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Kabankalan Catholic College

COLLEGE DEPARTMENT
City of Kabankalan, Negros Occidental

I. Course No. & Title: Church History (Theology 2)

II. Course Description:

The origin and development of the Catholic Church is studied in this course. A brief history of origin of the
Universal Church is presented. This is a 3-unit academic course that deals with the study of the historical
development of the Church from the day it was first founded by Jesus himself up to the present. It looks back at
the most significant personalities and events that help shape the church. By understanding its historical
development, it hopes to make the students appreciate their membership in the Church while at the same time
realizing their call to participate in the mission entrusted by Christ to the church in the Philippines especially in
the light of the second Plenary Council of the Philippines.

III. Course Outcomes:

At the end of the semester, the students must be able to know the Universal Church:

1. Recognize the strengths and weaknesses of the Universal and the Local Churches;

2. Pray that the Holy Spirit may always guide the Church to become what she is the Sacrament of Salvation;

3. Know and Recognize the Origin, History and structure of the Catholic Church in the Philippines with its
strength and weaknesses;

Topics:
B. Organization of the Church
1. The Universal Church
2. The Unity within the Universal and the Local Church
a. The Church’s Provinces/Archdiocese and Ecclesial Regions
b. The Diocese
c. The Vicariates
d. The Parish
e. The Chaplaincy

CREDO / creed – “I believe”

Apostle’s creed –
Nicene Crede -
1. The Universal Church:
The ideas behind the Four Marks have been in the Christian Church since early Christianity.
Allusions to them can be found in the writings of 2nd-century early Church Father and bishop Ignatius
of Antioch. They were not established in doctrine until the First Council of Constantinople in 381 AD as
an antidote to certain heresies (for more/additional personal readings) that had crept into the Church in
its early history. There the Council elaborated on the Nicene Creed, established by the First Council of
Nicaea 56 years before by adding to the end a section that included the affirmation: "[We believe] in
one, holy, catholic, and apostolic Church." The phrase has remained in versions of the Nicene Creed to
this day.

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Roman Catholics believe the description "one, holy, catholic and apostolic Church" to be
applicable only to the Roman Catholic Church. They hold that "Christ established here on earth only one
Church" and they believe in "the full identity of the Church of Christ with the Catholic Church". While
"there are numerous elements of sanctification and of truth which are found outside her structure", these,
"as gifts properly belonging to the Church of Christ, impel towards Catholic Unity". The eastern
Churches not in full communion with the Catholic Church thereby "lack something in their condition
as particular Churches". The communities born out of the 16th-century Protestant Reformation "do not
enjoy Apostolic succession in the Sacrament of the Holy Orders, and are, therefore, deprived of a
constituent element of the Church."
The Eastern Orthodox Church (for more/additional personal readings), in disagreement with the
Roman Catholic Church, regards itself as the historical and organic continuation of the original Church
founded by Christ and His Apostles. The Oriental Orthodox Church(for more/additional personal
readings) disagrees with both and claims to be the historical and organic continuation of the original
Church founded by Christ and His Apostles, the "one, holy, catholic, and apostolic" Church of the
ancient Christian creeds and the only Church that has always kept the true Christology and faith declared
by the first three councils, the First Council of Nicaea, the First Council of Constantinople, and
the Council of Ephesus affirmed by the Church Fathers and the Sacred traditions.

A.1. Marks of the Universal Church:

1. ONE
"There is one body and one Spirit just as you were called to the one hope that
belongs to your call, one Lord, one faith, one baptism, one God and Father of all, who is
over all and through all and in all.” This list in the Pauline letters of factors making
Christians one body, one church, is doubtless not meant to be exhaustive, says Francis
Aloysius Sullivan, but it affirms the oneness of the body, the church, through what
Christians have in common, what they have communion in. Elsewhere, Paul the
Apostle says: "There is neither Jew nor Greek, there is neither slave nor free, there is no
male and female, for you are all one in Christ Jesus" (Gal. 3:28). This statement was
about Christians as individuals, but it applied to them also as groups, as local churches,
whether composed mainly of Jewish or Gentile Christians. In 1 Cor. 15:9, Paul spoke of
himself as having persecuted "the church of God", not just the local church in Jerusalem
but the same church that he addresses at the beginning of that letter as "the church of God
that is in Corinth" (1 Cor. 1:2). In the same letter, he tells Christians: "You are the body
of Christ and individually members of it" (1 Cor. 12:27), and declares that, "just as the
body is one and has many members, and all the members of the body, though many, are
one body, so it is with Christ" (1 Cor. 12:12).
Trinitarian God -

2. HOLY
The word holy means, set apart for a special purpose by and for God. Christians
understand the holiness of the universal Church to derive from Christ's holiness.

3. CATHOLIC
The word "catholic" is derived from the Greek adjective καθολικός (katholikos),
meaning "general", "universal". It is associated with the Greek
adverb καθόλου (katholou), meaning "according to the whole", "entirely", or "in
general", a combination of the preposition κατά meaning "according to" and the
adjective ὅλος meaning "whole".
Applied to the church, the adjective "catholic" means that in the church the
wholeness of the Christian faith, full and complete, all-embracing, and with nothing
lacking, is proclaimed to all people without excluding any part of the faith or any class or
group of people. The adjective can be applied not only to the church as spread throughout
the world but also to each local manifestation of the church, in each of which nothing
essential is lacking for it to be the genuine Church of Christ.

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For his subjects, Emperor Theodosius I restricted the term "Catholic Christians"
to believers in "the one deity of the Father, the Son and the Holy Spirit, in equal majesty
and
2 kinds of Sins:
1. Sin of Commission
2. Sin Omission

7 Capital Sins

1. Pride
2. Anger
3. Lust
4. Gluttony – food
5. Greed – material things / whatever possession
6. Sloth / Laziness–
7. Envy -

in a holy Trinity", and applied the name "heretics" to others (Edict of

Thessalonica of 27 February 380).
In the following year 381, the First Council of Constantinople adopted
the Niceno-Constantinopolitan Creed, expressing belief in "one, holy, catholic and
apostolic Church".

4. APOSTOLIC
This describes the Church's foundation and beliefs as rooted and continuing in the
living tradition of the Apostles of Jesus. The Catholic Church, the Eastern Orthodox
Church, Oriental Orthodox Churches, and the Assyrian Church of the East (for
more/additional personal readings) each claim to have preserved the original teaching of
the apostles. They also have apostolic succession in that their Bishops derive their
authority through a direct line of laying on of hands from the apostles, a claim that they
accept can be made by the other churches in this group. The Anglican Communion, as
well as many Lutheran Churches such as the Church of Sweden, likewise teach the
doctrine of apostolic succession. Other Christian denominations, on the other hand,
usually hold that what preserves apostolic continuity is the written word: as Bruce Milne
put it, "A church is apostolic as it recognizes in practice the supreme authority of the
apostolic scriptures."

A.2. Catholic Church (Roman Catholic Church)

Is the largest Christian church, with 1.3 billion baptized Catholics worldwide as of
2019. As the world's oldest and largest continuously functioning international institution, it
has played a prominent role in the history and development of Western civilization. The
church consists of 24 particular churches and almost 3,500 dioceses and eparchies around the
world. The Pope, who is the Bishop of Rome, is the chief pastor of the church. The bishopric
of Rome, known as the Holy See, is the central governing authority of the church. The
administrative body of the Holy See, the Roman Curia (for more/additional personal
readings), has its principal offices in Vatican City, a small enclave of Rome, of which the .
The core beliefs of Catholicism are found in the Nicene Creed. The Catholic
Church teaches that it is the One, Holy, Catholic and Apostolic church founded by Jesus
Christ in His Great Commission, that its Bishops are the successors of Christ's Apostles,
and that` the Pope is the successor to Saint Peter, upon whom primacy was conferred by
Jesus Christ. It maintains that it practices the original Christian faith taught by the apostles,
preserving the faith infallibly through scripture and sacred tradition as authentically
interpreted through the magisterium, the official and authoritative teaching of the Roman
Catholic Church.
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Of its seven sacraments, the Eucharist is the principal one,

celebrated liturgically in the Mass. The church teaches that through consecration by a priest,
the sacrificial bread and wine become the body and blood of Christ. The Virgin
Mary is venerated as the Perpetual Virgin, Mother of God, and Queen of Heaven; She is
honored in dogmas and devotions. Catholic social teaching emphasizes voluntary support for
the sick, the poor, and the afflicted through the corporal and spiritual works of mercy. The
Catholic Church operates thousands of Catholic schools, hospitals, and orphanages around
the world, and is the largest non-government provider of education and health care in the
world. Among its other social services are numerous charitable and humanitarian
organizations.

A.3. Christian Church

Christian Church is an ecclesiological term referring to what different Christian
denominations conceive of as being the true body of Christians or the original institution
established by Jesus. “Christian Church" has also been used in academia as a synonym
for Christianity.
For many Protestant Christians, the Christian Church has two components:
the church visible, institutions in which "the Word of God purely preached and listened to,
and the sacraments administered according to Christ's institution", as well as the church
invisible—all "who are truly saved" (with these beings members of the visible church). In
this understanding of the invisible church, "Christian Church" (or catholic Church) does not
refer to a particular Christian denomination, but includes all individuals who have been
regenerated. The theory, which is maintained by some Anglicans, holds that those Churches
that have preserved Apostolic succession are part of the true Church. This is in contrast to
the one true church applied to a specific concrete Christian institution, a Christian
ecclesiological position maintained by the Catholic Church, the Eastern Orthodox Church,
the Oriental Orthodox churches, Assyrian Church of the East and the Ancient Church of the
East.

A.4. Roman State Religion

On February 27, 380, the Roman Empire officially adopted the Nicene version of
Christianity as its state religion. Prior to this date, Constantius II (337-361)
and Valens (364-378) had personally favored Arian or Semi-Arian forms of Christianity, but
Valens' successor Theodosius I supported the more Athanasian or Trinitarian doctrine as
expounded in the Nicene Creed from the 1st Council of Nicaea.
On this date, Theodosius I decreed that only the followers of Trinitarian Christianity were
entitled to be referred to as Catholic Christians, while all others were to be considered to be
heretics, which was considered illegal. In 385, this new legal situation resulted, in the first
case of many to come, in the capital punishment of a heretic, namely Priscillian, condemned
to death, with several of his followers, by a civil tribunal for the crime of magic. In the
centuries of state-sponsored Christianity that followed, pagans and heretical Christians were
routinely persecuted by the Empire and the many kingdoms and countries that later occupied
its place, but some Germanic tribes remained Arian well into the Middle Ages (see
also Christendom)

A.5. Great Schism

Although there had long been frictions between the Bishop of Rome (i.e., the
patriarch of the Catholic Church proper) and the eastern patriarchs within the Byzantine
Empire, Rome's changing allegiance from Constantinople to the Frankish king Charlemagne
set the Church on a course towards separation. The political and theological divisions would
grow until Rome and the East excommunicated each other in the 11th century, ultimately
leading to the division of the Church into the Western (Catholic) and Eastern (Orthodox)
churches. In 1448, not long before the Byzantine Empire collapsed, the Russian Orthodox
Church gained independence from the Patriarch of Constantinople.

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As a result of the redevelopment of Western Europe, and the gradual fall of the
Eastern Roman Empire to the Arabs and Turks (helped by warfare against Eastern
Christians), the final Fall of Constantinople in 1453 resulted in Eastern scholars fleeing the
Muslim hordes bringing ancient manuscripts to the West, which was a factor in the beginning
of the period of the Western Renaissance there. Rome was seen by the Western Church as
Christianity's heartland. Some Eastern churches even broke with Eastern Orthodoxy and
entered into communion with Rome (the "Uniate" Eastern Catholic Churches).

A.6. Protestant Reformation

The changes brought on by the Renaissance eventually led to the Protestant
Reformation during which the Protestant Lutheran and the Reformed followers of Calvin,
Hus, Zwingli, Melancthon, Knox, and others split from the Catholic Church. At this time, a
series of non-theological disputes also led to the English Reformation which led to the
independence of the Church of England. Then, during the Age of Exploration and the Age of
Imperialism, Western Europe spread the Catholic Church and the Protestant churches around
the world, especially in the Americas. These developments in turn have led to Christianity
being the largest religion in the world today.

B. Ecuminism (Interfaith Dialogue):

Ecumenism (/ɪˈkjuːmənɪzəm/), also spelled oecumenism, is the concept and
principle that Christians who belong to different Christian denominations should work
together to develop closer relationships among their churches and promote Christian unity.
The adjective ecumenical is thus applied to any interdenominational initiative that
encourages greater cooperation between Christians and their churches.
The fact that all Christians belonging to mainstream Christian denominations profess
faith in Jesus and receive baptism according to the Trinitarian formula is seen as being a
basis for ecumenism and its goal of Christian unity. Ecumenists cite John 17:20-23 as the
biblical grounds of striving for church unity, in which Jesus prays that Christians "may all be
one" in order "that the world may know" and believe the Gospel message.
In 1920, the Ecumenical Patriarch of the Eastern Orthodox Church, Germanus V of
Constantinople, wrote a letter "addressed 'To all the Churches of Christ, wherever they may
be', urging closer co-operation among separated Christians, and suggesting a 'League of
Churches', parallel to the newly founded League of Nations". In 1937, Christian leaders from
mainstream Christian churches thus resolved to establish the World Council of Churches to
work for the cause of Christian unity; it today includes most major traditions of Christianity
as full members, including the Assyrian Church of the East, the Old Catholic Church,
the Oriental Orthodox Churches, the Lutheran World Federation, the Anglican Communion,
the Baptist World Alliance, the Mennonite Churches, the World Methodist Council,
the Moravian Church, the Pentecostal Churches and the World Communion of Reformed
Churches, as well as almost all jurisdictions of the Eastern Orthodox Church; the Catholic
Church participates as an observer, sending delegates to official gatherings.
Many regional councils affiliated with the World Council of Churches, such as
the Middle East Council of Churches, National Council of Churches in
Australia and Christian Churches Together, work for the cause of Christian unity on the
domestic level, with member denominations including the Oriental Orthodox Churches,
Lutheran Churches, Catholic Church, Eastern Orthodox Churches, Methodist Churches,
Anglican Communion, Reformed Churches, among others.
Each year, Christians observe the Week of Prayer for Christian Unity for the goal of
ecumenism, which is coordinated by the World Council of Churches and adopted by many of
its member Churches.
The terms ecumenism and ecumenical come from the Greek οἰκουμένη (oikoumene),
which means "the whole inhabited world", and was historically used with specific reference
to the Roman Empire. The ecumenical vision comprises both the search for the visible unity
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of the Church (Ephesians 4:3) and the "whole inhabited earth" (Matthew 24:14) as the
concern of all Christians. In Christianity, the qualification ecumenical was originally and still
is used in terms such as "ecumenical council" and "Ecumenical Patriarch", in the meaning of
pertaining to the totality of the larger Church (such as the Catholic Church or the Eastern
Orthodox Church) rather than being restricted to one of its constituent local churches
or dioceses. Used in this sense, the term carries no connotation of re-uniting the historically
separated Christian denominations but presumes a unity of local congregations in a
worldwide communion.

2. The Unity within the Universal and the Local Church

The fragmentation of Christianity is so evident a hindrance to its propagation that the unity of the
Church might be sought solely on pragmatic grounds. Church unity would no doubt increase the
effectiveness of the Church's mission, but even if it did not, it would still be necessary to strive for
it. The Church's central purpose is to witness to God's unifying and reconciling love in Christ. Therefore,
the unity of all human beings and their communion with God is the goal towards which the Church is
directed (Vatican II, Lumen gentium 1). The Church's own unity, consequently, is an intrinsic necessity
and, indeed, a given object of faith. Like other gifts of grace, it is also a never-ending task to utilize and
manifest the gift of unity in the Church's life.

a. The Church’s Provinces/Archdiocese and Ecclesial Regions

In the Catholic Church, a province consists of a metropolitan archdiocese and one
or more suffragan (a bishop appointed to help a diocesan bishop) dioceses headed by diocesan bishops.
The archbishop of the metropolitan see is the metropolitan of the province. The delimitation of church
provinces in the Latin Church is reserved to the Holy See.
An ecclesiastical province is one of the basic forms of jurisdiction in Christian Churches with
traditional hierarchical structure, including Western Christianity and Eastern Christianity. In general, an
ecclesiastical province consists of several dioceses (or eparchies), one of them being
the archdiocese (or archeparchy), headed by a metropolitan bishop or archbishop who has ecclesiastical
jurisdiction over all other bishops of the province.
In the Greco-Roman world, ecclesia (Ancient Greek: ἐκκλησία; Latin: ecclesia) was used to
refer to a lawful assembly, or a called legislative body. As early as Pythagoras, the word took on the
additional meaning of a community with shared beliefs. This is the meaning taken in the Greek
translation of the Hebrew Scriptures (the Septuagint), and later adopted by the Christian community to
refer to the assembly of believers.
In the history of Western world (sometimes more precisely as Greco-Roman world) adopted by
the Roman Empire and the Byzantine Empire, Christian ecclesiastical provinces were named by analogy
with the secular Roman province as well as certain extraterritorial formations of western world in early
medieval times (see Early Middle Ages). The administrative seat of each province is an episcopal see. In
hierarchical Christian churches that have dioceses, a province is a collection of those dioceses (as a basic
unit of administration).

b. The Diocese
The Greek root of diocese is dioikesis, "government, administration, or province."
The group of churches that a bishop supervises is known as a diocese. Typically, a diocese is
divided into parishes that are each overseen by a priest. The original dioceses, in ancient Rome, were
political rather than religious. Rome was divided into dioceses, each of which was made up of many
provinces. After Christianity became the Roman Empire's official religion in the 4th century, the term
gradually came to refer to religious districts.

c. The Vicariates
An apostolic vicariate is a territorial jurisdiction of the Catholic Church under a titular
bishop centered in missionary regions and countries where dioceses or parishes have not yet been
established. It is essentially provisional, though it may last for a century or more. The hope is that the
region will generate sufficient numbers of Catholics for the Church to create a diocese. In turn, the status
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of apostolic vicariate is often a promotion for a former apostolic prefecture, while either may have
started out as a mission sui iuris (Latin missio sui iuris (plural missions sui iuris); also spelled mission(s)
sui juris), also known as an independent mission, is a rare type of Roman Catholic missionary pseudo-
diocesan jurisdiction, ranking below an apostolic prefecture and an apostolic vicariate, in an area with
very few Catholics, often desolate or remote).
An apostolic vicariate is led by a vicar apostolic, who is usually a titular bishop. While such a
territory can be classed as a particular Church, according to canon 371.1 of the Latin Code of Canon
Law, a vicar apostolic's jurisdiction is an exercise of the jurisdiction of the Pope — the territory comes
directly under the pope as "universal bishop", and the pope exercises this authority through a "vicar".
This is unlike the jurisdiction of a diocesan bishop, whose jurisdiction derives directly from his office.
Like any ecclesiastical jurisdiction, an apostolic vicariate may be administered by the bishop of a
neighbouring diocese, or by a priest appointed transitionally as an apostolic administrator. As in a
regular diocese, the vicar apostolic may appoint priests as vicars exercising limited jurisdiction over the
apostolic vicariate. Normally, a titular bishop is appointed to administer the apostolic vicariate. When
someone who does not qualify or has not been ordained as bishop is appointed ad interim, he may be
styled Pro-apostolic vicar.
An apostolic vicariate is to be distinguished from an apostolic prefecture, a similar type of
territory whose chief distinction from an apostolic vicariate is that its prefect is not a titular bishop, but a
priest. The prefecture is not considered organised enough to be elevated to apostolic vicariate. The less
developed instance is the mission sui iuris, which other than the ones mentioned before is not a
particular church, although it shares some similarities to one; at its head, an ecclesiastical superior is
named. The usual sequence of development is mission, apostolic prefecture, apostolic vicariate, and
finally diocese (or even archdiocese). See also apostolic exarch for an Eastern Catholic counterpart.
The apostolic vicariate is distinguished from a territorial abbacy (or "abbey nullius") — an area
not a diocese but under the direction of the abbot of a monastery.
Starting in 2019, new Vicars Apostolic, although they are (or become) bishops, are no longer
assigned titular sees.

d. The Parish
A parish church (or parochial church) in Christianity is the church which acts as the religious
centre of a parish. In many parts of the world, especially in rural areas, the parish church may play a
significant role in community activities, often allowing its premises to be used for non-religious
community events. The church building reflects this status, and there is considerable variety in the size
and style of parish churches.
In Roman Catholic Church, each diocese (administrative unit, headed by a Bishop) is divided
into parishes. Normally, a parish comprises all Catholics living within its geographically defined area.
Within a diocese, there can also be overlapping parishes for Catholics belonging to a particular rite,
language, nationality, or community.[1][2]
Each Parish has its own central church called the parish church, where religious services take
place. The parish church is the center of most Catholics' spiritual life, since it is there that they receive
the sacraments. On Sundays, and perhaps also daily, Mass is celebrated by a priest resident in the
parish. Confession is made available, and perhaps Vespers in the larger or more progressive parishes.
There are also laity-led activities and social events in accordance with local culture and circumstances.
Roman Catholics are not obliged to worship only at the parish church to which they belong, but
may for convenience or taste attend services at any Roman Catholic church. However, their Parish
church is the one where the members of the parish must go for baptisms and weddings, unless
permission is given by the parish priest for celebrating these sacraments elsewhere. One sign of this is
that the parish church is the only one to have a baptismal font
Some larger parishes or parishes that have been combined under one parish priest may have two
or more such churches, or the parish may be responsible for chapels (or chapels of ease) located at some
distance from the mother church for the convenience of distant parishioners.

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In addition to a parish church, each parish may maintain auxiliary organizations and their
facilities such as a rectory, parish hall, parochial school, or convent, frequently located on the same
campus or adjacent to the church.

e. The Chaplaincy
A chaplain is, traditionally, a cleric (such as a minister, priest, pastor, rabbi, purohit, or imam),
or a lay representative of a religious tradition, attached to a secular institution (such as
a hospital, prison, military unit, intelligence agency, embassy, school, labor union, business, police
department, fire department, university, sports club), or a private chapel.
Though originally the word chaplain referred to representatives of the Christian faith, it is now
also applied to people of other religions or philosophical traditions, as in the case of chaplains serving
with military forces and an increasing number of chaplaincies at U.S. universities. [3] In recent
times, many lay people have received professional training in chaplaincy and are now appointed as
chaplains in schools, hospitals, companies, universities, prisons and elsewhere to work alongside, or
instead of, official members of the clergy. The concepts of a multi-faith
team, secular, generic or humanist chaplaincy are also gaining increasing use, particularly
within healthcare and educational settings.

ACTIVITIES: Answer the following questions with a minimum of one (1) yellow pad paper each. 20
points for each question.
1. In your own understanding, why is it called a Universal Church?
2. What is your view of the Roman Catholic Four Marks in relation or as opposed to other religious
denominations?
3. What is/are the difference/s between the Universal and the Local Church?
4. What do you think are the strengths and weaknesses of both the Universal and the Local Church?
4.1. Give your own interpretation of it and how does it affect your own personal faith.
5. What do you think is/are the effect/s of the structures of the Church in relation the strengthening of
one’s faith? Explain

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