to do

FIRST QUESTION
Did the Second Vatican Council change the Catholic doctrine on the Church?
Question 1: Did the Second Vatican Council change previous doctrines about the Church?

RESPONSE
The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it.
Answer: The Second Vatican Council did not and did not intend to change the Catholic doctrine concerning the Church, but rather developed, deepened and more fully explained it.

This was exactly what John XXIII said at the beginning of the Council.[1] Paul VI affirmed it[2] and commented in the act of promulgating the Constitution Lumen gentium: “There is no better comment to make than to say that this promulgation really changes nothing of the traditional doctrine. What Christ willed, we also will. What was, still is. What the Church has taught down through the centuries, we also teach. In simple terms that which was assumed, is now explicit; that which was uncertain, is now clarified; that which was meditated upon, discussed and sometimes argued over, is now put together in one clear formulation”.[3] The Bishops repeatedly expressed and fulfilled this intention.[4]
This is clearly stated in a speech given by Pope John XXIII at the beginning of the Council. 1) Paul VI confirmed this, and 2) promulgated the 'Church Charter' and explained it in detail. "The best explanation is that these proclamations do not really change anything in traditional doctrine. What Christ hoped, we hope. What the past still stands. What the Church has taught for centuries, we teach. In a word, what was supposed to be What was now clear and uncertain is now clear, what was pondered, debated and sometimes disputed is now synthesized into a clear formula.

SECOND QUESTION
What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?
Question 2: How are we to understand that the Church of Christ exists within the Catholic Church?

RESPONSE
Christ “established here on earth” only one Church and instituted it as a “visible and spiritual community”[5], that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted.[6] “This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic […]. This Church, constituted and organised in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him”.[7]
Answer: Since Christ “established … on earth” the one Church, and instituted it as “a visible and spiritual community,” this Church has always existed and will exist from the first centuries, and only in it is Christ himself ordained. 6) "This is the only Church of Christ, and we profess in the Creed to be one, holy, catholic, and apostolic Church [...]. This Church is founded and organized in the world. As a society, it exists (subsistit) in the Catholic Church, governed by the successor of Peter and the bishops in communion with him."7

In number 8 of the Dogmatic Constitution Lumen gentium ‘subsistence’ means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church[8], in which the Church of Christ is concretely found on this earth.
The word 'exist' in the Church Charter, Light of Humanity, 8, signifies this unchanging historical continuity and permanence of all the elements established by Christ in the Catholic Church. It is specifically found in the church.

It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them.[9] Nevertheless, the word “subsists” can only be attributed to the Catholic Church alone precisely because it refers to the mark of unity that we profess in the symbols of the faith (I believe... in the “one” Church); and this “one” Church subsists in the Catholic Church.[10]
According to Catholic doctrine, it can rightly be said that the Church of Christ is also present and active in Churches and ecclesial Communities not yet in full communion with the Catholic Church, to the extent that there are also elements of sanctification and truth in them. The expression "to be" is reserved for the Catholic Church. This expression refers to the unity which we profess in the Creed (I believe in the One Church), for this One Church exists in the Catholic Church.10

THIRD QUESTION
Why was the expression “subsists in” adopted instead of the simple word “is”?
Question 3: Why did you use the expression "exists in" instead of simply "is"?

RESPONSE
The use of this expression, which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are “numerous elements of sanctification and of truth” which are found outside her structure, but which “as gifts properly belonging to the Church of Christ, impel towards Catholic Unity”.[11]
Answer: This expression does not change the doctrine of the Church because it indicates the full identity of the Church of Christ and the Catholic Church. Rather, the expression derives from the fact that "many elements of sanctification and truth" are found outside the Church's organization, but these elements "promote universal unity as a gift proper to the Church of Christ."[11] It will reveal more clearly.

“It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church”[12].
“Therefore, these divided Churches and Communities, though defective, are by no means meaningless or worthless in the mystery of salvation. For it proceeds from the very fullness of grace and truth entrusted to this Catholic Church".

FOURTH QUESTION
Why does the Second Vatican Council use the term “Church” in reference to the oriental Churches separated from full communion with the Catholic Church?
Question 4: Why did the Second Vatican Council use the term "churches" to refer to the churches of the East that had broken away from full communion with the Catholic Church?

RESPONSE
The Council wanted to adopt the traditional use of the term. “Because these Churches, although separated, have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist, by means of which they remain linked to us by very close bonds”[13], they merit the title of “particular or local Churches”[14], and are called sister Churches of the particular Catholic Churches.[15]
Answer: The Council wanted to follow the traditional use of the term. "Those Churches, though divided, preserve the true sacraments. In particular, the priesthood and the Eucharist, by virtue of their apostolic succession, are still closely united with us."[13] Accordingly, they are "individual or local Churches". 14), and are called sister churches of the individual Catholic Churches.15)

“It is through the celebration of the Eucharist of the Lord in each of these Churches that the Church of God is built up and grows in stature”.[16] However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches.[17]
"It is through the Lord's Eucharist celebrated in each Church that the Church of God is built up and grows."[16] However, communion with the Catholic Church, whose visible head is the successor of Peter, Bishop of Rome, is not an external complement to the particular Church, but an internal one. It is one of the constitutional principles, and these venerable Christian communities are flawed in the condition of individual churches.[17]

On the other hand, because of the division between Christians, the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realised in history.[18]
On the other hand, because of the division of Christians, the full catholicity proper to the Church governed by the successor of Peter and the bishops in communion with him has not yet been fully realized in history.[18]

FIFTH QUESTION
Why do the texts of the Council and those of the Magisterium since the Council not use the title of “Church” with regard to those Christian Communities born out of the Reformation of the sixteenth century?
Inquiry 5. Why do not the conciliar and post-conciliar magisterial documents use the designation "church" for the Christian communities that arose from the Reformation in the 16th century?

RESPONSE
According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery[19] cannot, according to Catholic doctrine, be called “Churches” in the proper sense[20].
Answer: According to Catholic doctrine, these communities do not preserve the apostolic succession in the sacrament of Holy Orders and therefore lack the essential element of the Church. Since these ecclesial communities do not preserve the true and complete reality of the Eucharistic mystery, especially since there is no ministerial priesthood,[19] they cannot be called churches[20] in the proper sense according to the Catholic Church.

The specialist in the literature [Folding · Unfold]
[1] John XXIII, Address of 11 October 1962: “…The Council…wishes to transmit Catholic doctrine, whole and entire, without alteration or deviation…To be sure, at the present time, it is necessary that Christian doctrine in its entirety, and with nothing taken away from it, is accepted with renewed enthusiasm, and serene and tranquil adherence… it is necessary that the very same doctrine be understood more widely and more profoundly as all those who sincerely adhere to the Christian, Catholic and Apostolic faith strongly desire …it is necessary that this certain and unchangeable doctrine, to which is owed the obedience of faith, be explored and expounded in the manner required by our times. For the deposit of faith itself, or the truths which are contained in our venerable doctrine, are one thing; another thing is the way in which they are expressed, with however the same meaning and signification”: AAS 54 [1962] 791-792

[2] Cf. Paul VI, Address of 29 September 1963: AAS 55 [1963] 847-852.

[3] Paul VI, Address of 21 November 1964: AAS 56 [1964] 1009-1010.

[4] The Council wished to express the identity of the Church of Christ with the Catholic Church. This is clear from the discussions on the decree Unitatis redintegratio. The Schema of the Decree was proposed on the floor of the Council on 23.9.1964 with a Relatio (Act Syn III/II 296-344). The Secretariat for the Unity of Christians responded on 10.11.1964 to the suggestions sent by Bishops in the months that followed (Act Syn III/VII 11-49). Herewith are quoted four texts from this Expensio modorum concerning this first response.

A) [In Nr. 1 (Prooemium) Schema Decreti: Act Syn III/II 296, 3-6]

“Pag. 5, lin. 3-6: Videtur etiam Ecclesiam catholicam inter illas Communiones comprehendi, quod falsum esset.
R(espondetur): Hic tantum factum, prout ab omnibus conspicitur, describendum est. Postea clare affirmatur solam Ecclesiam catholicam esse veram Ecclesiam Christi” (Act Syn III/VII 12).

B) [In Caput I in genere: Act Syn III/II 297-301]

“4 - Expressius dicatur unam solam esse veram Ecclesiam Christi; hanc esse Catholicam Apostolicam Romanam; omnes debere inquirere, ut eam cognoscant et ingrediantur ad salutem obtinendam...
R(espondetur): In toto textu sufficienter effertur, quod postulatur. Ex altera parte non est tacendum etiam in aliis communitatibus christianis inveniri veritates revelatas et elementa ecclesialia”(Act Syn III/VII 15). Cf. also ibid pt. 5.

C) [In Caput I in genere: Act Syn III/II 296s]

“5 - Clarius dicendum esset veram Ecclesiam esse solam Ecclesiam catholicam romanam...
R(espondetur): Textus supponit doctrinam in constitutione ‘De Ecclesia’ expositam, ut pag. 5, lin. 24-25 affirmatur” (Act Syn III/VII 15). Thus the commission whose task it was to evaluate the responses to the Decree Unitatis redintegratio' clearly expressed the identity of the Church of Christ with the Catholic Church and its unicity, and understood this doctrine to be founded in the Dogmatic Constitution Lumen gentium.''

D) [In Nr. 2 Schema Decreti: Act Syn III/II 297s]
“Pag. 6, lin. 1- 24: Clarius exprimatur unicitas Ecclesiae. Non sufficit inculcare, ut in textu fit, unitatem Ecclesiae.
R(espondetur): a) Ex toto textu clare apparet identificatio Ecclesiae Christi cum Ecclesia catholica, quamvis, ut oportet, efferantur elementa ecclesialia aliarum communitatum”.
“Pag. 7, lin. 5: Ecclesia a successoribus Apostolorum cum Petri successore capite gubernata (cf. novum textum ad pag. 6, lin.33-34) explicite dicitur ‘unicus Dei grex’ et lin. 13 ‘una et unica Dei Ecclesia’ ” (Act Syn III/VII).
The two expressions quoted are those of Unitatis redintegratio 2.5 e 3.1.

[5] Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, 8.1.

[6] Cf. Second Vatican Council, Decree Unitatis redintegratio, 3.2; 3.4; 3.5; 4.6.

[7] Second Vatican Council, Dogmatic Constitution, Lumen gentium, 8.2.

[8] Cf. Congregation for the Doctrine of the Faith, Declaration Mysterium Ecclesiae, 1.1: AAS 65 [1973] 397; Declaration Dominus Iesus, 16.3: AAS 92 [2000-II] 757-758; Notification on the Book of Leonardo Boff, OFM, “Church: Charism and Power”: AAS 77 [1985] 758-759.

[9] Cf. John Paul II, Encyclical Letter ''Ut unum sint', 11.3: AAS 87 [1995-II] 928.

[10] Cf. Second Vatican Council, Dogmatic Constitution Lumen gentium, 8.2.

[11] Second Vatican Council, Dogmatic Constitution Lumen gentium, 8.2.

[12] Second Vatican Council, Decree Unitatis redintegratio, 3.4.

[13] Second Vatican Council, Decree Unitatis redintegratio, 15.3; cf. Congregation for the Doctrine of the Faith, Letter Communionis notio, 17.2: AAS, 85 [1993-II] 848.

[14] Second Vatican Council, Decree Unitatis redintegratio, 14.1.

[15] Cf. Second Vatican Council, Decree Unitatis redintegratio, 14.1; John Paul II, Encyclical Letter Ut unum sint, 56 f: AAS 87 [1995-II] 954 ff.

[16] Second Vatican Council, Decree Unitatis redintegratio, 15.1.

[17] Cf. Congregation for the Doctrine of the Faith, Letter Communionis notio, 17.3: AAS 85 [1993-II] 849.

[18] Ibid.

[19] Cf. Second Vatican Council, Decree Unitatis redintegratio, 22.3.

[20] Cf. Congregation for the Doctrine of the Faith, Declaration Dominus Iesus, 17.2: AAS 92 [2000-II] 758.
—Congregation for the Doctrine of the Faith, reply to several inquiries concerning some aspects of the doctrine of the Church, 29 June 2007[60]

II. Guidelines for the use of the expression 'sister churches'

9. The historical references presented in the preceding paragraphs show the importance of the expression sister churches in the ecumenical dialogue. Therefore, the theologically correct use of the term is all the more important.

10. In fact, Sister Churches in the strict sense refer only to particular Churches (or groups of particular Churches, for example, Patriarchal Churches or Archdioceses) to each other. , it should always be made clear that the one, holy, catholic and apostolic Church is the mother and not the sister of all the particular Churches.

11. It is also possible to speak of individual Catholic and non-Catholic Churches as sister churches in a strict sense. Therefore, the particular Church of Rome can also be called the sister of all other particular churches. However, as recalled above, it is not correct to say that the Catholic Church is the sister of any one particular church or church group. This is not simply a matter of terminology, but also a matter of respecting the unity of the Church of Jesus Christ, a fundamental truth of the Catholic faith. Since there is, in fact, only one Church,9 the term plural Churches applies only to particular Churches.
Therefore, phrases such as 'our two churches' should be avoided as they cause misunderstanding and theological confusion. If we apply these words to the Catholic Church and to all the Orthodox Churches (or to any one Orthodox Church), it implies pluralism not only at the level of the particular Church, but also at the level of the one, holy, catholic and apostolic Church professed in the Creed. The reality of is obscure.

12. Finally, it should be borne in mind that the expression sister Churches in the strict sense can only be used for those ecclesial communities which have preserved a valid episcopal office and the Eucharist, as evidenced by the common tradition of the East and the West.

Office of the Congregation for the Doctrine of the Faith, Rome

June 30, 2000

Solemnity of the Sacred Heart of Jesus

Minister Cardinal Joseph Ratzinger

Deputy Minister Tarcisio Bertone Vercelli Emeritus Archbishop

The specialist in the literature [Folding · Unfold]
7. See Decree of Unity, 14, and the Apostolic Bull Anno Ineunte of Paul VI to Athenagoras I, cited in notes 2 and 3 above.
8. Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on Some Aspects of the Church Understood as Communion Communionis Notio, 28 May 1992, 9, AAS 85 (1993), 843 See -844.
9. Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium, 8; Congregation for the Doctrine of the Faith, Declaration Mysterium Ecclesiae, 24 June 1973, 1, AAS 65 (1973), 396-398.
— Congregation for the Doctrine of the Faith, Notice on the Expression “Sister Churches”, 30 June 2000[61]

This is the Catholic's own understanding of the word 'church'.
1. The Catholic Church is one, holy, universal, and from the apostles, and only one church exists in the world.
2. The relationship between the Catholic Church and the individual church (for example, the Korean Catholic Church, the Korean Orthodox Church) is expressed in the relationship between mother and daughter. It can be said that there are several individual churches.
3. Individual churches are expressed as sisterly relationships.
4. In a strict sense, the Lutheran Church and the Presbyterian Church are church communities, not churches.
4. The Church of Christ subsists in the Catholic Church.
5. The Church of Christ is also present in non-Catholic churches and ecclesial communities.
6. But the Church of Christ does not subsist in non-Catholic churches and ecclesial communities.

Here, there are similarities and differences with the Orthodox Church. Whether Catholic or Orthodox, there is only one church. However, according to the Catholic understanding, the individual churches of the East were separated from the only universal Church, and according to the Orthodox understanding, the individual churches of the West were separated from the only universal Church. Therefore, this does not mean that the Catholic and Orthodox churches view each other as ‘unique’ universal churches.

8.2. Relations with the Orthodox Church

Although the Catholic Church's position on the Orthodox Church is historically divided and has excommunicated each other in the past, today's Catholic Church and Orthodox Church have similar doctrinal differences, and tend to recognize each other as direct descendants of the early church and are relatively friendly . have a relationship However, complete communion has not been achieved, and Catholicism views Orthodoxy as a separatist church (paganism).

In the past, there was complete unity between the West and the East, but after the division of the Roman Empire, the Western Church of the Western Roman Empire inserted the sentence " Filioque (and saint) " , which was not in the original, into the Nicene Creed of Constantinople to respond to the Arian heresy that was enjoying a second revival around the end of the 6th century .[62] Accordingly, in the late 9th century, Patriarch Photius of Constantinople considered the decision of the Council of Ephesus to be theologically problematic and prohibited any changes to the Creed.[63] This addition was strongly opposed on the grounds that it was a violation. In addition, in 726, the Eastern Emperor Leon III issued an order to destroy icons, which increased hostility, coupled with clerical marriage issues and political issues, there was constant discord. In 1054, the Eastern Church and the Western Church were separated when a cardinal's delegation from Rome and Patriarch Michael Cerularius of Constantinople excommunicated each other ( the first schism ). Thus, the history of the Eastern Church was divided under the name of the Orthodox Church, and the Western Church was called the Catholic Church.

Catholicism recognizes the Orthodox Church as local churches that broke away from Catholicism, and the Orthodox Church perceives the opposite, but it is mutually acknowledged that the bishoprics of Catholicism and Orthodoxy have been inherited from the apostles. Therefore, the division between the Eastern and Western churches was a division of bishops and was completely different from the so-called religious reformation that took place later.[64]

In modern times, efforts for reconciliation between the two churches have been made steadily through the ongoing ecumenical movement . Although this does not mean an end to division or complete reunification, the reconciliation of the two churches itself is evaluated as having great significance in political, social, cultural, and religious history.[65]

Even today, when religious authority has lost most of its power, the political and social authority of the Catholic Church, represented by the Holy See , is recognized worldwide. This is a political/social issue on a different level from faith/doctrinal issues such as simply accepting Catholic doctrine or viewing the Pope as the head of pan-Christianity. First of all, if we recall not only from a macroscopic perspective as mentioned at the beginning, but also that in most countries, Catholicism is the oldest and largest single Christian denomination, it forms a group that cannot be ignored politically.

This is no exception not only in Korea but also in the United States . Simply divided into Catholics (20%) -Protoxity (43%), the United States is now called Protestant state, but when it is digging into a sect, Catholic takes up the overwhelming majority, with the second-largest southern baptist meeting 4 Beyond the stomach. The UK, where the Anglican Church is the state religion, is also a great Catholic teaching.[66]

Of course, there are places where Catholicism does not exert much power, such as the Islamic world , the Orthodox world, which has a lot of conflict with Catholicism , and Northern Europe , which is particularly cold towards Catholicism .

However, even in these countries, the proportion of Catholics in politics/society is by no means low. It is not difficult to see that when the Holy See announces a new social encyclical or makes a politically meaningful comment, it is covered with great weight in the media. Just look at the reactions of the media outlets around the world when Pope Benedict XVI made a conciliatory remark about condom use.[67]

8.2.1. Philoque problem

more detailsPhiloque problem documentcastPlease note.

The filioque issue is a matter of great controversy between Catholics and Orthodox.

It adds the phrase "from the saint (Filioque in Latin)". In other words, by adding the phrase "also from the Son" to the phrase "I believe in the Holy Spirit ... who proceeds from the Father," the Holy Spirit proceeds from the Son as well as from the Father. This passage was first added at the Third Council of Toledo in Spain in 589 and spread rapidly throughout the Frankish Empire after the late 8th century, partly in the emphasis on the equality of the Son-Father in divinity, in part because of the remnant Arianism there. It was to fight against them. Popes initially objected to the addition of this passage, but then moved to accept it. The Eastern Church, especially during Photius' patriarchate of Constantinople in the late 9th century, strongly opposed this addition on the grounds that it violated the decision of the Council of Ephesus, which forbade any alteration to the Creed, on theological grounds. This became the main cause of the great division between the Eastern and Western churches in the 11th century, and became the biggest stumbling block to reunification thereafter.
-Norman P. Tanner, 《A Brief History of Universal Justice》, translated by Youngsik Kim and Yonggam Choi (Seoul: Catholic Publishing House , 2010), pp. 55-56

Here, Photios ' argument is summarized in two points. The first is that it changed the creed, and the second is that it is theologically wrong.

However, there is something Photios is misunderstanding here. The Creed that the Council of Ephesus (431) forbade changes to was the Nicene Creed (325), not the Nicene Constantinople Creed (381).

The creed of the Council of 381 was officially known and affirmed only in 451, when the Council of Chalcedon was convened, and was named "Universal Council".
-Angelo Amato, 《Jesus Christ》, translated by Kwanhee Kim (Hwaseong: Catholic University of Suwon Press, ${　}^{2}$ 2014), p. 445

In other words, it is difficult to say that the Council of Ephesus (431) forbade changes to the Nicene Constantinople Creed (381).

Although the Constantinople Creed was not "sleeping" in the archives, in the period before the Council of Chalcedon it was only seldom known and used in the East, and above all the exclusive and exclusive status of the Nicene Creed prevented its acceptance. It became. Then, at the Council of Chalcedon, this Creed was duly coerced to the Church Fathers by the emperor's officials, and there the Council of 381 was ratified and attained universality.
(syncopation)
Rome recognized only three councils as universal until about 500: Nicaea, Ephesus, and Chalcedon.
-Klaus Schatz, 《Universal Justice Company》, translated by Lee Jong-han (Waegwan: Bundo Publishing House , 2005), pp. 59-60

This ecclesiastical council is already called "Ecumenical Council" in a letter from the local council of Constantinople (382) to Pope Damasus (Theodoretus of Cyrus , Historia ecclesiae ). However, it was much later that this church council was generally recognized as an "Ecumenical Council."
-Denzinger, Introduction to the First Council of Constantinople

It may seem very strange at first glance that the Creed to which the Council of Ephesus was aimed was the Nicene Creed (325) and not the Nicene Constantinople Creed (381). Why is it aimed at the Creed of the Ecumenical Council long before, and not the immediately preceding Ecumenical Council? The reason this happened is because of the people's understanding of the Ecumenical Council 'at the time'.

The question of which councils are "universal" okumenisch is one of the most tricky. As a historian, this is a question that can never be answered without first making an ecclesiological decision. Leaving aside the fact that a clear distinction between "universal" (i.e. "general" allgemein) synods and local (segmental) synods was gradually made, the universality of many synods that claimed to be "universal" has long been and partly today While disputed or denied, there are synods which did not claim universality and were in fact not catholic at all, but were later accepted by the whole church. A prime example of the latter is that council whose creed is today contained in the binding doctrinal documents of every important denomination of Christ, the First Council of Constantinople, held in 381.
-Klaus Schatz, 《Company of Universal Justice》, translated by Lee Jong-han (Wae-gwan: Bundo Publishing , 2005), page 15

The Council of Nicaea did not primarily do anything other than what previous councils had done. The council condemned heresy and established a creed against it. Compared with the previous regional synods, the Council of Nicaea did not yet have a qualitative and essential superiority, but only enjoyed a high status in quantity. At first no one could have imagined that the Council Creed would go beyond the practical motives and concrete circumstances of the time, to be accepted by the whole Church and to become the touchstone of orthodoxy. This is evident, for example, in the fact that Hilarius of Poitiers, the illustrious warrior who took the lead in opposing Arianism in Gaul, did not learn of the Nicene Creed until 30 years after the Council, and most of the Gallic bishops were also largely unaware of the Creed even around 360. . In fact, councils were to be regarded as the main bodies of the times and circumstances, to say the least. Therefore, even if the post-Nicaean Councils overlooked the formulas of the Nicene Creed and produced a "new" formula for the relationship between the Father and the Son, from a later point of view, there should not be any violation of the "dogma" of the whole church. Quite the contrary, for the first time through the failure of these "new" formulas was a consciousness of the Nicene Creed as a binding code of faith for the entire Church. In fact, it is permissible to say anything about constantly seeking a new formulation of a belief that has been handed down in a new situation.
-Klaus Schatz, 《Company of Universal Justice》, translated by Lee Jong-han (Wae-gwan: Bundo Publishing , 2005), page 45

In fact, the term ecumenical council (or universal council) was not precise. The First Council of Nicaea (325) may have quantitative superiority compared to the local synods that preceded it, but it did not possess qualitative or essential superiority. “No one at first thought that the Council’s Creed would transcend the realistic motivations and specific circumstances of the time, be accepted by the entire Church, and become a touchstone of the orthodox faith.” For example, most of the Gallic bishops were barely aware of the Nicene Creed (325) even around 360.

Even the case of the First Council of Constantinople (381) corresponds to a synod that did not claim universality and was not really catholic, but which was later accepted by the whole church.

In terms of breaking a little more, the first Nicaea Council is suspected of being an official literature.

Unlike the Councils of Ephesus and Chalcedon, for which official documents have been handed down, this First Universal Council is unknown because there are no minutes and no official documents. About the Council of Nicaea, we only have fruits, side canons (statutes) and creeds, but we do not know the process and contents of the discussion. As for the proceedings of the Council, only a few fragmentary notes from those present, such as Athanasius, and the writings of church historians, each of which must be examined very critically (e.g., Eusebius' Life of Constantine or Socrates' writings a hundred years later). Have. It is doubtful whether there was any official documentation at all. Apparently, the ancient councils took over the practice of national assemblies and made records of judgments, but generally left no records of other councils.
-Klaus Schatz, 《Company of Universal Justice》, translated by Lee Jong-han (Wae-gwan: Bundo Publishing , 2005), pp. 39-40

Similarly also in the case of the First Council of Constantinople, "no documents survive."

Emperor Theodosius, who ruled only the Eastern Empire at the time, convened this council. The Western emperors at the time were Gratian (reigned 375-383) and Valentian II (reigned 375-392). Among the 150 or so bishops who attended the council (Socrates 『Ecclesiastical History』 5,8), there were no westerners, and Damasus, the bishop of Rome, did not even send an envoy. For this reason, the Council's influence was initially insignificant. (Omitted) No documents from the Council of Constantinople have survived. Neither the Creed has been preserved as a conciliar record. Only the statutes decided by councils are included in the collections of canon law.
-Ernst Dassmann, 《Church History II/2》, Translated by Seongsu Ha (Waegwan: Bundo Publishing House , 2016), page 98

Of course, even if "what synod is the universal council?" was not precise, it is true that historically the Council of Nicaea and the Creed gradually established their position as an important criterion to separate orthodoxy from heresy. There is something else that should be pointed out here. In other words, the 1st Council of Nicaea was recognized as 'very' superior to the 1st Council of Constantinople and the Council of Ephesus by the ancients.

Thus arose the almost fait accompli of the assumption, which was to be freed only at the Council of Chalcedon: Councils are in the palm of the Council of Nicaea, under the broad shadow of the lofty Council of Nicaea. The Councils are not evenly parallel to the Council of Nicaea, and are, if not in a strictly subservient sense, anyway essentially nothing but "actualizations of the Council of Nicaea". Other councils must, among other things, establish whether these or other statements conform or contradict the Nicene Creed, approving the former and condemning the latter. The criterion by which all things are judged is the Nicene Creed. Here, the Council of Nicaea is not the first of a series of councils, but a "super council ", a norm that defines all subsequent councils. It was in this Council Hall that the First Council of Ephesus (431) was held, and in the Second Council of Ephesus (449)—the so-called “Council of Robbers”—this Council Hall became more extreme.
-Klaus Schatz, Universal Public Company, translated by Lee Jong-han (Waegwan: Bundo Publishing House , 2005), page 52

However, it was not until the time of the Council of Chalcedon (451) that this perception changed to something similar to today.

But in any case, with the acceptance of the Council of Chalcedon, a new stage was entered in the development of the Council's idea:
—The essence of the new step is that in this reception, the decisive second step was taken after the Council of Nicaea. Indeed, in the process of acceptance of the Council of Chalcedon, the exclusive position of the Council of Nicaea was gradually disintegrated, and the authority of the Council of Nicaea was not unique. Since the councils retain the same authority - the consciousness that they can be repeated has come to the fore. This ceremony first appeared in the Codex Encyclius, the answer of the bishops to the emperor's inquiry about the validity of the Council of Chalcedon in 458. Here all the bishops emphasized in principle the continuity and unity of the Council of Chalcedon with Nicaea and with all Councils up to that time. For some bishops, however, still only the Council of Nicaea was the criterion and point of reference for this unity. They emphasized that the Council of Chalcedon was valid and orthodox because it coincided with the Council of Nicaea. Other bishops, however, emphasized equivalence, in particular a letter from the bishops of Crete enumerating the four binding universal councils up to that time as equal councils in agreement with each other.[68]
—In this context, now, for the first time, the universal councils hitherto were established and stipulated, and also clearly distinguished from the councils of a lower degree. Now "four councils" has become a fixed cliché.
(syncopation)
-Furthermore, from the 6th century, it was called "thy holy synod" and began to be compared to the four gospels, and that these councils were to be accepted and honored as well as the gospels.
(syncopation)
—On the other hand, now the fixed number of four made it possible to count a series of numbers following it. Indeed, this number gave a fixed ordinal number to each successive universal council: "fifth", "sixth", "seventh" ... universal councils. This line could, in principle, continue to be added unfinished, but no "interludes" were allowed. And this naming was no mere superficial calculation. Rather, it became a decisive factor in the self-understanding of a council, uniting it with the preceding councils and incorporating them into its continuity.
By designating a council as a universal synod, it asserts its authority and at the same time aligns itself with the other councils in continuity and lineage. This had not happened until the Council of Chalcedon. It was not usual to make such calculations as were necessary for the proper claim of a council. In any case, it is precisely through such events that the First Council of Constantinople in 381, for example, was able to "intervene" in the continuum.
-Klaus Schatz, 《Universal Justice Company》, translated by Lee Jong-han (Waegwan: Bundo Publishing House , 2005), pp. 88-88

In other words, the idea of the first Council of Nicaea and 'several councils of the same level' is similar to the Council of Chalcedon (451).

In the end, if you wrap it up like this:

First, the perception of ecumenical councils developed historically, and was not suddenly completed and started in its current form at the beginning of the First Council of Nicaea (325).

Second, until the time of the Council of Chalcedon (451), the First Council of Constantinople (381) and the Nicene Constantinople Creed were little known, and the First Council of Constantinople (381) was not even recognized as an ecumenical council. .

Third, in the historical context, the prohibition of changing the Creed of the Council of Ephesus (431) was aimed at the Nicene Creed (325), not the Nicene Constantinople Creed (381).

Now finally, let's see for ourselves what the Council of Ephesus said.

. . . The Holy Council affirmed that no one is permitted to present, to write, or to compile a confession of faith different from that established by the Holy Fathers assembled at Nicaea with the Holy Spirit. ...
-Council of Ephesus, 6th Session of Cyrilopa, July 22, 431[69]

In other words, whether viewed in historical context or in the text itself, what the Council of Ephesus aims for is the confession of faith “confirmed by the holy fathers gathered in Nicaea.” In other words, it is the Nicene Creed (325) and not the Nicene Creed of Constantinople (381). Therefore, the Council of Ephesus' ban on changing the Creed should not be understood in a strict sense, but rather in a somewhat loose sense. If understood in a strict sense, a strange conclusion would be drawn that the later acceptance of the Nicene Creed of Constantinople (381) at the Council of Chalcedon (451) was a violation of the Council of Ephesus.

The Creed of the Council of Nicaea arose through a dispute over the teachings of Arius (?-336), a famous preacher and parish priest in Alexandria. This dispute concerned the divinity of the Son of God, the Second Person of the Trinity. Members of the Council of Nicaea accepted this Creed as the best expression of their belief, and although Arius was not named, they condemned his claim that the Son of God had a rather scant divinity. Strictly speaking, how this creed came to be received is unclear because of the lack of conciliar records.
(syncopation)
The Council of Ephesus, held in 431, forbade the addition or alteration of anything to this Creed, under the penalty of excommunication (COD, p. 65). Meanwhile, at the Council of Chalcedon in 451, there was a stalemate again. Especially in the context of the Council of Ephesus, which decided to forbid adding anything further, many members of the Council were unwilling to take one step beyond the Nicene Creed. On the other hand, the Nicene Creed seemed unsuited to the new situation. Especially given the numerous controversies that have arisen since 325, something more needs to be said. At this time, the archdeacon of Constantinople proposed the Creed, which had been proclaimed at a council held in his city in 381, as a solution. However, since this creed was proclaimed, it has obviously not been noticed by the church as a whole. The Council of Chalcedon decided to accept this Creed of 381 and, in order not to violate the ban of the Council of Ephesus, affirmed that it was essentially one and the same as the Creed of 325. This could be accepted as a legal amendment.
-Norman P. Tanner, 《A Brief History of Universal Justice》, translated by Youngsik Kim and Yonggam Choi (Seoul: Catholic Publishing House, 2010), pp. 48-51

Also noteworthy is the logic by which the church fathers of the Council of Chalcedon (451) accepted the Nicene Creed of Constantinople (381). They asserted that the Creed of 381 was "essentially one and the same as the Creed of 325."

It is surprising that the Constantinople Creed became known to the world for the first time on October 10, 451, during the second session of the Council of Chalcedon, when Aetius , the great deacon of Constantinople, shouted “The faith of 150 bishops” to the church fathers gathered at the council .[70] It was time to read about Later, this confession of faith was integrated with the Nicene Creed before the formula of faith of the Council of Chalcedon was formulated. Dossetti , who has reviewed the revisions of the Nicene Creed and the Constantinople Creed, said that when all the Greek and Latin Fathers who attended the Council of Constantinople made the Second Council of Chalcedon or the Formula of Chalcedon, It is said that it was reconfirmed with unanimity like this.
It is acknowledged that the Council of Constantinople, like the Creed of Constantinople, is only known and approved by the Council of Chalcedon.[71]
The reasons for the silence of the Constantinople Creed for more than 70 years have not yet been fully elucidated, but let's set this aside for a moment and look at the source of the Creed. The Council of Chalcedon considers the Nicene Creed to be essentially of a confirming character, with the simple addition of heresy to the Constantinople Creed. However, an objective comparison of the structure of the Nicene Creed and the Constantinople Creed reveals certain deviations that prevent the Constantinople Creed from being regarded as a revised version of the Nicene Creed. "In fact, these two texts are entirely different."[72] Scholars here are divided on both sides. The same kind as von Harnack (FJA Hort) argues that the Constantinople Creed already existed before the Council of Constantinople (381) and is independent of and independent of the Council of Constantinople. On the other hand, Schwarz and others who collected and compiled the Minutes of the Council of Chalcedon argued that the Constantinople Creed was the work of the Council of Constantinople (381) itself. They make conflicting claims, but both neglect the Church's traditional position that the Constantinople Creed is a reaffirmation of the Nicene Creed.[73] How, then, to explain this undeniable disparity?
The solution came in 1936 by the French theologian Le Bon, and then by Kelly,[74] liter,[75] Docetti[76] presented by et al. According to them, expressions such as "Nicaean Faith," "Creed," or "Commentary of the 318 Church Fathers ( ékthesis )" do not specifically refer to any codified text, but rather to the theological content of the Creed, and above all to its "identical quality." It is that he is referring to the keyword of the Council of Nicaea. So, the title of "Creed" or "Nicaean Faith" is given to a specific creed that fundamentally accepts and venerates the content of the faith decided in Nicaea. From this doctrinal trend, the term "Nicaean faith" can be seen as meaning a confession of faith that expresses in various languages the steadfast content determined by the word "same quality." They are so diverse that, even among them, you can often find striking differences. However, even in this diversity, the content of the confession of faith is essentially the same. The Nicene Creed is slightly adapted and used as a confession of faith at baptism, or a warning against heresy is inserted at the end of the Creed, but these formulas still have no choice but to remain as the "Nicaean Creed."[77]
A similar thing takes place in Constantinople in 381. A local creed, "Nicaean" in nature, is selected and used as a cornerstone for refuting the Apollinaris and Macedonian heresies. However, the Council does not adopt a new Creed, but simply inserts an anti-heretical inscription to reaffirm the dogmatic decision of the Council of Nicaea. That is, the Council of Constantinople did not create a new article of faith, nor did it have a creed independent of the Nicene Creed. In fact, as Dosetti rightly points out, we should not say the Nicene and Constantinople Creeds, but simply the Nicene-Constantinople Creed . Therefore, it can be affirmed that this is a nerve that essentially reaffirms, if not voluntarily reproduces, the Nicene Creed, a creed into which an anti-heretic codification has been verified.
-Angelo Amato, 《Jesus Christ》, translated by Kwanhee Kim (Hwaseong: Catholic University of Suwon Press, ${　}^{2}$ 2014), pp. 428-431

Adhering to the Nicene Faith, therefore, does not mean preserving in the strict sense every letter of the text of the Creed.

Furthermore, in the history of the Church, it was not even considered that only the Ecumenical Council could change the Creed.

The "Nicea-Constantinople" Confession, like the "Apostolic" Creed, is the orthodox doctrine of all Christian churches to this day. The assumption that the Council of Constantinople took over and supplemented the Creed of the Council of Nicaea does not seem correct (even if it is difficult to study the circumstances of its origin to this day). Council documents do not survive, and the Council Creed is first handed down in formal form in the Council of Chalcedon, but even before that, Epiphanius of Constantia (Salamis) had already written in his work "Anchorator".[78] (374) because this confession is conveyed. However, Bernd Manuel Weischer sees that the Nichea-Constantinople Confession was inserted into 「Anchored」 in later generations. Thus, while the Council of Constantinople did not formally decide on the Creed, it does not appear that it consulted or drafted the texts that have come down to us through the Council of Chalcedon.[79] it is today[80] This is a generally accepted view.
-HR Dropner, 《Patriarchy》, Translated by Seongsu Ha (Waegwan: Bundo Publishing House , 2001), page 407

Epiphanius, Bishop of Salamis: Ancoratus, 374

This work contains two forms of confession of faith. The shorter form (118,9-13) is very similar to the Constantinople Creed (*150), and was inserted by a later scribe in the place of Epiphanius' original citation of the Nicene Creed . BM Weischer, Qerellos IV 2: Traktate des Epiphanius von Zypern und des Proklos von Kyzikos (Äthiopistische Forschungen 6; Wiesbaden 1979) 49-51. The long form (119:3-12) is Epiphanius' own extension of the Nicene Creed , used for catechesis and as a baptismal confession for heretics.
(syncopation)
(b) long form
We believe in one God, Father Almighty, Creator of all things visible and invisible.
One Lord Jesus Christ,
Son of God, the only begotten Son of God the Father, from the essence of the Father, God from God, light from light, true God from true God, begotten not created, consubstantial with the Father, through him heaven and earth All the tangible and intangible things in
For our sake, and for our salvation, he descended and became flesh; he was born perfect through the Holy Spirit of Mary, holy and ever-virgin, and became man; that is, the Son possessed soul, body, spirit, and all human elements except sin. took a perfect human being, not from the seed of man, not in human beings, but in Himself, by one and only holy unity, made flesh, not in the way He breathed, spoke, and acted in the prophets, but became fully human ("The Word was made flesh"). no change took place at that time, and His divinity was not changed into human nature), and joined ‘the flesh’ to His own divine perfection and unique divinity (the Lord Jesus Christ is not two, but one. , he is God, he is the Lord, he is the King), he suffered in the flesh and was resurrected, in the same body he ascended into heaven, he is seated at the right hand of the Father in glory. , come in glory in the very body to judge the living and the dead, and I believe that his kingdom will have no end.
We also believe in the Holy Spirit, who spoke in the law, proclaimed through the prophets, descended on the Jordan, spoke in the apostles and dwells in the saints. We believe in the Holy Spirit, the Spirit of God, the Perfect Spirit, the Protector Spirit, uncreated, proceeding from the Father, accepted and believed by the Son. We believe in the one, catholic and apostolic Church, in the one baptism of repentance, in the resurrection of the dead and in a just judgment of soul and body, in the kingdom of heaven, in eternal life.
But there was a time when there was no Son or Holy Spirit, either out of nothing, or out of another substance (hypostasis) or essence, either the Son of God or the Holy Spirit.[81] The catholic and apostolic Church, which is your mother and our mother, excommunicates those who say that they have come out or can change or become different. We also excommunicate those who do not confess the resurrection of the dead and all heresies that do not follow this right belief.
- Denzinger 42-45

Saint Epiphanius, bishop of Salamis, presents two confessions of faith in his work Ancoratus. Even if the shorter one is left out of the discussion as it is a later work, the longer one is considered to be "a style in which Epiphanius himself expanded the Nicene Creed," as seen in Denzinger's introduction. In other words, the reality of church history is that the bishop of Salamis, not Rome, Alexandria, or Constantinople, also modified the text of the Nicene Creed.

After all, it is not clear from the Ephesus document itself that the Western Church violated the Ephesus Council's prohibition on altering the nerve.[82] It is irrelevant whether viewed in its historical context, and the Ephesus Council's prohibition on altering the nerve cannot be understood as meaning to preserve the 'text' literally. If the criticism of the West is valid, the Chalcedonian fathers should be condemned on the same principle. In the spirit of the Council of Chalcedon, it's much more reasonable to conclude: If it's "essentially one and the same as the Creed of 325," you can upgrade the Creed.[83]

And there is no need to regard the western side's insertion of filioque as arbitrary. The Nicene Creed had also been amended by Saint Epiphanius of Salamis, and the authority of the Council of Toledo in 589 was not 'less than' the Bishop of Salamis, although Leo III was against the insertion of Filioque, the Bishop of Rome. Nor is it 'less than' the Bishop of Salamis.

8.2.2. Differences from Orthodoxy

The Orthodox Church is almost identical to the Catholic Church in sacramental and doctrinal aspects. However, it does not recognize the papal primacy and infallibility, and there are differences in manners and some detailed doctrines. Like the Catholic Church, it accepts the Bible and Tradition as sources of revelation, but differs in its canonical list.[84] Also in the Nicene Creed, “The Holy Spirit proceeds from the Father and the Son… The issue of filioque, which the Eastern side put forward the theological position that the phrase 'go forth from the saint' is wrong among the phrases '", was controversial.

8.3. Differences and perspectives from Protestantism

Protestants and Catholics split after the great event of Luther's Reformation, and their doctrinal differences are quite large. As mentioned above, the Catholic Church does not theologically view Protestantism as a church . In addition, until just before the Korean Catholic Church's 'Glossary of Catholic Terms' was revised in 2017 , the official term for Protestants in the Korean Catholic Church was ' Protestant ', and in the Catholic Catechism written in 1934, it was recorded as 'Templar'. The term ‘Protestant’ itself was merely ‘a term permitted to be used exceptionally in respect of Protestants.’[85] In the Catholic Church , Protestant denominations such as the Anglican Church , Lutheran Church , and Presbyterian Church are viewed in principle as ' heresy ' rather than 'church '.

However, unlike its usage by Protestant believers, 'heresy' in Catholic doctrine does not mean 'something that cannot be called Christianity.' Baptism received in Protestant churches is also recognized in Catholicism.[86] The Catechism distinguishes 'heresy' from 'apostasy', and the documents of the Second Vatican Council recognize the soteriological value of Protestantism and its special relationship with Catholicism.[87] In other words, in Catholicism, ‘heresy’ is used not for ‘pseudo-Christianity’ but for ‘Christianity whose doctrines are incorrect.’ Of course, despite this, it is clear that 'heresy' is an offensive word, so it is not a preferred word in conversations with Protestants.

As times passed, much of Luther's personal evaluation disappeared, so critical research was mainly conducted on Luther's theology, and the evaluation of Luther and Lutheran theology was not as extreme as it was in the 16th century and during the religious conflicts. As a result of the results of theological research in the 20th century, the evaluation of Martin Luther changed significantly, and in 1965, a regular American Catholic publication evaluated him as follows.[88]

We consider it foolish today to criticize Luther in the narrow terms of yesterday.

Because the figure of Martin Luther has been obscured in history without exception, most Catholics distinguish between Luther as an individual and Lutheranism. It is acknowledged that it stimulated the church and influenced the change of the Catholic Church. To put it simply, I'm not saying it's great, but I'm saying it's gigantic anyway. So there are Catholic priests and theologians who recommend reading Luther to better understand the doctrine and history of the Catholic Church. In the face of Protestantism, the Catholic Church also rearranged its doctrine and logic and developed church theology through fierce refutation. Therefore, Catholic theologians have to read a lot to quote Luther.

Additionally, Karl Barth 's neo-orthodox theology had a significant influence on the modern Catholic view of the Bible. Catholic theologian Karl Adam praised Part 2 of his Commentary on Romans, saying it “threw a bomb into the playground of 19th-century liberal theologians,” and Barth himself had deep exchanges with Catholic theologian Cardinal Hans Urs von Balthasar , and Pope Benedict XVI also expressed respect for Barth. In addition, major Catholic theologians such as Karl Rahner , Yves Congar , and Hans Küng were influenced to some extent by neo-orthodox Protestantism, which was also reflected in the Second Vatican Council . Crucially, looking at the participation of six Protestants, including a Lutheran pastor, as members of the liturgical council during the Second Vatican Council, we can see that from this time onwards, Catholicism recognized Protestantism as an important trend in Christianity and as a dialogue partner. Of course, not all Catholic theological circles agree with the Vatican's view on Protestantism after the Second Vatican Council, so traditionalist Catholic groups, including the Society of St. Pius

Basically, the basic ideas are the same or similar in the common frameworks of Protestantism and Christianity , but the differences in detail or theological positions vary by the Protestant sect. Protestant denominations with the most Catholic doctrines and liturgy are the Anglican Church , and the opposite is the Sabbath Church (SDA).[89] am. Protestantism does not have unified theology because the Bible is more important than the importance of tangible unity.

The most fundamental difference is the ecclesiological difference.

Catholicism actively views the 'Church' as the 'people of God' ( populus Dei ) and the 'mystical body of Christ' ( corpus Christi mysticum , the Mysterious Body of Christ) as having the authority to legitimately interpret revelation. These ecclesiological differences with Protestantism lead to methodological differences in the interpretation of the Bible, the sacraments, and various traditions.

“I also tell you, you are Peter, and on this rock I will build my church, and the powers of the underworld will not overcome it. And I will give you the keys of the kingdom of heaven. So whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Matthew 16:18-19)

The church, as the body of Christ, is filled with Christ who fills all things in every way. (Ephesians 1:23)

Just as God gave you one hope when he called you, so there is one body of Christ and one Holy Spirit. (Ephesians 4:4)

“Therefore a man leaves his father and mother and is joined to his wife, and the two become one flesh.” This is a great mystery. But I say this about Christ and the church. (Ephesians 5:31-32)

789 Comparing the church to a body clearly shows how close the relationship between the church and Christ is. The church is not simply gathered around Christ, but is united in his body and in him. Three aspects of the church as the body of Christ should be especially emphasized: unity among all members in union with Christ, Christ as the head of the body, and the church as the bride of Christ.
795 Therefore, Christ and the church are ‘the complete Christ’ (Christus totus) . The church is one with Christ. Adults are very vividly conscious of this unity.

"Therefore, let us rejoice and give thanks, not simply that we have become Christians, but that we have become Christ Himself. Do you understand, brothers, this grace by which God has sent Christ as our Head? Be amazed and rejoice. We have become Christ. In fact, He is our Head and we are His members, so He and we are fully one human being. ... Therefore, the Head and the members are the fullness of Christ. What are the Head and the members? They refer to Christ and the Church."
(Saint Augustine, Commentary on the Gospel of John)

“Our Savior revealed himself as one person with the Church he had adopted.”
(Saint Gregory the Great, Lessons from the Book of Job)

“The head and the members are, so to speak, one mysterious person.”
(St. Thomas de Aquino, Summa Theologiae)

Saint Joan of Arc's words to the judges summarize the beliefs of scholars of the Holy Church and express the common sense of believers. “I believe that Jesus Christ and the church are one. It is not a difficult thing to think about.”
Catechism of the Catholic Church , Articles 789 and 795

For example, let’s look at the differences in perspectives on the Bible. Some people simplify the dichotomy by saying, “Protestants value the Bible, while Catholics value tradition,” but even in Catholicism, the highest authority for revelation is of course the Bible. The ‘interpretation’ of the Bible, which is the highest authority, is different for each denomination. Here, Catholicism means that the ‘interpretation of the Catholic Church’ goes beyond a merely human or academic level, and refers to the ‘mystical body of Christ’ (the Mysterious Body of Christ).[90] I believe that I can truly give you a fair perspective on the Bible. Of course, the Catholic Church itself acknowledges that human interpretation of the Bible contains the 'possibility of development' and that the interpretation of the Bible by the church on earth is therefore inseparable from the context of the time. However, in each era, the Catholic Church of that era can rightfully take responsibility for the interpretation of the Bible that develops over time.

There is also a big difference between scripture and Bible interpretation.

Catechism of the Catholic Church [Collapse/Expand]

I. Apostolic Tradition

75 “Christ the Lord, who fulfilled in himself all the revelations of the Most High God, first commanded the apostles to proclaim to all the gospel, promised through the prophets, fulfilled and preached by himself, as the source of all truth and moral norms. ”

The Apostles' Proclamation of the Gospel

76 The gospel was preached in two ways according to the command of the Lord.

- Orally, “the apostles conveyed through sermons, examples, and institutions what they had received from the words and deeds of Christ, their common life with Him, and what they had learned through the counsel of the Holy Spirit.”
- Documents say, “The apostles and their officers recorded the news of salvation under the inspiration of the Holy Spirit.”

Proclaiming the Gospel Continued through Apostolic Succession

77 “The apostles ‘passed over their magisterial positions’ by appointing bishops as their successors so that the Gospel could be preserved permanently intact and vividly in the Church.” Therefore, “the apostolic preaching, expressed in a special way in the inspired books, is the end of the world. “It had to be preserved through continuous succession.”

78 This vivid transmission that takes place in the Holy Spirit is closely connected to and distinct from the Bible, and is called 'tradition'. Through this temple, “the Church, through her doctrine, life, and worship, perpetuates and transmits to all generations all that she is and all that she believes.” “The holy fathers testify that this temple is alive and teach that its riches flow into the practices and life of the believing and praying Church.”

79 In this way, the communion through which the Father communicates himself through his 'Word' in the Holy Spirit is present and functioning in the church. “God, who spoke in the past, is still in constant dialogue with the Bride (Church) of his beloved Son, and the Holy Spirit makes the living voice of the Gospel resound in the Church and through the Church in the world, leading believers into the whole truth. Let the word of Christ dwell in them richly.”

II. The relationship between the temple and the Bible

one common source

80 “The temple and the Bible are closely connected and communicate with each other. This is because these two spring from the same divine source, form one in some way, and aim for the same purpose.” Both of these make present in the Church the mystery of Christ, who promised to be with his people “always, even to the end of the world” (Matthew 28:20), and make it fruitful.

Two different delivery forms

81 “The Bible is the Word of God because it was written under the inspiration of the Holy Spirit. In other words, the Word of God, entrusted to the apostles by the Lord Christ and the Holy Spirit, is completely transmitted to the successors through the temple, and the successors receive light from the Spirit of truth and are able to faithfully preserve, explain, and spread the Word through their sermons. will be."

82 Therefore, the church, which is entrusted with the transmission and interpretation of revelation, “does not reach certainty about all revealed truths through the Bible alone. For this reason both should be received and revered with equal reverential affection and reverence.”

Apostolic Tradition and Church Traditions

83 The 'tradition' we speak of here comes from the apostles, transmitting what they learned from the teachings and example of Jesus and through the Holy Spirit. In fact, the first generation of Christians did not yet have a written New Testament, and the New Testament itself testifies to the process of a living 'temple'.

The 'traditions' about theology, life norms, liturgy, or devotion that arose in local churches over time must be distinguished from the apostolic tradition. These traditions form unique styles, and 'temple' accommodates various expressions applied in various places and times within these styles. These traditions can be preserved, modified or discarded in the light of 'Tradition' under the guidance of the Church's Magisterium.

III. Interpretation of the Heritage of Faith

Heritage of Faith Entrusted to the Whole Church

84 The “depositum fidei” contained in Tradition and Scripture was entrusted to the entire Church through the Apostles. “The entire Holy People of God remains faithful to this heritage and, in union with the shepherds, continues to listen to the teachings of the Apostles and enter into communion, and is constantly devoted to the breaking of bread and to prayer. In this way, bishops and believers become united as they adhere to, practice, and confess the faith that has been handed down.”

Magisterium of the Church

85 “The task of correctly interpreting the written or handed down Word of God is entrusted solely to the living Magisterium of the Church, exercising authority in the name of Jesus Christ.” It is entrusted to the bishops who are in unity with the successor of Peter, the Bishop of Rome.

86 “Nevertheless, the Magisterium is not above the Word of God, but serves and is subordinate to it. This authority teaches only what has been handed down, and by God's command and with the help of the Holy Spirit it listens reverently, preserves it sacredly, and interprets it faithfully. And the Magisterium derives from this unique heritage of faith everything that is revealed from God and presents as something to be believed.”

87 Christ said to the apostles, “He who hears you hears me” (Luke 10:16). Believers keep these words in mind and meekly accept the teachings and guidance given by their shepherds in various forms.
Catechism of the Catholic Church, paragraphs 75-87

In Catholicism, when it comes to interpreting or dealing with the Bible, emphasis is placed on ' tradition ', which is the tradition handed down from the apostles. The Bible and the temple are equal roots that support the church. In the Catholic or Orthodox Church , unlike the written Bible, the teachings and practices handed down from the early days of the church in an unwritten form are called scripture . Therefore, unlike Protestantism , which teaches that God speaks to individuals through the Bible, allowing arbitrary interpretation of Bible passages and denying the authority of the temple , Catholicism believes that the Bible arose within the context of the temple of the church and should be interpreted in that context.

Of course, this does not mean that the so-called cardera is valued. The 'Temple' referred to in the Catholic Church refers to what the church has long accepted as faith within the context of the ancient church that created the Bible and interpreted it. Therefore, of course, documentary evidence is required. For example, even if it is mentioned in a document of the ancient church, if it is not accepted as faith by the church, it is just a 'document' and not a 'tradition'. The Catholic Church often causes misunderstanding by using the word 'tradition' not only for the temples handed down from the early church, but also for various life norms and etiquette that arose over time, but these minor 'traditions' do not have the same authority as the apostolic temple.[91] Institutional Catholic theology " commits the error of overestimating individual traditions (traditions) and identifying them with a single holy tradition (Traditio) ."[92] I am warning you not to do it.

Also, Catholic revelation theory does not mean to stuff the propositions of the Bible at an ancient level and repeat them like a parrot. Naturally, the Catholic Church recognizes that the Church's understanding of revelation is inextricably linked to the context of the times, and therefore, of course, the Catholic Church's understanding of the Bible is capable of 'development'. The Catholic Church's understanding of the temples, which Catholics have long accepted as faith, is not in the sense of 'fixing and stuffing propositions', but rather being a kind of 'engine' that provides legitimate interpretations in each era. Therefore, the Catholic Church naturally and justly accepts modern critical biblical exegesis.[93] Furthermore, in academic analysis of the Bible, there is actually little difference in opinion between 'Catholic Biblical Studies' and 'Non-Christian Biblical Studies' or 'Protestant Biblical Studies'. The uniqueness of Catholic Biblical Studies is that certain views among the views of modern Biblical Studies can be held accountable at the level of the ‘Catholic Church’ rather than at the level of individual Catholic Biblical scholars. For example, in the foreword to The Jerome Biblical Commentary for the Twenty- First Century, an authoritative Catholic commentary originally published in 2022 , it explains how minimal the differences between denominations are in biblical studies today, and yet why ‘Catholic biblical studies’ are still needed:

One of the notable characteristics of modern biblical studies is its strong ecumenical nature. Protestantism. Orthodox and Catholic publications are highly regarded as reference materials for Bible courses in Catholic and Protestant seminaries and seminaries. Catholics and Protestants are not only denominationally neutral and professional societies such as the ‘ Society of Biblical Literature’ and the ‘Society for New Testament Studies’ , but also explicitly ‘ Catholic Biblical Society of America’. Association of America) also shares membership. Protestant and Orthodox scholars, along with Roman Catholic scholars, hold official positions in the association, serve on its editorial board, and contribute articles to its official journal, The Catholic Biblical Quarterly . This phenomenon can be seen not only in the fact that Jewish scholars writing articles that contribute to understanding the Jewish context of the Old Testament and early Christianity, but also in the fact that the number of Jewish scholars specializing in the interpretation of the New Testament itself is increasing.

However, we believe that there is still value in providing such exegesis as a product of Catholic biblical studies. The concerns raised in the previous two editions were:[94] The concern was that this choice might be seen as a rejection or suspicion of Protestant or Jewish biblical studies. Rather, we seek to offer our colleagues, both inside and outside the Catholic Church, the unique perspectives that characterize the Catholic approach to biblical interpretation. Although many of these characteristics are shared, especially with mainline Protestantism and the Orthodox Church, Catholic interpretation of Scripture is ultimately responsible to the Catholic faith community and should reflect concern for the distinctive and essential role of Catholic liturgy, spirituality, and ecclesiology. .[95]

In other words, in biblical studies, there is virtually no difference between Catholicism and mainline (fundamentalist) Protestantism today . However, despite this, the Catholic faith believes that the ultimate responsibility for interpreting the Bible rests with the Catholic Church. Also, as mentioned above, there are differences of opinion regarding the temple. As a very famous example, let's look at the difference in interpretation of whether the Virgin Mary had children other than Jesus. As for biblical analysis (“What is the literary meaning that the human author primarily intended to convey to contemporary readers?”) , this cannot be known from the Bible itself. Individual scholars differ in their opinions as to which interpretation is more likely, but both Catholic and Protestant scholars agree that since there are so few remaining clues, it is impossible to give a definitive answer to either interpretation based on the biblical text alone. However, based on the doctrine of lifelong virginity, the Catholic Church affirms that Jesus was the only child of the Virgin Mary. Of course, this does not mean that the temple suppressed the Bible, but rather that an interpretation consistent with the Bible was derived from the temple.

In other words, Catholics believe that the Bible itself is the word of God and contains infallible truth (about faith and morals), but at the level of interpretation , the content must be understood within the context of church tradition.

Philip ran and heard the man reading the prophet Isaiah and asked, “Do you understand what you are reading?” he asked. Then he said, “How can I understand unless someone guides me?” Then he invited Philip to come up and sit by him. (Acts 8:30-31)

First of all, you need to know this. No prophecy in the Bible should be interpreted arbitrarily. Prophecy never came from human will, but was transmitted by men from God under the guidance of the Holy Spirit. (2 Peter 1:20-21)

So that if I am delayed, you will know how to conduct yourself in the house of God. This house is the Church of the living God, the pillar and foundation of truth. (1Timothy 3,15)

Among the doctrines, there are several contents that are not explicitly mentioned in the Bible but are passed down through church tradition (tradition). In addition, the Bible also contains information that suggests the existence of oral traditions that are not recorded in the Bible, as follows.

There are many other things Jesus did. So, if they were to be written down one by one, I think that even the entire world would not be able to contain all the books written in that way . (John 21:25)

I commend you. Because you remember me in all things and maintain the traditions I handed down to you. (1 Corinthians 11:2)

If you are hungry, eat at home beforehand so that your gathering is not judged. I will come and tell you about the rest . (1 Corinthians 11:34)

Now therefore, brothers, stand firm and let our word Hold fast to the traditions you learned to the letter . (2Thessalonians 2:15)

We command you, brothers, in the name of our Lord Jesus Christ. Stay away from any brother who lives in disorder and does not follow the traditions he received from us . (2Thessalonians 3:6)

With the faith and love given in Christ Jesus, take as your example the sound words you have heard from me . (2Timothy 1,13)

Meanwhile, Protestants take a relatively more skeptical view of tradition than Catholics. However, the common framework is that they reject Catholicism, and Protestants also value the internal traditions of each denomination and believe that their denominations have a legitimate tradition of interpreting the Bible. In fact , most Protestant denominations, whether the Lutheran Church or the Presbyterian Church , appeal to the tradition of biblical interpretation and the authority of the church fathers against more radical denominations. However, at the same time, the Catholic Church's tradition of interpretation inherited from the Church Fathers is often compared to that of the Pharisees, and against it, the self-evidentity of the Bible is argued. Anglican theologian Alister McGrath self-deprecatingly evaluated the dilemma that inevitably arises in Protestant theology due to this dual stance .

Serious disagreements among reformers over the Eucharist did more than permanently divide the provincial Reformation into two movements. It demonstrated widely how difficult it was to achieve agreement even in the interpretation of those passages of Scripture that Luther had considered so simple. In the late 1510s and early 1520s, an optimistic view of biblical exegesis was also evident in claims that the Bible could be understood by ordinary Christians. However, by the late 1530s, it was recognized that the average Christian could understand the Bible only if he or she was proficient in Hebrew, Greek, and Latin and familiar with complex linguistic theories.

... Protestant Bible readers were provided with a certain 'filter' as a means of interpreting the Bible. As an example of this 'filter', Luther's Lesser Catechism (1529) provided readers with a framework for understanding the Bible. However, the most famous Bible guide was Calvin's Institutes of the Christian Religion, especially the final edition of 1529. It is known that Calvin initially modeled this book on Luther's Catechism. In the preface to the 1541 French edition, Calvin stated that the Institutes of the Christian Religion "will be like a key or entrance that will lead all God's children to a true understanding of the Bible." In other words, he expected readers to use Calvin's "Institutes of the Christian Religion" as a means of interpreting the Bible.

... For Zwingli, the city of Zurich and the Church of Zurich were virtually one and the same entity. As we will see in the next chapter, this was a particularly important issue in relation to his ecclesiology and sacramentology. Eventually, the city council gained the right to intervene in theological and religious matters. Zurich's Reformation was no longer concerned with the question of correct interpretation of the Bible. The city council in effect declared that they—not the pope or the council—had the right to interpret the Bible for the citizens of Zurich, and made it known that they intended to exercise this right. There are indeed cases in the Bible that are difficult to interpret, but the political success of the Zurich Reformation was practically guaranteed as the city council unilaterally decided to act as an interpreter of the Bible. Similar decisions based on Zurich's model were made in Basel and Bern, strengthening the Swiss Reformation and indirectly leading to the success of Calvin's Reformation by stabilizing Geneva politically in the mid-1530s.

It can be said clearly that the power conflict within early Protestantism was related to the issue of who had the authority to interpret the Bible. Anyone recognized as having this authority was de facto controlled by the ideologies—that is, the social and political views—of the various branches of the Reformation. In a similar way, the pope's secular authority was tied to his role as the authoritative biblical interpreter for the Roman Catholic Church.

.... In the early days of the government-led religious reform, it appears that each person had the right to interpret the Bible. But later he became concerned about the social and political consequences. The Peasants' Revolt of 1525 seems to have convinced some, including Luther, that individual believers (especially German peasants) were frankly incapable of interpreting the Bible. The Lutherans, who emphasized the importance of the Bible so much, refused to go directly to the Bible for fear that less educated members would later interpret the same Bible (in other words, arrive at a different interpretation from the religious reformers). It is one of the ironies of the Reformation. For example, school rules in the Duchy of Württemberg stipulated that only the most able students were permitted to study the New Testament in their final grades - which had to be taught in Latin or Greek. The remaining ordinary students, perhaps a much larger number, were instead required to read Luther's Small Catechism. Direct biblical interpretation has in fact become the responsibility of this small, privileged group. To put it crudely, it became a question of whether to point to the Pope, Luther, or Calvin as the interpreter of the Bible. The principle of 'clarity of Scripture' appears to have been quietly ignored in light of the way the Bible was interpreted by the more radical elements within the Reformation . Similarly, the idea that everyone has the right and ability to faithfully interpret the Bible eventually became the exclusive possession of radicals.
Written by Alister McGrath, translated by Jaegun Choi, 『Reformation Thoughts: An Introduction』, 3rd supplement, pages 255-259

The Catholic (and Orthodox) position's rebuttal to the Protestant claim that 'no scripture other than the Bible is necessary and cannot have as much authority as the Bible, but only the Bible can have authority because it completely proves that it is the Bible in itself' is: So, where on earth is there in the Bible that proves that the Bible is the only basis for doctrine? That. Historically, the reason why the Bible list was confirmed as a canon of 73 books at the end of the 4th century AD, after an early century when books that were now treated as apocryphal or apocryphal books or written by the church fathers were read as scriptures, was undoubtedly the authority of the universal church due to the scriptures handed down from the bishops and church fathers from the time of the early church in the 1st century AD. It is not written that ‘there are 66 books’, nor is it written that ‘each content of the Bible should be interpreted only with Bible verses directly specified in the Bible.’[96]

In the first place, using the list of scriptures that became canonical through a belated decision by the church as the only standard and measure of faith has no historical or objective basis, and is seen as an extremely artificial and arbitrary belief that even turns the order of precedence upside down . It is a bonus that the core forms of various sacraments and customs that remain in the church to this day remain interchangeably in other patristic documents written from the 1st to 2nd centuries . In the end, Protestantism, which itself split from Catholicism, also slanders Catholicism as "an unbiblical Catholicism that does not follow and teach only according to the Bible," and rather than 'interpreting the Bible with the Bible' as if to contrast itself, if we look at the reality, They newly asserted the authority of Protestant theologians to replace the existing visible universal church, and instead of holy tradition (tradition), they created a ‘tradition of reformation’ of their own (which cannot be found anywhere in the Bible) to provide perspectives from outside the Bible. It's just that I used it to interpret the Bible.

Also, an important fact that should not be misunderstood here is that in the Catholic relationship between the Bible and the temple, the Catholic Church has not dogmatically confirmed that “some of the doctrine is in the Bible and ‘some’ of the doctrine is in the temple.” Of course, this interpretation does not conflict with Catholic doctrine and is a very popular interpretation, but the Council of Trent "clearly recognizes that these truths and norms are preserved not only in written books, but also in ... traditions." (First Decree of the first period of the Council of Trent) Therefore, even though “all elements of Catholic doctrine are contained in the Bible in one way or another,” it does not contradict Catholic doctrine.

Sola scriptura[97] This principle is ultimately a self-deprecating axiom. At least that is when it is understood indiscriminately. This is historically unjust because the Reformation teaching of Sola scriptura was internally and necessarily combined with the idea of the so-called Verbalinspiration of the Bible, and it can also be seen from the fact that it is no longer taught in Protestant theology today. For, insofar as Scripture is understood in its generation as a historical and highly differentiated figure, that is, as an independent and by itself, as it were, as a direct product of God, one cannot give it an authority that does not at all depend on the living witness of the Church. because there is However, in the end, it is impossible to maintain the principle of Sola scriptura in the sense of the Reformation era without actually giving up the principle of absolute sequential inspiration of the Bible. It will either fall into self-contradiction, or it will end up making not only Sola scriptura, but the second, man's inevitable and existential experience of the spirit, as the sole principle of faith. But then man does not already have the true scripture (God's Word) in the Bible, that is, in specific books. It would be to have at most one principle, the principle that motivates the formation of the Bible, the principle that ultimately shapes the Bible.

......But if we presuppose that the Bible itself is an existence within the church that testified to the Bible, we can say the following. In other words, what is written in the Bible is originally the mission of the apostles, and no other tradition exists. In this sense, one can support the principle of Sola scriptura. Even for the Catholic Christian, the understanding of tradition and the magisterium has only a source for understanding its content in the Bible, and a "norm unspecified elsewhere". There seem to be many theologians who think that, at least in the post-Council of Trent era, there exists such a tradition that mediates certain religious content handed down from the apostolic age, even if it is not mentioned in the Bible. Of course, this is not what the Catholic magisterium teaches with binding force, and this is open to debate. But even if we were to think so, it would not change the fact that such traditions still have the Bible as their norm. ... Therefore, in order to be Catholic, it is not necessary to argue against the principle of Sola scriptura. Rather, it is a principle that can and should be recognized even in Catholic dogmatics.
- Karl Rahner . 『Introduction to the Christian Faith』 (Grundkurs des Glaubens) pp. 469-473[98]

On the other hand, there is no difference in doctrine, but there is also a difference in atmosphere in the field pastoral environment for the Bible. As mentioned above, there is no difference between today's Catholic Bible and Protestant Bible scholars. Although Korean Protestantism is often called fundamentalism, the seminary teaches critical biblical studies.[99] However, due to the nature of the Protestantism, the pastor who has been ordained and independent is seminary and south -south, and if the doctrinal heresy is not caught, the first -time pastor will not notice anyone. Thus, "evolution is contradictory to Genesis," such as a very conservative field. In the case of Catholics, on the other hand, even after priests, university theologians and front -line pastors are strongly connected through the prison rights. For this reason, a field pastoral environment that has accommodated critical biblical science occurs. Of course, the pastpiece is conservative than the seminary, but the view of "evolution is not contradictory with Genesis" is already commonly accepted by front -line pastors and Catholic laymen.

The number of books in the Bible is also different.

Catholicism recognizes 73 books, including 46 books of the Old Testament and 27 books of the New Testament, as canon, while Protestantism recognizes only 39 books of the Old Testament as canon, for a total of 66 books. In Catholicism, the seven books of scripture with differences are simply regarded as equal canons as 'second scriptures,' but in Protestantism , they are called ' apocrypha ' and are separated from the canon. In modern Protestant churches, some pastors dismiss the Apocrypha as apocryphal or banned books, while others say they have theological value.[100] There are 66 books in the canon commonly recognized by Catholics and Protestants.[reference] For more information on why the number of volumes is different, refer to the Bible literature.

Other differences

Excluding the Bible and church views, there are differences in the acceptance and various forms of the remaining traditions. First is the presence or absence of a light bulb . Protestant churches do not recognize any saints except the Anglican Church .[102] , while the Virgin Mary is believed to have died after enjoying her heavenly life on earth, Catholics have declared the Assumption of the Virgin Mary as a believable doctrine through papal infallibility based on her temple , and at the time of her death after Mary spent her life.[103] Because she is believed to have ascended to heaven like Enoch and Elijah , friction arises between Protestants and Catholics. In the case of the Orthodox Church, it is recognized as a tradition, but there is no doctrine that clearly explains this.[104] The Bychalcedonians and Nestorians deny the Assumption of the Virgin Mary in a dream because there is no historical evidence.

Protestants deny the Assumption of the Virgin Mary in a dream, saying that it does not exist in the Apocrypha in the Letter to the Thessalonica believers and other parts of the Bible , while in the Catholic Church, based on the temple handed down from the early church period, when the Virgin Mary died, It was declared that she ascended to heaven as a virgin. Over the course of more than five centuries, the doctrinal differences between them have become very clear.

In addition, the ancients at a time when 'Christianity' itself did not yet exist believed that they could be saved if they lived a good life. It has been said that there is a ' high sanctuary ' where unbaptized infants and righteous ancient people go, and the high sanctuary is also mentioned in Dante 's Divine Comedy . This high sanctuary is not hell, but it is not heaven, and it is a place where one does not enjoy the true joy of 'Blessed Intuition (knowing God intuitively)', but obtains its own peace and stability. In Dante's Divine Comedy Inferno, Pope Celestine V is in the high sanctuary for 'abandoning his noble position', that is , voluntarily abdicating (however, in reality, he was later canonized as a saint. 19th of the month ).

However, the ancient sanctuary itself is only a theological hypothesis and is not a ‘doctrine that must be believed’ even by Catholic standards. In the Catechism of the Catholic Church, which makes this claim, the old sanctuary is not mentioned at all. All the souls who were previously said to have gone to the old sanctuary will actually be in heaven. The International Theological Commission, an advisory body under the Congregation for the Doctrine of the Faith, said the exclusion of innocent babies from heaven does not reflect Christ's special love for the "insignificant" and called the concept of limbo an "overly limited view of salvation." I concluded that it seemed to reflect it. As can be seen from the controversy over high vocations, it does not matter whether Catholics personally believe in high vocations or not, as long as the Pope or the Vatican does not officially declare it. This means that it is not heresy even if you do not believe it.

In Protestantism, the issue of withdrawal and elimination of salvation is the subject of theological debate for many years, but in Catholicism, it is a topic that has already been neatly organized without any discussion value. Even if you are baptized and forgiven, if you commit a mortal sin and do not go to confession, you will go to hell.

In addition, there are misunderstandings about the existence of purgatory and the status of the Virgin Mary . Purgatory is acknowledged in Catholic doctrine as a place for people who have not committed enough sins to fall into hell, but are not enough to enter heaven. It can be defined as a kind of place of atonement and a stage before going to heaven. In other words, if you commit a mortal sin, you take a direct train to hell, but if you commit a mortal sin without being aware of it or only commit a minor venial sin, you do not fall straight into hell, but go through a stage of purification by paying for your sins in purgatory . Assuming that only heaven and hell exist after death, if people are lined up in the order of their sins, the path to heaven and hell will diverge at some point, and there will be people who end up in hell and people who unexpectedly go to heaven. Purgatory helps resolve this irrationality.

When Catholics who have committed sins confess and sincerely repent, their sins are forgiven, but the payment for their sins remains. This is called temporary punishment. If you live and do not pay this punishment in full, that is, if you do not make amends through prayer and good deeds, the remaining punishment will be paid in purgatory. Forgiveness of this temporary punishment is possible upon conditional indulgence from the bishop or pope , but it can also be transferred to the soul in purgatory. Since dead believers are no longer able to perform good deeds in purgatory, only grace alone purifies their souls, and the transfer of indulgence by living believers is essential. It is said that souls staying in purgatory can go to heaven faster through their own prayers, the prayers of those who belong to heaven, and the prayers of those who belong to this world. Of course, purgatory is a completely different concept from the high sanctuary above.

In Catholicism, the Virgin Mary occupies an important position for Catholics, but it is never an object of worship and worship. Right now, the last verse of the Hail Mary is not "save us" but "pray for us . " Sometimes Protestants misunderstand that Catholics can only pray through the intercession of the Virgin Mary , but all Catholics pray directly to God.

Believers who pray to the Virgin Mary, to be precise , pray to God, who is the Lord of all creatures, including the Virgin Mary, 'with' the Virgin Mary . As one of the passages in the Apostles' Creed , "I believe in the communion of all saints," Catholics believe that those who belong to heaven can ask God for us and that they will be helped. Therefore, there are various prayers containing the names of angels and saints as well as the Virgin Mary . However, we are asking for intercession from them, and we can never pray for salvation or mercy from them.

However , unlike prayers that include the name of God or Jesus , they contain a request to pray to God for themselves. In other words, for Catholics, the Virgin Mary and saints are models of faith and objects of reverence, nothing more or less.[105] The basis for reverence lies in the fact that they were faithful to God and received God's grace.

However, Protestantism does not recognize the concept of the Virgin Mary and saints, as well as intercession , which means asking God to pray for them . Protestant prayers without intercession are only permitted to end with a sentence meaning "I pray in the name of Jesus." In Protestant churches, there is intercessory prayer as a prayer for each other instead of intercession, but since the only mediator is Jesus, there is controversy that the name intercessory prayer is unbiblical, so the names such as intercessory prayer, petition prayer, or prayer for neighbors are suggested instead.

Also, going into details, Catholics and Orthodox make the sign of the cross with the sign of the cross before Mass, prayer, or consolation or doing anything, but Protestants do not . The order and meaning of the sign of the cross between Catholic and Orthodox churches is slightly different, see the sign of the sign document for details . In addition, Catholic cathedrals have icons, and they use not only a general cross but also a crucifix in the form of Jesus hanging on the cross . In the case of Protestant churches , except for the Anglican Church and the Lutheran Church ,[106] Only the cross without Jesus is used.

In Catholicism , there are the sacraments : Baptism , Confirmation , Eucharist , Confession , Anointing of the Sick , Holy Orders , and Marriage . On the other hand , in Protestantism, there is nothing other than baptism and the Holy Communion . The rest remain as sacramental ceremonies. The Sacrament of Holy Orders is a ritual that appoints a Catholic priest, and the Sacrament of Confession is a ritual in which a believer confesses his or her sins to a priest. The Eucharist, also called the Mass , is a sacrifice that commemorates and reenacts the sacrifice of Jesus Christ on the cross for the salvation of mankind. The Eucharist is distributed to believers at the end of the Mass , but believers are prohibited from handling the Eucharist carelessly. Additionally , the Eucharist is not to be given to believers or non-believers who have committed sins and have not gone to confession . This exists in the form of the Eucharist in Protestant worship, and there is no specific date for when it should be performed. And because of the recognition of the priesthood of all people, there is no sacrament of confession where one confesses one's sins to a priest.

	Catholic	Protestantism
Bible professional download	73 books	Volume 66
faith and good works	later	later
Madonna	Mother of God (Theotokos), virginity throughout life, Immaculate Conception (immaculate), Assumption of the Virgin Mary	Recognized only by the Mother of God (Theotokos)[107]
priest	Bishop (single), priest (single), deacon ( male only)	Episcopalian and Lutheran only[108]
religious	Friar/Nun (Single)	Episcopalian and Lutheran only
sign of the cross	has exist	Episcopalian and Lutheran only[109]
rosary	has exist	Episcopalian and Lutheran only[110]
appearance	has exist	Episcopalian and Lutheran only
crucifix	use	Except for the Anglican Church and the Lutheran Church , only the frame of the cross is used, or the cross is not recognized either.
sacrament	Recognition of all sacraments	Recognized only Baptism and Holy Communion
confession	has exist	Episcopalian and Lutheran only
denomination/sect	single[111]	exist in various[112]

According to the Protestant theory of priests, pastors can marry because pastors are lay pastors, not clergy. To be precise, it denies the spiritual distinction between clergy and laity. In other words, all believers in the Trinity are priests, and the doctrine is that only the duties each person performs are different. A similar concept of ‘lay apostolate’ exists in Catholicism. But it is different from a pastor.

Only in the Latin Catholic Church is clerical celibacy mandatory. In the Eastern Catholic Church and the Eastern Orthodox Church , married priests are clergy and can also become bishops under the condition of separation. Even in the Oriental Orthodox Church and the Nestorians, clerical celibacy is not mandatory. The former Catholic Church also abolished celibacy, but criticism that it was not Catholic began to be heard when some national churches began to ordain female priests.

The sacrament of marriage is not recognized as a sacrament . This is because there is a problem in the church that unmarried people are not married . It is not a sacrament to hold a wedding service in a church, but an event that can only be performed in a church as a sign of the church is considered a sacrament.

Among the Presbyterian denominations, conservative denominations and Baptists, in principle, use the cross as a symbol of the sanctuary only outside the church, and using it inside the church is considered idolatry. However, among the Presbyterian denominations, denominations with ecumenical tendencies use the cross even inside the church. Of course, Methodists and denominations influenced by them use the cross . It varies by denomination.

Theotokos means mother of God . Of course, this does not mean that the Virgin Mary is higher than God or exists before God, but the nuance is that she is a woman who enjoyed the grace of giving birth to God. According to most Christian beliefs, Jesus is both the Son of God and God. The claim that Mary gave birth only to the humanity or body of Jesus is heresy. It is true that the Son took human flesh from Mary, but as a result, what Mary gave birth to was not just a human being, but a single entity called the Son Jesus Christ , who possessed both humanity and divinity. Therefore, it is incorrect to say that she only gave birth to humans. The formulation of this doctrine is related to the early Nestorian heresy . However, sometimes you can see Protestant believers who say they acknowledge the Creed of Chalcedon but are skeptical of the Theotokos.[113]

Meanwhile, apart from the differences in main doctrine, differences well known to the general public include the permission for alcohol and cigarettes . In Protestant churches , each denomination has different doctrines and thus their stance on alcohol and tobacco, etc., but in Korean Protestant churches , it is basically recommended to refrain from drinking and smoking. Drinking alcohol is based on Ephesians 5:18 . Smoking is not directly mentioned anywhere in the Bible because it arose after the discovery of the Americas. However, citing 1 Corinthians 3:16-17 , the position is that how can Christians practice the practices used in the magical rituals of Native Americans?[114] Or, the same passage is interpreted as saying that it is wrong to perform an act even though you know that you are harming your own body. Therefore, pastors and other pastors, as well as conservative believers, try to hide the fact that they drink and smoke . Of course, among Protestant believers, there are quite a few drinkers and smokers, Martin Luther enjoyed beer, and reformer John Calvin , founder of the Presbyterian Church, enjoyed wine. Karl Barth enjoyed smoking a pipe. On the other hand, Catholics are relatively tolerant of alcohol and cigarettes , so priests do not overdo it.[115] They often enjoy drinking or smoking . There is a reason why Father Don Camillo is able to enjoy cigars and wine in the novel , Father, Father, Our Father .

8.3.1. Relationship with the Anglican Church

No matter how the Anglican Church defines itself, Catholicism views the Anglican Church as a Protestant in principle and does not recognize the Anglican Church's claim of apostolic succession and sacramental exchange. The Anglican Church is no exception to this, as Protestantism , as viewed by Catholics, is a community that breaks away from the primacy of the Pope and reflects the theological views of the Reformation, including Martin Luther. However, there are parts that are treated relatively specially considering the unique history and culture of the Anglican Church.

The Anglican Church claims that the modern apostolic succession was not cut off even after the Reformation from Augustine of Canterbury, who was sent from Catholicism to England . On the contrary , the Catholic Church defined the Anglican apostolic succession as meaningless in the 1896 encyclical Apostolic Considerations by Leo [116] In other words, the Anglican Church's ordination ceremony has serious flaws compared to Catholic teachings.[117] This is because the perspectives on ordination are different.

To go into more detail, the imperative formula at the time of ordination in the Anglican priestly rite was considered to be formally inadequate. Because it did not clearly state the priesthood or the grace and power corresponding to it, the prayer of the Anglican priestly rite was not formally sufficient, and the other prayers of the rite were also inadequate for various reasons, so they were insufficient to secure legitimacy, and in particular, they could not satisfy the licit form because they omitted all references to the universal church's concept of sacrifice and priesthood. The same argument applied to the imperative formula and prayers of the episcopal rite.

Therefore, the validity of Anglican bishops, priests, and deacons is not recognized by Catholic standards. Like other Protestant churches, it is believed that the apostolic succession was cut off. Therefore, in order for an Anglican minister to come to the Catholic Church and serve as a priest, he or she must first become a deacon. Even if a bishop converts, he must first become a deacon again. However, unlike in the case of a Protestant pastor converting to the Catholic Church, there is a practical special case in which an Anglican clergy is ordained a priest 1-2 years after converting to Catholicism.[118]

Also, crucially, the Anglican Church has female priests . Current Archbishop of Canterbury (106th) as of 2026 Sarah Mullally is a woman. Meanwhile, the Catholic Church has consistently maintained the position that it is impossible to ordain female priests, and the reason for this is explained in Priest . In addition, it has been stated that the ordination of female priests in the Anglican Church according to this doctrine is also one of the major reasons that hinder unity.

To sum up, the Anglican Church during the reign of Henry VIII may have retained apostolic succession through the survival of bishops, priests, and deacons who were ordained in the same manner as the existing Catholic Church, but it is believed that the apostolic succession was cut off from the point when religious reformers of the Anglican Church such as Thomas Cranmer revised some of the existing methods.[119] The following year, the Anglican Church published the Ministry-Response, an apologetic letter confirming the validity of the reformed liturgy .

Meanwhile, there is also a theory that the Protestant content of the Anglican Church's 39 creeds also contributed to some extent to the declaration of the discontinuity of the apostolic succession in the Anglican Church.

However, excluding differences in apostolic succession, sacraments, and reformed theological doctrines, the overall relationship can be said to be the best among the major Protestant denominations. This was largely due to the fact that within the Anglican Church, including the Oxford Movement , they pursued high church conversion and reconciliation with Catholicism, and Catholicism also treated them favorably. Meanwhile, John Henry Newman , a key figure in the Oxford movement, converted to Catholicism along with his supporters, and evaluations within the Anglican Church are somewhat divided. Even within the Anglican Church, there is still a trend of improving relations with Catholicism but emphasizing independence.

In 2026, Pope Leo XIV and King Charles III, nominal head of the Church of England, worshiped together for the first time since the Reformation.

The following results were announced in the unity dialogue between Catholics and Anglicans.

First of all, it is a common document on the papal primacy.

1. The dialogue between the Anglican Church and the Roman Catholic Church has made remarkable progress on the question of authority in the Church. This progress is already evident in the convergence of understandings of authority in documents published by previous international commissions. especially,
- We acknowledge that the Holy Spirit of the Risen Lord keeps the People of God in obedience to the will of the Father. Through this act of the Holy Spirit, the authority of the Lord is realized in the church.
- Acknowledging that believers play an essential role in the policy-making of the church, especially since they are baptized and participate in the sensus fidelium .
- Recognize the mutual complementarity of primacy and conciliarity, elements of the episcopate within the church .
- Recognizes the need for the universal primacy exercised by the Bishop of Rome , which is a sign of and safeguards the unity of the reunited Church ;
- Recognizes the need for a universal primate to exercise his office through a collegial association with other bishops .
- Recognize the universal primacy and collegiality that assists, but does not replace, the exercise of episcopal power in local churches.[120]
… 47. The Bishop of Rome is an example of universal primacy, and among his many duties, he performed special duties related to the discernment of truth. This special ministry became a source of difficulty and misunderstanding among the churches. However, all the solemn doctrines proclaimed from the Peter See of the Church of Apostles Peter and Paul only express the truth of the Church. Such doctrines are promulgated within, not outside, the episcopal body of those who exercise the episcopal office. This authoritative teaching fulfills the special calling and responsibility of the bishopric to teach and affirm the faith. When faith is expressed in this way, the Bishop of Rome proclaims the faith of the local Church. In this way, the teachings that the entire church must fully believe in are determined by the judgment of the universal authority. The universal primacy solemnly regulates such teachings and, with the sure support and guidance of the Holy Spirit, must discern and proclaim the true faith of the entire Church, the faith that has been proclaimed from the very beginning, faithfully to Scripture and Tradition. This faith is the faith of all the baptized in communion, and this alone is mentioned by all bishops together with the bishops at the council. It is this faith that the Bishop of Rome must discern and clarify in specific situations. In this form of authoritative teaching the solemn doctrines of the Council receive the strongest assurance of the Holy Spirit. Acceptance of the primacy of the Bishop of Rome constitutes recognition of this special office of universal primacy. We believe this is a gift that every church should embrace.[121]

… 60. Since the work of the International Committee has led to sufficient agreement on the universal primacy of a shared gift, we have suggested that it is possible to propose and accept such a primacy even before the two Churches reach full unity. The Roman Catholic Church and the Anglican Church pay attention to the fact that this ministry, which Pope Gregory I described as "servant of the servants of God" (No. 88 of Let Us Be One), is carried out through collegiality and collegiality. Now let us imagine a primacy that can help maintain the proper diversity of the various traditions by strengthening and preserving them faithfully to the Gospel. This primacy will encourage the mission of the Church. This primacy will already help the Church on earth achieve true universal communion. In this community, unity does not undermine diversity, and diversity does not threaten unity but enhances it. This will be an effective sign showing all Christians how these gifts of God can achieve the unity that Christ prayed for.[122]

61. Such a universal primate exercises leadership in a prophetic way, both in the world and in the two Churches. The Universal Primacy serves to promote the common good in a way that is not influenced by sectarian interests, and provides the ministry of continuous and unequivocal teaching, especially on difficult theological and ethical subjects. This form of universal primacy will welcome and support the study of theology and other forms of the search for truth, the results of which will enrich and strengthen human wisdom and the faith of the Church. This universal primacy will gather the Church in many ways for consultation and discussion.[123]

62. The experience of this kind of universal primacy confirms two specific conclusions we have drawn.
- Anglicans have the will and desire to rediscover and re-accept the exercise of the universal primacy of the Bishop of Rome, subject to certain explicit conditions.
-The faithful of the Roman Catholic Church have the intention and desire to again accept the exercise of the primacy of the Bishop of Rome and the exercise of that ministry for the entire Church of God.[124]
-Anglican- Roman Catholic International Commission , 〈 The Gift of Authority 〉 ,[125] 1998[126]

The following is a common text on devotion to the Blessed Virgin Mary.

78. As a result of our findings, the Anglican-Roman Catholic International Commission presents the following consensus statement: We believe that this agreement greatly advances our agreement on Mary. Together we affirm:[127]
- The teaching that God made the Blessed Virgin Mary fully part of His glory does not contradict Scripture, and can only be understood in light of Scripture.[128]
-Considering Mary's vocation as the Mother of the Holy One, Christ's redemptive work goes 'back' through her to the abyss of her being and to its very beginning.[129]

- The doctrine of the Ascension of the Virgin Mary and Mary's immaculate conception can be understood within the type of grace and hopeful dispensation found in the Bible, and can be said to correspond to the teachings of the Bible and the common tradition of the early church.[130]

-If this agreement is approved by our two communities, the issues of authority, which originated in the two dogmas promulgated in 1854 and 1950, will be looked at from a new ecumenical level.[131]

- Mary's continuing role is to serve the ministry of Christ, our only Mediator, that Mary and the saints pray for the whole Church, and that the practice of begging Mary and the saints to pray for us is not a factor in dividing the community. don't[132]
79. We agree that no doctrine or piety contrary to Scripture can be said to have been revealed by God, nor can it be the teaching of the Church. We believe that Mary-focused doctrines and pious practices, including 'private revelations', are to be governed by carefully formulated norms that ensure the central and unique place of Jesus Christ in the life of the Church, in which she shares with the Father and the Holy Spirit. We agree that only Christ should be worshiped.[133]

… 80. … We believe that this agreement is itself a product of the Anglican Church and Roman Catholics' re-acceptance of the Marian doctrine, and that until the two churches achieve reconciliation, issues related to the doctrine or devotion to Mary will no longer become a cause of division in the community or become visible. We believe that it is not an obstacle to the new step toward communion (Koinonia) .[134]
Anglican -Roman Catholic International Commission , 〈Mary: Grace and Hope in Christ〉 ( Mary: Grace and Hope in Christ )[135] , 2005

8.4. about justification

This part is quite long and difficult topic, so I will write it separately.

One of the doctrinal reasons for the split from Protestantism is the difference in the relationship between faith and good deeds. Protestantism says that one can be called ‘righteous’ only through grace and faith, and this is called ‘justification.’ On the other hand, Catholics claim that one is ‘made righteous’ through grace and faith and call this ‘justification.’ Since it is not simply to be declared righteous but to actually be justified, it requires good works that follow, a personal effort to preserve grace, or, more precisely, faith that acts in love (Galatians 5:6) . One of the four major doctrines of Catholicism is ‘committing good and punishing evil.’ The meaning of good deeds in Protestantism is close to 'a duty to be performed as a saved person' or 'an act that naturally appears to the saved person'. In Confucian expression, it partly refers to ‘self-denial and obedience’.

This difference in perspective is because Protestants view the body (actions) and mind (faith) as separate things, whereas Catholics view good deeds as faith acted out of love. The reason why the Catholic Church does not strictly separate good deeds from faith is because, unlike Calvinism, one of the mainstream Protestants, it affirms human free will to some extent in accepting God's grace.[136] Because humans have accepted God's grace through their own will, they can turn away from grace at any time through their own free will, and proving one's true faith requires 'practice' such as keeping the commandments and practicing love. . However, this should not be misunderstood as Pelagianism (salvation by works), which states that salvation can be achieved through human merit itself. First of all, it is a core teaching of the Catholic Church that the grace bestowed by God is the most essential element of salvation. In some ways, it can be seen as similar to the theology of John Wesley, the founder of the Methodist Church .[137]

Therefore, the fact that conservative Protestant theologians, especially Calvinist evangelicals, criticize the Catholic doctrine of justification as Semi-Pelagianism is quite unfair from the perspective of Catholic theology because the Catholic view of salvation also states that salvation is only possible through God's grace, and it only teaches that one should not lose that grace by committing sins and not repenting, or by neglecting good deeds and living in evil. To explain again, justification is achieved 100% by God's mercy and grace, but good deeds, which are faith performed with love, only help to prevent loss of righteousness. The most important thing is that the concept of prevenient grace, which Wesley placed so much importance on, was incorporated into Catholic justification theory from the beginning. Moreover, since human will and God's grace are never equal in the first place, the criticism of Semipelagianism makes no sense. Of course, it is impossible to compromise on the view of salvation due to differences in ecclesiology and sacramental theory, but to criticize it as Semipelagianism is nothing short of an insult to Catholics. This is because the universal church condemned Pelagius himself as a heretic.

Sometimes, in Protestantism , when talking about the three stages of salvation called justification-sanctification-glorification, and emphasizing 'justification' to take the first step, they say that this is an indulgence in which all sins are forgiven through faith , but this is an incorrect argument. Whether Protestant or Catholic, humans who have been justified by faith tend to make efforts to correct their mistakes. A representative example is Zacchaeus. He repented and said that in order to correct his mistakes, he would repay four times what he had taken from others . In other words, a person who can be called righteous is someone who is trying to correct his or her mistakes in the first place, so there is no need to purchase indulgences.

In other words, those who have been saved through faith will regret their mistakes in the process, and contrition is to feel sorry for their own mistakes . It is absurd to say that there is no need for reflection in the future, since this contrition is just coming out to a cathedral or church and saying, " Hallelujah , please forgive my sins." In the end, the basic doctrine of being justified and saved by faith is the same, and it is a difference in expression and perspective.[138]

In 1999, the Catholic and Lutheran churches declared that “justification is[139] Salvation can be achieved only by believing in and accepting God's grace, but for its realization, good deeds, which are signs of faith, must be performed." It was not an agreement with the entire Lutheran Church, but an agreement was reached only with the World Federation of Lutheran Churches , and of course the Missouri Synod , which was not part of it, did not sign, so it was an agreement with the entire Methodist Church in that it was an agreement with the WMC, which all Methodist Churches belong to.

Jesus Christ also spoke in this regard. "'Love your God, the Lord, with all your heart, your life, and all your will.' This is the biggest and first thin commandment, and 'Love your neighbors like your body.' The second commandment is as important as this, and it is important to love God and neighbors . Those who do not love neighbors break the commandments of Jesus Christ.

In the end, the claim that Catholicism promotes ‘act soteriology’ is not true. Simply put, in the teachings of the Catholic Church, salvation is achieved by grace alone, and in terms of human response, it is achieved by faith alone. This is a teaching that Protestants also share.

2006 In general, the word 'meritum' refers to the reward that a community or society deserves for its members' conduct. When it is good, it is rewarded, and when it is bad, it is punished. Merit is related to the virtue of justice and corresponds to equity, the principle of justice.

2007 Strictly speaking, no one can claim merit before God. Since we have received everything from our Creator, the difference between Him and us is immeasurable.

2008 Man's merit to God in the Christian life stems from the fact that God has freely arranged man to cooperate with his grace. God's parental action begins with the inspiration of man, while the free conduct of man through cooperation follows. Therefore, the merit of good works must first of all be attributed to God's grace, and then to the believer. In fact, human merit itself must also be given back to God, since human good deeds are in Christ, from the initiative and help of the Holy Spirit.
-Catechism of the Catholic Church

What we need to keep in mind when understanding human merit is that, as mentioned above, the area where human merit is impossible before God , and the merit of creatures can be called merit in an analogous sense . The basis on which human beings can obtain merit before God is that human beings are the image of God and, by means of sanctifying grace, human beings are, at least analogically, true counterparts of God on an unequal level. Of course, it is not because of man's independent position that he becomes a counterpart, but by God's call. Thus, the doctrine of merit affirms the intrinsic value of redeemed human beings and means that human beings can complete their existence with God's help.
-Catholic Encyclopedia, 'merit' document

In fact, justification is by grace alone, but not without man; only faith justifies, but true faith is not without good works. Justification is a once-in-a-lifetime event, yet a lifelong process. Man has nothing to stand for before God, but the Bible speaks of merit.
-Catholic Encyclopedia, 'Justification' document

Since grace is a gift, it must be accepted without any coercion. Therefore, grace cannot be seen as a unilateral act of God that is unrelated to the response of the human being whom God has chosen as His counterpart. In other words, grace should be seen as having the nature of a gift. In other words, grace can be said to be a contract that is established when one party expresses his intention to give his property to the other party free of charge and the other party accepts it. In short, in the matter of grace, both God's position and the human position must be considered, even though their dimensions and nature may be different. Because the revealed God is ‘God for us.’
-The Catholic Encyclopedia, ' Theory of Grace'

For example, a patient sitting in an accessible chair cannot get around on his own. However, it is possible if someone else by the patient's side voluntarily helps him by pushing his chair. All the patient can do in this case is consent to be carried by some force which he cannot arouse on his own. This is none other than the cause that human beings can cause in the order of grace. In other words, what man can do is to give himself up so that God can love him or reject him. The passive verb ( dejarse amar: to give oneself ) in this expression is much more appropriate than the active one in showing the role of man in the order of salvation. For this passive form expresses very well that human freedom in the order of salvation is purely 'receptive'. In other words, human freedom is to act on the level of accepting or not accepting God's grace, not on the level of producing something.
-Jose Antonio Sayes, 《On Grace》, translated by Joo-Hyeon Yoon (Hwaseong: Suwon Catholic University Press, 2011), page 283[140]

In a strict sense, Catholic theology denies human merit before God. When Catholicism says that human merit is possible before God, it is called merit in an analogous sense , not merit in a univocal sense. Of course , it is not a merit in the equivocal sense.[141] As an analogy, if a father expresses his intention to bestow a gift to his son and the son accepts it, the credit for the bestowal must go to the father. However, if the child refuses despite the father expressing his intention, it is the child's fault that the bestowal did not take place. Therefore, if a person is justified, it is because of God, and if someone is not justified, it is because of him. Therefore, in a strict sense, human beings cannot claim merit before God. In this sense, from the Catholic point of view, man is justified by grace alone . Catholics can also say that a child is justified by faith alone in the sense that a child is bestowed by consenting to the father's will to bestow.

However, the reason why good deeds are also emphasized is because true faith is not without good deeds, as the Book of James states, 'Faith without works (practice) is dead faith.' Therefore, the good deeds of true faith should not be ignored. Galatians 5:6 states, “Only faith that acts in love matters.” As seen in the document of the Council of Trent, which will be described later, if it is claimed that "good works are only the fruits and signs of justification achieved and are not a factor in increasing justification," that is a statement that runs counter to the teachings of the Catholic Church. Also, as seen in the documents of the Council of Trent, " Jesus Christ himself" "continually infuses the justified with his power" and "his power leads, accompanies and follows their good deeds, without which good deeds alone can never be pleasing to God or valuable." That is why justification is achieved only by grace . Therefore, it is Catholic teaching that 'grace alone' justifies and that 'good works are an increasing factor in justification.'

In any case, the Catholic Church teaches that an individual is not saved by doing only good deeds, but is justified by 'grace alone' and 'faith alone' through accepting Jesus Christ and the sacrament of baptism , and also values good deeds, which are 'faith in action through love.'[142]

Finally, I will describe some of the declarations made on justification in the sixth session of the Council of Trento (= Council of Trent ). This is because the council was conscious of Protestant theologians and made it one of its purposes to clarify Catholic doctrine to them.

Although no one can be made righteous without communion with the merits of the passion of our Lord Jesus Christ , yet the justification of sinners is in the hearts of those who are justified by the merits of the most holy passion.[143] It is realized when the love of God spreads and settles in them through the action of the Holy Spirit . As a result, in the process of justification, man receives forgiveness of sins and all the gifts inherent in forgiveness of sins through Jesus Christ , to whom he is attached like a branch . That is, faith, hope, and love. Faith without hope and love does not bring man into perfect union with Christ, nor does he become a living member of his Mystical Body. For this reason, faith without works is dead and useless.[144] There is no point in talking about being circumcised or uncircumcised in Christ, only "faith expressed in love matters."[145] What you say is absolutely right.
Sixth Session Decree on Justification. Chapter 7 What is the justification of the sinner, and what are its causes

Through faith[146] And free[147] The apostle (Paul) said that it is understood, which should be understood as a permanent and consistent view that the Catholic Church has advocated and expressed. In other words, we are in faith. For faith is the beginning of human salvation, the basis and root of all kinds of signation. And without faith, "because we can't please God,",[148] For his children, he cannot achieve his friendship with Him.[149] Also, we are free of charge. For nothing before the rituals, no faith or executive business is a prerequisite for obtaining this grace. "If it is a grace, it is not obtained as a truly contribution, and if it is true, it is no longer grace if there is any merit."[150]
same decrees. Chapter 8 How to understand the justification of sinners freely given through faith

It is necessary to believe that sins are not and have never been forgiven without the mercy of God, exercised through Christ.
same decrees. Chapter 9 Against the vain faith of heretics

Now, whether or not to keep the grace received or to restore the lost grace again, the words of the apostle (Paul) should be presented to these. "Anytime, do you work hard on the Lord. Keep in mind that the effort for the Lord is never in vain."[151] "God is not an unrighteous person, so never forget your good deeds and love."[152] And "Do not throw away your beliefs. That belief is a big statue."[153] Therefore, with the people who act good until the end[154] For those who hope for God, the eternal life that must be faithfully granted to their good works and merit according to the promises of God, who is merciful and promised to God's children due to the merit of Jesus Christ. Indeed, this means that the Laurel of Justice, who said that the apostle (Paul) is scheduled for himself after his struggle and run, he will be given to himself by the judge of justice and will be given not only to himself but also to all who will come back to the Lord who will come again.[155] Jesus Christ is the head of the members, and as a vine for the branches[156] It continues to inject your abilities into the people. His power leads and follows their good deeds and follows, and without the ability, good deeds can never be pleased or valuable. Therefore, those who are harmonized according to the situation of life, according to God's will,[157] Through, we satisfy God's law, and when the time comes,[158] ) It should be believed that they are no longer lacking in eligibility to get eternal life. Indeed, our Savior Christ says: "A person who drinks water will not be thirsty forever. I will soar like spring water in that person and live forever."[159] Therefore, our own righteousness is not built as if it comes from us, nor does it ignore or reject God's righteousness.[160] The righteousness of being ours is God's righteousness because it stays in us and makes us. Because by God, that righteousness is given to us thanks to the merit of Christ. In addition, even in the Bible (one of your insignificant disciples will not be able to receive a bowl of cold water, Christ promises that there will be no reward, and the apostle will have a big and eternal glory, but it will bring us a big and eternal glory.[161] To testify[162] ) Because it gives a lot of weight to human good works, you are so good for all humans so that your grace will be a merit of humans.[163] Instead of believing in the Lord and giving glory to Him, we should not overlook that any Christians should never trust themselves or glorify themselves.[164] And "We have a lot of mistakes."[165] Therefore, each of us must put rigor and referees in front of our eyes and ships. And even if you don't have any distance to your conscience, you should not judge yourself.[166] The whole life of humans should not be measured and judged according to human judgment, but must be done according to God's judgment. "He will reveal what's hidden in the dark and reveal the thoughts in the heart. Then he will be praised by God."[167] God, as used in the Bible, "I will pay back to each person"[168] Let's be a minute.
Following this Catholic teaching on justification (unless each one faithfully and surely accepts this teaching, he will not be able to justify).[169] This holy justification has decided that it would be good to add the following provisions: So that everyone knows not only what to keep in mind and follow, but also what to avoid and stay away from.
same decrees. Chapter 16 The fruit of justification, that is, the merits of good works, and the character of those merits.

1. If anyone claims that a man can be justified before God by virtue of his own good works, done by virtue of human nature or by virtue of the teachings of the law, without the grace of God given through the mediation of Jesus Christ, he shall be excommunicated .
2. If anyone can realize a righteous life and eternal life with free will, even without grace, even though it is difficult and difficult, because the grace of God through Christ is only given to man to make it easier to live righteously and gain eternal life more easily. If he claims as he can, he should be excommunicated.
3. If anyone claims that he can exercise faith, hope, love and repentance as necessary to obtain the grace of justification without inspiration from the Holy Spirit and without his help, he must be excommunicated.
(syncopation)
10. If anyone claims that man is justified without the righteousness of Christ, which has been credited to us, or that by that very righteousness he is justified, let him be excommunicated.
(syncopation)
24. If anyone claims that the righteousness received by man is not preserved or increased before God by good works, but that good works are but fruits and signs of justification obtained, and do not contribute to the increase of justification, let him be excommunicated.
same decrees. Laws pertaining to justification.

In the end, if we were to pick out three key keywords about justification, we could say that they are as follows.

only grace
only faith
Faith acting in love (Galatians 5:6)

8.4.1. Joint declaration of Catholicism, Lutheranism, and Methodism

“Joint Declaration on the Doctrine of Justification” of the Pontifical Council for Promoting and Preaching Christian Unity and the Lutheran World Federation, June 1998[170]

The Joint Declaration on the Doctrine of Justification summarizes the results of over 30 years of ecumenical dialogue between Lutherans and Roman Catholics. The Joint Declaration was accepted by the Catholic Church and the Lutheran World Federation on 31 October 1999 in a Joint Statement with an appendix added.
Source: The Pontifical Council for Promoting Christian Unity, Information Service Nr. 98 (1998/III), Vatican City, 83-86.
3. A Common Understanding of Justification
14. The recent sharing of the Gospel proclaimed in Scripture and especially theological dialogue between the Lutheran and Roman Catholic Churches has led to a common understanding of justification. It involves consensus in fundamental truth. The various developments within individual narratives are consistent with the fundamental truth.

15. It is our common belief that justification is the work of the triune God. The Father sent his Son into the world to save sinners. Christ's incarnation, death, and resurrection are the basis and premise of justification. Justification therefore means that Christ Himself is our righteousness, and that we share in that righteousness according to the will of the Father and through the Holy Spirit.
We confess jointly as follows: We are accepted by God not because of our merits, but only by grace, through faith in the saving action of Christ, and we receive the Holy Spirit who renews our hearts and encourages us to do good.[171]
16. All are called of God unto salvation in Christ. Receiving this salvation in faith, we are justified through Christ alone. Faith itself is a gift of God through the Holy Spirit, acting in the community of believers in Word and Sacrament and renewing the lives of believers, which God perfects in eternal life.

17. We are jointly convinced that the message of justification points in a special way to the center of the New Testament witness to God's saving action in Christ. This message tells us that it is thanks to the mercy of God who forgives and creates anew that we sinners can live a new life. We receive that mercy as a gift, and we receive it in faith, but we cannot return it in any form.
18. The doctrine of justification, which embraces and deploys this message, is therefore not only one part of the doctrine of the Christian faith. It is intrinsically related to all the truths of faith which are seen in their inner relation to one another. The doctrine of foreign exchange is an indispensable touchstone that all the teachings and practices of the church are constantly oriented towards Christ. If Lutherans emphasize the unique meaning of this Passion Stone, they do not deny the connection and meaning of all religious truths.

If Catholics feel obligated to follow the test, they do not deny the special function of the message of justification. The common purpose of Lutherans and Catholics is to confess Christ in all things. Christ is the One Mediator (1 Tycho 2:5-6), reliable in all things, through whom God, in the Holy Spirit, gives himself and bestows his new gifts. …

5. The meaning and impact of the consensus reached

43. Our agreement in the fundamental truths of the doctrine of justification must be practiced and preserved in the life and teaching of the Church. There are a number of important issues in this respect that require further clarification. These questions concern in particular the teaching about the relationship between the word of God and the teaching of the Church, ecclesiology, authority in the Church, unity in the Church, ministry and the sacraments, and finally justification and social morality. We are convinced that the common understanding reached provides an adequate basis for such an explanation. …

Joint Statement with the World Methodist Council on the Doctrine of Justification

Methodist Statement
1. After official approval, the Lutheran World Federation and the Roman Catholic Church confirmed the “Joint Declaration on the Doctrine of Justification” by signing the “Joint Statement of the Lutheran World Federation and the Catholic Church on the Doctrine of Justification” on October 31, 1999. This substantive agreement, which articulated a common understanding of the basic truths of the doctrine of justification by God's grace through faith in Christ, was related to the theological controversy between the Roman Catholic Church and the Lutheran Church, which was a major cause of the schism in the Western Church in the 16th century. This is to express that an important agreement has been reached.

2. We, the churches of the World Methodist Council, are very happy to accept this agreement. We declare that the common understanding of justification (paras. 15-17) outlined in the “Common Statement on the Doctrine of Justification” is also consistent with Methodist doctrine. We are especially satisfied with the following paragraphs, which give a Trinitarian account of God's saving action.
15. In faith, we are all convinced that justification is the work of the triune God. The Father sent his Son into the world to save sinners. The foundation and premise of justification are the incarnation, death, and resurrection of Christ. So justification means that Christ Himself becomes our righteousness, and through the Holy Spirit we share in this righteousness in harmony with God's will. We confess together. Not for any merit on our part, but in faith in the saving action of Christ, by grace alone we are accepted by God to receive the Holy Spirit who renews our hearts, equipping and calling us to good works.
16. All are called by God to salvation in Christ. When we receive this salvation in faith, we are justified only through Christ. Faith is itself a gift of God, given through the Holy Spirit, who, working through Word and Sacrament in the community of believers, at the same time guides them to the renewal of life which God will bring to completion in eternal life.
17. We also share the conviction that the message of justification brings us in a special way to the heart of the New Testament witness to God's saving action in Christ. In other words, the new life we gain as sinners is a virtue of forgiving and renewing mercy, bestowed only as a gift by God and received by faith, and never meritorious in any way.
3. We agree with the declaration made jointly on some important points in the doctrine of justification that have been the subject of dispute between Lutherans and Roman Catholics since the Reformation (see Joint Declaration, 19.22.25.28.31.34.37). ). Furthermore, we accept the clarification of the respective positions of the Lutheran and Catholic Churches on these issues (Joint Declaration, 20-21.23-24.26-27.32-33.35-36.38-39), noting that this difference in emphasis is I don't think it's a reason to split the Transitional Methodism.

Pontifical Council for Promoting Christian Unity and the Lutheran World Federation: Official Joint Statement for Joint Declaration on the Doctrine of Justification and Annex to the Official Joint Statement, 31 October 1999[172]

As an official joint statement, the Joint Declaration on the Doctrine of Justification with the Lutheran World Federation and the Catholic Church was ratified. At the same time, both parties have an obligation to keep the dialogue going. The attached Annex explains the content of the consensus reached by both sides. Previous mutual doctrinal findings no longer fit the doctrines of the interlocutors today.
Source: The Pontifical Councio for Promoting Christian Unity, Information Service Nr. 103 (2000/I-II), Vatican City, 4-6.
… As a necessary clarification in order to achieve a more complete ecclesial community, to reach unity in diversity, and to "reconcile" one another in the differences that still remain, and no longer have a divisive force, a special mention is made in the Joint Declaration itself. On the issues (Declaration, para. 43), a continuing dialogue on the basis of the agreements already reached is particularly called for. Catholics and Lutherans will continue to strive ecumenically in common witness to explain the message of justification in language suitable for the people of today, and to understand it in relation to both the personal and social concerns of our time.
By this act of signature, the Catholic Church and the Lutheran World Federation as a whole endorse the Joint Declaration on the Doctrine of Justification.

An annex to the official joint statement

1. The following explanation emphasizes the consensus reached regarding justification and basic truths in the Joint Statement on the Doctrine of Justification. So it becomes clear that the mutual condemnations of past ages do not apply to Catholic and Lutheran doctrines of justification as announced in the Joint Declaration.

2. "Together we bind: not for any merit on our part, but in faith in the saving action of Christ, by grace alone, we are accepted by God, preparing and calling us to good works. You will receive the Holy Spirit who renews your heart” (The Declaration, 15).
a) “We confess together… that God, by grace, forgives the sins of men and at the same time frees them from the binding power of sin” (The Declaration, 22). Justification is the forgiveness of sins, being justified by God "providing the gift of new life in Christ" (Declaration, 22). “Therefore, having been justified by faith, we have peace with God” (Rom 5:1). We are "called children of God. Indeed, we are His children" (1 John 3:1). We have been truly and inwardly renewed by the work of the Holy Spirit, and we will always draw upon His work in us. "If anyone is in Christ, he is a new creation. Old things have passed away. Behold, new things have come" (2 Cor 5:17). Those who are justified do not remain sinners in this sense.
Even so, it would be wrong to say that we are without sin (1 John 1:8-10; cf. Proclamation, 28). “We all make many mistakes” (James 3:2). "Who knows the unintended fault? Cleanse me from hidden faults" (Psalm 19:13). And when we pray, we can only speak like tax collectors. "Oh, God! Have mercy on this sinner" (Luke 18:13). This is expressed in various ways in our liturgies. Together we hear the invitation to: “Therefore, do not let sin rule your mortal body and you obey its lusts” (Rom 6:12). These words remind Christians of the power of sin and the constant danger of its operation. Catholics and Lutherans, together to this extent, understand Christians as both righteous and sinners, despite their different approaches to the subject, as expressed in the Joint Declaration, paragraphs 29-30.
b) The concept of "selfishness" is used in different meanings in Catholicism and Lutheranism. In the confessional texts of Lutheranism, "selfishness" is the self-seeking desire of human beings, which is regarded as a sin in the light of the spiritually understood law. In the Catholic understanding, predilection is a tendency that comes from and pushes toward sin that remains in human beings after baptism. Despite the heterogeneity involved here, from a Lutheran point of view, desire is the gap through which sin attacks. Because of the power of sin, the entire human being tends against God. This tendency, according to both Lutheran and Catholic concepts, "does not correspond to God's original plan for humanity" (The Declaration, 30). Sin has a personal character and, as such, separates man from God. It is the selfish desire of the old man, and the lack of trust and love for God.
The reality of salvation offered in baptism and the danger of the power of sin can be expressed in the following way. On the one hand, the forgiveness of sins and the renewal of humanity in Christ through baptism are emphasized; on the other hand, the justified are also "thrown incessantly before the onslaught of the forces of sin" (cf. Rom 6:12-14). ), … can see that one must wage a lifelong struggle against what is contrary to God” (The Declaration, 28).

c) Justification takes place "by grace alone" (Declaration, 15-16), only by faith, and a person is justified "independent of works" (Rom 3:28; cf. Declaration, 25). "Grace builds faith, not only when it begins in a person, but only so long as it persists as faith" (Thomas Aquinas, Summa Theologiae II/II 4, 4 ad 3). The work of God's grace does not exclude human activity. Since God is the giver of everything, the willingness and strength to do it, we are called to work for salvation (cf. Phil 2:12ff.). … "As soon as the Holy Spirit begins his work of regeneration and renewal in us through the Word and the Sacraments, it is certain that by the power of the Spirit we can and must cooperate" (Formal Convention, FC SD II, 64- 65; BSLK 897, 37 et seq.).
d) Grace, the communion of the justified with God in faith, hope and love, is always received in God's saving and creative works (cf. Declaration, 27). Therefore, it is the responsibility of the justified to live in this grace and not to waste it. An invitation to good works is an invitation to practice faith (cf. BSLK 197:45). The good works of the justified "must be done in order to confirm their calling, lest they fall from it by sinning again" (Apol. XX,13; BSLK 316,18-24; 2 Bed 1,10 related. Also FC SD IV,33; see BSLK 948,9-23). In this sense, Lutherans and Catholics can understand together the “preservation of grace” mentioned in Articles 38 and 39 of the Joint Declaration. Certainly, "the free gift of faith, whatever presupposes or follows upon those who are justified, is not the basis of justification nor is it merited" (The Declaration, 25).
e) Justification allows us to enjoy unconditional communion with God. This includes the promise of eternal life. “For if we have been joined to him in death like him, we will certainly be so in the resurrection” (Romans 6:5; cf. John 3:36; Romans 8:17). At the Last Judgment, the justified will also be judged according to their deeds (see Matthew 16:27; 25:31-46; Romans 2:16; 14:12; 1 Corinthians 3:8; 2 Corinthians 5:10, etc.) ). We face the judgment that God's gracious sentence will approve everything that happens in our lives and activities in accordance with his will. But everything that is wrong in our lives will be exposed and will not lead to eternal life. The formal agreement also states as follows: “It is the will and express command of God that believers should do the good works that the Holy Spirit works in them, and that he rejoices with them for Christ’s sake and promises to reward them in this life and in the life to come.” (FC SD IV,38). It is a reward of grace over which we have no right to claim.

3. The doctrine of justification is the measure and touchstone of Christian faith. No teaching should violate this standard. In this sense, the doctrine of justification "is the indispensable criterion by which all the teaching and practice of our churches are continually orientated to Christ" (The Declaration, 18). Thus, the doctrine of justification has its own truth and special meaning within the full context of the Church's fundamental Trinitarian confession. We "confess Christ in all things, through whom God gives himself in the Holy Spirit and pours out his renewing gifts, Christ above all else as one mediator (1 Tim 2:5-6). Trust is our common goal” (The Declaration, para. 18).

4. The Catholic Church's argument does not intend to question the authority of the Lutheran Synod or the Lutheran World Federation. The Catholic Church and the Lutheran World Federation have begun dialogue and have been progressively treating each other as interlocutors with equal rights (par cum pari). Despite different conceptions of authority within the church, both parties to the dialogue respect each other's doctrinal decision-making process.

8.5. Sacramental exchanges with other denominations

sacrament of baptism

If anyone, with the intention of doing what the church wants, denies that baptism in the name of the Father, Son, and Holy Spirit is a true sacrament even if administered by a heretic, he should be excommunicated.
Article 4 of the Council of Trent , ‘Law on the Sacrament of Baptism’

Unlike other sacraments, which will be described later, Catholicism fully recognizes the sacrament of baptism from other denominations. This is because, in accordance with the resolution of the Council of Trent, the sacrament of baptism was decided not to be considered a heresy even if the celebrant belonged to a heresy if the celebrant asked for faith, provided it was administered in perfect form.[173]

However, this is the situation in the mainland. Clearly, the Catechism explains that ‘Protestant baptism is also recognized,’ and the Korean Catholic Bishops’ Conference also states, ‘If a catechumen from a Protestant church proves that his or her Protestant baptism was performed in a valid form, he or she may undergo a conditional baptism or a ceremony of communion.’ However, some pastors in the field simply rebaptize catechumens from non- Anglican Protestant churches.
This is because, with the exception of some denominations such as the Anglican Church, Korean Protestantism has a unique problem of neglecting the liturgy, and the premise of ‘celebrating in perfect form’ is a mixture of cases where it is insufficient and cases where it is complete .

Most other denominations recognize the Catholic sacrament of baptism. However, in Korea, the Korean Methodist Church and the Presbyterian Church of Korea are not recognized. Of course, this attitude is controversial even within Protestantism. This is because the religious reformers were only baptized by Catholics and did not administer baptism again to believers who had received the sacrament of Catholic baptism.

The Orthodox Church generally recognizes Catholic baptism, but is not unified. In 1755, then- Ecumenical Patriarch Cyril V claimed that Catholic and Armenian Apostolic baptisms were invalid. The synod at the time opposed this, and Cyril V responded with excommunication. Currently, it is generally accepted, but some anti-Western and hard-line conservatives do not recognize Catholic baptism.

the rest of the sacraments

After the Catholic and Orthodox churches withdrew their excommunications from each other through the Second Vatican Council and recognized each other as direct descendants of the early church, they opened the door to sacramental exchanges, albeit limited. Catholic Church law stipulates that Catholic priests can administer the Eucharist and the Sacrament of Confession to Orthodox believers as long as they are prepared and have respect for Catholic doctrine and the Church.[174]

However, this only applies in special circumstances and generally does not allow sacramental exchange. For example, a Catholic travels to a remote island on Sunday, but there is no Catholic cathedral but only an Orthodox cathedral, or an Orthodox believer who is about to die wants to receive the Holy Unction ( Anointing of the Sick ), but there is only a Catholic priest nearby.
Orthodox believers are also forced to receive the Eucharist and confession at a Catholic cathedral if there is no Orthodox cathedral near their residence . Currently, since the Orthodox Church has a small presence in Korea, Orthodox believers often receive the sacraments from Catholic churches. A representative example is the military , where soldiers who are Orthodox Christians can receive the Eucharist and the Sacraments of Confession at Catholic churches instead.

Meanwhile, the Orthodox Church does not favor Catholics' participation in the Orthodox Communion, because the Orthodox Church is based on the premise of a 'closed Eucharist', which views the Eucharist as a communion only for those who share the complete faith. The closed Eucharist is also shared by Catholics, but the Catholic Church does not block Orthodox Christians who fall under Article 844, Paragraph 4 of the Canon Law, but the Orthodox Church considers whether or not to administer the Sacrament to Catholics at the discretion of the local priest.

The relationship with Protestantism is different from that with Orthodoxy. From the Catholic perspective, Protestantism is not recognized as a ‘church’ due to the absence of the seven sacraments and the Apostolic Tradition.[175] Therefore, even if it was performed by a priest belonging to the Anglican or Lutheran Church, which is outwardly similar, the Protestant Eucharist or confession is not a sacrament from the Catholic point of view, but is only an imitation that takes place outside the church.[176] Therefore, it is not valid. Therefore, although passive attendance is not prohibited, it should not be considered the same as receiving the Catholic sacraments.

And active participation is prohibited. In particular, in the case of the Holy Communion, from the Catholic point of view, Protestant communion is invalid and should not be attended . This is because, as mentioned above, it can amount to acknowledging an invalid act as valid. #

It does not seem appropriate for Catholics to bow during Protestant services. If the pastor is a high-church Anglican clergyman, he may consider himself a true priest, and for a Catholic to bow down to his consecration of the Eucharist may be considered idolatry.
Fr F.J. Connell, C.SS.R., 'Communication with Non-Catholics in Sacred Rites' in: American Ecclesiastical Review, Vol. CXI, 3 (1944) pp. 181-2. Cf. Fr J. R. Bancroft, C.SS.R, Communication in Religious Worship with Non-Catholics (Catholic University Press, Washington, D.C., 1943), p 161.[requote]

Conversely, Protestant believers' participation in the Catholic Eucharist is also negative because the closed Eucharist described above applies. Therefore, it is only possible for Protestants to receive the Catholic Eucharist in exceptional cases according to the above-mentioned Article 844, Paragraph 4 of the Canon Law, otherwise it is considered a very serious insult.

Just as sexual intercourse is the most intimate part of a man and woman's life together, the Holy Communion is the most intimate event that Christians share together. Therefore, we cannot begin the Eucharist in unison without any preparation. Celebrating the Eucharist together will be the best way to express the community we have built only when we truly become one with each other and recognize the systems and authorities of both sides. In other words, celebrating the Holy Communion together is something to be done at the end of the ecumenical movement, not something to be done from the beginning.
Klaus Berger, Jesus, Volume 2, translated by Jeon Heon-ho, St. Paul, 2013, pp.304-305

Conservative Protestants prohibit or discourage believers from participating in the Catholic Eucharist, because Protestant theology claims that ‘Catholicism repeats the one-time sacrifice’ and ‘follows the idolatrous theory of transubstantiation.’ However, Protestant churches that are active in church unity, such as the Anglican Church, allow Catholics to participate in their own sacraments and continue to request sacramental exchanges so that Catholics can open the sacraments to their believers.
For more information, see the article Can other Christian believers fully participate in the Catholic Eucharist? See paragraph.

9. misunderstanding

As Catholicism has a long history spanning over 2,000 years, there are many distortions and misunderstandings from outside.

9.1. Misconceptions about the veneration of the Virgin

The Virgin Mary is an example of faith and charity for the Church, in her total devotion to the Father's will, to the Son's work of redemption, and to all the workings of the Holy Spirit. In this way, Mary is “the most outstanding and unique member of the Church”.[178] Become, “the type of the church” (typos)[179] Become.
- Catechism 967

We talked earlier about the church and its origins, mission, and purpose. Now, turning our eyes to Mary, contemplating in her the mystery of the Church and the Church walking on the "Journey of Faith", and meditating on the Church entering its homeland after this journey is over, would be the most desirable ending. Right there, Mary “in the communion of all saints, . . . … Glory to the Most Holy and Indivisible Trinity God”[180] In her awaits her Church, which honors her Mary as the mother of her Lord and as her own mother.
Just as the Mother of Jesus is in every way already glorified in heaven in body and soul and is the symbol and beginning of the Church to be completed in the world to come, the sure hope for the people of God who are on pilgrimage until the day of the Lord comes on earth. He is shining as a sign of comfort and consolation.[181]
-Catechism 972

There are people who think that it is a religion that believes in the Virgin Mary , based on the statue of the Virgin Mary installed in a cathedral or the doctrine of intercession for saints . Conservative Protestant propaganda also plays a role, and sometimes, based on this incorrect understanding, claims are made that “Catholics insert the Virgin Mary into the Trinity ” and that it is “unbiblical.” When British and American Protestant missionaries came to Korea to do missionary work, they said that the Catholic Church believed in Mary, which continues to this day. In particular, in Korea, the influence of Protestantism is so strong that even non-Christian believers have this misunderstanding.

As mentioned above, there is a doctrine in Catholicism that the souls of the dead also pray for other people. Among these, the person closest to God is the Virgin Mary , who gave birth to Jesus , and because of the belief that Jesus, who is God, will definitely listen to his mother's request , she is revered as the highest-ranking saint. In other words, the saints who worship God do not distinguish between the living and the dead, and the one who worships God at the forefront of these saints is the Virgin Mary. However, anti-Catholic groups in the English-speaking world are distorting and slandering the Virgin Mary by claiming that she is worshiped instead.

The presence of a statue of the Virgin Mary at the entrance or in the yard of a cathedral also raises attacks as a basis for supporting ‘Marianism,’ and it is customary to erect a statue of a martyr saint or a statue of the guardian of the cathedral in the cathedral yard if the place where the cathedral is built is a martyr’s tomb . In Korea, many cathedrals simply choose a statue of the Virgin Mary , the guardian of Korean Catholicism , instead of the guardian of the cathedral. In Catholic doctrine, the Virgin Mary is revered as the most perfect and excellent human being of faith , and Jesus is taught to be believed and followed as God according to the doctrine of the Trinity , so the treatment of the two is completely different. Even though there are statues of King Sejong and Yi Sun-sin in Gwanghwamun, it is like our country respecting King Sejong or Yi Sun-sin as great men, not as a country that worships them as gods.

There may be a misunderstanding from the point of view of Protestants who do not specifically mention and praise any great person in the Bible, but the Hail Mary is also based on the Bible like other prayers.

Prediction of Jesus' birth
²⁶ In the sixth month, God sent the angel Gabriel to a town called Nazareth in Galilee.
²⁷ He sent me to a virgin betrothed to a man named Joseph, of the house of David. The maiden's name was Mary.
²⁸ An angel enters Mary's house [182] said “You who are full of grace, rejoice. The Lord is with you.”[183]
(syncopation)

⁴¹ When Elizabeth heard Mary's greeting, the baby leaped in her womb. Elizabeth is filled with her Holy Spirit
⁴² cried out in a loud voice. “You are most blessed among women, and the child in your womb is blessed.[184]
Luke 1,26-28.41-42

In the Hail Mary, there is a part where we ask you to pray for us at the end. By seeking intercession recognized by the Catholic Church,[185] Rather than praying directly to the Virgin Mary , it is a request to convey the prayer to God . If you listen to the Litany of the Saints , one of the prayers of the Western Church , it says 'have mercy on us' (miserere nobis) to the Father, Son, and Holy Spirit (the Trinity Yahweh), but to the saints including the Virgin Mary, it says 'pray for us' (ora pro nobis). In fact, there are times when we pray in the form of 'Please protect us,' but this must also be understood within the concept of intercession, which means praying together.

In other words , mistaking Catholicism as a religion that believes in the Virgin Mary is like talking to a celebrity manager and seeing him handing over a gift to the celebrity, and viewing it as a fan of the manager, not a fan of the celebrity. It is not that there are no false believers who worship the Virgin Mary as a god, but Catholics view this as false devotion to the Virgin Mary. This false devotion to the Blessed Virgin Mary is strictly prohibited by the Holy See and is a heretical doctrine that leads to the greatest excommunication in the religious world.

In addition, veneration of the Blessed Virgin Mary is an extension of veneration of saints, but it is deeply related to ecclesiology. As written in the Catechism, the Virgin Mary is the typos of the Catholic Church, and in fact, the Apocalypse also describes the 'church' as the 'Mother of the Messiah'.

And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was pregnant and cried out in labor, pangs of childbirth. ... And she gave birth to a son, a male child, who is to rule all nations with an iron rod.
-Revelation 12:1-2.5[186]

Therefore, many of the titles Catholics use for the Virgin Mary, such as Virgin, Mother of Christ, Queen of Heaven, etc., are equally applicable to the Ekklesia (Church). Metaphorically, the Virgin Mary is the 'profile picture' of the Catholic Church, so veneration of the Virgin is fundamentally different from adoration of Christ.

Enthroned Ecclesia (church), 12th century, Prüfening Abbey, Bavaria

Mosaic of Santa Maria in trastevere. The woman next to Christ is the Virgin Mary, but also the 'Catholic Church'.[187]

Next, it may be helpful to look at a selection of church hymns from the writings of Cardinal Henri de Lubac, one of the greatest Catholic theologians of the 20th century:

"Yes, blessed is this great mother who sits on her lap, from whom I slept and who keeps reminding me of everything day by day! She is the one who day by day teaches us the commandments of Jesus Christ and puts His gospel into our hands, which we interpret. ...... Holy Mother, only Mother, Mother without blemish! O Great Mother! Holy Church, true Eve, only true Mother of the living!"[188]

Here, "The Holy Mother, the only Mother, the Immaculate Mother, the Great Mother, the Holy Church, the true Eve, the only true mother of the living" refers to the Catholic Church. . Because, as mentioned above, the Virgin Mary is the typos of the Catholic Church. And although Catholics and Protestants say "I believe in one, holy, catholic and apostolic Church" in the Creed of Constantinople of Nicaea, "believing in the Church" and "believing in Christ" are 'faith' in a different sense, It is clear that the church is never worshiped as a god. Therefore, the Virgin Mary, the typos of the church, should be considered 'in terms of the church' no matter how much modifiers are attached. If the church is not God, does it make sense that the 'type of the church' is God?

Above all, this is valuable because of the "paradoxical" nature of the Church's mystery. The Church is both a sanctifying mother and a people sanctified, a convener and convened (congregans et congregata), a life-giving and yet communion of those "new from above", a conferring God's forgiveness, but always purifying. The community of sinners who become (semper purificanda), the eschatological goal of the whole human race, is always a "little flock" on a difficult journey. This holy Church of God, according to its structural and irreducible dual aspects, actually finds in Mary a personal figure "worthy" of the Church. Mary exclaimed: "Virgin Mother, daughter of her Son, more humble and exalted than any creature!"[189] He is the one called
-《Henri de Lubac: Christian Identity in the Church》, Marco Spritz (translation: Seonghee Park)

Approaching from this ecclesiology perspective, we can look at the intercession of the Blessed Mother more deeply. To be clear, even from a Catholic point of view, Jesus Christ is 'the only mediator'. But 'in a secondary sense' the Church is the mediator, and the intercession of Mary is precisely in this secondary sense. Therefore, the logic that 'Christ is the only mediator and the concept of mediation of the Virgin Mary is idolatry' is a univocal misreading of the concept of mediation. Since Christ is the only object of faith, is Protestantism, which confesses "I believe" in the Church in the Apostles' Creed, an idolatrous religion?

The Church, through several councils, has declared and taught that Jesus Christ is both truly God and truly man. Also, while confessing that Jesus Christ is the only mediator, we do not ignore the role of people in the history of salvation. Rather, Jesus, the mediator, calls men to take charge of his church and also invites the members of his body to participate in his work of redemption, the work of intercession. In other words, those who are called as apostles, and those who are in charge of the church as their successors are also mediators in a secondary sense .

The Church, too, assumes the sacramental role of mediation for the salvation of the world. “The light of the world” and “the salt of the earth” also mean the same thing. In addition, the Church, in the Apostles' Creed, teaches the "Communion of the Saints". Saints here do not only mean those who have been canonized and proclaimed saints by the Church. It refers to all the righteous who are with God through death. This teaching is based on the belief that God is not only a God of the living, but also a God who is still a God and exerts his power to those who have already died. So we can pray for the dead, and the dead can also pray to God for us who are alive. Furthermore, it is shown through Abraham's mediating role (Genesis 12,2-3; 18,16-33) or Moses' prayer that the prayer of the righteous is more powerful.

The Church recommends, above all, the intercession of the Virgin Mary. Chapter 8 of the Constitution of the Church of the Second Vatican Council emphasizes that the Virgin Mary was the one who obeyed the Word of God, preserved her chastity, loved Jesus above all else, and followed Him thoroughly, emphasizing her role as her mother. The mediation role is described. Jesus' first miracle was accomplished at the wedding feast of Cana at the request of the Virgin Mary, a good example of that. Because of this, the Catholic Church “... … Pray for us sinners.”
- Kyunghyang Magazine, January 1993 , Father Kyu-Man Jo Basilio

For this reason, if you claim to worship Mary in front of Catholics, a long speech can begin. Because saying such a thing in itself means that you have a misunderstanding about Catholicism, and believers should correct it. So let's never do that.

In Korean Protestantism , the status of the Virgin Mary is often very low or almost non-existent.[190] , there are some extreme right-wing Protestant believers who have 'no ears to hear' and ask 'why is it worship and why is it reverence?' , so there are many cases where logical refutation is of no use.

In summary, she is regarded as an object of reverence as one of the saints , especially as a typical example of the church, and does not regard the Virgin Mary herself as an object of faith. There are times when people pray to the Virgin Mary, but this is not because they consider the Virgin Mary to be God. In the first place, in Catholicism, prayer can be offered to a saint or to God together with a saint. Also, they do not believe that the saints themselves possess any divine or transcendent power. When Catholics pray to the Virgin Mary and other saints, the phrase 'Pray to God for us' is often included, and this is probably one of the phrases that best explains the position of saints in Catholic prayers. Of course, from a Protestant perspective, the very concept of saints' intercession is denied, and criticism is raised, saying, "Jesus connected us with God, so why ask Mary to pray?" At the same time, they say that Catholicism is a religion that believes in Mary.[191]

Anyway, the misunderstanding or slander of Catholicism described above is mainly asserted by conservative Protestants with strong anti-ecumenism sentiments.[192] However, Protestant denominations participating in the ecumenical movement generally view Catholicism as a church that adheres to a tradition different from their own, and do not slander it as heresy or heresy wearing a Christian mask. In fact, ecumenical denominations do not view it positively, such as theologically criticizing Catholic doctrines regarding relics, veneration of saints, the Virgin Mary, and the Sacrament of Reconciliation as 'problematic'. just don't slander. However, even in moderate-conservative or moderate-progressive ecumenical groups such as the Korea Presbyterian Church Council and the Korean Methodist Church , there are not a few views that view Catholicism as 'another religion that believes only in God' like Judaism or Islam .

What is written below is mainly an easy-to-read summary of misunderstandings about Catholicism. There are many things mentioned in the paragraph above, but I briefly summarized the fact that there were such misunderstandings .

9.2. Misconceptions about the Bible and saints

Catholics are not religions that have escaped from faith and Bible teaching.[193] Rather, the longest history of faith, the Bible, and the temple It is religion. It is necessary to have a broad understanding of the history of the church and the tradition of Christian faith, and the essential consolidation of the modern view and core of heresy is important.

As already mentioned in the paragraph above, the Catholic Church does not venerate the Virgin Mary or saints. Since it was originally the foundation of Christianity , God is the object of faith, and only God, the Trinity , is the object of adoration. Among the objects of reverence for saints , the Virgin Mary is the object of the highest reverence, that is, reverence. In other words, in Catholicism, the Virgin Mary is revered because she is viewed as the greatest of all saints. To summarize, it can be said that God is adored, the Virgin Mary is admired, and saints are revered.[194] In the Litany of Saints sung during priestly ordination ceremonies, the words to the Father, Son, and Holy Spirit are said, ‘Please hear our prayers,’ and to the Virgin Mary and other saints, ‘Please pray for us.’

In the Catholic Church, the expression Queen of Heaven (Regina Caeli) is commonly used. Queen Mother means the king's mother.[195] , I picked it up somewhere and it reminds me of Empress Checheon , who kicked out her son and usurped the throne , and the queen dowager or queen dowager, who purified herself on behalf of the young king in the old Joseon Dynasty, and said that she was 'the queen of heaven to whom people baked cookies as shown in the Book of Jeremiah ' and talked about idolatry. It is clearly a complete misunderstanding. The Catholic Church is not responsible for the fact that the Virgin Mary never drove out God the Son, Jesus Christ , and said, 'I am the way to salvation,' and that the Catholic Church does not make an effort to understand no matter how many times it is said that the very idea of a creature dominating God the Creator is absurd.

The Rosary comes from offering roses at the feet of the Virgin Mary . It is a prayer offered to God 'together' with the Virgin Mary , and is no different from a mother and child praying together. However , the prayer has a deep meaning in that the mother is also the mother of Jesus , who received full of God's grace . Believers who pray the Rosary are expected to meditate on the entire life of Jesus as revealed in the Gospel. To be precise, all prayers offered to the Virgin Mary , including the Rosary, are asked to ask the Virgin Mary to ‘please pray with God for us’ or ‘please pray to God for us.’ Likewise, the purpose of the Way of the Cross is to be with Mary, who suffered the pain of the Passion alongside Jesus. This also remains in the Stabat Mater, an appendix to the Memorial of Our Lady of Sorrows.

As a slander against Catholicism by some Protestants, there is a case in which the Bible passage from Chapter 4, Verse 3 of the First Epistle to Timothy (1 Timothy), which states, "They forbid marriage and demand that those who believe and come to know the truth abstain from certain foods that God created to be received and eaten with gratitude" is applied to Catholicism and that this is "the Bible's condemnation of the Catholic doctrine of prohibition of marriage and abstinence from sex among priests and monks." This can be said to be a slander that is revealed in ignorance of the history of the early church and Christianity. The actions condemned in the Bible passage in question are not the prohibition of marriage or abstinence from clergy, but the extreme taboo on marriage advocated by some Gnostic sects at the time and the refusal of certain foods, often committed by Jewish-oriented Christian sects, were condemned as heretical ideas. During the period of the early church, such heresies were rampant and extreme asceticism was often enforced. For example, Tatian (120-172), one of the early church theologians and apologists, later fell into this dualistic extremism and founded a heretical sect called the 'Gnostic-Encrat' sect, which considered marriage itself a sin and forbade believers to eat meat and wine, and even substituted wine for mass during the Eucharist . They also argued that water should be used.[196]

In the first place, the Catholic Church, far from banning marriage , cherishes it enough to regard it as a sacrament of marriage, and the prohibition of marriage by priests was established for reasons close to pragmatism in the Middle Ages, not the Early Church .

It is also one of the famous repertoires of some Protestants, and even though the pope often has a lot of problems , there are many Protestant denominations, claiming the pope as an antichrist because it is called the ' earth representative of Christ ' . am. In the latter part of the New Testament , the Pope also has the right to receive the title of 'Christ's Earth representatives' because the Pope also continues to 'role' on the ground of Christ with the mission of Christ's mission and the establishment of the first church. This is irrelevant to the Pope's or Catholic Bishop, the personality of each priest. It is also not a deification of the pope or bishops. It is only an expression that means to inherit the role of the apostles, and the Protestantism, as the Protestantism, has been recognized as religiously martial arts, as the doctrines that are publicly performed in the power of the apostles' personal actions and mistakes in the New Testament contents, the pope, the legitimate successor of the apostles, It is natural to have no error in the Catholic doctrine.[197] For more information on Pope's Outlord, refer to Pope Mu -mu .

9.3. Misconceptions about salvation

Catholics are not without confidence in salvation. Good deeds are considered important because human reconciliation and cooperation through good deeds are seen as the result of God's grace. It is not act soteriology or Pelagianism. The Catholic Church teaches that God's grace is a necessary condition for salvation, that God's grace can be reached only through faith in Jesus Christ, and that good works are personal efforts through grace to preserve God's grace. Additionally, it is not Semi-Pelagianism. It was the Catholic Church that originally condemned Semipelagianism as heresy in 529.

The Catholic, Orthodox, and Methodist view of salvation is Synergism. The theory of cooperation absolutely does not mean that God and humans are equal or equal. In the process of justification, God's grace and man's free response are by no means equal. However, it acknowledges that human response is essential because humans cannot become righteous if they reject God's grace. Since humans can accept or reject God's grace, their response is free. However, this human will is also activated by prevenient grace (Gratia Praeveniens). Cooperation theory is not a soteriology that exalts human beings. Rather, it can be said to be a strict soteriology for humans because it assumes human responsibility for failing to become righteous. One thing to keep in mind is that the expression 'cooperation' does not come from a humanistic perspective, but is a word that clearly appears in the Catholic Catechism.

catholic catechism

Article 2001 Preparing a person to receive grace is the result of grace already working. Grace is necessary to enable us to continue to cooperate in justification through faith and sanctification through love. God completes what he started in us.
Article 2002 God's free initiative requires free human response . Because God created man in his image and gave him freedom and the ability to know and love him. People can achieve loving communion only when they are free. God directly touches the human heart and moves it directly. God has implanted in humans a desire for truth and goodness that only he can satisfy. The promise of 'eternal life' satisfies that longing beyond all expectations.

Although there are various schools of thought regarding the view of salvation within the Catholic Church, it can be roughly summarized as "1. Justification by grace alone 2. Consistent coexistence of God's total freedom (freedom to save) and man's total freedom (freedom to refuse salvation) 3. Merit by God and by man." This doctrine, established through the Council of Trent in the 16th century, presupposes that the entire process of salvation begins with God's prevenient grace, but also emphasizes that humans have substantial free will to reject or accept that grace. Here, even within Catholicism, opinions are divided between schools of thought as to what the freedom of human beings to reject grace specifically means.[198]

Views that misunderstand Catholicism as a religion of works soteriology, religious indifference, or pluralism (no religion or accepting that all people of other religions are saved) are also famous misunderstandings common to many non-believers and some fundamentalist Protestants. This, too, is absolutely not true.

The Catholic Church has never in history claimed that those who reject Jesus Christ and the Catholic faith can be saved by living a good life regardless of their faith . If this is Catholic doctrine, then it cannot explain why Jesus Christ came down to earth for salvation, the justification for suffering the crucifixion for the atonement and salvation of mankind, the visible religion of Catholicism, and the existence of the pope and doctrine . The reason cannot be explained, and the claim itself becomes a heresy called 'act soteriology'. If we dare to talk about the possibility of salvation for non-believers, we do not deny the possibility of salvation for those who 'did not have faith' due to ignorance or limitations of time and place, but lived according to the commands of conscience and lived a good life. This 'possibility' of salvation itself is very difficult compared to the case of entering the Catholic Church and living a lifelong life of faith. It is very foolish to hope for the possibility of salvation only with a so-called 'good conscience' without faith in Jesus Christ and the Catholic Church , which are the sure way of salvation, even in famous Catholic doctrine commentaries specialized for beginners such as <Here is Water>. emphasize

Some Protestants , non-religious people, secular religious pluralists, and atheists who claim that Catholicism recognizes the salvation of people of other religions, non-religious people, and atheists who deliberately refuse to become Catholics are completely misunderstanding the discussions at the Second Vatican Council and the Catholic view of salvation . From the beginning, Catholicism also rejects religious pluralism as heresy. However, because salvation is governed by God and is the result of God's grace, and because it is an issue that can be variable depending on changes in an individual's state of mind at the time of death, the Catholic Church has refrained from confirming its position on whether an individual is saved at the official level. However, doctrinally, it is questionable whether a specific person can be saved.[199] The scope of non-existence is clearly presented. The Second Vatican Council was merely an effort to break away from the pastoral and external exclusivity of Catholicism up to that point, and did not extend the Catholic view of salvation to other religions. For more information, refer to the Catholic view of salvation: There is no salvation outside the church , the Second Vatican Council , Paradise/Christianity , and Hell (Christianity) .

9.4. other misunderstandings

One of the misconceptions held by non-Catholics, some Protestants, and many Catholics with somewhat limited doctrinal knowledge is that many people mistakenly believe that Catholicism fully permitted ancestral rites in 1939. In fact, it is not a complete permit, but participation in ancestral rites is allowed conditionally on the premise that some superstitious elements are excluded. General Confucian ancestral rites that do not adhere to these principles are still considered idolatry in Catholicism . Please refer to this document for detailed relevant principles and allowables/prohibitions.

In particular, there is a perception that the rosary should not be on the neck in Korean Catholicism, but in principle, it is not prohibited. However, the rosary is not a necklace , but a tool to help prayer, so it should be avoided to carry around for accessories. So when I walk around the rosary , I encourage them to hang in their clothes. Overseas, lay people often carry a big rosary around their necks. Whatever the rosary, it's your freedom and Kebakke . It is a big mistake to wear it for purposes other than religious reasons or religious reasons.

Based on the fact that the Catholic Masan Diocese called Father Gregorio de Cespedes of the Society of Jesus to hold a mass for their religious activities at Ungcheon Waeseong, which was built and stationed by Konishi Yukinaga, a Catholic during the Japanese invasion of Korea in 1592 , "Father Cespedes received the hand of God." There is criticism that it is trying to make it a gender, saying, "I told you . The article states the following and points out the harshness of the construction of the Ungcheon Japanese Fortress.
“ In Jingbirok , written by Yu Seong- ryong during the Japanese Invasion of Korea in 1592, ‘ The rape of Japanese raiders in Gyeongsang -do was so severe that the pure lineage of Joseon was cut off.
However, even if Catholics endow Ungcheon Japanese Fortress with the meaning of remembering Gregorio de Cespedes , that in itself does not justify the harshness of the Ungcheon Japanese Fortress. To make a simple analogy, it can be said that the sacred site of Namhansanseong is a holy site because it is a 'place where martyrdom took place ', not because of 'the will of King Munmu of Silla or the Joseon Injo to defend the land' or 'the working environment in the construction'.
Also, as a matter of course, it is difficult to see the Imjin War as a religious war, and rather, Jesuit missionaries generally thought that Hideyoshi had caused a war without justification.[200] This recognition is also evident in Alessandro Valignano's letter to the rector in 1592.
Toyotomi Hideyoshi had already conquered Korea. What is clear is that this war has no justification. It was only because of his (Hideyoshi's) desire to conquer.
Alessandro Valignano, Adiciones(1592) del Sumario de Japon, Adicion 4, IV, 487.
In addition, even Father Gregorio de Cespedes was critical of the Japanese invasion.
A war no one wanted was waged by Toyotomi Hideyoshi 's recklessness.
From the report of Father Cespedes #
Moreover, Professor Park Cheol (former president of Hankuk University of Foreign Studies ) expressed the following, saying, “It is a distortion of history to treat Father Cespedes as a war priest for the Japanese army.”
Former President Park explained, “Father Cespedes came to Joseon in the utmost secrecy, and the background is that Father Gaspar Birella carried out his homework to spread the gospel to the land of ‘Corai’ from 1566.” .
According to former president Park’s explanation, since Toyotomi Hideyoshi (Pungshinsu-gil) issued an decree on the expulsion of Catholics in 1587, Father Cespedes’ visit to Joseon was made in the utmost secrecy. waited
However, after a year, when Toyotomi Hideyoshi heard of the fact that he had stayed there, Japanese local feudal lords who had helped Father Cespedes visit Korea hurriedly sent her back to Japan.
Former President Park said, "During my stay in the military base, I contacted only Korean prisoners of war captured by the Japanese army, and it is a historical leap to define them as war priests for administering mass and baptism for Catholic soldiers in the Japanese army."
Also, “On the way back to Japan, it is recorded that he took a captive child who appeared to be a descendant of an aristocrat from Tsushima , baptized him as Vicent, and took care of it . ” It is a very important history and fact that, by informing the head priest, the truth of the war and the existence of the Joseon Dynasty were first informed to Europe.”
If former President Park's claim is true, what is the origin of the 'war bride' controversy? Regarding this, he explained that it was the beginning of the Japanese historian Yamaguchi's 1930 paper, 'Study on Cespedes' Letters', which concluded that he was a 'war bride' of the Japanese army.
He added, “It is very unfortunate that the distorted claims made by Yamaguchi during the Japanese colonial rule of Joseon in the 1930s are still accepted in some domestic church history studies.”
Fresian article
In other words, his political interests did not coincide with Hideyoshi in the first place.[201] It was the Jesuit missionaries who criticized the cause , and it is difficult to criticize Cespedes by associating it with the Japanese Invasion of Korea by holding mass and baptism in Joseon 'without Hideyoshi's knowledge' and having contact with Korean prisoners. However, if you say that the Jesuits at the time of the Japanese invasions of Korea provided supplies to the Joseon government, that is not the case, but they did not harm the Korean people. There is even a well-documented record that on September 4, 1598 , in Nagasaki , Bishop Sergeira of the Japanese Diocese convened 12 priests to hold a 'meeting on countermeasures against the Korean slave trade' and reported the cruelty, so there is no basis to believe that Jesuit missionaries and Koreans were enmity. Bishop Constantine Bae Ki-hyeon, who later became the head of the Diocese of Masan,[202] Although he said that the diocese's efforts to communicate were insufficient and that he hoped for more communication with believers who were critical of this issue, it is difficult to say that the Korean Catholic Church justified or glorified the Japanese invasions of Korea through Cespedes.

An exorcism requires permission from the Holy See.
- refer to that document. It is the authority of the bishop who has jurisdiction over the area .

In the modern era, both Catholics and missionaries were the vanguard of imperialism.
- It cannot be said that all individual missionaries were opposed to imperialism, and there were unscrupulous missionaries who individually raped, plundered, and tortured indigenous people. However, the interests of the Catholic Church as an organization were clearly different from those of the political aggressors. From an immediate political perspective, the Catholic Church's training of 'native' priests was counterproductive to the invaders, and in fact (especially for missionary organizations that were created relatively later, such as the Paris Foreign Missions Society),[203] By openly emphasizing the training of indigenous clergy, he distanced himself from imperialism.[204]
- In the early modern era, Catholics campaigned to eliminate slavery in America. Although these efforts did not succeed because they were regarded as 'a game of ink by desk-biters who do not understand the difficulties in the field', slavery in Latin America gradually became less harsh compared to Anglo-America. While slaves were soon considered legal private property in the British colonies, slavery in the Spanish colonies was a much more complex 'phenomenon' mixed with the indentured servant system and illegal practices.
  The king and the church could intervene in the issue of slaves as well as other private property rights, and did intervene to improve their treatment. Roman Catholics viewed slavery as a necessary evil. This is because Africans do not have souls. Latin American plantation slaves had an easier time gaining freedom than Virginia tobacco plantation slaves. In fact, slaves in Bahia, eastern Brazil, sought freedom in exchange for money. By 1872, three-quarters of Brazil's black and mulatto population had gained freedom. In Cuba and Mexico, slaves could gain freedom by setting their own ransom and repaying the money in monthly installments. Brazilian slaves had more rest (every Sunday and 35 Holy Days) than slaves in the British West Indies. Starting with Brazil, recognizing slaves' land ownership became the Latin American standard. ...Slave laws in Portugal and Spain gradually improved to become less harsh.
  North American slave owners thought they had the right to dispose of their property, whether human or land. By 1760, as the slave population grew to one-third of the British-American population, they drew a clear line between white indentured laborers, whose contracts were usually five to six years, and black slaves, who were owned by their masters for life. This is well reflected in the Maryland law enacted in 1663. “Every negro or slave of any other race in this province... He must serve his master all his life, and every child of a slave, black or of any other race, becomes a slave like his father.” North American slavery became increasingly strict. A 1669 Virginia law stated that it was not a felony for a master to kill a slave he owned. A 1726 South Carolina law clearly stated that slaves were "property" (later changed to "pure chattels"). Physical punishment was, of course, permitted and codified in law. As a result, runaway slaves from the Carolinas often fled across the border to Spanish Florida. This is because the Florida government allowed slaves to build autonomous settlements and even recognized their conversion to Catholicism. As we saw earlier, this was a truly amazing development compared to the deaths of slaves in British countries. A Virginia magistrate brilliantly captured the tension at the heart of 'black slavery': “Because slaves are not only property but also rational beings, their humanity is recognized in court as long as the ‘property rights’ of their masters are not violated.”
  - Niall Ferguson [205] Written. Translated by Koo Se-hee and Kim Jung-hee. "Civilization" ( CIVILIZATION: The West and the Rest )
  The news I have heard is that Charles V, the Roman Emperor, ... in a fit of greed, ordered all those subject to him by public decree to subdue those who had inhuman tendencies against the race, either to the West Indians or to the West Indians. They forbade the South Indians to enslave or dare to plunder their property.
  
  Therefore, I have the idea that since these Indians are human beings and, therefore, by faith they can obtain salvation, they should not be deprived of their liberty or their sovereignty over their possessions, even outside the bosom of the Church, nor should they be deprived of their sovereignty through slavery. Rather than being exterminated, we believe that we should be invited into life through preaching and example.
  Since, too, wishing to curb the tyranny of such impious men, to give consideration to the disposition of the natives, who have been wretched by injustice and misfortune, to accept the Christian faith;
  I ... entrust the prudent Bishop ... to all, whatever their rank, as excommunication punishments to prevent in any way the arbitrary enslavement or plundering of their property of the Indians mentioned above. .. Strictly forbid.
  Minor bull “Pastrorale officium” from Pope Paul III to the Archbishop of Toledo, May 29, 1537[206]

Witch hunts, which were carried out from the late Middle Ages to the early modern times, were led by Catholics.
- Most witch hunts in the early modern era were carried out by secular powers, and church courts were rather passive. It was even widely practiced in Scotland, German regions, and North America, which were more Protestant countries than Catholic countries. This is supported by the fact that witch hunts were the least frequent in Spain and Italy, where heresy courts under church law were most active. The Salem Witch Trials , the 'last witch hunt' , took place in British colonial America, which was far from Catholic. Therefore, the culprit of the witch hunt cannot be simplified to the Catholic Church. For details, see Darren Oldridge (eds), The Witchcraft Reader (Routledge, 2019). The massacres in Europe in the 16th and 17th centuries were by no means a problem for which the Catholic Church alone was responsible, nor was it a phenomenon so simple as to place blame on one group.
- Of course, it can be said that medieval Catholic theology or popular piety had an influence on Catholics and Protestants in the early modern era, but in an indirect way by holding Jean-Jacques Rousseau responsible for totalitarianism and the Soviet Union for the French Revolution. It is only possible.
  Catholic Southern Europe had the lowest execution rate, and the Spanish Inquisition, like the Roman Inquisition, was skeptical about witches.
  -By Peter Marshall. Translated by Jaeman Lee. "Reformation"

Catholicism completely banned Bible translation during the Middle Ages and the Reformation , and intentionally blocked laymen's access to the Bible.
- This is close to oversimplification. Medieval society basically had a low literacy rate and limited paper production and copying skills.[207] , Until printing became widespread in the mid-15th century, the Bible was produced in manuscript form. Therefore, the main reason why the spread of the Bible was limited was due to technical and economic conditions. Medieval believers' method of learning the Bible was not centered on personal reading, but through auditory and visual transmission through Bible readings during liturgy, sermons, icons, stained glass, and religious plays. Works such as those of Piers Plowman in 14th-century England confirm that Bible stories were widely reflected in popular culture. Also, Bible translation existed before Martin Luther appeared. For example, there was a Latin translation of Jerome (Vulgate) from the late 4th century, a translation of the Old English Gospels from the 9th century, and translations of portions of the Bible into German, French, and Italian from the 13th and 14th centuries. Therefore, the claim that “there was no Bible translation before Luther translated the Bible” is not true. There are cases where certain local councils and church authorities banned or controlled certain translations during the Reformation. However, this was not a measure aimed at blocking the spread of the Bible itself at the source, but rather a measure taken in response to the arbitrary interpretation of Bible verses or distorted use of doctrine by heretical movements at the time (e.g. Cathars , Waldensians , etc.).[208] What was actually problematic was not the ‘translation act itself’ but rather the interpretations and annotations that were distributed without church approval. After the spread of printing, many native language Bibles were published in the Catholic world, and even after the Council of Trent, translations approved by the church were allowed.
- Also, with regard to the translation of the Bible into native languages, there are often claims that the medieval church consistently prohibited it, but if you look at actual historical records, the situation is more complex. This issue is often raised, especially in some anti-Catholic narratives, by portraying medieval popes, such as Pope Innocent III, as tyrannical figures who suppressed laymen's access to the Bible. However, when looking at the actual literature, the situation is much more complex than this. For example, in 1199, in the Diocese of Metz, France, when some laymen secretly formed Bible study groups and claimed to know more than the priests, the bishop of Metz asked Innocent III how to handle this. In response to this, Innocent III stated in his reply that the laity's desire to understand the Bible itself was not something to criticize, but rather was praiseworthy , and ordered that the translation in question and the nature of the meeting in question be investigated first. He requested that a report be made after confirming who the translator was, what the intention was for the translation, what faith the people who used it had, and whether it was in accordance with the Apostolic See and Catholic faith. This was not a measure to punish people simply for translating the Bible into their own language, but to check for unqualified sermons or heretical interpretations made outside the authority of the church. Modern researchers also point out this point. In “ Innocent III and Vernacular Versions of Scripture, ” Leonard Boyle, a researcher in medieval church history, explains that the reason Innocent III showed interest in the Metz translation was because people who were not qualified to preach tried to use it to teach, rather than the translation itself. Thomas Fudge also points out in his study of Jan Hus that what the church at the time took issue with was unqualified interpretations and sermons rather than the Bible itself. In this context, it is difficult to say that Innocent III banned translation of the Bible into native languages in principle. However, in southern France, where heresy movements such as the Albigensian movement were active, stricter regulations emerged amid political and religious circumstances, and for example, at the Council of Toulouse (1229), measures were taken to restrict the possession of Bibles in native languages.
- In anti-Catholic narratives, the narrative that the Church during the Middle Ages and Reformation completely banned Bible translation, and as a result, those who tried to translate the Bible were executed, is often repeated even today. In particular, the story that William Tyndale , a famous English Bible translator, was martyred simply for translating the Bible into English has been widely circulated in popular history books and Protestant narratives. However, recent studies point out that this common belief is a significant simplification or distortion of historical facts.[209] As for the cause of Tyndale's execution, academic circles do not accept the explanation that it was simply due to the "English Bible translation." In their paper “ Can Translating the Bible Be Bad for Your Health? William Tyndale and the Falsification of Memory, ” Gergely Juhász and Paul Arblaster point out that the common belief that Tyndale was martyred for his English Bible is a reconstruction of memory that does not match actual sources. In fact, it is known that Tyndale was arrested on charges of Lutheran heresy and detained in Vilvoorde, Netherlands, and was allowed to continue his Bible translation work even while imprisoned. Tyndale's theology also contained controversial elements at the time.[210] These cases show that it is difficult to explain the problem of Bible translation before and after the Reformation with a simple dichotomy of "the Catholic Church banned translation versus the Reformers' free Bible translators." In fact, the reason why people like Wycliffe , Huss , and Tyndale were executed is also difficult to reduce to the fact that they created a Bible in their own language. In addition, the regulation of Bibles in native languages in the Middle Ages was also done sporadically depending on the region and situation, and interpretations and sermons made without church approval, or activities linked to heretical doctrines, were often questioned rather than the translation itself. Meanwhile, the church's approval system for Bible translations still exists in some form today. Catholic Church law stipulates that Bible translations can be published only with the approval of the Apostolic See or bishops' conferences, and that they must be accompanied by sufficient annotations. However, these regulations are understood as an institutional mechanism to prevent doctrinally distorted translations or interpretations, rather than to prohibit the spread of the Bible itself. In fact, Protestant churches often do not allow translations that conflict with their doctrines, such as the New World Translation of the Bible of Jehovah's Witnesses , to be used in worship or Bible study. Therefore, the perception that certain regulations on the use of the Bible are necessary can be seen as common across denominations.

Catholics tolerated or cooperated with fascism and Nazism in the 20th century.
- This issue is difficult to organize into a simple dichotomy of “cooperation” or “resistance.” As some claim, generalizing that the Catholic Church was an organization that sympathized with or actively cooperated with the ideology of Nazism or fascism is somewhat distant from historical facts. First of all, the Nazi Party 's initial support base in Germany was overwhelmingly high in the northern and eastern regions, which traditionally had a high proportion of Protestants.[211] , the southern and Rhineland regions, where the Catholic population was the majority, showed a relatively low vote rate. # In particular, the German Center Party , a Catholic political party , was a major political force that maintained a critical stance against the Nazis during the Weimar Republic. The Reichskonkordat (Reichskonkordat) concluded in 1933 is often cited as evidence of cooperation with the Nazi regime, but from the Vatican's perspective, it was a diplomatic measure to guarantee the minimum religious rights of Catholics and clergy. In fact, even after the agreement was signed, the Nazi regime repeatedly violated it and continued to disband Catholic organizations, suppress youth organizations, and search monasteries. In particular, there was a 'clergy section' in Dachau concentration camp , many of whom were Catholic priests. Thousands of clergy were imprisoned and many died. This is an example showing that the Nazi regime regarded the Catholic Church as an ideological rival. There is a long-standing debate about Pope Pius XII 's wartime behavior. While there is criticism that there was a lack of public and direct condemnation, there are also quite a few studies that support Jewish relief efforts through diplomatic and private channels. There are records of many European Jewish leaders and rabbis expressing their gratitude for the Vatican's relief efforts after the war, and Golda Meir, Israel's foreign minister , also expressed condolences at the time of Pius XII's death. In addition, Israel Zolli, the chief rabbi of the Roman Jewish community, saved his life under the protection and support of the Vatican during the German occupation, and then converted to Catholicism based on his personal religious decision after the war. When he was baptized, he chose 'Eugenius Maria', the real name of Pius Of course, it is true that there have been cases where some Catholic clergy or believers collaborated with fascist regimes in each country or remained silent. However, generalizing based on this that the Catholic Church as a whole was an ideological ally of Nazism would be an oversimplification. At the time , the church was wary of both communism and secular totalitarianism, and Pope Pius
- Criticism that Pius XII was silent about the Nazi massacre of Jews was also greatly influenced by the discourse formed after the war. In particular, one of the triggers for this awareness to spread widely was the 1963 play “The Agent of God” by German playwright Rolf Hochhut. This work played an important role in popularizing the narrative that the Pope was intentionally silent about the massacre of Jews. However, several subsequent studies and testimonies raised the possibility that political propaganda was involved in the process of forming this image. Lieutenant General Ion Mihai Pacepa, a former Romanian intelligence officer who later went into exile in the West , claimed that the Soviet KGB carried out propaganda operations to damage the image of Pius # British journalist John Cornwell's book "Hitler's Pope" is often mentioned as another opportunity to popularize the criticism of Pius However, Cornwell was not a professional historian, and there is considerable debate in academic circles about his research methods and conclusions. In particular, criticism was raised that the interpretation and description of some of the material in the book was biased, and it was also pointed out that the image used on the book cover was edited to make soldiers from the Weimar Republic look like Nazi soldiers. # In addition, opposition to Cornwell's claims was raised even among Jewish religious leaders. David G. Darlin, an American rabbi and scholar, strongly criticized Cornwell's interpretation in his book " The Myth of Hitler's Pope, " and presented various sources and testimonies that Pius XII contributed to Jewish relief efforts during the war. He pointed out that Cornwell's narrative was biased in its selection and interpretation of sources, and argued that negative images of the Pope were excessively expanded in some popular culture and political discourse. Today, discussions in historical academia are also gradually progressing toward a comprehensive review of these materials. In fact, there are numerous documents documenting the Nazi regime's suppression of the church, the arrest of clergy and imprisonment in concentration camps, and the Vatican's request for or support of relief for Jews through diplomatic channels. For this reason, the recent debate is gradually moving towards the issue of ex post facto evaluation, such as whether it was best for the Vatican to choose a diplomatic and private response instead of a public condemnation, or whether more active action was possible, rather than a simple question of "collaborating with the Nazis" as in the past .

Catholic priests are pedophiles .
- Although this issue is not particularly relevant to Catholics in Korea, it has become a major issue in the Western world as the child sex crimes committed by some priests have been revealed. However, statistically , Catholic clergy are not particularly worse off than clergy from other professions or other denominations. During the second half of the 20th century, approximately 4% of Catholic clergy were accused of child sexual abuse, which is consistent with the figure for clergy in other denominations and lower than that of public school teachers (6%) . Rather, simply looking at the number of sexual crimes, the number has been plummeting since the late 20s, and there was a clear downward trend even before the disclosure. Of course, since what people want from a priest is not 'a secular person like us' but 'someone different', these numbers are clearly painful, and that is why there is an uproar in the media and dioceses around the world. It is difficult for people to believe that Catholic clergy committed child sex crimes more frequently than other groups. Rather, child molestation cases are not because most Catholic clergy are child molesters, but because dioceses around the world have systematically covered up the cases for decades rather than solving them.
The canonization of the Bible was established at the Council of Nicaea .
- The Council of Nicaea was mainly a council to discuss issues of the Trinity , and was not a council to establish a list of canonical books. The canonical list of the Western Church was established at the Council of Carthage. Although the Council of Carthage was a local council, the entire Western Church accepted its canonical list as is. Afterwards, the canon list of the Council of Carthage was reaffirmed at the level of a universal council (ecumenical council) at the Council of Trento.

The Catholic Church is politically conservative/progressive.
- It is true that the progressive tendency of the clergy of Korea and Latin America is strong, but this is the political tendency of each clergy. Pope Francis, who is regarded for his progressive tendency, is also critical of neoliberalism as an individual qualification, not criticizing neoliberalism through the pope's level or prison. The Catholic Church pursues a universal church that both the rich and the poor can believe, and do not pursue the church of the Fiji Baja and the churches of those who are exploited. If the believer's ten -billion -billion -billion sectatomy will officially support certain political tendencies, it will be a powder (...) If there is a political tendency supported by Catholicism, the degree of reversal.[212] Catholic tendencies are too complicated to summarize with progress or conservatives. For example, Korean Catholics with political progressive images are past or present or solid anti -communist stans,[213] European Catholics with political conservative images are deeply involved in labor movement. In addition, the Eigentum Verpflichtet , the propositions specified in the Weimar Constitution and the German Federal Law , and today's propositions that penetrate the concept of property of the Korean Constitution and Civil Code , claimed that the German Bishop Wilhelm Emmanuel von Keteller insisted on. In other words, as well as the whole Catholic church, local churches are difficult to summarize with political conservatives or progress.
- Among Catholics, there are many people with conservative tendencies. Examples include Lieutenant General Hwang Dae-il, who served as a military manager at the Presidential Security Service during the Park Geun-hye administration , and General Hwang's former classmate Kim Jeong -soo, who also served as director of the National Crisis Management Center during the Park Geun-hye administration , as well as the first Minister of National Defense under the Yoon Seok-yeol administration. Lee Jong-seop and the second generation Shin Won-sik are both devout Catholics. In addition, many famous conservative politicians, such as Lee Jun-seok and Han Dong-hoon , are Catholics.
- Considering the Catholics who supported the Franco regime during the Franco regime in Spain, some say that Catholicism is conservative, but the political tendencies of Catholics in the 19th and early 20th centuries should not be summarized in the word 'reactionary'. Although he cooperated with Franco, in Germany, Bishop Wilhelm Emmanuel von Ketteler (1811-1877) devoted himself to the labor movement.[214] In the Vatican, it was the Catholic Church at that time that Leo [215] Bishop Kettler's argument begins with the following sentence, which is enshrined in Article 14, Paragraph 2 of the Basic Law of the Federal Republic of Germany and Article 153, Paragraph 3 of the Weimar Constitution , and indirectly penetrates the concept of property rights in the Constitution and Civil Code of the Republic of Korea.
  Eigentum verpflichtet
  (Ownership entails obligations)
  And Leo XIII's view of labor did not match the 'right' of his time.
  It is often said that wages are determined by free agreement between employers and workers. Employers do their part by paying the agreed upon wages, and beyond that, they don't have to do anything more. An injustice is committed only if the employer does not pay the full agreed-upon wages or the worker does not complete the contracted work, and state intervention is justified only to protect the rights of the employer and the worker, and never in any other case. claim.
  This kind of logic development is not easily understood by those who make fair judgments, nor is it recognized by everyone. For it does not know how to observe things from all sides, and it omits some crucial considerations. To work is to strive to provide for the various needs of life, especially the necessities for sustenance. “In the sweat of your brow you will obtain and eat grain.” (Genesis 3,19) Therefore, human labor has two characteristics inherent in human beings from birth, namely, personal characteristics and inevitable characteristics. It is a personality trait because the power of action is inherent in the personality and belongs wholly to the person who exercises and uses it. It is a necessary characteristic because the result of labor is necessary for the maintenance of human life, and the preservation of life is an inevitable duty imposed by nature. There is no doubt, therefore, that a worker may contract for wages less than just, if considered only in the light of his personal characteristics. For, since he can supply as much labor as he wants, he can be content with a small wage if he wants to, and can actually give up even that. However, it is impossible to do so in the light of reality because inevitable characteristics must be considered along with personal characteristics. These two characteristics are logically distinct, but in reality they are inseparable. Indeed, since the preservation of life is a duty, and to neglect it is a sin, no one can abdicate it. From this inevitably comes the right to acquire sustenance, which the poor can do only through the wages earned by labour. Therefore, even if a worker and an employer enter into a contract by bilateral agreement and clearly determine wages, basic justice that takes precedence and surpasses the free will of both parties must always be reflected. Wages should not be sufficient to enable the worker to maintain a frugal life, so to speak, a minimum of comfort. If the worker accepts harsher conditions because he is compelled by want or fears a greater evil, and is compelled to accept them because he does not want to, but because employers and employers impose them, then he is subjected to violence, and justice protests against it. .
  -Pope Leo XIII 《Rerum Novarum》
  In addition, in the case of the cultural struggle in Germany in the 19th century , it is extremely simplified as a 'confrontation between secularism and clericalism', but in reality, Catholics, Protestants, and left-wing liberals joined hands to confront Bismarck.
  By the mid-1870s, the liberal left began to oppose this movement because it violated fundamental rights. The increasingly radical actions of the anti-church movement unnerved many Protestants who formed the 'cleric' sect in German conservatism. They came to think that the true victim of the 'cultural struggle' was not the Catholic Church or Catholic politics, but religion itself.
  -Christopher Clarke, 『The Iron Kingdom of Prussia』, translated by Park Byeong-hwa (Seoul: Marty Book Publishing, 2020), pp. 765-766]
  It is also not true that Catholics in the 19th century were against democracy. What Catholics in the 19th century opposed was atheism and a deistic world view, not democracy, and the conventional wisdom that Catholicism was enforced on secular states is also not true. Leo XIII, a 19th-century pope, focused on the issue of the origin of political power in the first decade of the decade, and the fundamental concepts supporting his political thought can be found in his Encyclical Diuturnum illud (1881) and Immortale Dei ( 1885 ) . . If (indirect) democracy is understood as 'a system in which powers, which by nature derive from the people, are delegated to the ruler', then Leo XIII is not a democrat in that sense. Because Leo XIII thought that power came from God. However, if democracy is understood as civic participation in politics or the establishment of a person who exercises power, Leo XIII was clearly a democrat in that sense. "Leo XIII does not object to the form of election on the part of the will of the people, nor deny the proper political participation of the citizens in power."[216] (''La Iglesia de Christo'), 603 pages.] because it was
  All men are alike in their own nature in the same way, and equal in practical life. In this way, each man is his own master and is not subject to the power of others by any ideology. He is free to think what he wants and to do what he pleases in any matter. No one has the right to command others. In a society based on these principles, power is none other than the will of the people, and the people are the only masters of themselves and the only subjects who can command themselves. The people elect those to whom they will obey. However, it does not transfer the right to command to the representative, who exercises this right in the name of the people.[217]
  ... As is evident in this way, the state is a host of masters and rulers exercising power over itself. As has been said, the people themselves are the source of all rights and security, and therefore the State does not judge coercively before God out of any obligation. The State shall not publicly swear any religion, nor pursue the true and only one among numerous religions, nor choose any one of them, nor in principle show favor for any one religion; We will grant equal rights to all religions so as not to become anyone. It also follows from these principles that, in religious matters, everything is left to the discretion of the individual, and that each individual must either follow his preferred religion or reject all of them if he does not like any of them. .[218]
  - Pope Leo XIII. 〈Immortale Dei〉 (1885) .[219]
  Although this understanding of power has a different premise about the nature of power than those outside the church, it draws similar conclusions about citizens' participation in modern politics and representative democracy. The same can be said about religious freedom. Leo XIII did not insist on religious freedom in the sense of the modern secular state, because he was in the position that citizens were obliged to use their freedom to find true religion. In principle, the belief that Catholicism was the only correct faith for the State to follow was never abandoned by Leo XIII, and it was the same in the Catholic Church after the Second Vatican Council. However, in the practical conclusion, it was rightly argued that the state should show tolerance for various worship services. ( Diuturnum illud par. 18)[220]
  Of course, this view of democracy did not suddenly arise out of nowhere within the Catholic hierarchy, which was shocked by the influence of the Enlightenment. Rather, it is a historical discourse whose basis can be found in medieval and early modern theology.
  Robert Bellarmine (1542-1621) and Francisco Suárez (1548-1617) argued that civil rulers received their power directly from the political community. In fact, they argued that civil rulers ultimately receive their authority from God, since all legitimate authority ultimately comes from God. But the ruler's authority comes directly from the community.
  
  ... The claim that political sovereignty comes from the subjects was proposed by Manegold von Lautenbach in the 11th century. The conviction that a civil ruler must have trust to fulfill, and that if he habitually abuses his position he must be dethroned, was supported by John of Salisbury in the twelfth century, Thomas Aquinas in the thirteenth century , and the fourteenth century. presented by William of Ockham in the 19th century . Although the fact that writers such as Bellarmino and Suárez gave a more formal and explicit statement of the theory that political sovereignty comes from the subject is undoubtedly largely due to reflection on concrete historical sources of the time. , they merely inherited the general ideas of the earlier scholastics and philosophers. When the Spanish Jesuit Juan de Mariana (1536-1624) made his ill-fated statement about the need for tyranny as a remedy for political oppression (part of his reference was to the assassination of Henry III of France). It was interpreted as advocacy, which led to the burning of his book The King and the Royal Institution (De rege et regis institutione, 1599) by the French Parliament), and his principle was nothing other than the principle of legitimacy as resistance to oppression. This oppression was common in the Middle Ages, although Mariana's conclusions were misleading.
  
  But Renaissance scholastics were concerned only with the status of civil rulers, in relation to the church on the one hand and the political community on the other. They were also concerned with the origins and nature of political societies. As far as Suárez is concerned, what is clear is that he regarded political society as essentially dependent on consent or consensus. Mariana, who derived the power of the monarch from her contract with her subjects, saw the origins of political society as following a state of nature that preceded government. A major first step towards an organized state and government he found in the institution of private property. In Mariana's hypothesis of the state of nature, it cannot be said that Suárez followed Mariana. But although he clearly conceived that such a state-like association among men had arisen from the beginning, he saw at least the spontaneous consent of the heads of the tribes as having constituted the origin of the state.
  
  We may then say that Suárez advocated the theory of a double contract, one between the heads of the tribes, and the other between the so formed society and its ruler or rulers. ... Political society is natural to man, and government is necessary for society. So society and government are not purely arbitrary or conventional human inventions. On the other hand, although nature requires a political society, the formation of a particular political community is usually based on human agreement. In other words, although nature requires that all societies have some governing principle, nature has not fixed any particular form of government, nor has it designed any particular individual as ruler. In some instances God directly specified a ruler (eg Saul or David). However, it is usually the decision of the community that determines the form of government.
  
  The theory that political societies are based on some kind of consensus is not new, and even in the ancient world we can find precursors to consensus. In the Middle Ages , Jean de Paris, in his Tractatus de potestate regia et papali (c. 1303), presupposed the state of nature, and although primitive peoples probably did not enter into any specific contract, they He claimed to have been urged by his more rational colleagues to live together under a common law. And Egidio Romano of Rome, in the thirteenth century, proposed the theory of contract as one of the possible explanations for the foundation of the political society. In the 16th century, with Juan de Mariana, this theory was clarified. In the same century, the Dominican Francis de Vitoria implied the theory of contract, and the Jesuit Luis de Molina also succeeded Vitoria, although he did not make a very clear statement of the theory. So the tradition of social contract theory grew.
  -By Frederick Charles Copleston. Translated by Namwon Lee and Yongsu Jeong. 《Post Scholastic and Renaissance Philosophy》 pp. 456-459
  In the end, it is unreasonable to simplify the political actions that a large religion called Catholicism has shown on one continent for a century as “left-wing/right-wing,” and rather than forcibly combining these actions and explaining them as a “single political tendency,” it is a much more reasonable conclusion to simply accept the facts as they are and say, “There were both progressive and conservative actions in Catholicism at the time.” The actions of modern Catholicism on the left and right have left traces in many places, including the European labor movement and the Iberian dictatorship, and it is difficult to forcefully combine them and conclude that 'this is what modern Catholicism looks like after doing the plus and minus.'
- In principle, the Catholic Church encourages believers to engage in political activities. For instance, Italy , where Catholicism was once the state religion , has a number of Christian- affiliated political parties, most of which are Catholic-affiliated. In the case of Germany , the Catholic Church has strong political influence through the Christian Democratic Union. However, while allowing clergy to make political statements, it opposes clergy forming political parties or holding elected office .
- The Vatican presents the scope of social activities permitted by the church through the Social Catechism for the social activities of clergy and believers. Several provisions stipulate that political activities are the responsibility of laypeople (believers), not priests . Meanwhile, the current Pope Francis has long argued that “priests should also go out into the streets and raise their voices.” Therefore, when looking at the cases of Germany and Italy , it is difficult to say that the Priesthood for Justice , which is controversial these days, violates church law as one side unilaterally claims. The Priests' Association for Justice is an unofficial organization within the Korean Catholic Church , and its claims do not represent the entire Korean Catholic Church. The pros and cons of these issues are sharply divided within the Korean Catholic Church, but the Catholic Bishops' Conference generally shares the same position as the Priests' Association for Justice on matters such as government criticism of the National Intelligence Service's intervention in the presidential election and criticism of the Four Major Rivers Project.
- Therefore, the decisions of the Bishops' Conference are the official position of the Catholic Church . The Priests for the Provision of Justice is an unofficial group within the Catholic Church, so it does not have much influence no matter how loud its voice is. However, by one side unilaterally changing the Priests for the Provision of Justice to bashing the Catholic Church, the Catholic Church has turned to protecting its own members. And because of the Catholic Church's shameful history, including during the Japanese colonial period, when asked to clearly state its position, it generally makes decisions that are in line with social justice.
- However, it is difficult to say that the political inclination was tilted in one direction as the Catholic Church unilaterally claimed. The Catholic Church opposed the private school law during the Roh Moo-hyun administration at the bishops' conference level and stood in solidarity with the Christian Council of Korea . He also urged President Roh Moo-hyun to use his veto and threatened to launch a campaign of disobedience to the law if he did not do so .
- Even at that time, internally there was controversy over the Catholic Church intervening in politics by unilaterally taking sides at the level of the Bishops' Conference, and especially since it was an issue that had nothing to do with Catholic doctrine, lay people said that it was selfishly taking care of high-ranking people such as Catholic foundations. There were many. However, since the bishops' conference oversees this trend and has the right to make decisions, Korean Catholics announced their opposition to the revision of the private school law at the time through the bishops' conference. Interestingly, it was Archbishop Jin-seok Jeong (then) Nicolao who passed the political opposition to the Private School Act at the bishops’ conference .

Indulgences are documents that abolish sins.
- It is not the abolition of sin, but the remission of penance. See the Indulgences and Confession documents.

Because of Christianity, especially the medieval Catholic Church, in the Middle Ages, European civilization, which had developed at best in the days of Ancient Rome, was delayed and degenerated.
- Contrary to the common formula that the Middle Ages = the Dark Ages, Catholicism played a large role in establishing the identity of European society at one time by preserving cultural knowledge of the Roman era and providing relief to the poor. For more information, refer to medieval documents.

As Catholicism entered a period of stability, it eventually became corrupted and ruled as another ruling class by joining hands with secular forces such as kings and feudal lords.
- It is true that the 'church world', that is, the clergy, had political and social power in the Middle Ages, but fundamentally, the historical world never agrees with the simple logic that 'ruler = exploiter', and the Catholic Church did not remain as a group with a single personality throughout the Middle Ages, nor did it deteriorate en masse as it entered a period of stability. Reform movements within the church, including the monastic movement, were movements that continued throughout the Middle Ages.
- ‘Joining hands with worldly forces such as kings and feudal lords’ is also a description that oversimplifies the facts. The issue of joining hands with or confronting the secular power class was very different for each individual case and era. And reform-minded popes and bishops often came into conflict with secular powers.

Medieval Catholics doctrinally recognized the geocentric theory .
- The subjects of interest to theologians were the theory of the Trinity and changes in reality, not the stars in the universe. He never acknowledged the geocentric theory doctrinally, but simply added various things to the geocentric theory, which was the mainstream natural philosophy theory at the time, saying, 'This or that meaning can be given theologically.' In other words, it is no different from modern Catholicism looking at the theory of evolution and saying, ‘Theologically, this can be given this meaning.’ In the case of Galileo's Inquisition, it was not a trial of the true-false argument of the heliocentric theory itself, but rather a trial of a series of political situations caused by Galileo's assertion of the heliocentric theory. More specifically, one of the characters in his book Dialogue on Two Universal Systems was put on trial for rumors that he was satirizing the Pope.

With the renewal of the Second Vatican Council, Catholicism was transformed into a new level of religion.
- The Second Vatican Council did not overturn Catholic theological trends as if Catholicism had become another religion. Rather, the second council was able to be held because the theological trend supporting the council ‘already’ existed within the religious world. Romano Guardini, Henri de Lubac, and Hans Urs von Balthasar are theologians who were active before the Council.

Catholicism is possible for salvation without Jesus/Catholicism is a religion that can be saved only through good works/Catholicism is an open religion that believes that salvation is possible even if you do not deliberately believe in Catholicism .
- It is a matador of the typical conservative/fundamentalist Protestant camp, and it is one of the representative prejudices and stereotypes about Catholicism that a greater number of non-religious people than you might think, even if they are not in the fundamentalist Protestant camp, also have the wrong opinion. To conclude, all three are wrong. Catholicism has never abandoned the doctrine that one cannot be saved unless one believes in Jesus Christ, and this is a principle that cannot be permanently abandoned in the future as it is a traditional Christian sect to begin with. Additionally, Catholicism rejects as heresy the doctrine of works salvation, which states that salvation can be achieved through good deeds alone. I do not deny the importance of good deeds in the journey of salvation, but it is a clear error to say that one can be saved through good deeds without faith in Christ and the Catholic Church. Lastly, Catholicism does not deny the possibility of salvation for non-believers who ‘cannot’ believe in Catholicism. However, the possibility of salvation recognized by Catholicism presupposes irresistible ignorance or impossibility. In other words, it only acknowledges the possibility of salvation among those who have not heard the gospel or believed in Catholicism due to limitations of the times or physical constraints , but who have lived a good life by keeping the conscience of their own culture as much as possible. This possibility of salvation is not because other religions have any divine power or salvation elements, but because of God's mercy and power toward those who have not been exposed to the gospel.[221] Also, crucially, non-religious people/people of other religions/sects who deliberately refuse to believe in Catholicism in situations where they can believe in Catholicism (such as those who have already encountered missionaries) cannot be saved, no matter how well they claim to have lived a good life in their own way.
- As the fundamentalist Protestant camp claims, the assessment that Catholicism has relaxed its soteriology in modern times to flatter non-believers and modern society is far from the truth.[222] , the discussion on the possibility of salvation for non-believers is not simply a new position in modern times, but its theological beginnings can already be found in Apostle Paul's mention of Gentiles who do good things according to their conscience in Apostle Paul's Epistle to the Romans, and Justin Martyr also explains through the concept of the 'seed of Logos' that participation in the truth can occur even among those who do not explicitly know Christ, and is a tradition that has been continuously discussed since the early church. This issue was relatively unnoticed during the Middle Ages, but with the discovery of the New World after Christopher Columbus , it emerged again as an important theological issue as large groups of human beings who had never been exposed to the gospel were recognized, and as a result, the church began to reflect more systematically on the "possibility of salvation for those who did not know the gospel." In addition, the fact that the Council of Trent recognized the validity of even baptisms performed outside the church if it was done in the name of the Holy Trinity is an example showing that the church did not formally limit the means of salvation only within the church, supporting the fact that this discussion is not a break, but a doctrinal continuity. However, this position in no way implies religious pluralism or the theory of action salvation in the form of “everyone will be saved if they live a good life.” Catholicism clearly rejects the position that salvation is possible only through human natural good deeds, just as it resolutely rejects the claim of Pelagius . If the possibility of salvation can be discussed even for non-believers, it is only under the condition of 'irresistible ignorance', and even in that case, it is assumed that the source of salvation is not human moral achievement but the grace of the church with Jesus Christ as the head.
- Pope Francis is often misunderstood as taking a religious pluralist stance , as some of his remarks are selectively highlighted in the mass media . In particular, only statements to the effect that non-believers, including atheists, can be saved if they live according to their conscience are highlighted, and this perception tends to be strengthened. However, while emphasizing the need for dialogue and mutual respect with other religions and non-believers, the Pope has repeatedly confirmed the church's traditional teachings on the uniqueness of salvation through Christ. He said that all humans must respect the process of pursuing the truth according to their own conscience, but at the same time defined Jesus Christ as "the door and the road through which we must enter," and clearly stated that there is no other path to salvation other than through Him. # Furthermore, the Pope's remarks should be understood as a careful mention of the possibility that grace can extend to non-believers, based on the premise that salvation ultimately depends on God's sovereignty and grace. This is only a possibility discussed under conditions such as 'irresistible ignorance', and is essentially different from the claim that salvation is achieved through indiscriminate good deeds or from religious pluralism, which means that other religions themselves have equal salvation. Additionally, these expressions have the character of pastoral consideration taking into account dialogue with non-believers and people of other religions in the context of Western society, where religious conflict has eased compared to the past. If the Pope actually takes the position that salvation is possible through good deeds alone or that all religions are equal paths to salvation, this would fundamentally deny Catholic sacramental theory, views of the church, and soteriology in general, and is incompatible with the traditional doctrines of the church.
- One of the statements that is highly open to misunderstanding is the statement, "Catholics have never asserted that anyone has gone to hell." The statement itself is true, but this is not an argument such as 'Catholic doctrine = universal salvation' or 'God is merciful, so even sinners are saved without repentance.' From the Catholic Church's perspective, it is impossible to determine with human ability whether a particular person died and went to hell, heaven or purgatory unless they look into that person's repentant heart, so they simply pray for that person's soul without giving a definite answer. Articles like "In Catholicism, there are no definite standards for exactly which people go to heaven and which people exactly go to hell" are also one of the errors. It only avoids confirming whether a specific person goes to hell or heaven after death, but it has no standards for the scope and status of people's salvation.[223] exists clearly and clearly. See Extra Ecclesiam nulla salus .

Catholics must believe in the miracles of apparitions recognized by the Holy See.
- You don't have to believe this obligatory. If it is difficult for you to believe, even if you do not believe, it is not wrong religiously. This 'no obligation to believe' applies to other angels, saints' apparitions, visions, etc. In other words, the expression that the Holy See recognizes is "it's okay to believe", not "you have to believe".[224]
  Over the years there have been so-called 'private' revelations, some of which have even been recognized as authoritative by the Church. But these do not belong to the heritage of faith. These things do not 'improve' or 'supplement' the definitive revelation of Christ, but only help us to live more fully according to it in a period of history. Guided by the Magisterium, the faithful, with a sense of faith, discern and accept in these revelations the authentic appeals of Christ or the saints to the Church.
  Catechism of the Catholic Church, Article 67
  Private revelations therefore require the approval of the Church. This is because it can often be confused with mental derangement. Because it could be false. However, private revelation does not become public revelation just because it has been approved by the church, nor can it be the content of faith that all believers must believe.
  
  Skillebex, the great theologian of our time, has commented on the church's approval of private revelations: “ The church's approval of any apparitions or private revelations . . . It is by no means a proof that the historical truth or authority is absolutely infallible. It is merely a formal ratification of the fact that sufficient evidence has emerged through investigation so that we can, to some extent, carefully confirm our acceptance of the divine authority of apparitions on a rational basis. … In fact, the Church gives nothing more than an official permission that Mary may be honored in a special way at the site of the apparition. … All that the Church declares is that, in her judgment, there is nothing contrary to faith and ethical teaching, and there are sufficient signs for their piety and the careful approval made by human faith.”[225]
  Bishop Kyu-Man Jo Basilio , 「A Correct Understanding of Private Revelation」
Catholicism is a misogynistic based religion that hates women?
- This is something that is mainly misunderstood by those who have studied feminism . Usually, it is not limited to Catholicism, but all sects of Christianity are referred to as misogynistic religions. Let's take the time to explain the reason. The first reason is that historically, Christianity had an ideology that discriminated against women, and as a result, it has greatly influenced today's times. The second mentions that it is a religion that hates women, citing the fact that it does not recognize female priests . However, Christianity is not a religion that spreads ideas that hate women, and if we look at the history of the civilized world one by one, Jesus Christ played a role in raising the authority of women, and not allowing female priests is not for discrimination.
- From a historical perspective, in the Roman civilization, when Christianity was declared the state religion, the welfare sector, which had been relatively weak until then, was greatly developed. The focus was usually on relief for the poor, and Christians of the time used their possessions and food as welfare to help the lower class, and both men and women were able to become teachers and leaders. Additionally, wealthy women among them contributed greatly to the growth of the church. As hospitals and monasteries were established, women actively provided help to those who could not overcome poverty. Additionally, thanks to the influence of Christianity, maternal love received great attention.
- From the early Middle Ages to modern times, there are cases where women held military positions. As mentioned in the previous item, the Christian faith is premised on the idea that distinctions of gender and status are meaningless before the Lord. A representative example is the Order of the Glory of Mary (Ordo Militiæ Mariæ Gloriosæ), which was directly approved by the Vatican . Depending on the capabilities of the monarch, knights were created to open the way for commoner women to join, and they were able to join in various directions, such as the famous Teutonic Knights and the Salvation Knights . Even during the Crusades , Saracen troops' records show that they captured female Templar knights. Having a military position is important in protecting the country's property and stability, and it provides a stepping stone to provide opportunities to women regardless of their status. For more details, please refer to the document here .
- Europe, where the Christian faith was dominant, has a very large number of female leaders, even when compared to the Arab and Eastern countries. If Catholicism was a religion that hated women, it would not have allowed them to rise to power in the first place. Unusually, there are feminists who mention the Salica Laws , which are not Catholic doctrines but the laws of the Frankish Kingdom, which was the Germanic nation mentioned above . In order to understand the background of the implementation of the Salica Law, it is necessary to understand the historical trends of this period.[226]
- The Catholic Catechism describes the Virgin Mary as the most revered saint.
  - Mary, model for us and for the Church - (from Preparatory Catechism, Chapter 14, p. 109)
  Jesus Christ , born of the Virgin Mary , is truly God, and Mary is also the Mother of God . The Virgin Mary, in a spirit of faith and obedience to God, accepted a virgin conception by the Holy Spirit and consecrated herself to God by becoming the mother of the Savior ... It is to honor the Blessed Virgin Mary, the model of God, as the most beloved mother, and dedicate filial filial piety to her. (cf. Constitution of the Church, n. 53)

9.4.1. Anti-Catholic historical distortion and propaganda formed in the Anglo-American Protestant world

This illustration was created by John Dorling, a 19th-century British anti-Catholic propagandist, and is a typical example of anti-Catholic propaganda in the Anglo-American world, depicting the Catholic Church as a symbol of superstition, violence, and abuse of power.

Public evaluation of Catholicism in Korean society is relatively favorable. This is not unrelated to the decline in trust in Protestantism in general due to hereditary succession and financial corruption that have been repeatedly revealed in large Protestant churches in Korea, and is also the result of the Catholic Church maintaining a relatively consistent public image through institutional control and magisterium. However, contrary to this perception, many of the historical criticisms of Catholicism circulating in Korea are the result of accepting, without criticism, the anti-Catholic narrative and Whig history formed in the Anglo-American Protestant cultural sphere.

The formation of this anti-Catholic narrative was also greatly influenced by the martyrdom literature that was widely read in England after the Reformation. A representative example is “Acts and Monuments,” written by English Protestant historian John Fox in 1563. This book is a vast narrative compilation of the stories of Protestant believers who were persecuted under Catholic rule after the Reformation, and was widely known in England as " Foxe's Book of Martyrs ." This book has been widely read in English churches and homes since the reign of Elizabeth I , and has established itself as a representative text in the narrative of Catholic persecution, greatly influencing the formation of the image of the Catholic Church as a cruel persecutor. Several studies have pointed out that the anti-Catholic discourse that spread in Anglo-American Protestant culture from the 17th to the 19th centuries was also formed under the influence of these martyrdom narratives. However, at the same time, modern historical studies point out that this book is a work of propagandistic nature written with the purpose of strong religious controversy. Criticism has also been raised that the description of some events is inconsistent with contemporary records or contains exaggerated expressions. Accordingly, today it is evaluated as an important 16th century Protestant discourse material, but in fact the description itself is considered a text that must be critically reviewed.

A representative example is the common belief about the so-called Spanish Inquisition . In public discourse, the Inquisition is depicted as a system that symbolizes the cruelty and irrationality of medieval Catholicism, but historical circles have long pointed out that this image is a product of anti-Catholic propaganda formed for political and religious purposes in the Protestant world of England and the Netherlands between the 16th and 19th centuries. In fact, according to an investigation conducted by the British public broadcaster BBC together with historians , the scale of executions by the Spanish Inquisition was significantly lower than that of contemporary secular courts, and the common belief that indiscriminate torture and arbitrary executions were routinely carried out is also not supported by historical records. Anti-Catholic propaganda widely circulated stories of hundreds of thousands of people being massacred for heresy inquisition and various cruel torture devices such as the Iron Maiden being used, but according to records confirmed by modern historical research, the actual number of executions over the past 300 years is estimated to be in the thousands (around 3,000). In addition, it has been pointed out that some torture devices commonly mentioned in popular culture were often produced later for exhibition or propaganda purposes, and that there are many cases where their historical existence is not confirmed or are unrelated to actual trial procedures.

In order to understand the background of this common belief, it is necessary to look at the process of establishing the medieval Inquisition itself. Tim O'Neill , a history blogger who has criticized the distortion of history in anti-religious discourse based on his research on medieval history , points out that the institutionalization of heresy persecution is closely related to the process of legalization, bureaucratization, and rationalization that took place throughout Western European society in the late medieval period, rather than the irrationalization of faith . In fact, during the early medieval centuries, the church was far from a centralized legal organization, and the concept of 'heresy' was also used loosely and fluidly. Religious deviations during this period were mainly responded to through sermons, refutation, and persuasion, and for about 600 years from Priscillian in the late 4th century, few cases of heretic executions have been confirmed.

Through the 10th to 12th centuries, through the rediscovery of Roman law and the systematization of church law, 'orthodoxy' and 'heresy' were legally defined much more clearly than before, and as a result, existing regional and non-institutional forms of faith began to be reclassified as 'heresy' within a new legal category. The medieval Inquisition was an investigative procedure (inquisitio) that emerged in this context, and was a rational and legal institutional product by the standards of the time, rather than a device of indiscriminate violence commonly imagined in later times. Nevertheless, the schema of 'medieval Catholicism = religious fanaticism and violence' is still being repeatedly reproduced in Korean society, which can be said to be the result of borrowing without verification the historical frame established by Anglo-American Protestant culture.

This criticism of conventional wisdom is not limited to internal Catholic advocacy. Rodney Stark, a sociologist and religious history researcher with a Lutheran background, has also pointed out in “The Victory of Reason” and “Bearing False Witness” that the narratives of the ‘dark ages of the Middle Ages’ and ‘Catholic anti-reason’ do not correspond to actual historical data. Stark emphasizes that the development of modern science, law, and rationality was not formed through a break with the medieval Catholic world, but rather on its institutional and intellectual foundation, and evaluates that the historical narrative selectively constructed by the Protestant-centered Whig view of history is difficult to withstand academic verification.

This critical awareness is also revealed in post-reformation descriptions of the problem of violence. In public discourse, the persecution of Protestants by Catholics is often exaggerated or emphasized fragmentarily, while the persecution of Catholics by Protestant state power tends to receive relatively less attention. For example, in England under Elizabeth I , Catholic priests were considered traitors and executed, and so-called 'priest holes' were installed inside mansions to hide them. In addition, during Oliver Cromwell 's expedition to Ireland in the mid-17th century, large-scale massacres and land confiscations occurred in places such as Drogheda and Wexford, resulting in a sharp decline in the Irish Catholic population. Some studies suggest that the overall population loss, including war, famine and disease, may have amounted to around a quarter of Ireland's Catholic population at the time.[227] Stark mentions these cases and points out that the narrative method of reducing violence after the Reformation to the essential barbarism of a specific denomination is close to a Whig historical construct based on selective memory.

This anti-Catholic narrative in the Anglo-American world was not limited to historical issues but was also projected into the theological realm. Some evangelical circles regard the veneration of the Virgin Mary as a product of Catholicism mixing pagan beliefs after Constantine, but this does not correspond to early Christian sources. The Church Fathers Justine and Irenaeus , who were already active before the Edict of Milan, understood the Virgin Mary as the 'new Eve' in contrast to Eve, who caused the Fall through disobedience, and theologically interpreted the meaning of her obedience in the events of Christ's incarnation and salvation. Nevertheless, the 19th-century Scottish Presbyterian minister Alexander Hislop's The Two Babylons ignored these earlier traditions and simplified Marian devotion to a remnant of ancient pagan goddess worship. Hislop identified the Catholic veneration of the Virgin Mary with the worship of the ancient Babylonian goddess Semiramis , and interpreted Christ as a mythological representation of Tammuz, who was considered her son. Furthermore, he argued that even several elements of the Catholic liturgy, such as the exaltation of the Eucharist, were derived from the ritual worship of the solar disk in ancient Babylonian religion. However, this interpretation was closer to an expanded interpretation of speculation based on similarities without proving the actual historical connection between ancient Near Eastern religions and early Christian literature.

However, even Ralph Woodrow, an evangelical pastor who was influenced by this book and actively spread Hislop's claims by writing "Babylon Mystery Religion," later reexamined the original text and references and acknowledged that there were major errors and exaggerations in Hislop's quotations and interpretation of historical sources . This is evaluated as an example showing that raising questions about the historical reliability of “The Two Babylons” was not limited to internal Catholic objections.

These distortions were reproduced in the form of blatant conspiracy theories in the late 20th century. Alberto Rivera , who claimed to be a 'former Jesuit priest', spread the claim that the Jesuits control world politics and religion without any verifiable history or literary evidence, and this became popular through the publications of Jack Chick , a fundamentalist Protestant evangelical cartoonist.

Jack Chick is the creator of the small evangelistic comic 'Chick Tract' that was widely distributed in American evangelical circles in the late 20th century, and became infamous for his strong anti-Catholic tendencies and conspiratorial worldview. His works depict the Catholic Church not as a simple religious group but as a secret organization that manipulates world politics and religion from behind the scenes, and repeatedly present extreme narratives such as defining the Pope as the 'antichrist' or setting up the Jesuits as the core of an international conspiracy.

In particular, he played a role in uncritically accepting and popularly reprocessing the claims of anti-Catholic writers of the 19th and 20th centuries. Typically, Avro Manhattan's works contain a conspiratorial narrative that the Vatican exists behind various conflicting political and ideological forces, and Chick spread these claims in a more provocative and simplified form through his cartoons and publications. In this process, there were many cases where claims that were difficult to reconcile were presented simultaneously, and almost no specific data or verifiable evidence was presented.

The person who played a key role in this narrative was Alberto Rivera. Jack Chick created a series of cartoons based on Rivera's testimony, depicting him as 'an insider who exposed the secrets of Catholicism'. However, Rivera's Jesuit affiliation and priestly ordination history were not confirmed anywhere in church records, and his claims relied solely on personal statements without independently verifiable data. Furthermore, he is known to have been arrested in the United States on charges of fraud and credit card theft , and his criminal history and credibility issues were also pointed out in some Protestant media at the time. #

Nevertheless, thanks to Jack Chick's concise and provocative format, Jack Chick's cartoons spread not only in the United States but also in some evangelical Protestant circles in Korea and online discourse, and in this process, Rivera's story was repeatedly consumed as a narrative that strengthened anti-Catholic sentiment rather than being the subject of fact-checking. As a result, these conspiracy narratives gained popular influence regardless of academic verification, contributing to strengthening the distorted image of the Catholic Church and the Jesuits.

In the end, it is reasonable to view the historical misunderstandings and conspiratorial criticisms of Catholicism found in today's Korean society as the result of repeated consumption of the remnants of anti-Catholic propaganda and Whig historical awareness left behind by Anglo-American Protestant culture, rather than originating from the actual history of the domestic Catholic Church or analysis of Korean church history.

10. culture

It is often mistaken that believing in Protestantism means 'going to church ' and believing in Catholicism means 'going to cathedral ', so in Catholicism the word 'church' is not used, but this is not true. In Catholicism, the term 'Church' is an abstract concept of 'one, holy, catholic, and apostolic church' found in the Nicene-Constantinople Creed. This is because it refers to the community of all believers rather than a church building, and a place where the church gathers. Since is a 'cathedral', the expression 'going to the cathedral' came about. Just look at the Catholic constitution being called ‘Church law’.

In the case of Protestantism , during the Japanese colonial period , the word church was used in the same way as Catholicism, and words such as 'church' and 'chapel' were used, but the usage gradually changed and became the current usage. Of course, Protestantism , like Catholicism, defines the church as a gathering of saints doctrinally. First of all, if you go to a place called a cathedral in Korea and look at the signs, you will see that more places use the name ‘church’.[228] The main purpose of calling Catholic churches cathedrals today is to avoid confusion with Protestant churches. To distinguish, a church is a concept, and a cathedral is a building that the church uses as a meeting place.

The Catholic Church abroad is also often referred to as a cathedral . The view that the term cathedral used abroad is to distinguish a church from a cathedral is wrong. Cathedral means exactly the cathedral, that is, the cathedral, and general cathedrals in the diocese are marked as churches. Protestant Church[229] Among them, places that were cathedrals in the past are renovated and used, or the name cathedral is used for churches that have symbolic meaning.

In the case of Catholic churches in the West, the 10 a.m. mass on Sundays, which is the busiest, is held only in cathedrals. As a result, Koreans, who are foreigners, only know of the existence of cathedrals and seem to perceive that the West, like Korea, distinguishes between Protestant and Catholic churches.

Also, wherever you go to a Catholic cathedral , it has the same Bible verses and the same theological background. The only differences between each cathedral are minor things such as the appearance and scale of each cathedral, the priest 's preaching style, and the atmosphere of the interior decoration. It is different from Protestant churches (even of the same denomination) where the atmosphere is very different depending on the inclinations of the pastors and elders . Even if Protestants move, there are many cases where they continue to attend the church they previously attended, and even if they do not move, there are cases where they change churches for various reasons such as the denomination, the style of the pastor, or other reasons ( horizontal transfer of members ). However, Catholicism makes it a rule to attend a cathedral near your home, and there is no reason to go to a cathedral far from your home. Of course, since Protestant churches operate by receiving separate donations, the churches themselves are reluctant to have believers leave due to economic reasons such as a decrease in income from donations. Additionally, Protestant believers pay a large amount of money as an offering when they receive positions such as deacons, deacons, and elders in a church . There is also a reason why it is a waste to move to another church after paying such a large amount of money.

Catholicism strongly urges believers to follow its doctrines and recommendations, but in modern times there are not many cases in modern times where believers are externally stripped of their faith if they do not follow its recommendations . Therefore, for example, in Catholicism, there is a doctrine that " artificial contraception such as condoms , loops , and vasectomy is prohibited," but at least Korean Catholics, whether they use condoms or not, openly reveal this fact in their external religious life. This means that you will not be sanctioned unless you go there.[230] Of course, if you have true faith, you should consider the meaning of why the use of condoms is prohibited, and try to follow that meaning. Although it is possible to go to confession , in reality, it is difficult to find separate punishment in the Catholic Church for such reasons, and there are no cases of expulsion from the church. In the past, excommunication was a punishment that would plunge a person into the abyss even outside of faith, but modern excommunication is closer to temporarily withholding grace from the church until the believer repents and returns . It also gives you ample opportunity to become one.[231]

In Catholicism, missionary work is encouraged and viewed as a very important activity. However, missionary work should not be carried out carelessly . Of course, Catholics also engage in missionary work, and there are many missionary societies, including various foreign mission societies and the Pontifical Mission Society, and their history of missionary work is very long. A monk (monk/nun) of a designated religious order and those who have been trained there for a long time[232] It is implemented under the strict control of the relevant diocese, centered on a small number of laymen. There are no other qualifications as long as you receive proper education. However, I tend to recommend someone who has received the Sacrament of Confirmation to be the godfather/godmother (since they often become the godfather/godmother of the person they are leading). Although it is said that youth under the age of 18 can participate in missionary activities, it is difficult to find them actually active due to the educational reality in Korea. In addition, Catholic missionary work at a personal level is highly recommended as a virtue worthy of praise and a quasi-obligation, just like other religions.

Missionary work and evangelism are definitely virtues to be praised. However, Catholics do not believe that it directly leads to salvation. I believe that missions should start from the desire to share good things with neighbors, and that the true gospel comes from exemplary actions and Christian love rather than words and persuasion. It is believed that the practice of revealing the image of Jesus Christ in the lives of believers is the path to salvation, grace, good deeds, and spreading the gospel. There is a priest who says that as a Catholic, one of the best missionary activities is showing those around you putting Jesus' love into practice.

Pope John Paul II 's two visits to Korea and the canonization ceremony were largely responsible for the significant expansion of the Catholic Church in Korean society in the mid-1980s. However, indirect missionary work, which showed people helping the socially underprivileged, engaging in just work, and putting their teachings into practice, was also accepted by the public without resistance, unlike the reckless, threatening missionary work of the Jesus Heaven and Hell of Disbelief.

If evangelism is defined as carrying a cross and shouting , “Jesus is heaven, disbelief is hell, ” or distributing portable wet tissues on the street and saying, “Believe in Jesus and be saved,” it would not be far wrong to say that the Catholic Church does not engage in evangelism in that sense. However, missionary work is a mission that must be fulfilled as a Christian believer and is the path to salvation. ( “Teach them to observe everything I have commanded you. And, behold, I am with you always, even to the end of the age.” Matthew 28:20 ) And to cite the Bible verse that defines evangelism in the Catholic Church : “If you have love for one another, everyone will see that you are my disciples.” ( John 13:35) could be one.

In principle, ceremonies of other religions are not permitted. For example, it is not permitted for Catholics to have Protestant-style wedding etiquette while holding the sacrament of marriage with the children of a Protestant pastor in a church. However, in terms of cultural respect , their ceremonies are not criticized or suppressed, and even traditional ceremonies are often allowed when their religious meaning has faded. This is the result of a kind of reflection on the oppression and ruthlessness committed in the past era. Also, such a culture was accepted into Catholicism. Korean Catholics sometimes sing Korean traditional music during mass , and there are statues of baby Jesus and the Virgin Mary dressed in traditional Korean clothes . If you look at the curriculum to become a Catholic priest, you must study philosophy as well as other religions such as Buddhism and Islam . For example, Korean churches and Korean temples in foreign countries sent wreaths on each other's anniversaries.

In particular, the Jesuits have traditionally produced scholarly priests who are specialized in secular studies and philosophical research. The author of the History of Philosophy series, a must-read for philosophy students around the world with its rich and objective content, is the British Jesuit priest Frederick Copleston. To this extent, their openness to culture and scholarship is evaluated to be much greater than that of Protestantism . At Salesian High School in Gwangju Metropolitan City, a monk from the Salesian Convent , the school's foundation , actually lectures under the title of philosophy , and it contains balanced content about Islam , Buddhism , and Confucianism as well as Protestantism . What's even scarier is that the teacher teaching biology is a priest . Of course, I do not deny the theory of evolution . If you pass by this school, you will see the priest from Jeondae pulling a cart to do weeding or trim trees.

The Catholic Church conditionally permits ancestral rites . In 1939 , Pope Pius However, memorial stones, altars, and embankments are prohibited, and only photos are permitted. For more details, refer to the Catholic Church's document on positions by rite/religion . If an embankment needs to be built because there is no photo, only the name should be written without the words ‘Sinwi (神位)’. So, rather than saying that ancestral rites were actually permitted, it is more correct to say that ancestral memorial ceremonies or prayer ceremonies for the souls of ancestors were established as part of indigenization. This is possible because the concept of ancestral spirits in Confucianism was quite distant from the general object of faith. In Confucianism , the spirits of ancestors are not objects of worship and have nothing to do with the good fortune or fortune of the family, and are merely a matter of showing courtesy as children. This is what Confucius meant when he said , " Do not discuss gods with great strength ." The belief that the spirits of ancestors are related to good fortune and fortune arose from the mixing of Taoism and folk beliefs.

Of course, even in Confucianism , there is a belief that even if an ancestor dies, good deeds will be rewarded if you show courtesy and respect, but that level is negotiable, and holding ancestral rites only for blessings is widely criticized in Confucianism . only as a reward. In Japan , shrine visits are also allowed in the same context.

In fact, there are also ceremonies to commemorate ancestors in the West. It is a memorial ceremony to the extent of praying at the family cemetery at the entrance of the village and having dinner together after returning home. However , it could be misunderstood that it is idolatry beyond simple commemoration in that it is not a cemetery but at home, in front of a deity rather than a tombstone, bowing rather than a silent prayer, and sharing food from a ancestral rite rather than dinner.

In the work of Blessed Paul Yun Ji- chung, who was martyred in 1791, we can see a strange culture shock in which these concepts conflict and confront each other.

Moon Cho-gwan: Your crime is to burn the sacred wine. Have you committed a sin to death?
Yun Ji-chung: Catholicism also does not deny respecting one's parents. But who taught me that a piece of wood is my parent?
Munchogwan: You might be right if this is the West, but this is Joseon.
Yun Ji-chung: Even in Joseon, when the 5th generation is born, the sacred liquor is burned.
Munchogwan: … This is because up to the fourth generation is the duty of the body established by the sage.
Ji-chung Yoon: Who decided that and by what standard?[233]
Munchogwan: … … hit very hard!

Thus, there is also an impact in Asia , especially in Korea, a large number of martyrs . In the current Catholic Church , the turn of the holidays, except for Confucian elements , has also been sublimated into the work of the church community, and even in the cathedral during the New Year or Chuseok . Especially on New Year's Day, the chief priests can share their money after the joint turn. It is said that the principle is originally divided with personal money.

In this way, modern Catholic local culture is very tolerant and localized to a great extent. This is because Catholicism's goal is to be a ' universal (catholic) church that can be believed in by any nation or ethnic group.'

As for the Da Vinci Code , which is a very controversial work , I don't pay any attention to it, leaving the simple conclusion that it is just a work of fiction. There is nothing to call it a banned book or refute it. In 2009, the Vatican moved to acknowledge Charles Robert Darwin 's theory of evolution . Already around 1950 , Pope Pius Giuseppe Tangelanitti, a priest and professor at the University of Santa Croce in Rome, an affiliated institution of the Vatican , did not deviate from the Vatican 's view , saying, "Traces of evolution can be found in the books of St. Augustine of Hippo and St. Thomas Aquinas , who were active in the 4th century . " Pope John Paul II has already stated that “evolution is a fact more than a hypothesis” and “ the theory of evolution does not contradict Catholic doctrine,” so there is no official mention, but in fact, the Vatican recognizes the theory of evolution .

However, they do not back down from their claim that “God created all things,” because this is a fundamental doctrine not only of Catholicism but of all Christianity.[234]

In Catholicism, there is a unique culture called monasticism . It refers to a gathering of priests / monastics who pursue only specific goals in a specific area . Male monks are called monks, and female monks are called nuns. Among monks, there are those who have received the sacrament of Holy Orders and are both priests and monks. (Such people are called ordained monks, monks, monks, etc.) Major religious orders include the Carmelites , Jesuits , Augustinians , Franciscans , Benedictines , and Dominicans . In Korea, there are about 30 men's religious orders and about 130 women's religious orders. There are a lot more than you think. Most of the priests or nuns we see are priests belonging to the diocese or nuns dispatched to the diocese, and it is difficult to see priests/monks/nuns belonging to religious orders because they are religious orders for external activities or rarely come out of the order unless they go out for a specific purpose.

In some cases, it is called a cloistered monastery and one cannot come out for a lifetime . Of course, this is not an attempt to harass, but rather a thorough search and service, so please do not misunderstand. Among works dealing with religious orders, the documentary film “ The Great Silence ”, which contains content about the Carthusian Order , is highly recommended. Of course, it doesn't really stay within the monastery walls.

The relationship between believers and priests is somewhat different from the relationship between believers and pastors in Protestant churches. If you look at it doctrinally, Protestantism is a sect separated from the question of 'Is the authority of the church legitimate?', so it tends to interpret faith in a somewhat more individualistic way than Catholicism when it comes to the relationship between 'church and believer'. However, the opposite tendency appears in the relationship between priests (pastors) and believers, with Catholics placing less emphasis on this relationship than Protestants. While parish priests move from one diocese to another parish every few years, pastors, unless they voluntarily transfer or are purged, maintain relationships with local believers for decades.[235] Also, when believers receive education, Catholicism shares the same doctrine throughout the world, so the content taught by priests is the same, although there may be differences in style. On the other hand, in Protestant churches, individual pastors' interpretations can differ even within the same denomination, and they do not point out anything unless it is really serious.

Therefore, even when studying through books, Catholic believers tend to read with relative peace of mind as long as the 'Catholic' title is properly attached, while Protestant believers tend to read while checking to see if the book is different from what they have learned and if it is a book by a problematic pastor. Therefore, in the case of Catholic believers, there are relatively many channels for obtaining information other than the parish priest, and the relationship with the parish priest is different from the relationship that Protestant believers have with their pastor.

As an analogy, a Catholic priest is close to an 'employee' who can be replaced at any time working in a super-large franchise, and a Protestant pastor is a 'member' belonging to a certain association. Because of this, of course, there are differences in treatment in the church and in relationships with believers. For this reason, even within Catholicism, criticism is being raised that the relationship between priests and believers is too cold (compared to Protestantism).[236]

There are cases in which a Catholic priest is compared to a franchise store owner and a Protestant pastor to a self-employed person.

Even now, in the European Catholic Church, like in our country's Protestant Church, once a missionary is chosen, he or she pastors there for the rest of his or her life. However, in this case, and in our country, where pastors move regularly after a certain period of ministry, there are pros and cons, and it is difficult to judge which is better. However, a certain distance is needed in the relationship between priests and believers. This is not the authoritarian thinking of the past that clergy and laity should be strictly distinguished, but priests and believers should have a relationship centered on Jesus Christ . However, if the human relationship between priests and believers takes priority while Jesus Christ is excluded, it can be dangerous. Also, if a priest has a special relationship with a small number of specific believers, it can be detrimental to the maintenance of the community.

As mentioned earlier here, the relationship between priests and believers cannot be the same as that of a Protestant chapel, because Korean priests are not fixed, but move after a certain period of time. If you do not understand this difference, you may misjudge that the relationship between priests and believers is cold when viewed from a perspective familiar with the atmosphere of the Protestant church. Also, this is a matter of difference, not a matter of comparison.

10.1. Korean Catholic Culture

more detailsCatholic/Korea documentof5 number of paragraphsPlease note.

11. history

more detailsChristian documentcastPlease note.

more detailsPope/History documentcastPlease note.

more detailsCatholic/Korea documentcastPlease note.

The origin of Catholicism is the church on the rock founded by Jesus in the 1st century AD .[237] The first Pope was the famous Saint Peter . After being persecuted by the Roman Empire, the era of persecution ended when freedom of religion was recognized by the Roman government with the Edict of Milan in 313. After becoming the state religion of Rome with the Edict of Thessalonica in 391, it was widely spread throughout Europe. The dissemination of Christian doctrine through the early church fathers had a great influence on the spiritual world of the West until modern times.[238]

12. Catholicism in East Asia

Regions with a high percentage of Catholics in East Asia include South Korea , Macau , and Hong Kong . The Catholic Church's presence in East Asia is not large. First of all, freedom of religion is not recognized in China , North Korea does not have diplomatic relations with the Vatican City, and the activities of the Korean Catholic Church are not guaranteed by the North Korean government, making it a completely silent church . Freedom of religion is guaranteed in Taiwan and Japan , but the presence of traditional religions such as Buddhism , Taoism , and Shinto is so strong that Christianity, including Catholicism, cannot exert much influence. Macau and Hong Kong are special administrative regions of China, not countries, and are the size of cities, so their populations are small. South Korea is the country with the largest Catholic presence. The number of Catholics in Korea is around 6 million, ranking 5th in Asia, and the 1st to 4th places in Asia are India and Southeast Asian countries. The Republic of Korea established diplomatic relations with the Vatican City in 1963, and the Catholic population in the country is approximately 10%, leading to stable church operations.

12.1. korea

more detailsCatholic/Korea documentcastPlease note.

Catholicism in Korea was first introduced under the name of ' Seohak (西學)' by the Qing Dynasty in the late Joseon Dynasty and was introduced among Namin- affiliated Silhak scholars such as Jeong Yak-yong , but its influence weakened after strong persecution from the Joseon government. Catholicism was first legalized in 1886 when Joseon established diplomatic relations with France , a Catholic country , and functioned as one of the religious pivots in the turbulent modern and contemporary history of the 20th century.[239] In 1969, Kim Soo-hwan was ordained as the first Korean cardinal, and in 1984, the 103rd martyr was canonized. ( Refer to Catholic/Republic of Korea document.)

12.2. china

It was introduced during the Ming Dynasty , and through the activities of high-ranking missionaries such as Matteo Ricci in the late Ming Dynasty , it was spread mainly among intellectuals, but high-ranking ministers such as Seo Gwang-gye were Catholics. Even though the Qing Dynasty dominated the continent, Western missionaries such as Adam Schall continued to be active. The Qing Dynasty government welcomed the knowledge of Western missionaries, and some, like Giuseppe Castiglione, became close associates of the emperor, and several Catholic churches were built in Beijing, but they were generally reluctant to propagate Catholicism.[240] In addition, early Jesuit missionaries interpreted the concept of Chinese tradition in a Catholic way by interpreting Confucianism's Heaven and Taoism's Shangdi as the Catholic God. Later, as missionaries from various denominations came to China and missionary activities became overheated, they reported this Jesuit interpretation to the Vatican as heresy in order to keep the Jesuits' activities in check. Eventually, in 1715, Pope Clement

With the Opium War, the invasion of Western powers began in earnest, and Chinese nationalists viewed both Catholicism and Protestantism as stooges of the West. Therefore, the Chinese Communist Party , which came to power in 1949, decided to expel all Western powers from China, and Catholics and Protestants were also targeted. Although Catholicism itself was not exterminated, Western missionaries were expelled from China and Catholic assets were confiscated by the state. Each Christian denomination was also reorganized to be under state control. Since the Vatican does not recognize the Chinese Communist government, Catholic priests are also appointed by the Chinese Communist Party itself . Their group is called ‘ Chinese Catholic Patriotic Association (中国天主教爱国会)’. Priests who refused to belong to this Catholic Patriotic Association were imprisoned or placed under house arrest.

All Catholic priests must be appointed by bishops who have received formal approval from the Pope , but the Chinese Communist Party selects and appoints its own priests. Even the ordination of bishops is done by the Communist Party without the approval of the Vatican . Ultimately, the final approval of clergy ordination, especially bishop ordination, is clearly illegal under church law because it is the unique authority of the Pope as the 'head of the bishops of the world'.[241]

In the past, some Catholics who opposed the party's control were going to the underground church, not the church under government control.[242] However, China is also increasingly unveiling the individual's faith, not the denomination level, and it is prohibited from unauthorized religious meetings (underground churches), but if they are caught, they are not sent to the camp, but they are unleashed if they did not take an anti -governmental action.[243] There is a claim that the Bible will be punished by smuggling the Bible in China, but it is a story of the 1950s and 60's, and now it can be purchased freely in the Bible and other religious scriptures ( Kuran ) in the Internet online mall in China. #

For this reason, the Vatican does not recognize a government-run organization called the Patriotic Association , and it is maintaining diplomatic relations with the Republic of China ( Taiwan ) without establishing diplomatic relations with China. Pope Benedict XVI stated in 2007 that "a 'state body' that seeks to subordinate the Church is incompatible with Catholic dogma " Letter of His Holiness Pope Benedict XVI to the

However, the Vatican cannot ignore China 's rapidly growing national power, and the believers who practice their faith as members of the Patriotic Association do not lack religious faith, and the majority of current Catholics in China are those born after the launch of the People's Republic of China, so they are unlikely to engage in anti-regime activities. Therefore, there is no need to interfere with Catholicism to the extent of causing friction with the Vatican. Since the 2000s, after the two sides have exchanged opinions behind the scenes, they have appointed personnel on a mutually agreed upon basis. The format is chosen where the Patriotic Association appoints and the Vatican ratifies. In particular, with regard to bishops , even if they were ordained as members of the Patriotic Association, bishops who have expressed their intention to obey the Vatican are posthumously approved. In fact, quite a few Chinese people are recognized and proudly active in both the Vatican and the Communist Party. As of 2007, ‘a very small number’ of people have not communicated this intention.[244] There are bishops, but what China does not have is a bishops' conference agreed upon by both the Vatican and the Chinese Communist Party, not Chinese bishops who are legitimate for both.

This is also revealed in the letter of Pope Benedict XVI linked above .

some bishops[245] Consecration had to be done secretly out of a desire to remain completely faithful to the successor of Peter and to Catholic doctrine , without yielding to undue control over church life . Secrecy is not a normal feature of Church life, and history has shown that pastors and believers have resorted to this method only to preserve the integrity of the faith in painful circumstances and to protect the state in matters closely related to Church life. It was to resist institutional interference. For this reason, the Holy See desires that these legitimate pastors be recognized by government authorities, if necessary, even for social effectiveness, and that all the faithful may freely express their faith within the social environment in which they live.

But other shepherds under the pressure of special circumstances[246] He agreed to receive the episcopate without a papal mandate, but soon asked to be accepted into communion with the successor of Peter and with his other brother bishops. Taking into account their sincerity and their complex situation, taking into account the views of their neighboring bishops, the Pope permitted them to fully and lawfully exercise the episcopal jurisdiction as a responsibility proper to the universal pastor of the Church. The Pope's decision was motivated by an understanding of the special circumstances of their consecration and a deep pastoral interest in restoring full communion. Unfortunately, in most cases priests and faithful are not fully aware that their bishops are legitimately recognized, which has created several serious problems of conscience. Moreover, some of the recognized bishops have not given clear signs to establish their legitimacy. For this reason, for the spiritual good of the diocesan community concerned, once such recognition has been obtained, it must be made public as soon as possible, and acknowledged Bishops must increasingly present clear signs of full communion with the Successor of Peter.

Finally, some very few bishops[247] I was ordained without a papal mandate and I have not requested or have not yet received the necessary legal permission. According to the doctrine of the Catholic Church, they are to be considered illegitimate, but they are validly ordained if it is certain that they were ordained by validly ordained bishops and that the rites of Catholic episcopal ordination were respected. Therefore, although they do not have communion with the Pope, they do validly, though not legally, their office by administering the sacraments. How much more spiritually enriched the Church in China would be if the necessary conditions were established so that these pastors could also enter into communion with the successor of Peter and with all the Catholic bishops! Then not only will their episcopal office be legitimized, but they will also be able to enjoy a richer communion with priests and faithful who consider the Chinese Church part of the Catholic Church united with the Bishop of Rome and all other particular Churches throughout the world.
- <Letter of His Holiness Pope Benedict XVI to the Bishops, Priests, Consecrated Persons and Laity of the Catholic Church of the People's Republic of China>

On September 22 last year, the Vatican signed a provisional agreement with China on the appointment of bishops. With this agreement, the Vatican recognized seven illegally ordained Chinese bishops and appointed them as diocesan bishops. Currently, all bishops in China are recognized by both the Holy See and the Chinese government. No new bishops have been appointed in China since the Convention.
March 10, 2019 Catholic News article

Moreover, as of the time the above article appeared, all bishops were recognized by both the Holy See and the Chinese government.

Therefore, it is not right from the Catholic perspective to treat all members of the Patriotic Association as ‘not Catholics.’ Embracing the members of this group in canonical law is something both the Vatican and the Chinese Communist Party have wanted for a long time, and both sides agree on.

However, there are two topics that are blocked from conversation, 'bishop ordination rights' and 'Vatican-Republic of China (Taiwan) relations'. Some media outlets who do not understand this relationship misunderstand the Vatican's favorable attitude toward state organizations as if the Vatican had surrendered. never published The concept of a bishop with the consent of both the Vatican and the Communist Party of Vietnam is not unprecedented, as bishops with the consent of both the Vatican and the Communist Party of Vietnam are active in already communist Vietnam. ( Reference article and translation )

In mainland China, there are also some bishops of the clandestine churches not yet recognized by the government. Some may still be living in situations deprived of freedom and are unable to exercise their episcopal ministry. Consequently, a future bishops’ conference in China would have to include all the legitimate bishops of the open Church as well as the clandestine bishops.To strive for and protect the legitimate authority of the bishops of the clandestine churches in China, Rome should also conduct a dialogue in order that these bishops be recognized by the government as legitimate. Some people are worried that the illegitimate bishops are being treated with excessive leniency in Sino-Vatican negotiations puts the principles of faith and communion of the church in second place. Such worries are unnecessary.If the Holy See has any intention of forsaking the principles of faith and communion of the church, there would actually be no need for it to dialogue and negotiate with the Chinese government. The unceasing dialogue actually represents the unwavering stance of the Holy See towards this question.

In mainland China, there are also bishops belonging to secret churches that have not yet been recognized by the government. Some may still live in a state of deprivation of liberty and are unable to exercise their episcopal duties. As a result, future Chinese bishops' conferences will have to include all legitimate bishops of the official church as well as those of these underground churches. (Editor's note)[248] - A significant number of bishops of official churches have been recognized as legitimate bishops through communication with the Holy See before and after their episcopal ordination.)
In order to pursue and protect the legitimate rights of underground church bishops in China, Rome must conduct a dialogue to ensure that they are legally recognized by the government. Some worry that these legitimate bishops are being dealt with by making too many concessions in dialogue with China, pushing back the principles of ecclesial unity and faith. Such concerns are unnecessary.
If the Vatican is willing to abandon the principles of ecclesiastical unity and faith, there will be no need to even talk and negotiate with the Chinese government. The fact that it has been in constant dialogue so far represents the Vatican's firm position on these questions.
Cardinal Tongmong, Hong Kong
original text and translation

In addition, the difficulties faced by the underground church are the present reality, and it is difficult to assert that it is correct from a Catholic point of view to think to them, 'It is good as it is, so please stay as it is'. Therefore, the Vatican needs to resolve this issue as soon as possible.

The dialogue between the Vatican and the Chinese authorities has been going on for a long time, and the ordination of bishops is being discussed by referring to various special cases such as Vietnam.

Meanwhile, the dioceses of Hong Kong and Macau , which are Chinese territories but special administrative regions, are under the normal supremacy of the Vatican. Therefore, the Chinese cardinals are sometimes considered to be three people: the cardinals of Hong Kong, the cardinals of Macau, and the cardinals of Taiwan, not the mainland.

Hong Kong and Macau have a large Christian presence, and as of 2016, there are at least 870,000 Christian believers, or at least 12% of the 7 million population, including Catholics and Protestants. This number would be enough to fill up one street in Central. Among them, the majority are Catholic, while the rest are Protestant, including the Anglican Church and the Presbyterian Church . In Hong Kong, the Catholic Church has most of the private schools along with Protestant denominations such as the Anglican Church, Lutheran Church, and the Baptist Church, and Christianity has recently actively participated in democratization movements such as the Umbrella Revolution and protests against the extradition bill, receiving positive response from young people as a democratizing religion . Hong Kong churches have strong anti-communist and progressive tendencies, and many young people have recently come to believe in Christianity after participating in pro-democracy protests. The popular song sung in protests against the Hong Kong extradition law right now is Glory to Hong Kong, but in rallies where Christians participate, the hymn Sing Hallelujah to the Lord is also often sung. In the case of Hong Kong Catholicism, social influence is also strong. In Wan Chai, Hong Kong Island , there is a Catholic cemetery near Happy Valley.[249]

Macau was the first place in Asia to welcome a bishop . Macaiensa, a Chinese of mixed Portuguese and Chinese descent, has been a Catholic for generations and is the head of the Dominican Province of the Rosary.[250] It is in Macau, and Dominicans are being formed at St. Joseph's Seminary in Macau. And the continental people, who make up most of Macao's population, are also mixing with and being influenced by the indigenous Macaiens, and are gradually becoming Catholics.

12.3. taiwan

Taiwanese Catholic Diocese
Taipei District	Taipei , Kaohsiung , Hsinchu, Hualien, Chiayi, Taichung, Tainan
directly under the Holy See	Kinmen-Mazu
※ Underline : Archdiocese

The Vatican , the home of Catholicism, is one of the few remaining countries with diplomatic relations with the Republic of China , that is, the government that currently effectively controls Taiwan , and is also the only country in Europe with diplomatic relations. Due to the friction between China, the communist government that governs mainland China , and the Vatican, the position of Taiwan's Catholics is better than that of mainland China.

However, numerically, Catholics in Taiwan are a very small percentage of all religious people, and as of the 2010s, many statistics estimate that Catholics in Taiwan only account for 1-2%. However, former President Ma Ying-jeou was a devout Catholic. Taiwan has traditionally been a place where traditional religions have been strong, and the majority of the population (70%) believes in a mixed traditional religion, including Confucianism, Taoism, Buddhism, and the indigenous beliefs of Taiwanese aborigines. Other than that, Buddhism is also quite strong. For this reason, there is not much room for Christianity to enter.

In addition, cross-Strait relations, including One China, and relationships between the Vatican and China and the Vatican and Taiwan are also points of note for the Catholic Church in Taiwan. After Pope Francis ascended to the throne, he broke off diplomatic relations with the Republic of China (Taiwan) and moved to establish diplomatic relations with the People's Republic of China (China). This was based on the judgment that since Taiwan's Catholic population is small, it would be better to establish diplomatic relations with China, have the Catholic Church in China and Hong Kong/Macau, which already has more believers than Catholics in Taiwan, be officially recognized by the Chinese Communist Party and proselytize to the Chinese people. However, unlike Taiwan, where religious freedom is guaranteed, the Catholic Church in China is being criticized for saying that official churches, excluding underground churches, are in fact mere pawns of the Chinese Communist Party. It is known that the Catholic Church promised to appoint a person recommended by the Chinese Communist Party as a bishop in order to establish diplomatic relations, and is being criticized for effectively giving up the right to ordain bishops to the Chinese Communist Party. Additionally, China is insisting that the Vatican also break off diplomatic relations with Taiwan in order to establish diplomatic relations with China according to the one-China principle. If the Vatican breaks off diplomatic relations with Taiwan, the image of Catholics in Taiwan will likely deteriorate significantly.

There is an organization called the Taiwan Catholic Bishops' Conference .

12.4. japan

Japanese Catholic Diocese
Tokyo District	Tokyo , Sapporo , Sendai , Niigata , Saitama , Yokohama
Osaka District	Osaka - Takamatsu · Nagoya · Kyoto · Hiroshima
Nagasaki District	Nagasaki , Fukuoka , Oita , Kagoshima , Naha
Clergyman	Southern Cross's St. Mary's Priesthood
※ Underline : Archdiocese

It was introduced from Jesuit missionaries from Spain and Portugal who traded with Japan during the Sengoku period . The daimyō of the Sengoku period permitted the introduction of Catholicism in order to profit from trade with Western powers, and there was also a Tensho youth delegation that personally went to Rome and met the Pope . There were also daimyo who became Catholics themselves, such as Otomo Sorin , Takayama Ukon ( beatified in 2017 ), Ichijo Kanesada , Konishi Yukinaga , So Yoshitoshi , and Kuroda Josui . Those who converted at this time were called Kirishitan in Japan, and in the case of daimyō, they were called Kirishitan daimyō. Since it was introduced directly from missionaries earlier than the Joseon Dynasty, it was able to expand its religious affiliation in a stable manner. However, even after the Shimabara Rebellion broke out and was suppressed, persecution continued throughout Japan by the shogunate and the lords of each clan. This information can be found at Kakure Kirishitan .

Even considering that it is an East Asian region with a high rate of irreligion due to the influence of secularism , the proportion of Catholics in Japan is uniquely low. Even if all Christian denominations are combined, they only fluctuate around 1% to 2% of the total population, and considering only Catholicism, the number is around 440,000 as of 2013, which is only about 0.3%. Believers are distributed evenly throughout the country, with the exception of the Nagasaki Diocese, which has Kakure Kirishitan influence, and has a relatively high number of believers relative to the population, at around 4%.

There are seven Cardinals, starting with the first Japanese Cardinal Cardinal Peter Tatsuo (Tokyo Bridge) Cardinal , Paul Taguchi Yoshigoro (Osaka Archdiocese), Joseph Satowaki Asagiro (Nagasaki Diocese), Peter Shirayanagi Seichi (Tokyo Bridge) Fumio (Yokohama Diocese), Thomas Aquinas Maeda Manyo (Osaka-Takamada Diocese), and Tarchisio Kikuchi Isao (Tokyo Bridge Stadium) were in order.

Cardinal Peter Tatsuo, Cardinal Peter Tatsuo, was in Konclabe ( Paul VI ) in 1963, Cardinal Peter Seichi and Cardinal Stefano Hamao, in 2005, in 2005, Conclaves ( Benedict 16 ), Cardinal Thomas Aquinasmano and Tarchio Isao Cardinals participated in Konclabe ( Leo 14 ) in 2025, respectively. there is.

In Japan, Shinto and Buddhism have a very strong presence, and Japanese people are generally indifferent to religions other than these two. For this reason, Japanese people generally do not pay much attention to Christianity, including Catholicism, because they think it is another country's culture or religion, and they are not very willing to convert to other religions, which makes missionary work very difficult.

Just as there were many cases in which butchers who were once discriminated against in Korean society came to believe in Catholicism, there is also a case where the Burakumin class, who were once discriminated against in Japanese society, accepted Catholicism and spread it among them. From the end of the 20th century to the 21st century, as the Burakumin were assimilated into Japanese society, the missionary movement to the Burakumin was virtually stopped.

Since Japan has a longer history of establishing Catholic parishes than Korea, unlike Korean Catholicism, it is not an all-district area, so it belongs to the jurisdiction of the Ministry of Humanity Evangelization, not the Ministry of Bishops. However, Korean Catholicism is one of the provinces that send missionary priests to Japan. In Japan, due to the lack of believers and priests, small parishes under parishes are often operated as joint missionary districts.

There are two seminaries: Tokyo Catholic Theological Seminary and Fukuoka Catholic Theological Seminary. The Tokyo Catholic Theological Seminary is responsible for the training of priests in the Tokyo and Osaka dioceses, and the Fukuoka Catholic Theological Seminary is responsible for the training of priests in the Nagasaki diocese. These two schools were briefly integrated into the Japan Catholic Theological Seminary's Tokyo and Fukuoka campuses in 2009, with the 1st and 2nd years of the Department of Philosophy (years 1 and 2) and the diaconate course (years 6) being trained at the Tokyo campus, and the Department of Theology's 1st and 3rd years (years 3 and 5) being held in Fukuoka. However, operational problems were pointed out, and a plan to abolish one campus was discussed. However, respecting the history of both seminaries, they were re-established in 2019.

And on March 7, 2024, it was merged again into the Japan Catholic Theological Seminary and the Fukuoka Catholic Theological Seminary was closed. #

Regarding Japan, due to the influence of mass media , there is quite a tendency to perceive that children in Catholic private schools are absolutely good .

13. Catholic in the United States

The United States was founded by Puritans who were persecuted during the Reformation , and the religious influence of Protestantism is still very strong today. For this reason, from the early days of the founding of the United States until the 1960s and 1970s, Catholics were subject to social discrimination, and were especially disadvantaged as they reached the upper class, including in politics. The state of the times can be seen in the fact that John F. Kennedy, the first Catholic president in American history, received negative comments from Richard Nixon's camp during his candidacy , saying , "If Kennedy becomes president, America will be subject to interference from the Pope and the Vatican ." Even today, when Catholicism has become the mainstream religion in the United States thanks to the influx of Hispanic and Southern European immigrants, it has not yet surpassed the influence of Protestantism, to the extent that there is a widespread perception among the upper class in politics and the technology industry that Catholicism is perceived as a subtle oddity, if not outright discrimination, and carries with it a kind of handicap, even among mainstream white believers.

Still, the impact of the immigration boom in the late 19th century began to take effect in earnest in the mid- 20th century , and the number of Catholics in the United States grew rapidly, with the number of Catholics in the United States reaching 53 million as of 2025. If we compare the number of believers of each Christian denomination in the United States, Catholicism is overwhelmingly recorded as the largest denomination. The reason is that Protestantism is a union of several denominations without a specific leadership system, but Catholicism is a single denomination worldwide. The Southern Baptist Convention , the largest Protestant denomination in the United States, also has 13 million registered members, which is only one-fifth when compared 1:1 with the Catholic Church. The largest number of believers are in New York , New Jersey , and Massachusetts , where many Irish Americans , Italian Americans , and French Americans live.[251] There are also large numbers of Catholics in California and New Mexico , where many Hispanic and Mexican immigrants live . Florida, which is close to Puerto Rico , Guam , and Cuba , also has a high percentage of Catholics.

Among all U.S. presidents , there are two Catholics: John F. Kennedy and Joe Biden . Both of them are of Irish-American descent and served as senators from Massachusetts and Delaware in the eastern United States for more than 50 years. Due to the influence of Hispanic, Irish, Polish, and Italian Americans, Catholics originally support the Democratic Party at a high rate.

A 2019 survey showed that more than 53% of Catholics in the United States have a liberal view on various issues that Catholicism prohibits in its doctrine, such as abortion and same-sex marriage.[252] However, since the 2010s, as influential Catholic figures have emerged in the Republican Party, such as Vice President JD Vance , Melania Trump , Jeb Bush , John Roberts , Ron DeSantis , and Marco Rubio, the percentage of Republican supporters has been increasing. Rather, the Catholic community is receiving attention as a promising frontier for the Republican Party to expand its support limited to established Protestant conservatives. In fact, unlike Korea, where the ecumenical movement is almost identical to theological and political progress, in the United States there is a conservative ecumenical trend in which Protestants and Catholics unite to oppose liberalism such as feminism, abortion, and LGBTQ, and this is why famous Protestant right-wing figures such as Jordan Peterson and Charlie Kirk speak favorably about Catholicism. However, in 2025, when Pope Leo [253] The Republican Party, which was seeking to attract Catholics to the Republican Party, found itself in an awkward situation.

Christian Zionism is being pointed out as a detonator that could deepen the conflict between Catholics and Protestants, who continued their alliance based on conservative ecumenism . This is because many of the Middle Eastern Christians who are bombarded by Israeli forces on a daily basis in places such as Palestine and Lebanon and who are ridiculed by American evangelical Protestants are Catholics and Oriental Orthodox believers. The blind faith and biblical support for the secular state of Israel shown by the United States is based on the dispensational theology of evangelical Protestantism, but from the Catholic perspective, the founding of the State of Israel in 1948 is nothing more than a modern historical event unrelated to the Bible, so the religious and biblical support of evangelical Protestantism for Israel is, needless to say, heresy . The American Republican Party claims that Arab Christians must be protected, but it is actually turning a blind eye to the suffering of Eastern Catholic clergy and believers who were martyred by Israeli bombings in Arab countries. Concern and criticism from the Catholic community is growing stronger as they see this behavior. In addition , there are serious concerns about the Donald Trump administration 's mobilization of ICE to search for and deport immigrants. Immigrants from Latin America, who make up a significant portion of U.S. Catholics, have reached a point where they are unable to lead daily lives, let alone attend Sunday Mass. There is an increasing number of cases where diocesan bishops are granting dispensation from Sunday Mass to immigrant believers, including at Hispanic parishes that offer Mass in Spanish. As evidence of this, the Vatican and the U.S. Conference of Catholic Bishops are pushing for a change by ordaining young Hispanic priests as bishops in the places where the existing stubborn and conservative bishops have reached retirement age. In 2025, Father Manuel de Jesús Rodríguez from the Dominican Republic , who was active in New York, was appointed as the new Catholic Diocese of Palm Beach, which oversees President Donald Trump 's private Mar-a-Lago resort.

On the other hand, there was an unexpected butterfly effect caused by the expansion of the Catholic Church in the United States centered on immigrants. The Catholic Church in the United States failed to participate in the overseas missionary boom of North American Protestantism in the late 19th century, resulting in the side effect of Catholicism being reversed by Protestantism in Eastern countries that were opening their doors at the time. As immigration to the United States from Poland, Ukraine, Southern Europe, and Central and South America increased rapidly, led by Irish people who fled the country to escape the Great Irish Famine in the 19th century , Catholic denominations in the United States and Canada found it difficult to even manage new members of their own families, let alone carry out overseas missions. This had a great impact on Joseon, as Anglo-American Catholic missionaries (mostly Irish or Irish-American ) who entered Joseon were able to begin missionary work in Joseon only in the middle of the Japanese colonial period, and even today, the American influence on the Korean Catholic Church is not that strong.[254] As a result, today's Korean immigrant community in the Americas also has a higher proportion of Protestants than Catholics.

However, being pushed out by Protestants in an immigrant society means being pushed out in proportion, and when you look at the number of Catholics, it is by no means small. For this reason, even in Korea, many local dioceses, missionary societies, and religious orders are dispatching priests to provide pastoral care for Koreans to various dioceses in the United States. As the number of Catholics in the Korean immigrant community is quite large, unlike the Korean cathedrals in other countries where they live in rented rooms in local parishes or convents, there are quite a few independent Korean cathedrals in the United States. In these Korean cathedrals, priests dispatched from Korea are active. However, in Korean cathedrals in metropolitan areas such as Los Angeles or New York, where there are many Koreans, there are Korean-American priests who can conduct ministry in both English and Korean without the help of Korean priests.

In 2025, the United States became a country that produced the pope through Conclave , and the US -born Leo XIII was elected.

14. Criticism

14.1. Worldwide

In the late 1990s, when The Boston Globe covered a priest's sex crime issue, it was revealed that numerous child molestation cases had occurred throughout the United States, including the Boston area, and in European and South American countries. For details, refer to the Catholic child sex crime controversy .

During World War II, when the far-right nationalist group Ustasha seized power in the independent state of Croatia , a tragedy occurred in which numerous Serbs , Jews , and Gypsies were forcibly deported or massacred. The ideology of the Ustasha regime was closer to the idea of an exclusive nation-state rooted in Croatian nationalism and racism, rather than religious fundamentalism based on the Catholic faith. In fact, the Ustasha pursued a policy of subsuming Bosnian Muslims as "ethnic Croats," suppressed the Serbian Orthodox Church , and established a state-run Croatian Orthodox Church under the Independent State of Croatia , showing a way of running the country that focused on national identity rather than religion. Amid this chaos, there are cases where some Catholic clergy collaborated with the regime or directly participated in massacres. A representative figure is Miroslav Filipović . Although he was a Catholic priest, he was appointed as the head of the Jasenovac concentration camp and directly participated in the massacre.[255] In addition, Božidar Bralow[256] , Krunoslav Draganovic[257] It is also known that some clergy were involved in massacres and helping war criminals escape after the war.

However, although it is true that some local priests led the conversion at the time, this was a political act carried out under the coercive policy of the state, and there is no evidence that the Vatican systematically approved or encouraged this. According to research by Bulgarian historian Irina Ognyanova-Krivoshieva , the Vatican at the time did not officially recognize the independent state of Croatia and maintained its existing non-recognition policy of not recognizing the newly established state during the war. In addition, the Vatican did not institutionally support the forced conversion policy pursued by the Croatian government, and instead gradually took a negative stance in accordance with the principle of church law that “faith cannot be forced by violence.” It is believed that the Vatican at the time recognized that such forced conversion would not be effective in the long term and that people would return to their original faith once post-war peace came. Additionally, the Vatican is known to have shown a positive attitude toward the "Danubian Federation" plan proposed by the Anglo-American bloc around 1943, focusing on stabilizing post-war Europe and preventing the spread of communism.

And even after the end of World War II, the Catholic church reacted lukewarmly to this incident and showed mercy to some of the participants, causing great controversy. There is Archbishop Aloizij Stepinac, the Archbishop of Zagreb and one of the first people to order the massacres, destruction, and forced conversions committed in Croatia, including Jasenovac . He was arrested as a war criminal in September 1946 and sentenced to 16 years in prison in Yugoslavia. However, thanks to the Vatican's lifesaving campaign, Stepinac was conditionally released.[258] There is a big controversy.[259] Also, after his death , he was beatified by Pope John Paul II on October 3, 1993, which became the subject of controversy.

However, in the case of Cardinal Stepanac, he maintained a cooperative relationship with the Ustasha regime in the early stages of the war, but gradually moved to a position criticizing the regime's violence and racial policies. Although he did not publicly condemn the regime, he unofficially carried out activities to protect Jews and Serbs, and although evaluations of him were mixed in academic circles, he was evaluated as "acting humanely at a personal level."[260]

Archbishop of Toledo and Spanish Patriarch Isidro de Goma gives the Spanish Catholic fascist salute.

During the Spanish Civil War , Spain's Catholic community supported the authoritarian rebels of Francisco Franco .[261] Even when Franco ruled a coercive dictatorship until his death and many victims emerged, the mainstream Catholic hierarchy in Spain remained silent.
In addition, in order to destroy the republican leftist forces, the forces on the side of the dictatorship and their minions under the Franco government committed the atrocity of secretly stealing the children of leftist politicians and activists from hospitals, killing them, then secretly burying them, or selling them to other families for money. Far from opposing the kidnapping of children, the Spanish Catholic Church systematically helped, with Catholic priests and nuns. Eventually, the targets of these atrocious crimes expanded beyond the left wing to include babies born out of wedlock, such as the poor or cohabiting couples. It is pointed out that this is due to the erroneous belief that it is much better for children to grow up in economically wealthy and religiously faithful Catholic families. As a result, it is estimated that from the 1950s to the late 1980s, tens of thousands of newborns were stolen and forcibly adopted or murdered and secretly buried in Spain in this way. #1 #2

Of course, Spanish Catholics were not entirely supportive of the Franco regime. In the first place, the Catholic Church in the Basque Country was on the side of the Republican Front, which had oppressed the Catholic Church since the Spanish Civil War, and other Spanish Catholic churches and clergy also made Franco uncomfortable after Franco took power, with some clergy often speaking bitterly and indirectly opposing Franco's dictatorial rule. Because Franco himself boasted that he was the protector of Catholicism, he was unable to suppress them openly. And towards the end of Franco's reign, when he was old and dying, even major Spanish Catholic clergy eventually expressed their dissatisfaction with Franco's dictatorship. # From the current Spanish Catholic perspective, the Franco regime is an unclean history that they want to erase if possible , and whenever public opinion in favor of the Spanish Catholic Church, excluding the traditional Catholic forces belonging to the hard-core conservative wing of the Catholic Church, arises, the church often takes the lead and draws a line to stop trolling for nonsense. Also, superficially, modern Spanish Catholic priests also often avoid talking about this time or passively admit their mistakes.

Other Misunderstandings As can be seen from the paragraph, the Catholic Church as an organization in the modern era had conflicting interests with imperialism, and there are many cases of not only individual missionaries but also the Pope level criticizing indigenous peoples' human rights and imperialism. However, that does not mean that all individual missionaries are made up of conscientious people.

At the end of the 16th century-early 17th century, there was also a huge rape, plundering, and torture by exploiting the location as a distinctive isolation and missionary in the Aurimak where the old Inca Empire 's Andes-Mountain Chang Cain lived in the early 17th century. .
There was also a missionary, Fray Palavicino, who worked in Mapuche land in the 19th century and hoped that the natives would be persecuted and become miserable because protecting the natives would be helpful to missionaries. Missionaries dispatched to North America, Australia, and New Zealand in the 19th century established schools and educated native people with support from the white government, but some of them were extremely tyrannical, including raping young native students, which did not befit the name missionaries.

Following the discovery of over 200 children's remains at an indigenous boarding school run by Catholics in Canada in May 2021, an additional 700 nameless graves were discovered in June, causing many shocks. Between 1863 and 1998, the Canadian government operated boarding schools for the westernization of indigenous people, providing compulsory education to 150,000 indigenous children. About 70% of these boarding schools were run by Catholics. It is estimated that about 6,000 indigenous children died here due to physical and sexual abuse and poor conditions, and the remains and graves of these children were discovered in large numbers. The Canadian government established the Truth and Reconciliation Commission in 2008, conducted an investigation, and officially apologized, but the Catholic government's apology was found to be insufficient.[262] Criticism is rising. Public opinion is growing that the Vatican should come forward and apologize directly, and several Catholic cathedrals were set on fire due to anger. Although Pope Francis expressed sadness about this, it was not an official apology, so the Canadian Prime Minister and indigenous peoples are protesting for an official apology. Some speculate that the Vatican is reluctant to issue an apology due to the burden of having to pay huge compensation. In response to this, the Canadian Church has expressed its intention to actively cooperate with the Bishops' Conference's investigation, along with an apology from the Archbishop of Toronto , and is trying to promote a meeting between Pope Francis and indigenous peoples, but the situation is not easy due to the pandemic. In his defense, Pope Francis tends to apologize directly to victims. In fact, when the Pope visited Bolivia in 2015, he personally met with local indigenous people and apologized for the atrocities committed by the Catholic Church during the colonial era. Related articles

Catholicism traditionally does not recognize female priests, and there are criticisms that it is sexist. For more information, see the relevant section of the priest (cleric) document . And the conservative sexual ethics mentioned above (ban on contraception, etc.) are also criticized for being anachronistic.

14.2. korea

It was also a missionary dispatched from France who provided the cause of the Shinchuk Rebellion . At the end of the 19th century, French missionary priests did missionary work on Jeju Island in the Korean Empire. French priests had the privilege of receiving a girl's gift issued by King Gojong, that is, "Treat me like I (Gojong)." French priests tolerated the illegal activities of Catholic believers and were busy supporting profiteers who pretended to be Catholics by claiming to be Catholics. In the end, an uprising broke out due to the excessive taxation of the Catholic Church and the Catholic Church, and 300 Catholics were executed by the uprising group. Also, if someone pretended to be a Catholic, they could not even protest if they raped a married woman or a virgin.[263] Once he escaped to the cathedral, the officials were unable to catch him, so even if he committed murder, they were not allowed to arrest him or even conduct an autopsy. Destroying indigenous shrines in various parts of Jeju in the name of Catholicism was a bonus. It is true that in this incident, many innocent people who took refuge in Jeju Castle because they were Catholics were sacrificed, but it is also true that the Catholic believers' actions and outrageous crimes were the main causes of the Shincheok Rebellion.

Daegu Hope Center, a welfare facility operated by the Catholic Archdiocese of Daegu, suffered 309 deaths for six years from 2010 to 2016.[264] The fact that he died caused a great shock to the world.
In addition, the decision by the Catholic Archdiocese of Daegu to appoint Father Kim Cheol-jae, who was found guilty, as the head priest of Uksu Parish caused great controversy, and even within the Catholic Church, progressive groups raised questions about this personnel action. For more information, refer to the Daegu Hope Garden incident document.

It turned out that it was later revealed that Father Hanmo, who had been volunteering in South Sudan and appeared with Father Lee Tae -seok with Father Lee Tae -seok, emphasized his conscience during the Sewol ferry and candlelight incident .

Controversy arose after the Korean Catholic community wrote a distorted article praising the Ustasha, who committed terrible massacres during World War II, even describing them as independent forces . At the time, reporter Ha Young-sik , who scathingly criticized this in an article titled “A Priest with a Machine Gun,” was criticized by some priests for being an excessive expression.

The Faith and Spirituality of Hwang Sa-young, a book published in 2014 by the Bishops’ Special Committee for Beatification and Poetry * The Catholic Church is taking action to internally defend Hwang Sa-young. * In Korean history, some groups claim that the period from the end of the Joseon Dynasty to the Japanese colonial period is the shameful history of Korean Catholicism, including the Hwang Sa-young White Paper incident , which attempted treason and overthrow of the country, and Bishop Gustave Charles-Marie Mutel, who was criticized for promoting self-sufficiency regardless of social justice . However, stigmatization of Hwang Sa-young as a 'shameful history' is frequent on the Internet, but discussions within academia are actually much more complicated. Even if Hwang Sa-yeong was a traitor from the perspective of the Joseon government, some scholars question whether Min must remain unconditionally loyal in the face of state violence. Representative examples include Professor Jeong Doo-hee, a leading figure in the study of Joseon Dynasty history in Korean history, and Professor Jeon Seon-beom of the Department of History at Sogang University. Some historians argued that the multi-layered discussion on Hwang Sa-young's white paper shows the maturity of Korean society.[265]

Additionally, as the Catholic Church is carrying out a project to transform domestic Catholic shrines into sanctuaries, there is growing criticism that they are turning places that overlap with other religious facilities among the Catholic shrines into sacred sites unique to the Catholic Church. Cheonjinam [266] / The conflict with the Buddhist community over the site of Jueosa Temple has continued for a long time, and the Cheondogyo Church is also upset about making Seosomun Historical Park in Seoul centered around Catholicism . I stole Haeindo from Haeinsa Temple .

In fact, Seosomun Historical Park is currently not being operated directly by the Catholic Church, but is being promoted as a ‘tourist attraction industry’ by the Seoul Metropolitan Government . Of course, as seen in the YouTube video linked in the text, it is true that it started at Catholicism. The problem is that this is happening under the guise of developing tourism products for Catholics around the world after Pope Francis visits Korea . This is where not only Catholic martyrs were executed, but also important figures of the Donghak Peasant Movement, including Haewol Choi Si-hyung , the second leader of Donghak , and General Nokdu Jeon Bong-jun .

In particular, Cheondogyo has strongly opposed the Catholic Daegu Archdiocese in Daegu Gwandeokjeong , which is the martyrdom of the Kyojo Choi Je -woo , and has strongly repulsed while building a cathedral project. Is it? ' Reference video

Meanwhile, the Catholic side is known to have made disparaging remarks against the Buddhist side in relation to the project to turn Seosomun into a sacred site , so even though Seungamsan Mountain was name The Buddhist side, which has a history of conflict with Catholicism over issues such as the issue of Jeongjeon, Cheonjinam, and the Juusa Temple, is also displeased by pointing out the past of Cardinal Andrew Yeom Su-jeong, who was actively involved in the construction of Seosomun Gate , and the Catholic Press reported that the Catholic Church's project to make it a sanctuary ultimately ended. criticized it, saying it was because of money. #1 #2 #3 [267]

Moreover, Mr. Park Moon-soo, a research director at Our Theological Research Institute, who previously made remarks disparaging Buddhism in relation to the Seosomun Shrine project, made additional remarks disparaging Buddhism, and the Buddhist side is reacting sensitively.[268] Moreover, Mr. Park Moon-soo is a progressive Catholic and a progressive journalist, ' Catholic News Here Now [269] ' and the newly launched 'Catholic Criticism', a daily editor, and has participated in events and organizations related to Buddhism and Chondogyo, so friction with other religions continues. Even within the Catholic Church, there is public opinion that raises alarms about the denomination's efforts to make it holy, but the situation is not so prominent.

In addition, the fact that the Catholic side took away the stele of Haeundaesa Ui-jing (海運大師義澄) at its own will in November 1973, which was at the site of Juosa Temple, was mentioned, and the Buddhist world is gradually raising its edge .

In addition, in 2009, Catholic, Anglican, and Won- Buddhist pilgrimage events held under the supervision of Samsohoe, a group of female religious leaders of Catholic, Buddhist, Anglican, and Won-Buddhist pilgrimages, Catholics, Anglicans, and Won-Buddhists showed disrespectful behavior and anti-denominational regulations related to food. There is also a case in which a conflict occurred over a prayer recital event at the Canterbury Cathedral event of the Anglican Church of England . Fortunately, they later reconciled with each other. Some people see only the article and say it is an Anglican problem, but if you look at the article at the beginning of the trip , it is said that the nuns in the party are Catholic and Anglican nuns.

15. digression

The origin of the court uniform worn by judges or prosecutors in court is actually a copy of the attire of Catholic priests.[270]
Even if you are not a Catholic, Eastern Orthodox and Anglican believers have baptismal names just like Catholics.[271]
If a Catholic priest converts to the Anglican Church , he does not have to undergo priestly education all over again (Catholic -> Anglican), but can work as an Anglican priest after only receiving a little continuing education about the Anglican Church . This is because the Anglican Church recognizes the validity of the Catholic Sacrament of Holy Orders . Since the Anglican Church recognizes the sacrament of Holy Orders from both the Catholic Church and the Orthodox Church, these measures are the same for Orthodox priests (Orthodox -> Anglican). However, in the case of Anglicanism -> Catholicism, the Vatican denies the validity of the Anglican Sacrament of Holy Orders, so it is received again. However, it is said that they actually have preferential treatment over regular seminarians.
If you separate the word catholic, which is the romanization of Catholicism, it becomes cat holic, meaning 'fascinated by cats', so there has been a word play dealing with this for a long time. Memes on Google Catholic University in Korea too There are many cases, such as seeing 'Catholic Univ.' written on Gwajamba and misunderstanding it as 'a university crazy about cats,' or a Catholic supply workshop somewhere in Seoul had 'Catholic gift' written on the sign, and local residents passed by and said, 'It looks like a place that sells cat toys or something.'
When Catholicism first spread to East Asia, people in East Asia misunderstood that Catholicism was a sect of Buddhism because Jesus was similar to Buddha in that he gave up the title of king (creator) and lived with ordinary people, and that both had heaven and hell. . For this reason, there were many people in Japan who had the status of Christian monks (キリシタン僧侶, monks who worship Jesus ) .
England , like other predominantly Protestant countries, formed its national identity through independence and struggle from Catholicism, pushed the Anglican Church nationally , and oppressed Catholics. From the 17th century, there were laws prohibiting Catholics from holding public office and even voting rights until the early 19th century. In England, according to the Act of Settlement, the throne is currently only granted to Anglicans, and anyone who was once a Catholic cannot inherit the throne even if he or she converts to Anglicanism. However, in modern times, the religion itself has been greatly diluted in the UK , and discrimination within the UK has been greatly reduced. Like Korea, the Catholic Church is gradually expanding in England.
Since the United States is also a Protestant cultural area, Catholics have historically been discriminated against. There was a strong perception that ‘the Middle Ages = the Dark Ages, and Catholicism = the source of all evil that created the Dark Ages.’ In fact, as shown in the section on the Middle Ages , the research in modern historical circles is that 'the Middle Ages were not particularly dark ages' and 'Catholicism was the one that preserved ancient culture and developed the Middle Ages', but since the Age of Enlightenment , treating medieval Catholicism as the source of all evil has been a fairly common perception in the Anglo-American world. Meanwhile, Protestantism, including the Anglican Church, was perceived as reformed, modern, and scientific. Of course, there is no need to mention Korean Protestants . Negative perceptions of Catholicism continued in the United States as well.[272] However, recently, the number of immigrants from Latin America has increased.[273] As of 2017, all Catholics in the United States , including Latinos, account for more than one-fifth (22%) of the population, so Catholic influence is significant.
- It is not irrelevant that Protestantism has a high proportion of Protestantism in Christ in Korea. Protestantism has grown explosive growth because of the perception of modern and reformed religion, which pushes out traditional and conservative images, Catholics.[274] However, in the 21st century, believers who do not like the fundamentalism of Protestantism are moving to Catholics, and they are said to be a crisis internally. In detail, Protestantism is not a single denomination like Catholics, and the small denominations stigmatized by heresy are also included in the Protestant statistics, so if they divide all the number of believers in each Protestantism, they are very likely to have the highest number of Catholics as a single denomination in Korean Christianity.

15.1. Catholicism in Creation

In many animations, it is often used implicitly as foreshadowing, and the gap with reality is so large that the distance of about 10 billion light years is nagging to say the least, and it hurts to say it three times.

In creative works, when the main character belongs to Catholicism or is a force that references Catholicism, it often appears as a member of the main character's tight-knit group. Of course, there are more cases where the main character is not a Catholic.[275] , In these cases, they often appear as a third force or as an antagonistic force. This may be because it is easier to implement because the system is hierarchical and clearly organized compared to other religions or other Christian sects. In addition, the fact that Catholicism did not put much effort into secondary creations also played a role.

Anglicanism has its own dignity as the denomination that produces the most presidents in the United States , but it has a strong image as a religion unique to England, so it is difficult to establish it as a gigantic force . However, the Orthodox Church , which has a system similar to the Catholic Church, has significantly less worldwide recognition than the Catholic Church. In the case of the Salvation Army , because of its distinct organizational system and a system reminiscent of the military, if handled well, a plausible product emerges, but awareness is minimal and at best it is known through images such as charity. In other words, among the world's major religions, there is no single denomination other than the Catholic Church that has all the elements that are good to use in creations, such as a long history, world-wide recognition, a clear organizational system, and a large number of believers. In addition, Catholicism has negative aspects in the history of the church, such as inquisitions in the Middle Ages , excommunication , witch hunts , indulgences , and the Reformation, and a conciliatory attitude toward other religions and secular values among the Abrahamic religions starting from the Second Vatican Council. Since there are all positive aspects, such as the current appearance of a denomination with a religious belief system and the numerous Catholic clergy who participated in the anti-dictatorship struggle in various parts of the world in the 20th century, it is difficult to describe any tendency among good, bad, and ambiguous third forces. It has the advantage of being comfortable. In other words, Catholicism is the most convenient and easy-to-roll religion among the religions that exist in reality, so it can be said that it is used so often in creative works.

A priest, a nun , or a pope using magic The Vatican is a fighting race It may also come out to a place where it is mass-produced . In particular, priest characters have many human weapons, such as the first king of the Tekken series and Alexander Andersen of Hellsing . Catholicism, which appears under the title of Roman Orthodox in a certain magic index , is the main enemy , and it is the biggest enemy that threatens the main characters, Kamijou Touma , Academy City , and the Church of England, who have joined hands with them. After going through World War 3, he became an ally position, but the proportion was severely small.

In another form, there is also a romantic work whose main stage is a prestigious Catholic private girls' school .

If there is a bride or nun in a group that goes to fight to fight in classic games or novels, most of the roles are the role of recovery or buff. Recently, however, the roles of the priests and nuns of the religious groups with the motifs of Catholics or Catholics are also diversifying. A typical role change is a combat bride or a battle nun of a set of armed groups that have been trained in the denomination to remove demons or heresy. In this case, in order to show the radicals or cruelty that fits the role, the motif is often obtained from the medieval witch hunting, and if it is a heresy, it is often expressed as a fanatic character that does not cover up and back and mobilizes arrogant means.

However, since the Catholic Church in reality is, at least after the Second Vatican Council, a denomination that is considered one of the least belligerent religions on earth, it is depicted as a combat priest or a nun in the story to reflect this, but it is not because it is a member of the secret military group of the denomination, but simply because a very strong person is a priest or nun. You can also often see the settings. Unlike the previously mentioned Inquisitor characters belonging to the secret military group of the religious order, these types of characters are usually very sane priests/nuns and have a lenient attitude toward other religions and atheists, but they are generally portrayed as being cold-hearted and merciless to 'objects that anyone can clearly classify as evil', on the same level or worse than most Inquisitor characters.[276]

Middle Ages It appears in Light Nobel in Hasekura Isuna, famous for his hardship . In the work, it always appears as a religion in the name "orthodox" in the name of "orthodox", and it is not mentioned as bad as it is often seen in fantasy, reflecting the times at the time. Of course, in the case of wolves and parchments with the 16th -century religious reformation, the times are described as corrupt religions. For more information, see wolves and spices/testimony , wolves and parch -ge/testimony , and the girl falls asleep in the sea of bookshelves .

Naturally, chants are not reflected much in subculture. This also applies to the hymns of other sects. Even if there are some, most of them are original OSTs from related works rather than reflecting the original song.

15.1.1. Myths and truths about exorcism

In 2009, it became known that exorcists were actually being trained as a group within the Vatican, sending many otakus into shock and fear . In fact, it is very much in line with the teachings of the Bible. This is because records of the apostles casting out demons appear throughout the New Testament. However, even before that, it was a public fact that many believers knew, and in fact, it could be seen as part of the clergy process, so it is not particularly new.

Although it is now abolished, the 'exorcist' order existed as the third order among the seven levels of the sacrament of Holy Orders before the Second Vatican Council . In addition, the exorcism prayer itself can be performed by ordinary believers, as it can be done by praying the rosary or other prayers, but asking for an exorcism. To put it simply, a rosary or the Lord's Prayer is fine, so just recite any of the regular prayers that come to mind and make your intention to drive out the devil. For example, “ In the name of the Father, the Son, and the Holy Spirit , I command you, devil, mullah.” Even if you add the same words after reading the scene in the Bible where Jesus drives out the devil, it is an exorcism prayer. The 'cutting off the devil' ceremony performed during the Paschal Vigil Mass on the Feast of the Lord's Resurrection and the Sacrament of Baptism is also an exorcism. #

However, what is specially reserved for the clergy is the 'Exorcism ', which is commonly called ' exorcism ' in Korean Catholicism , and this solemn exorcism is very harmful when abused.[277]

Priests who specialize in this solemn exorcism are commonly known ' exorcists ', and there is currently no known Korean Catholic priest who can be called an exorcist. It is possible to preach or exorcise about exorcism, but as far as it is known, it is not good for most believers, and above all, since the exorcist only knows himself and the bishop of the diocese to which the exorcist belongs, anyone who is an exorcist, even if it is a priest in the same diocese, knows cognition is not known Moreover, they do not learn the solemn exorcism ceremony separately. It's because you can find the prayer door.

In Catholicism, all believers who receive the sacrament of baptism are believed to have the ability to exorcise, but the degree is said to vary depending on their religious beliefs. However, it is surprising that the exorcism prayer should not be used by ordinary believers. However, this only applies to the prayers used in solemn exorcism ceremonies. Many urgent prayers for salvation to Archangel Michael and the Virgin Mary actually request exorcism. There are even prayers asking guardian angels to protect them from the devil.

However, there is a difference between praying for protection from evil in a more abstract concept and specifically designating a target as a being of spiritual evil and ordering it to retreat. In addition, priests who lead Holy Spirit Renewal are said to have excellent exorcisms, and there is a high possibility that those who need to go to a psychiatrist will come to a priest who has received the authority of exorcism, but in modern Catholicism, it is the last possibility that such insanity symptoms are regarded as the influence of the devil. Procrastination is a doctrine.

Regarding Article 1673 of the Catechism of the Catholic Church, it teaches:

When the church asks with public authority in the name of Jesus Christ that a person or thing be saved from the power of the devil and delivered from the power of the devil, it is called exorcismus. Jesus did this, and the Church received from Him the power and duty to cast out demons. When baptism is celebrated, a simple form of exorcism is performed. The rite of exorcising demons, called the 'magnus exorcismus', can only be performed by a priest with the permission of the bishop , and must be carried out carefully and strictly following the rules set by the church. The purpose of exorcism is to cast out demons or deliver them from the dominion of demons, and it is carried out with the spiritual authority given to the church by Jesus. Disease, especially mental illness, is nothing like being possessed by a demon, and disease is what medicine treats. Therefore, it is important to confirm that the exorcism is not a disease but a demon possession.
-Catechism of the Catholic Church, 1673

As such, exorcism is essentially a religious ritual to ask God for help to save from evil beings. However, because of the imagination-stimulating perception that 'defeating evil beings with the power of faith', many creative works such as movies, games, and novels refer to exorcism as 'the act of a priest armed with weapons and tools of faith confronting the devil and beating it to death. ', and because of these creations, even ordinary people mistake the exorcist as some kind of 'Catholic anti-devil fighting group', so it's a problem.

Creative works that deal with this include the movie The Exorcist released in 1973 , the movie The Conjuring released in 2013 , the movie Black Priests released in 2015 , The Lion and Transformation released in 2019 , the OCN drama Son the guest in 2018 , and OCN in 2018-2019. There is Drama Priest .

16. Character

more detailscatholic/person documentcastPlease note.

17. Related terms and related documents

parish
- Catholic Archdiocese of Seoul
- Catholic Archdiocese of Daegu
- Catholic Diocese of Uijeongbu
- Catholic Archdiocese of Gwangju
- Catholic Suwon Parish
- Catholic Diocese of Incheon
- Catholic Diocese of Chuncheon
- Catholic Diocese of Wonju
- Catholic Diocese of Daejeon
- Catholic Diocese of Cheongju
- Catholic Diocese of Jeonju
- Catholic Diocese of Andong
- Masan Catholic Diocese
- Catholic Diocese of Busan
- Catholic Diocese of Jeju
- Catholic Military Religious District
- Catholic Diocese of Pyongyang
- Catholic Deokwon Autonomous Monastery
class
Vatican
- vatican
- st peter's basilica
Pope
- pope/list
- conclave
church scholar
father
cardinal
bishop
- Bishop/Korean Catholic Bishops’ Apostolic Transmission
priest
- Monsignor
- The Catholic University of Korea/Sungshin Campus
- Daegu Catholic University
- Catholic University of Busan
- Incheon Catholic University
- Suwon Catholic University
- Daejeon Catholic University
- Gwangju Catholic University
- Sogang University
  Jesuit- affiliated university. Unlike other Catholic mission schools, there is no theological college , but there is a graduate school of theology where Jesuit priests are trained.[278] Additionally, there are quite a few professors in various departments, including the Graduate School of Theology.
- chaplain priest
Religious : male religious = monk / female religious = nun
order
- Carmelite
- Sisters of the Holy Word
- Kkottongnae Monastery/Nuns
- Benedictine
- Jesuit
- Franciscans
- Dominicans
- Sisters of the Sacred Heart
- Salesian Monastery / Salesian Sisters
- Congregation of the Sisters of Saint Paul of Chartres
- Augustinian
- Congregation of the Sisters of the Blessed Sacrament
- Carthusian
- Korean Congregation of the Blessed Martyrs / Korean Congregation for the Blessed Martyrs
habit
scapula
Blessed
nave
Second Vatican Council
- traditional catholic
National Catholic Priests' Association for the Realization of Justice
Zen (Catholic)
Adult (Christian)
martyrdom
Holy Land
patron saint
Apparition of the Virgin
line
mortal sin
Daesong
precedent
sacrament
- sacrament of baptism
  - baptismal name
- Confirmation
- Eucharist (Mass)
  - The Miracle of the Corpus Christi of Lanzano
- confession
  - Pangongseong Temple
- Holy Orders
- sacrament of marriage
- Anointing of the Sick
my friends
Legio Maria
Knights of Our Lady
select
opus dei
Juventus
Youth Bible Meeting
vidanueva
Catholic Peace Broadcasting
- Gwangju Catholic Peace Broadcasting
- Daegu Catholic Peace Broadcasting
- Busan Catholic Peace Broadcasting
- Daejeon Catholic Peace Broadcasting
catholic newspaper
Bible
sanctuary
relic
appearance
- ikon
holy water
chrism
The Cross
- crucifix
surname
prayer text
- Seong Ho-kyung
- Lord's Prayer
- Apostle Creed
- Nicaea-Constantinopolis Creed
- Hail Mary
- Angelus Prayer (Resurrection Angelus Prayer)
- rosary / rosary
- the way of the Cross
- time precedent
- All Souls Prayer
- Catholic Church Lesson
mass
- trident mass
- Cathedral
- prosecution
- chant
- Misabo
lexio divina
Taizé [279]
radiation
copy
liturgical calendar
ceremonial dress
ninth
avignon water
Sacco di Roma
liberation theology
new uprising
Shinyu Persecution
Byeongin persecution
Kakure Kirishitan
reunion
blessing
fortification

18. look around

Patriarchal seat

[ Expand/Collapse ]

5th Patriarchate after the Council of Chalcedon Πενταρχία
pope	Constantinople patriarch	Alexandria patriarch	Antioch patriarch	Jerusalem patriarch
Peter	Andrea	Marco	Peter	James
Catholic	orthodox church	Coptic Orthodox Church	maronite	orthodox church
	Armenian Apostolic Church	coptic catholic	orthodox church	latin
	~~latin~~ ^*	orthodox church	Melkite Greek Catholic	Armenian Apostolic Church
		~~latin~~ ^*	Syrian Orthodox Church
			Syrian Catholic
			~~latin~~ ^*
Arranged in the order of teaching in each of the grant's location area * Abolished in 1965

Independent Patriarchate of the Orthodox Church
Moscow ^*	Serbia	Romania	Bulgaria	Georgia
orthodox church
* Due to the 2018 schism in the Orthodox Church , there was a break with the Ecumenical Patriarchate of Constantinople and the Patriarchate of Alexandria.

Patriarchate of the Orient region
armenia	Cilicia	Ethiopia	Eritrea
Armenian Apostolic Church	Armenian Apostolic Church	Ethiopia Tewahido Orthodox Church	Eritrea Tewahido Orthodox Church
	armenian catholic

Assyrian Patriarchate	Catolicos seat in India
Assyria	Eastern-Malang Kara
Assyrian Church of the East	Malankara Syrian Orthodox Church
Chaldean Catholic	Syrian Orthodox Church
Eastern Ancient Church

[1] It is the sum of the number of years reported in the world's parish and sessions.[2] Korean Catholic Bishops' Conference · Korean Catholic Central Council, 1962.09.08. (date of incorporation permission), Ministry of Education. When it was introduced to the East, under the influence of Matteo Ricci, the expression 'Cosmos' became another name for Catholicism in the East.[3] Of the world's 2.6 billion Christian population, 1.4 billion, or more than half.[4] Before the Great East-West divide , there was complete unity with the Orthodox Church, and 'Catholic' and 'Orthodox' were used as synonyms. (Even though there may have been times when they blushed at each other in the past), they still see each other as having the closest religious relationship as brothers. Both sides have different views on whether the legal tradition of the early church before the great division between East and West was in Rome or Constantinople, but in any case, this unified early church is the oldest Christian denomination established in the 1st century AD.[5] It can be seen that Augustine uses ‘Catholic’ and ‘Orthodox’ as synonyms.[6] Saint Ignatius of Antioch, Letter to the Smyrnaeans, 8,2: SC 10bis, 138 (Funk 1, 282).[7] See Ephesians 1:22-23.[8] See Matthew 28:19.[pronunciation] Et unam, sang (ssang)tam, kathori kam, eung apostori kam eklesiam.[10] The French Catholique, the direct origin of the Hangul notation 'Catholic', was translated into 'being public' in the 1880 edition of the Hanbul Cycle . Thus, when I saw the apostle nerves of the past , there was an expression of 'holy and public church'. Since 1996, the expression has been changed to a holy and universal church. By the time this expression changed, the expression 'Holy God' was changed to ' Holy Spirit' .[11] And the English catholic is a direct adaptation of the French catholique and is pronounced /ˈkæθ(ə)lɪk/ or /ˈkɑːθ(ə)lɪk/. In English, the etymology of catholic does not come from religion itself, but because Christianity chose the word, it is a word used for universality in fields other than religion. In English, catholicity, the noun form of Catholic, is actually a common noun meaning "universality." In formal documents such as theses, catholicity is often used when talking about social universals that are unrelated to religion. Of course, since the religion called Catholicism is famous, there are people who take this into account and use universality instead, but it is not overwhelmingly exclusive, and catholicity is used frequently as a common noun in the English-speaking world.[12] If 'universal' is understood as an arithmetic sum concept such as 'whole' or 'world', 'Korean Catholic Church' becomes a contradictory word in itself, 'Korean entire church' or 'Korean world church'.[13] On the other hand, for Orthodox and Protestants, the expression ‘present’ is used instead of ‘subsist.’ In other words, Catholic theologically speaking, the Catholic Church does not ‘exist’ in the Presbyterian Church of Korea, but it ‘exists’.[14] However, the Anglican Church acknowledged the Apostolic Tradition in 1922, starting with the Constantinople Orthodox Church's recognition of the Apostolic Tradition, followed by the Jerusalem Orthodox Church, Alexandria Orthodox Church, Cyprus Orthodox Church, and Romanian Orthodox Church.[source] Suwon Catholic University, Father Hwang Chi-heon - Latin reference for the Mass text .[16] The Reformers called themselves the catholic church. Indeed, Chapter 25 of the Westminster Confession of Faith directly refers to the universality of the Church. Unlike the Catholic view of the visible church, the Protestant view of the church sees the invisible, cosmic and invisible church as the universal church (referred to as the Invisible Universal Catholic). The church on earth is seen as imperfect. Although there are no Protestants today who call themselves Catholics, Protestants also recognize the concept of Catholic.[17] Related Resources .[18] But strictly speaking is different. Oikoumenikos ( ἰμε ) and its noun o ikoumenē (ἰμέ) , the etymology of ecumenical , is a word for 'oikéō' , which is a 'civilization residence ' It was a word that refers to the zone, that is, the Greek ticket, and sometimes it just meant 'the whole world'. In other words, it was a word that contains both the opposite meaning of 'civilization world' or 'world', and in that sense, the meaning of Oikoumenikos, the Ecumenical, is the closest word to the traditional Chinese world . And in the Roman era, the meaning of the Roman Empire was added to the concept of oikoumenē . Katholikos (καθο) , on the other hand, is a combination of KATA (according to κατα, -) and can be interpreted as 'depending on the total' .[19] Protestantism in Catholic doctrine is not a church. Only the Catholic Church and Orthodox Church can be called churches, and Protestantism can only refer to the 'Ecclesial Community' or 'Christian community' because it does not have the nature of the church. In other words, Protestantism is not a church, but a community similar to the church. It is a great irony considering that the general public calls 'cathedral' and 'church' when the general public refers to Catholicism and Protestantism. In addition, most Catholic cathedrals are used in the official name of Catholicism ○○ Diocese ○○ and Catholic ○○ parish ○○ Church.[20] Meanwhile, the name used in Japan is天主公教会(てんしゅこうきょうかい)(Catholic Church), or for short公教会(こうきょうかい)There is a (public church). However, in modern Japan, it is generally referred to simply as Catholic (カトリック) rather than using Chinese characters.[21] In contrast, Korean Protestant terminology is heavily influenced by English and German. A typical example is when Augustine is called ' Augustine ' by Catholics and 'Augustine' by Protestants.[22] This can be listed further. The words itself, the Holy and Holy Church , the Christian Church , and the Holiness Church are virtually names that all denominations can be used, and Episcopal Church is also the name of the Catholic or Orthodox Church with the Bishop Episcopus . But with the etymology here, it is a very unproductive debate to tackle with "We are universal, why are you only Catholic?"[23] Catholic Dictionary ‘Cheonhak’ entry[24] Occasionally, there are some people who deny (!!!) this doctrine as unbiblical, but they are mistaken. Apocalypse 22:12, John 5:29, and Matthew 25:46 clearly testify that God's justice consists of rewarding good and punishing evil.[25] Article 187 of the Catechism of the Catholic Church.[26] Article 193 of the Catechism of the Catholic Church.[27] There is no fixed doctrinal question as to whether he ascended to heaven through resurrection after death or ascended to heaven without experiencing death.[28] He never ascended to heaven on his own like Jesus Christ !![29] scholar who left many teachings[30] In Protestantism, it is usually called as <Imitation of Christ> or <Imitation of Christ>.[31] In principle, permission for this dispensation is traditionally granted by the pastor of the parish.[32] The practice of abstinence from meat is as follows. All Catholics over the age of 14 may abstain from eating meat on all Fridays of the year (although they may still eat eggs, seasonings made from meat fat, milk, etc.), or may engage in certain charity, good deeds, or pray with family in lieu of eating meat. Also, people who enjoy drinking and smoking instead of eating meat can maintain abstinence from meat and meat through other abstinence methods such as quitting smoking or drinking.[33] However, as some priests on the front line say, “Eating expensive dishes like raw fish on Friday to observe abstinence from meat is a violation of abstinence from meat!” Saying something like that is a gross exaggeration. Although it may be somewhat contrary to the 'purpose' of abstinence from meat, since they made an effort to respect abstinence from meat and deliberately avoid meat foods to keep this commandment, if a Catholic does not intentionally eat any meat on Friday, he or she is in itself observing the commandment of abstinence from meat, no matter what other food he or she eats .[34] Each parish is different.[35] Korean Catholics decided to extend this period from Ash Wednesday, the beginning of Lent (usually in late February to March), to the Feast of the Holy Trinity in the summer. Therefore, even if you did not see the Holy Sacrament on the day of the Solemnity of the Resurrection of the Lord or during Lent, if you go to confession and receive Holy Communion at least once before the Solemnity of the Holy Trinity and submit a sacrament form to the church office, you will not be counted as an absentee and this obligation is fulfilled. Even if you are too busy to do it during this period, you have an obligation to see Pangongseongsa even during Christmas time . - Refer to the Catholic Church Pastoral Guidelines, a local church corporation in Korea.[36] The Catholic Church in Korea has Woori Bank as its main bank, so it is known for its method of bringing in Woori Bank's computer network.[37] Catholics consider it an abortion pill. Including when forced to eat due to sexual assault .[38] “Husbands who have become accustomed to using contraceptives do not know how to respect their wives, ignore the balance between her body and mind, and use her as a tool to serve their own lusts… ” (Article 17 of the “Human Life” Rule).[39] There are other manuscripts of this writing by Cyprian that do not emphasize Peter's primacy, which is why in the past the manuscript with the primacy (emphasis) was embroiled in controversy over forgery. However, modern scholars consider both manuscripts to be the work of Cyprian, and of the two, the primacy manuscript is believed to have been written first.[40] Matthew 10:40[41] Luke 10, 16[42] This view of the church is criticized by some in the ecumenical camp as 'Catholic's own self-righteous and arrogant view of the church'.[43] In the history books, the 'paganism' when referring to Western paganism is correct. The Chinese character is different from '異敎' (paganism), which means a non-Christian religion.[44] All Protestant denominations in the world, except for the Anglican Church, do not recognize the apostolic succession itself and view it as a doctrine created to strengthen the power of the Pope in the Middle Ages.[45] However, the assistant priest does not have the obligation to obey the chief priest. The person to whom the assistant priest must obey is the diocesan bishop . Additionally, the pastoral power of a bishop does not come from a person holding the office of Pope, but comes from the apostolic tradition that began with what Jesus Christ granted to his apostles and was passed down uninterruptedly through the laying on of hands. eg, refer to the Apostolic Tradition of the Bishop/Korean Catholic Bishops’ Conference .[46] Religious and clergy are horizontal concepts, and neither is lower than the other. The Pope, who is the head of the whole church, is an exception here. Superiors of religious orders , whether Benedictine abbots or convents , are treated with the rank of bishops .[47] This is why the Catholic priesthood system is often compared to an army . Jesus is the commander-in-chief , the pope is the minister of defense , and the bishops are the major generals .[48] The Bible passage that is the background and basis for this is “Truly I say to you. No prophet is welcome in his hometown. ( Luke 4:24)”. In this passage, Jesus went to Nazareth, his hometown, and proclaimed the word of God, but the townspeople did not see Jesus as a prophet, but whispered that he was a small town boy (“ Isn’t that the son of Joseph ? (Luke 4, 22)”) Judging that he was a rare aggressor, he tried to throw Jesus off a cliff (Luke 4:29) . Another reason is that there is a risk that the elders who have been watching the priest since he was a little boy will not listen to the priest properly (ie disobedience to the priest).[49] Having done it, I do not force you to confess,[50] The Orient Orthodox Church uses the Near East's own etiquette, but it is not a commonly referred to as Orthodox Church (Orthodox Orthodox Church), but only the name is similar.[51] Historically, in the second Vatican Council, Latin was the cover of orthodox lyrics within the Latin Propilities, but at that time, Latin was only considered a liturgical language inside the Latin ritual.[52] First obligatory at the First Lateran Council in 1123 #[53] IC XC stands for iota, sigma (medieval Greek penmanship), chi, and sigma respectively in Greek letters. Abbreviation for the Greek ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ (IESOUS ChRISTOS, Jesus Christ ).[54] In the case of the Anglican Church , when translated into Chinese characters, it means 'holy and universal church', so it has the same meaning as Catholicism, but the original language is Anglican, so it is not Catholic. However, the Anglican Church also claims to be Catholic. There are exceptions. Although the majority of independent Catholic churches split from Catholicism due to doctrinal issues, they still use the name Catholicism.[55] Comparing the past and present even within the same Catholic Church, the administrative efficiency accumulated through historical experience is surprising. Regardless of doctrinal issues, transportation and communications were underdeveloped in the Middle Ages, so it was difficult for Rome's administrative power to control even areas beyond Italy. On the other hand, in modern times, transportation and communication problems were alleviated and a kind of 'precedent' was accumulated, making Rome and each region more closely connected. Not only was Rome's control strengthened, but the influence of each province on Rome was also strengthened, which can be seen by looking at the nationalities of the popes. In the past, the papacy was concentrated on people from Italy (and France during the Avignon era), but starting with John Paul II in the 20th century , non-Italians have occupied the position of Pope, the chief bishop of Italy, for over 40 years. This is where the influence of each individual church on Rome is revealed.[56] Eastern Catholics differ in liturgy and discipline from the Latin Church, but their doctrine is exactly the same as that of the Latin Church.[57] Anglo-American Catholics recognize most Protestant baptisms and do not provide re-baptism (formal baptism) to converts (if you ask Anglo-American Catholics on the Internet about the issue of baptism of converts, they give a resolute reply that 'there will never be re-baptism (formal baptism)'), but Korean Catholics virtually do not recognize Protestant baptism in the pastoral field despite the resolution of the Bishops' Conference in 2012. Each Protestant denomination has a different position on the Trinity, but since it is not possible to examine each exception in the pastoral field, it seems to be uniformly disapproved of.[58] Except for Greece and Eastern Europe.[59] Mr. A, a Korean citizen who attends Catholic churches diligently, is undoubtedly a member of the Catholic Church, but even though Korea is a member of the UN, it does not say that Mr. A is a member of the UN.[60] English translation source: # ; Korean translation source: Denzinger[61] Source: #[62] Added by the Third Council of Toledo in 589.[63] “The Holy Council established that no one was permitted to present, write or compile a confession of faith other than that established by the holy Fathers gathered at Nicaea with the Holy Spirit.” (Translation source: Denzinger) In fact, it was not the Nicene Creed (381) that the Council of Ephesus forbade alteration, but the Nicene Creed (325), and even when viewed in the historical context, Nicea Constantinople The Creed (381) “obviously had not received attention from the church at large since its promulgation.” (Norman P. Tanner, The Company of Universal Justice in Brief, p. 51)[64] In Catholicism, Orthodoxy is regarded as paganism and Protestantism is regarded as heresy.[65] Metropolitan Philaret. "A Protest to Patriarch Athenagoras: On the Lifting of the Anathemas of 1054". Orthodox Christian Information Center, December 1965.[66] It is said that the number of Catholics in the UK and the number of Anglicans minus the callous (actually Anglicans who live their faith in the church) are similar.[67] As an aside, the controversy over Benedict XVI 's conciliatory remarks about the use of condoms was from the interview book 《Light of the World》. I did it,” and articles expressing misunderstandings and excitement. However, the Vatican immediately issued a refutation statement, and the excitement of the media was close to misunderstanding, and the Catholic Church said that it would not give up the principle that artificial contraception, including condoms, is a sin.[68] (notes in the book) E. Schawartz et al. Acta Conciliorum Oecumenicorum (1914~) II, 5:97, 6-13.[69] Translation from: Denzinger 265.[70] (Notes in the book) See: ACO II,I,2, pp. 79s. Dossetti argues that the Greek text read at the Second Session of the Council of Chalcedon is an indication that "orthodoxy is clearly preserved" (GL Dossetti, II simbolo di Nicea e di Constantinopoli. Edizione critica , Herder , Roma 1967, p. 269). It is presumed that Aethius found and read this text in the archives of the emperor. (Ibid., pp. 171, 269.) This text is also found at the Third Council of Constantinople in 681. According to Dosetti, E. Schwartz argues that the Nicaean and Constantinople texts read at the 2nd Session of the Council of Chalcedon were "original" (allo stato puro), whereas those written at the 5th and 6th Session of the Council of Chalcedon It is argued that the text inserted into the Formula of Faith of 451 was a text "armonizzati" by the Council Fathers. It is for this reason that Schwarz insists that in his revised canon of the Faith of the Duke of Chalcedon (ACO II,I,2, pp. 127s.) the original texts of Nicaea and Constantinople differ significantly from those that have come down to us (cf. GL Dossetti). , Il simbolo di Nicea... , p. 269.) However, Dosetti, along with Lebon, Kelly, and Ritter, disagree with this theory (ibid., pp. 269-284.)[71] (Notes in the book) GL Dossetti, Il simbolo di Nicea... , p. 264.[72] (Note in the book) JND Kelly, I simboli di fede della chiesa antica. Nascita, evoluzione, uso del credo , Dehoniane, Napoli 1987, p.300.[73] (Notes in the book) Reference: JND Kelly, I simboli... , pp. 298-301.[74] (Notes in the book) Reference: JND Kelly, I simboli... , pp. 318-327.[75] (Notes in the book) AM Ritter, Das Konzil von Konstantinopel und sein Symbol, Vandenhoeck & Ruprecht, Göttingen 1965.[76] (Notes in the book) See: GL Dossetti, Il simbolo di Nicea.. , pp. 24, 277-284.[77] (Notes in the book) Reference: Book above , p. 278.[78] 《Ancoratus》[79] (Note in the book) For other views, see Kannengiesser: EECh (Encyclopedia of the Early Church, 2 vol., Cambridge 1992 Église et Théologie, Paris.) I, pp. 195-6 and DH (H. Denzinger, Enchiridion symbolorum definitionum et al . declarationum de rebus fidei et morum Quod emendavit, auxit in linguam germanicam transtulit et adiuvante H. Hoping editit P. Hünermann, Freiburg/Br.

{　}^{37}

1991.), p. 150. Kannegis does not seem to know the results of Weischer. See the recent discussion by L. Abramowski and AM Ritter, who likewise present a different view.[80] The Korean version of this book is based on the 1994 version.[81] In the excommunication clause of the Nicene Creed, hypostasis and ouxia are identified.[82] "The Holy Council affirmed that no one is permitted to present, to write, or to compile a confession of faith different from that which the holy fathers assembled at Nicaea with the Holy Spirit affirmed."[83] On the Orthodox side, the following criticisms may be raised. It is said that the filioque insert was probably inserted around 1014 by the Holy Roman Emperor Heinrich II under pressure from Pope Benedict VIII. But if it can be nitpicked in that way, it can be said that the Nicene Constantinople Creed was "formally compelled to the Church Fathers by the officers of the Emperor" at the Council of Chalcedon (Schatz, Universal Ecumenical Society, p. 60). there is. Above all, it should be recalled that few or no doctrinal decisions of the Church on earth were made apart from the historical context.[84] Since the Orthodox Church has never taken any legal decision to establish norms to confirm scriptures, it has shown a variety of positions on the use of the Bible.[85] It was only in 2017 that ‘Protestantism’ became the basic entry in the Catholic glossary, and the explanation was changed to ‘a term honoring Protestants.’ #[86] The reason why local cathedrals in Korea are trying to practically refuse to recognize Protestant baptism is not for the doctrinal reason that ‘Protestant baptism cannot be recognized’ but for the administrative reason that ‘it is impossible to prove that one has been baptized.’ Even so, the Bishops' Conference tends to interpret administrative recognition more broadly than in the past.[87] “Quite a number of holy acts in Christianity are also performed among our separated brothers. These acts, performed in various ways according to the diverse circumstances of each church or community , can undoubtedly give birth to a life of grace, and It should be said that these actions can open the door to saving communion.
Therefore, although these divided churches and communities may be flawed, they are by no means meaningless or worthless in the mystery of salvation. For the Spirit of Christ does not refuse to use those churches and communities as a means of salvation, and the power of that means derives from the fullness of grace and truth itself entrusted to the Catholic Church” ( Unitatis Redintegratio 3 ) .[88] "The Charm of Melody," Priest 12 (July 1965):585.[89] There are many examples of the Protestant world, and the SDA has a strong anti -Catholic tendency, as it was in the early stages of Catholic 666 .[90] Mystērion refers to something incomprehensible , or a ‘visible sign’ (=sacrament) that points to something incomprehensible . In other words, the ‘Musterionic body of Christ’ means ‘the sacramental body of Christ as a visible sign.’ Therefore, according to Catholic ecclesiology, the 'Church' is not just a legal or human 'corporation' but a 'sacramental organization' and rightfully represents Christ on earth.[91] "The 'tradition' we speak of here comes from the apostles, transmitting what they learned from the teachings and example of Jesus and through the Holy Spirit. In fact, the New Testament was not yet written to the first generation of Christians. There was no such thing, and the New Testament itself testifies to the process of a living ‘temple.’
The 'traditions' about theology, life norms, liturgy, or devotion that arose in local churches over time must be distinguished from the apostolic tradition. These traditions form unique styles, and 'temple' accommodates various expressions applied in various places and times within these styles. These traditions can be preserved, modified or discarded in the light of 'Tradition' under the guidance of the Church's Magisterium. "

Article 83 of the Catechism of the Catholic Church[92] Matias Augé , 《What is Liturgy: History, Travels, Theology, Spirituality》 Liturgia: Storia, Celebrazione, Teologia, Spritualita , Bishop Jang Shin-ho • Translated by Father Jong-sik Yoon, Catholic University Press, 2022, p.72[93] For reference , the encyclical of Pius In Divino Afflante Spiritu, “Inspiration of the Holy Spirit,” it says: “The radical logic of arguing that something new must be rejected and doubted with only one reason. Above all, they have a doctrinal problem of faith and ethics among the churches and laws that the churches are anti-enclosed. It is important to keep in mind that the Bible text, which is clearly defined, is only a few, and that the teachings of the past poppers are not more than obvious.
Therefore, many important matters still await free discussion and commentary by gifted and skilled Catholic commentators. Thus, each commentator must be able to contribute his or her share for the good of the whole, for the constant development of sacred doctrine, and for the protection and glory of the Church." (Paragraph 47)[94] (Excerpt's Note) Refers to the previous editions of this commentary, the 1968 and 1990 editions.[95] Excerpted from 《21st Century Jerome Bible Commentary: Genesis》, translated by Joo Won-jun, Together with the Bible, 2023, pp.14-15[96] In response to this, ordinary Protestants use as their basis 2 Timothy 3:16, which states, "The Bible is written under the inspiration of God, and is useful for teaching, rebuking, correcting, and teaching people to live righteously." As the church of the existing God, it is the pillar and foundation of truth. "The most representative Christian doctrine derived through indirect interpretation, not direct interpretation, is the Trinity ![97] Excerpt note: “Only the Bible.” In the book, it is translated as 'biblical supremacy', but in the excerpt it is translated as Sola scriptura.[98] Rahner's argument is that the Sola scriptura of the Protestant Reformers is a self-serving (self-destructive) axiom, but from a Catholic point of view, Sola scriptura can be argued much more firmly.[99] However, even if Biblical studies have converged in modern times, it is very dangerous for laypeople to privately hold Bible gatherings outside of the Catholic Church due to pseudo-religions such as Shincheonji rather than regulations. Even if they are 100% Protestant and not Shincheonji , there is a high possibility that their feelings will be hurt due to the difference in atmosphere between the Protestant pastoral field and the Catholic pastoral field. If you are curious about Protestant interpretation, it is better to read academic books by Western Protestant biblical scholars rather than having a personal meeting.[100] The Orthodox Church recognizes 76 books as canonical, including 49 books of the Old Testament and 27 books of the New Testament .[reference] Martin Luther viewed the Bible as the only religious manual containing the words of omniscient and omnipotent God, and therefore argued that parts with inaccurate sources that could not be confirmed as God's words should be boldly omitted. No Hebrew manuscript was found for the Second Scripture during the early church , and Jerome , who wrote the Latin translation of the Vulgate , also questioned the reliability of the Second Scripture, which did not have a Hebrew manuscript. He reorganized the Old Testament to reflect the disbelief of the church fathers, and first deleted the second scripture, the Greek part of the Old Testament, for the above reasons. - Excerpt from the Purgatory document. And Hebrew manuscripts of the Second Scripture were discovered in the 20th century.[102] Therefore, in the Apostles' Creed , the Latin "communionem sanctorum", that is, "the communion of all saints," is translated as "the communion of all saints."[103] It was not specified whether Mary was dead or alive when she was lifted.[104] It is admitted that the tomb was empty when the Apostle Thomas visited her tomb after the death of the Virgin Mary.[105] In Catholicism, the Immaculate Conception of Mary has been declared as a doctrine to follow in accordance with the four doctrines of the Virgin Mary, and this is awaiting a very important doctrinal procedure that requires confessing that Mary has no original sin beyond being an object of reverence. Since the Bible does not mention anyone other than Jesus without original sin, this left the seeds of doctrinal controversy. However, this is an argument seen from the perspective of Protestant doctrine that does not recognize the aforementioned Tradition, and the Catholic Church established the Four Major Dogmas of the Virgin Mary as a doctrine to believe in from past councils.[106] However, there are cases in which these two denominations also use only the cross.[107] It is known that she is the physical mother of Jesus, but this is not the case. If that happens, the Protestants will become Nestorians, who were condemned as heretics at the Council of Ephesus in 431, and they will become non-Chalcedonians, not Chalcedonians. In any case, the Theotokos is officially recognized because it is related to the divinity of Jesus. For although to her Virgin Mary she took only her flesh, she gave birth to both the divinity and humanity of Jesus without separation. (She is Nestorian if her divinity and humanity can be completely separated) Therefore, the Virgin Mary, who gave birth to the divinity of Jesus, also becomes the mother of God the Father, who is the same person as the Son Jesus. Separately, the Anglican Church naturally recognizes the Theotokos and does not officially recognize the Immaculate Conception, lifelong virginity, and the Assumption of the Virgin Mary, but it does not consider it heretical for individual Anglicans to adopt the beliefs of the Immaculate Conception, lifelong virginity, and the Assumption of the Virgin Mary . However, only Korean Protestants refer to her as “the physical mother of Jesus” until the end.[108] Fundamentally, the position is that there is no need for a priest between Christ and the laity because it accepts the priesthood of all people. Instead, the pastor is a layman and a kind of teaching elder. Although they are not priests, they have exclusive authority to preach and worship . Non-church, Baptist, or general elder levels are very limited in doing this. Some denominations allow only men to be pastors, and some denominations allow female pastors, but unlike general Protestants, the Anglican Church and Lutheran Church have this kind of priest system.[109] It is not difficult for Methodist members overseas to make the sign of the cross, but Methodist members in Korea do not do it at all.[110] However, it is rarely done in the Lutheran Church . It exists only in some Nordic Lutheran churches where many old customs remain.[111] Some people mistakenly believe that there are multiple sects, citing Eastern Catholicism as an example, but Eastern Catholicism is a sect that is strictly aligned with the Catholic Church and belongs to the primacy of the Pope. The only difference is the form of the liturgy. Of course, the Orthodox Church opposes the recognition of Eastern Catholic papal supremacy. Also , if we recognize communities such as the Old Catholic Church and the Society of St. Pius[112] There are Methodist, Presbyterian, Lutheran, and Anglican churches.[113] However, it is a historical fact that goddess worship was wildly popular in the ancient Greek sphere of influence at the time. Nestorius also did not want to take issue with the use of Theotokos by believers who clearly knew the extent of what was described above doctrinally, so he did not force the Bishop of Antioch to propose Christotokos (Mother of Christ) as a term to suppress goddess worship. In fact, there is literature proving that there were quite a few people who held the Greek mythological belief that the goddess Mary had a relationship with God. Source: Christoph Baumer, translated by An Kyung-deok, 《History of Christian Eastern Churches on the Silk Road》, Seoul, Iljogak, 2016.[114] It is known that Western (European) people made something that Native Americans used in magic rituals into a favorite item, but some argue that it was already growing wild in southern Europe before the discovery of the New World. Above all, this Protestant position here is a position that is not currently being discussed (to the extent that even current Protestants are unfamiliar with it), to the extent that it is not even clear where and when the story came from.[115] According to Article 2290 of the Catechism of the Catholic Church, smoking, drinking and 'abuse' of drugs are prohibited.[116] Some changes made by Archbishop Thomas Cranmer to the form of episcopal ordination.[117] For example, the ministry of the priest, things about the Eucharist, etc.[118] There is also a special case where a converted Anglican married male priest can become a Catholic priest. Protestant pastors can theoretically be ordained Catholic priests if they are unmarried men (but conservative Protestants require that they be married to be ordained), but unlike former Anglican priests, they must undergo several years of priest training from the beginning like other laymen. Married male pastors or female pastors/priests are not eligible.[119] From a Catholic perspective, this part is important. The episcopal ordination that continues the apostolic succession is part of the sacrament of Holy Orders, and in the doctrine of the Catholic Church, a sacrament is not something established by humans but a grace established and given by God. The Catholic Church stipulates that all episcopal offices must be appointed with the approval of the Pope (a condition of legitimacy), but the status of bishop itself, not the office, is valid in itself as long as there are three valid bishops who will continue the tradition and the prescribed form of the sacrament is satisfied. Because God promised so. If the core form of the Anglican episcopal ordination ceremony had been preserved, the status of Anglican bishops and priests and deacons would have been 'illegitimate but valid' bishops, priests and deacons from a Catholic perspective.[120] 1. The dialogue between Anglicans and Roman Catholics1 has shown significant signs of progress on the question of authority in the Church. This progress can already be seen in the convergence in understanding of authority achieved by previous ARCIC statements, notably:
-acknowledgement that the Spirit of the Risen Lord maintains the people of God in obedience to the Father’s will. By this action of the Holy Spirit, the authority of the Lord is active in the Church;
-a recognition that because of their baptism and their participation in the sensus fidelium the laity play an integral part in decision making in the Church;
-the complementarity of primacy and conciliarity as elements of episcope within the Church;
-the need for a universal primacy exercised by the Bishop of Rome as a sign and safeguard of unity within a re-united Church;
-the need for the universal primate to exercise his ministry in collegial association with the other bishops;
-an understanding of universal primacy and conciliarity which complements and does not supplant the exercise of episcope in local churches.[121] Within his wider ministry, the Bishop of Rome offers a specific ministry concerning the discernment of truth, as an expression of universal primacy. This particular service has been the source of difficulties and misunderstandings among the churches. Every solemn definition pronounced from the chair of Peter in the church of Peter and Paul may, however, express only the faith of the Church. Any such definition is pronounced within the college of those who exercise episcope and not outside that college. Such authoritative teaching is a particular exercise of the calling and responsibility of the body of bishops to teach and affirm the faith. When the faith is articulated in this way, the Bishop of Rome proclaims the faith of the local churches. It is thus the wholly reliable teaching of the whole Church that is operative in the judgement of the universal primate. In solemnly formulating such teaching, the universal primate must discern and declare, with the assured assistance and guidance of the Holy Spirit, in fidelity to Scripture and Tradition, the authentic faith of the whole Church, that is, the faith proclaimed from the beginning. It is this faith, the faith of all the baptised in communion, and this only, that each bishop utters with the body of bishops in council. It is this faith which the Bishop of Rome in certain circumstances has a duty to discern and make explicit. This form of authoritative teaching has no stronger guarantee from the Spirit than have the solemn definitions of ecumenical councils. The reception of the primacy of the Bishop of Rome entails the recognition of this specific ministry of the universal primate. We believe that this is a gift to be received by all the churches.[122] The Commission's work has resulted in sufficient agreement on universal primacy as a gift to be shared, for us to propose that such a primacy could be offered and received even before our churches are in full communion. Both Roman Catholics and Anglicans look to this ministry being exercised in collegiality and synodality – a ministry of servus servorum Dei (Gregory the Great, cited in Ut Unum Sint, 88). We envisage a primacy that will even now help to uphold the legitimate diversity of traditions, strengthening and safeguarding them in fidelity to the Gospel. It will encourage the churches in their mission. This sort of primacy will already assist the Church on earth to be the authentic catholic koinonia in which unity does not curtail diversity, and diversity does not endanger but enhances unity. It will be an effective sign for all Christians as to how this gift of God builds up that unity for which Christ prayed.[123] Such a universal primate will exercise leadership in the world and also in both communions, addressing them in a prophetic way. He will promote the common good in ways that are not constrained by sectional interests, and offer a continuing and distinctive teaching ministry, particularly in addressing difficult theological and moral issues. A universal primacy of this style will welcome and protect theological enquiry and other forms of the search for truth, so that their results may enrich and strengthen both human wisdom and the Church's faith. Such a universal primacy might gather the churches in various ways for consultation and discussion.[124] An experience of universal primacy of this kind would confirm two particular conclusions we have reached:
-that Anglicans be open to and desire a recovery and re-reception under certain clear conditions of the exercise of universal primacy by the Bishop of Rome;
-that Roman Catholics be open to and desire a re-reception of the exercise of primacy by the Bishop of Rome and the offering of such a ministry to the whole Church of God.[125] Source of translation: Korean Catholic Central Council, 『Church Unity Document』 Vol. 2, 2009, pp.131-180.[126] [Member of the Anglican Church]
Retired Bishop Mark Santer (Co-Chair) , Diocese of Birmingham, England
Bishop John Baycroft, Diocese of Ottawa, Canada
etc.
[member of the Catholic side]
Retired Bishop Cormac Murphy-O'Connor (Co-Chair) , Diocese of Arundle-Brighton, England
Bishop Patrick A. Kelly, Archdiocese of Liverpool, England
etc.
For more details on the composition of the committee, please refer to the link.[127] As a result of our study, the Commission offers the following agreements, which we believe significantly advance our consensus regarding Mary. We affirm together[128] the teaching that God has taken the Blessed Virgin Mary in the fullness of her person into his glory as consonant with Scripture, and only to be understood in the light of Scripture;[129] that in view of her vocation to be the mother of the Holy One, Christ’s redeeming work reached ‘back’ in Mary to the depths of her being and to her earliest beginnings;[130] that the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception, understood within the biblical pattern of the economy of hope and grace, can be said to be consonant with the teaching of the Scriptures and the ancient common traditions;[131] that this agreement, when accepted by our two Communions, would place the questions about authority which arise from the two definitions of 1854 and 1950 in a new ecumenical context;[132] that Mary has a continuing ministry which serves the ministry of Christ, our unique mediator, that Mary and the saints pray for the whole Church and that the practice of asking Mary and the saints to pray for us is not communion-dividing.[133] We agree that doctrines and devotions which are contrary to Scripture cannot be said to be revealed by God nor to be the teaching of the Church. We agree that doctrine and devotion which focuses on Mary, including claims to ‘private revelations’, must be moderated by carefully expressed norms which ensure the unique and central place of Jesus Christ in the life of the Church, and that Christ alone, together with the Father and the Holy Spirit, is to be worshipped in the Church[134] We believe that the agreement we have here outlined is itself the product of a re-reception by Anglicans and Roman Catholics of doctrine about Mary and that it points to the possibility of further reconciliation, in which issues concerning doctrine and devotion to Mary need no longer be seen as communion-dividing, or an obstacle in a new stage of our growth into visible koinonia. This agreed statement is now offered to our respective authorities.[135] Translation source: Catholic Central Council of Korea, 『Church Unity Document』 Vol. 2, 2009, pp.298-300.[136] It is not enough to emphasize it again and again, but the result is completely different from Pelagius' theory of free will![137] Of course, since John Wesley basically acknowledged Lutheran justification by faith, the outcome is very different. Both the Methodist Church and the Catholic Church emphasize prevenient grace, but the Catholic doctrine of justification emphasizes the processual aspect of humans accepting grace through response. On the other hand, John Wesley did not acknowledge the concept of 'human response' in the process of justification, but rather argued that God's prevenient grace itself acts on humans, making them feel that they are sinners and leading them to justification. Rather, the process aspect was given more importance in relation to rebirth and sanctification after justification.[138] The question of whether human will is important in accepting God's grace has nothing to do with the theory of action salvation, but it is often misunderstood because it differs from the Calvinist theory of predestination, which is the root of mainstream Protestantism. Of course, the Catholic Church also accepts the teaching that after original sin, humans cannot help but become closer to sin by nature, as it is based on Augustine's theology, but it discusses free will in terms of human response to God's grace.[139] Justification and justification are different in Chinese characters, but in English, both are justification, and the vocabulary itself is the same.[140] A section introducing the views of M.Flick and Z.Alszeghy, two professors at the Gregorian University of Rome.[141] Analogy is a concept that is neither univocal nor multi-semantic. For example, in "A has a pretty face" and "A has a pretty heart," the word 'pretty' in the two sentences does not have a univocal meaning. However, this does not mean that they are polysemous, and although they are different, they have the same expression due to the same basis. At this time, ‘analogy’ is established. As another example, from a theological perspective, if being (Latin: ens, English: being) is understood univocally, the conclusion is drawn that there is no difference between God's being and human being, and pantheism is established. On the other hand, if you understand the being polysemously, the conclusion is drawn that the being of God and the being of humans have completely different meanings, which means that it is impossible to reach extrasensory and immaterial perception from sensuous and material perception, and thus agnosticism is established. Therefore, scholastic scholars, led by Thomas Aquinas, reject the univocity and polysemy of the analogy and acknowledge the analogy of the analogy. (Reference: Chung Eui-chae , Metaphysics, 4th edition, pages 171-177)[142] Of course, Protestantism does not mean that 'If you believe in Jesus, you will feel heaven even if you live roughly' . The Salvation Sect, which says, "If you believe in Jesus, you go to heaven without having to repent of your sins," is 100% heresy .[143] See: 1 Corinthians 12,11[144] James 2:17.20.[145] Gala 5,6[146] See: Romans 3,28 and elsewhere.[147] See: Rom 3:24.[148] Hebrews 11,6.[149] Reference: 2 bed 1,4.[150] Rome 11,6[151] 1 Corinth 15,58[152] Heb 6,10[153] Heb 10,35[154] Matthew 10:22[155] See: 2 Timothy 4,7-8.[156] See: John 15:1ff.[157] Reference: John 3:21[158] See: Apocalypse 14,13[159] John 4,13-14[160] See: Romans 10:3[161] 2 Corinthians 4,17[162] See: Matthew 10:42; Mar 9:41.[163] References: Pope Celestine I , Letter to the Bishops of Gaul, Chapter 12 (PL 50,336; D No. 141.[164] See also: 1 Cor 1:31; 2 Corinthians 10:17 (Jer 9:23-24).[165] 1 Corinth 4,5[166] Matthew 16,27; Rome 2,6; Apocalypse 22,12[167] 1 Corinth 4,5[168] Matthew 16,27; Romans 2,6; Apocalypse 22,12[169] Reference: Early part of the Athanasian Creed.[170] Translation source: Denzinger 5073-5074[171] (Note within the text) “All under One Christ” ( All under One Christ ), Nr. 14: See Growth in Agreement , 241-247.[172] Translation source: Denzinger 5081[173] From a Catholic perspective, ‘heresy’ has nothing to do with whether one shares the belief in the Trinity by Catholic standards. Therefore, baptisms from non-Trinitarian denominations such as the Church of God and the Church of Jesus Christ of Latter -day Saints are not recognized at all, regardless of the form of the ceremony.[174] Catholic Canon Law, Article 844, Paragraph 3, Catechism of the Catholic Church, Articles 1399, 1401[175] From the Catholic point of view, the Orthodox Church is a church that has only deviated from the order of the See of Peter, but the apostolic tradition has not been broken and the seven sacraments remain effective within it.[176] However, from a Catholic perspective , if this priest was ordained through appropriate procedures by a bishop who maintains the Apostolic Tradition (Catholic, Orthodox, Restoration Catholic, etc.), the sacraments performed by them may be theologically valid even if they were performed outside the church and are illegal under church law . This is because if a priest is ordained by a bishop who maintains the Apostolic Tradition, he or she has the ability to administer some sacraments effectively, regardless of his or her affiliation.[requote] #[178] (Notes in the Catechism) Constitution of the Church, Article 53.[179] (Notes in the Catechism) Constitution of the Church, Article 63.[180] (Notes in the Catechism) Constitution of the Church, Article 69.[181] (Commentary in the Catechism) Charter of the Church, 68.[182] The first part of the angelic prayer: The Angel of the Lord spoke to Mary...[183] Mary full of grace, rejoice! The Lord is with you...[184] ... Blessed among women, blessed is Jesus, the son of the womb.[185] There is no Hail Mary in the Orthodox Church . The most difficult part for Protestant believers when they encounter the Hail Mary.[186] More academically, it is difficult to establish that the woman in this passage refers to the Virgin Mary herself. However, it can be safely said that the 'church' is described as the 'mother of the Messiah'. In other words, 'woman' means both the church and Mary at the same time, or it can be seen as primarily meaning the church and secondly Mary.[187] Commentary : Thus (as at Santa Maria Maggiore) even though the woman represented is obviously Mary — we are after all in a church dedicated to her —, she is above all the "Lady Church" , young and splendidly attired for her eternal nuptials. Christ bears a book with the invitation to his "chosen one" to herself become his throne —"Veni electa mea et ponam in te thronum meum" —, and the "chosen one" (the Church) displays a scroll on which we read words drawn from the Canticle of Canticles: "Laeva eius sub capite meo, et dextera illius amplexabitur me". "His left arm is under my head, his right embraces me" (Cant 2:6; cf. 8:3).
Thus (as in Santa Maria Maggiore) this woman is clearly represented as Mary - after all this church is dedicated to her - but she is first and foremost "Lady Church". Young and resplendently dressed for her eternal wedding. Christ has a book inviting her, her "chosen teeth", to befit her to his throne. - "Veni electa mea et ponam in te thronum meum" - and "The Chosen One" (church) reveals the scroll. There we read the words from the Song of Songs: "Laeva eius sub capite meo, et dextera illius amplexabitur me". "His left arm is under my head, and his right arm embraces me" (Song of Songs 2,6; cf. 8,3).[188] 《Henri de Lubac: The Identity of the Christian in the Church》, Marco Spritz (Translated by Sunghee Park)[189] (Notes in the book) Participation in the commemoration of the liturgy of the Blessed Virgin Mary covered in Dante's Commedia Divina's "Paradise" section 33 (verses 1-39).[190] It is plausible that the Anglican Church and the Lutheran Church , which recognize the veneration of the Virgin Mary , are minority denominations in Korea. Even though the Lutheran Church is the original Protestant church. Since Hong Kong and Singapore were British territories, there are actually more Lutherans and Anglicans. This is because Wales is a predominantly Lutheran region and Anglicanism is the official religion of England . Like the Presbyterian Church of Korea, the Presbyterian Church is a Scottish- based, flexible Protestant church, so it is evangelical and not fundamentalist. However, churches belonging to ecumenical denominations often deliver sermons related to the Virgin Mary during worship.[191] Protestants may also ask the pastor to pray if there is something important.[192] Since they view exchanges and conversations with Catholics as betrayal of the Protestants who were martyred by the Catholic forces (not a simple betrayal, but a blasphemous betrayal), they have a tendency to reject Catholicism compared to other Protestant denominations (ecumenical groups). is stronger[193] Rather, religions such as Eastern Orthodox and Anglican are divided from Catholics.[194] Both dulia and cult are translated as respect. Dulia refers to honoring the saints mentioned here, and cult refers to something that can also be offered to God. (When referring to reverence for the Eucharist, the reverence is cult.) When referring to saints, cult is usually written as cultus.[195] In the Bible, 2 Kings 2:13-19, Jer 13:18; This is the status that appears in 29,2, etc.[196] Source: Adele Scarnera, 《4,000 Years of Prayer and Fasting》, Catholic Press, pp. 155-156.[197] For example, Peter committed betrayal by swearing that he had nothing to do with Jesus during his suffering, and Paul was originally a person who oppressed the church, but the fact that both men are clearly qualified to be apostles is not denied anywhere in the mainstream denomination.[198] In modern Catholicism, there are two famous orthodox lines. One line emphasizes the ‘freedom to be saved by God’ represented by Domingo Báñez of the Dominican Order , and the other line emphasizes the ‘freedom to be rejected by humans’ represented by Luis de Molina of the Jesuits. According to Baneseism, God's grace can have the practical effect of producing human consent. At this time, God does not forcibly throw humans into heaven, but grace takes effect to produce 'consent based on the complete free will of humans', so not only God's freedom but also human freedom is fully affirmed. In other words, regardless of what grace God has granted, from a human's perspective, the 'consent' is real and comes entirely from one's own 'decision ability', so human freedom in that decision is complete. However, because Banezism affirms the theoretical possibility that God does not grant some people ‘effective grace to the extent of agreeing to salvation,’ it has a pastoral weakness that may give a similar impression to Calvin’s double predestination theory. On the other hand, since Molinism views 'grace that produces internal consent' as a denial of human freedom, it believes that God does not grant grace to the extent that it has effect on human consent. In other words, humans have the authority to thwart God's plan of salvation with their complete self-will, and God respects this authority with complete free will. Therefore, although in a different direction from Banezism, both ‘God’s freedom’ and ‘human freedom’ are affirmed here as well. However, from a pastoral perspective, it has weaknesses that can give a similar impression to Pelagianism. Of course, Banezism is by no means Calvinism, and Molinism is by no means Pelagianism, and it is clear that both theories are orthodox Catholic theologies that are not heretical at all. For reference, Baneseism is very faithful to the theological genealogy of Augustine and Thomas Aquinas, and although it may not be identical to Calvinism's view of salvation, it has relatively more room for dialogue with Protestantism. On the contrary, Molinism has more in common with the Orthodox Church's ordinary view of salvation.[199] Become a member of the Catholic Church, receive the Sacrament of Baptism, faithfully believe in all doctrines (dogma) stipulated by the Catholic Church, lead a proper life of faith as stipulated in church law, and repent of sins that have not been committed or have already been committed + Confession Those who have been forgiven can be saved. A person who, by force of God's grace, faithfully follows the best of what he knows, the universal moral law and the dictates of conscience, and endeavors to find religious truth, even if he is ignorant or unaware of this through irresistible (no fault of his own) ignorance. Even a Catholic can have the possibility of salvation under the premise that he did not know the Catholic faith without malicious intent.[200] The general perception of Jesuit missionaries is based on the following. <Perception of Japan and Joseon by Jesuit missionaries during the Japanese Invasion - Focusing on the visit to Japan by patrolman Alessandro Valignano ->, Church History Study No. 49, December 2016 (published by the Korean Institute of Church History), Kim Hye-kyung ( lecturing professor at Daegu Catholic University's Character Education Institute) )[201] Already in 1587, Toyotomi Hideyoshi issued an order to expel missionaries.[202] He celebrated the Mass mentioned in the critical article at the top , and at that time he was not yet a bishop, but a priest.[203] "The priorities of efforts to be expended are as follows: First, to select and train suitable people to become clergy. Second, to properly care for new believers. Third, to work for the conversion of non-believers. Here, the first rather than the second , the second is more important than the third, so the priority should never be reversed.”[204] If you want to make a colony, you can block the training of native priests and induce the subordination of the native church to the European church. Although the Paris Foreign Missions Society made mistakes, such as playing with the French army as a card to defeat persecution or turning a blind eye to Japan's rule of Korea, it is clear that it placed top priority on training Korean priests.[205] For reference, Ferguson is a historian who is notorious for the so-called 'Gukppong' (from the UK's point of view) and underestimation of non-British countries. Ferguson also worked really hard in comparison to Latin America when it came to English-American slavery.[206] Excerpted from paragraph 1495 of the Denzinger Korean edition. The punishment threat of excommunication was later canceled in 1538 at the request of Spain, but Spain's secular power never gave up on this issue, and as seen in Ferguson's article above, it gradually improved.[207] For example, an 8th century monk There is a record that about 1,600 sheets of parchment were needed to make the three books of the Bible requested by Beda 's teacher Ceolfrith.[208] In particular, the Cathars were a dualistic sect active in southern France in the 12th and 13th centuries, and accepted a radical dualism that viewed the material world as a product of evil principles. They denied orthodox Catholic creationism, the doctrine of the Incarnation, and the doctrine of the Trinity, and did not recognize the Catholic sacramental system. Consolamentum, a representative ceremony of the Cathars, is a kind of spiritual baptism, through which sins are forgiven and one becomes a complete believer. After Consolamentum, people were extremely wary of sinning again, and in some regions, cases of ending one's life through long-term fasting after the ritual were reported.[209] Protestant researchers David Price and Charles Leary point out that Tyndale's later translation contained a number of strongly anti-Catholic comments, including about twenty accusations directly attacking the papacy. Additionally, Tyndale's translation of the New Testament published in 1534 included a preface based on Martin Luther's writings. This shows that his translation work was not simply a linguistic work, but had the character of actively conveying a specific theological position within the religious reform debate at the time.[210] Tyndale had a debate with Catholic theologian Jacobus Latomus over the interpretation of Romans. Latomus criticized Tyndale for emphasizing only Romans 1 and 3, arguing for the doctrine of 'justification by faith alone' and ignoring the importance of works emphasized in Romans 2. Additionally, Tyndale accepted a form of soul sleep, which states that the soul remains in an unconscious state after death until the final resurrection, and did not believe that saints were already participating in heavenly glory. This view was later evaluated as controversial even among many Protestant theologians.[211] There are many assessments that the Nazi regime was not friendly to the Christian doctrine itself and had plans to weaken the influence of the church in the long term. However, politically, attempts were made to cooperate with and control the Protestant forces that were highly influential in German society. A representative example is the so-called German Christian (Deutsche Christen) movement, which was an attempt to reorganize the German Protestant Church into a national church that conformed to Nazi ideology. In this trend, the ideological influence of Houston Stewart Chamberlain , who developed racist ideas in the late 19th century and influenced Nazi ideology, is also mentioned. In his book “Foundations of the 19th Century,” Chamberlain criticized the Catholic Church as a “religion under Jewish influence,” praised Martin Luther as a person who liberated the German people from Catholicism, and emphasized the Germanic nature of Christianity. He also interacted personally with Adolf Hitler in his later years .[212] This is normal. As much as love and generosity are advocated, there is nothing to be afraid of. Besides, there are not many people who like war.[213] Korean Catholics, who were persecuted by communism, naturally have a firm anti-communist stance. Although today they have become more compassionate towards North Korea, they have never agreed with communism in the political sense. Moreover, unlike the youth who are closer to anti-dictatorship and anti-Juche ideology than anti-communism, Korean Catholics, who were persecuted by genuine Leninism directly from the country of origin immediately after liberation, are negative toward communism itself. Moreover, even during the 5th Communist era, the religious world was filled with displaced priests who had memories of “communists destroying dioceses, kidnapping bishops, and closing seminaries.” Even the Benedictine Waegwan Monastery, a large monastery, was founded by monks who fled to the south after the parish (Myeonsok-gu) collapsed due to communist persecution and the Bishop Abbot was martyred. In such a situation, the religious community’s pro-North Korea stance is absolutely nonsense.[214] Not only Kettler, but also many modern church leaders, including French Bishop Gustave de Croy, Bishop Louis de Belmas , and Bishop Pierre Giraud , engaged in similar activities.[215] The encyclical 'New Things' is clearly opposed to communism, but at the same time friendly to the labor movement. No wonder, in fact, even today the labor movement is not synonymous with communism.[216] Written by José Antonio Sayes . Translated by Yoon Joo-hyun. [Ecclesiology[217] Eorum principiorum illud est maximum, onmes homines, quemadmodum genere naturaque similes intelliguntur, ita reapse esse in actione vitae inter se pares: unumquemque ita esse sui iuris, ut nullo modo sit alterius auctoritati obnosius: cogitare de re qualibet quae velit, agere quod lubeat, libere posse: imperandi aliis ius esse in nemine. His informata disciplinis societate, principatus non est nisi populi voluntas, qui, ut in sui ipsius unice est potestate, ita sibimet ipsi solus imperat: deligit autem, quibus se committat, ita tamen ut imperii non tam ius, quam munus in eos transferat, idque suo nomine esercendum.[218] Quo modo, ut perspicitur, est respublica nihil aliud nisi magistra et gubematrix sui multitudo: cumque populus omnium iurium omnisque potestatis fontem in se ipse continere dicatur, consequens erit, ut nulla ratione officii obligatam Deo se civitas putet ut religionem publice profiteatur nullam; nec debeat ex pluribus quae vera sola sit,quaerere, nec unam quamdam ceteris anteponere, nec uni maxime facere, sed singulis generibus aequabilitatem iuris tribuere ad eum finem, dum disciplina reipublicae ne quid ab illis detrimenti capiat. Consentaneum erit, iudicio singulorum permittere omnem de religione quaestionem; licere cuique aut sequi quam ipse malit, aut omnino nullam, si nullam probet. Hinc protecto illa nascuntur; ex lex unius cuiusque conscientiae iudicium; liberrimae de Deo colendo, de non colendo, sententiae; infinita tum cogitandi, tum cogitata publicandi licentia.[219] The Korean translation is from the Korean edition of The Ecclesiology by Jose Antonio Sayes. The original text in Latin is taken from the Vatican website .[220] It can be said that there is a similar aspect to the view of the relationship between the Anglican Church and other religions in England today (recognizing the superiority of the Anglican Church over other religions in principle, but showing tolerance in practice).[221] Irresistible ignorance is not mechanically judged simply by whether or not one has externally encountered the gospel. Even if one has encountered the gospel, the degree of responsibility can vary depending on whether it was a condition to truly recognize and accept it and how the individual's conscience operates toward the truth. However, this discussion does not absolutize an individual's subjective conscience, but rather includes the premise that responsibility still accompanies a person who intentionally rejects the truth despite being able to recognize it.[222] These claims raised by fundamentalist Protestants are close to a superficial perception of the Catholic Church as a group that easily changes its doctrines according to the mood of the times. In fact, even after the Second Vatican Council, Pope Paul VI reaffirmed the ban on contraception through the encyclical Humanae Vitae, enduring strong opposition and criticism from inside and outside the church, but despite this, he did not withdraw the doctrine. Furthermore, even today, Catholicism maintains a consistent position on issues such as abortion and contraception, even while publicly accepting criticism, unlike the secular society and even some Protestant camps that take a cautious or reserved attitude. Ignoring this context and explaining that “the doctrine was relaxed to fit modern times” ultimately amounts to a simplistic criticism that does not sufficiently examine the historical attitude and doctrinal continuity of the Catholic Church.[223] Rejecting the Catholic faith, even though you have come to know it; knowing the doctrines to be believed, but willfully rejecting any of them ; , A mortal sin = If you know a serious sin and have committed it , but refuse to repent (refer to the Sacrament of Confession), persist in your sin, refuse to confess, etc., you cannot be saved .[224] Regarding the Virgin Mary, there are only two doctrines that must be believed "by the Pope's decree": the Assumption of the Virgin Mary in Dreams and the Immaculate Conception of the Virgin Mary . The concept of the Trinity God and the belief that Jesus is the Christ, the chosen savior, was crucified, died, was resurrected three days later , and will return again are such basic Christian doctrines that they must be believed regardless of denomination (whether Catholic, Orthodox , or Protestant ).[225] (Note in the literature) E. Schillebeeckx, Mary, Mother of The Redemption, London 1964, pp. 197ff. (H. Graef, Mary, a History of Doctrin and Devotion, London 1994 (4th ed.), vol. 2, pp. 84. requoted)[226] Moreover, looking at the history macroscopically, the Salic law has not been maintained for a long time.[227] In terms of population decline alone, this is a massacre on a massive scale comparable to the killing fields of Pol Pot , one of the worst dictators of the 20th century .[228] Many cathedrals built before the rapid expansion of the church in the 1990s have nameplates saying “Catholic ○○ Church,” while those built after that usually have nameplates like “Catholic ○○ Cathedral” or “○○ Cathedral.” In principle, cathedrals are named after the names of administrative districts. If there is already a cathedral with the same or similar name in another area, make it different by including the name of the patron saint, such as "Ogeum-dong St. Joseph's Cathedral," or the name of the administrative district, such as "Suri-dong Cathedral."[229] However, in the Anglican Church , the cathedral where the bishop's seat is located is called a cathedral.[230] However, this is absolutely not condoning or allowing condoms or other violations of doctrine. This is only an external aspect, and in reality, believers who use artificial contraception such as condoms, loops, vasectomy, or external ejaculation commit a mortal sin . In other words, unless you repent and stop all acts of artificial contraception , you cannot receive the sacrament . In that state , you cannot be saved even if you die, and in order to be forgiven, you must go to the Sacrament of Confession . Even after the Second Vatican Council, Pope Paul VI very strictly reaffirmed this through the 1968 papal encyclical Human Life. The official teachings of the Catholic Bishops' Conference of Korea also stipulate that sterilization and artificial contraception in the name of family planning are sinful acts .[231] For example, if you are about to die, you can repent to any priest, have your excommunication revoked, and return to the church. Of course, true repentance is essential.[232] About 3 months or more training course[233] The reason why the soul was burned at the fifth generation during Confucian ancestral rites during the Joseon Dynasty was because Confucian scholars believed that the soul naturally disappears 120 years (four generations) after a person dies. On the other hand, Catholicism , a Christian sect, views spiritual tablets as idolatry and believes in the immortality of the soul, so it is bound to be difficult for values to coexist in a Neo-Confucian society. Father Matteo Ricci and other priests with adaptationist missionary and retention theories (the value that Catholicism is a religion that supplements the Confucian cultural view and can be propagated to the people of East Asia) viewed early Confucianism , which predates the Han Dynasty , positively, but did not view Neo-Confucianism so positively.[234] To be more precise, the modern Catholic Church does not express a position on whether it approves or disapproves of areas of natural science such as evolution . Therefore, whatever one thinks about the theory of evolution, it is left to the individual believer's opinion, and it only explains the possibility of misunderstanding by saying, "The theory of evolution does not contradict the church." To put it simply, just as a philosopher acknowledges natural science but is not qualified to discuss Manet, so too does a priest. Also, saying that the soul exists should be viewed as expressing religious beliefs about an area that natural science does not cover, rather than as an argument against natural science.[235] Monks, like pastors, may be established in an area for decades, but the priest most Catholics encounter is the parish priest.[236] Of course, there are also disadvantages to the Protestant style. Pastors are not salaried workers, so they have to take care of their own livelihood. Besides, I have a wife and children to feed. Because of this, they are relatively vulnerable to blackening in money matters. In addition, there are many cases in which a person with a well-established concept beats a pastor 'because he can't make a living'.[237] Of course, Protestants may not think that modern Catholic doctrine is what Jesus hoped for, but no one denies that the history of the organization of the early church continues to today's Catholic and Orthodox churches (whether the 21st century Catholic doctrine is the doctrine desired by Jesus or a corrupted doctrine) . The only difference between the two sides is whether the legal tradition of the early church was in present-day Rome or Constantinople.[238] "Religions in Global Society". p. 146, Peter Beyer, 2006[239] 《Democratic Transformation in Korea and the 3rd World》, Part 2 Democratization in Korea, "Status and Prospect: Democratization Movement in the Korean Catholic Church - Focusing on the National Catholic Priests' Association for Justice", Kyungnam University Institute of Far Eastern Studies, 1989.[240] Although there was no outright oppression like the Japanese shogunate, missionaries who were caught doing missionary work inland outside of permitted areas were executed.[241] However, it is not doctrinal invalid. This is the same principle that the Bishop of the Orthodoxy is a bishop anyway from the Catholic point of view. For this reason, if it is effectively ordained, it will later be approved by the Pope and turn into a 'legal legal bishop'.[242] Although China fully recognizes freedom of religion only for foreigners, its citizens are prohibited from entering religious facilities run by foreigners.[243] According to an article by Radio Free Asia, run by the U.S. State Department, pastors and believers of an underground church (Protestant church) in Shenzhen were arrested in 2021, but were released 10 hours after investigation.[244] An expression used by Pope Benedict XVI.[245] Underground Church Bishops.[246] Bishops who belong to the Patriotic Association, but are in communion with the Pope and are legal from the point of view of canon law.[247] Bishops who belong to the Patriotic Church and are not in full communion with the Pope[248] Comments from the article editor, not the wiki's editor[249] Happy Valley is where the Hong Kong Racecourse is located, and the British Army named it Happy Valley after the hill where they fought against the Chinese during the Korean War . That's why the name of the battle is also the Battle of Happy Valley, and it is a representative victory of the British army.[250] Dominicohoe from Korea , China , Taiwan , Macau , Hong Kong , Japan , Myanmar , East Timor , Vietnam , Venezuela and Spain belong. Due to Christianity ratio, he actually works in Korea, Hong Kong, Macau and East Timorman. Myanmar and Japan have very few Catholics, and the Chinese continent is not within the level of the Roman Vatican.[251] In these regions, the number of believers is greater than that of all Protestant churches combined.[252] In the case of former President Joe Biden , he was banned from receiving Holy Communion in some parishes because he publicly supported abortion and homosexuality. When he was a presidential candidate, the media even showed him being rejected in front of his bride. However, Pope Francis expressed his opposition to some clergy's refusal to receive Holy Communion for President Biden, and after Biden took office, the U.S. Conference of Catholic Bishops decided not to refuse Holy Communion to President Biden. As a similar example, former House Speaker Nancy Pelosi was notified by the Archdiocese of San Francisco that she would be banned from receiving Holy Communion.[253] Since he was a person who had spent much of his pastoral activities in Peru since his youth and even received nationality, he was in a similar position to Latin American cardinals.[254] It cannot be said that there was no influence, such as the advance of the Jesuit Wisconsin Province into Korea and the establishment of Sogang University in the 1960s , but in the Korean Catholic community, the Paris Foreign Mission Society of France had established a parish priest-centered culture for a long time, while the missionaries of the Maryknoll Foreign Mission Society of the United States suffered serious damage from the North Korean regime in the Diocese of Pyongyang, and were martyred or defected to South Korea and had to settle down in displaced communities such as the Diocese of Incheon.[255] Because there was no infrastructure for mass killings on an 'industrial scale' like the gas chambers of Auschwitz, various cruel methods of execution such as beheading and live burial, rape, cannibalism, and infanticide occurred instead of shooting. Additionally, the internal environment, including the quality of meal rations, the condition of the barracks, and clothing, was terrible. For this reason, it was a place so infamous that it was called the ‘Auschwitz of the Balkans,’ and even the officers of the General SS and low-level soldiers of the Waffen-SS, the infamous organization’s parent organization, were all wide-eyed and astonished. There are as many as 100 people who have admitted that they directly killed them. He was captured by the British army in 1945, tried as a war criminal in Belgrade, Yugoslavia, and executed by hanging in 1946.[256] It is said that they massacred about 180 Serbs in Alpipasín Most and then danced around the corpses.[257] Numerous fascists from the Axis powers, including his wife and Nazi German war criminals, played a key role in fleeing to South America.[258] Instead, he was detained in his hometown, Krasik, and died of thrombosis on February 10, 1960.[259] And this incident led Yugoslavia to break off diplomatic ties with the Vatican.[260] For example, while researching why her family was able to survive the Holocaust, Croatian Jewish historian Esther Gitman noticed that Stepinac's name appeared repeatedly in numerous documents and testimonies. With support from a Fulbright Fellowship hosted by the U.S. Department of State, Gitman analyzed numerous primary sources and interviews with survivors, and the results revealed that Archbishop Stepinac did indeed play an important role in relief efforts for Jews and Serbs. In her book and interview, she said, “Stepinac tried to save lives by all possible means in accordance with his faith and conscience.” #
Additionally, Croatian-American historian Jozo Tomasevich, in his book War and Revolution in Yugoslavia, 1941–1945: Occupation and Collaboration, commented that: (1) individuals and groups In private acts of helping, "deserves highest praise, although his actions were not always successful" (p. 563) (2) but "Serbian subjects" There are serious shortcomings in Stepinac's statements and actions toward the Ustashe regime and its genocidal. actions against the Serbs and the Serbian Orthodox Church, page 564)", "Neither Archbishop Stepinac, nor any other Catholic bishop in the country... said a word of public resistance. Catholic bishop in the state...uttered one word of public protest, page 537)"[261] Of course, it must be taken into account that even before the Spanish Civil War, the Republican government strongly oppressed the Catholic Church, including massacring clergy and believers, and sided with Franco during the civil war. The sparring between republicanism and Catholicism is an issue with long origins, dating back to the French Revolution . At the time of the Estates General of Versailles on May 5, 1789, or the attack on Bastille on July 14 of the same year, no religious interests existed between the revolution and the church. However, through issues such as the disposal of church property, the Constitution civile du clergé , and the massacres of the revolutionary government, the emotional divide between republicanism and Catholicism became deeply entrenched. At this point, the question of "who struck first" has become a difficult question like "which came first, the chicken or the egg?" However, fortunately, even today's republicans acknowledge the problems of the Basic Clergy Act and the Reign of Terror, so the combination of republicanism and anti-Catholicism has been relegated to a relic of history.[262] As you can see from the link below, there was an apology from the bishop.[263] In fact, there is a record that a person named Kang Ki-bong committed rape under the pretense of being a church member and then made her give birth to a child.[264] Until the truth was revealed, the Hope Center had been in operation for a whopping 58 years, and it had been transferred to the Catholic Church for 36 years.[265] In fact, it is quite natural historically to interpret the era in which persecution and resistance to it were complicatedly intertwined. Even in England in the 16th century , there are many Catholics who acted similarly to Hwang Sa-young's white paper, but current British historians look at and study them objectively, and do not use provocative wording about shameful history or traitors. For example, someone like John Gerard, who was a Catholic priest in the era of Elizabeth I , wrote a white paper like Hwang Sa-young, escaped from the Tower of London, and fled into exile with the help of Spain. However, a historian who appeared in a BBC documentary about this person praised Father Gerard as a 'very brave man' rather than condemning him as a traitor.[266] To refute from the Catholic point of view, it is clearly a private property purchased by the Catholic religious community with money, and at the time of purchase, it had long since been abandoned. It is an unreasonable request to go beyond 'request' and 'protest' by saying, "Please put ours in the private land purchased by another religion," and the Buddhist claim that Cheonjinam collapsed while helping Catholicism is a hypothetical area.[267] The last one is not an article from The Catholic Press, but an article written by Kim Geun-soo, the publisher and editor, for the Kyunghyang Shinmun.[268] The linked legal newspaper is a Buddhist press with a pro -liquor tendency. For reference, Park Moon -soo insists that Buddhist focus is a press oppression for classifying Buddhist focus from Jogye -jong , but Buddhism.com, who was a progressive tendency such as Buddhist focus and more powerful than Buddhist focus, went to a lawsuit and was defeated in court . It is unilaterally wrapped in the claims of some students who have revealed contributions in relation to the 2015 presidential election intervention in Dongguk University/Incident Document. Of course, as in the case of the incident, it is not that Jogyejong did well. Even if Jogye -jong alone has won the lawsuit against the Sunhak Institute, there is an incomprehensible behavior, such as borrowing the title of the article .[269] If you hit it as a non-Catholic media, it would be Oh My News .[270] Refer to European history read by Han Dong-il law - Those who studied church law in Europe were naturally clergy and wore appropriate clerical attire, but later people (professors, etc.) who studied laws other than church law also followed the same attire as clergy. Also, the current bishop is a religious leader in a local district, but in medieval Europe, he played the role of the current provincial governor and district court chief.[271] The Korean Catholic Church recognizes the baptisms of these two churches as valid, so there is no need to be baptized again. Of course, catechesis must be taken again.[272] In < The God Made >, an interesting survey appears. The survey asked whether a presidential candidate would vote if he or she had the ability and qualifications to hold the office, but was black, a woman, a Catholic, a Jew, a homosexual, or an atheist. The section that received the most negative response here was atheist, and the mere fact that 'Catholic' was nominated here shows that the perception of Catholicism in mainstream American society is not very good. In the not-so-distant past, in the 1960s, the fact that John F. Kennedy became president as a Catholic was itself a hot topic. Of course, much later, when Joe Biden was elected, the fact that he was a Catholic was not highlighted as much, showing that the position of Catholicism in American society had improved significantly.[273] Although the rate of conversion to Protestantism among the Hispanic population is increasing,[274] This also contributed to the fact that Catholicism has a relatively higher barrier to entry than Protestantism due to the doctrine of catechumens . Although there are differences between Protestant communities, it is not uncommon for people to become brothers and sisters within a few weeks by just going there.[275] Setting the main character to be Catholic (or a denomination referring to Catholicism) means that the main character is a priest or a monk/nun. If it is a hypothetical denomination that refers to Catholicism rather than Catholicism, only the marriage of priests can be skipped by referring to the Anglican Church or the Orthodox Church instead of Catholicism, but if you set it as a member of an actual Catholic denomination, there is no answer .[276] In the case of the character given as an example , she is depicted as an exemplary nun who helps people with pure good intentions in a post-apocalyptic situation and has no fanaticism at all, but at the same time, she does not hesitate to kill 'obvious evildoers' such as the most important human trash and their gangs. It also shows the aspect of torture .[277] The harm when it is abused is also harmful, but the solemn exorcism ceremony is a "liturgy" with a strict liturgical form, unlike the exorcism of the rosary and other exorcism prayers. The Solemn Exorcism Book is also included in the Roman Book of Rituals, a collection of various liturgical books. Hence, it is essentially natural that the authority is vested only in priests .[278] The priest training process at Catholic University/Holy Spirit Campus and Catholic universities across the country is well known, but this is the training process for priests in each diocese , and the training process for religious priests is different from that for diocesan priests. In the case of monastic priests, consignment education is provided at Catholic universities in specific regions, but in the case of the Jesuits, monks who have solved the problem of military service after graduating from college are separately educated at Sogang University and other institutions.[279] It started as a Protestant monastery, but in Korea it was mainly spread by Catholics.

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