The True Name of the Church and Why I Am Catholic

 

The True Name of the Church and Why I Am Catholic

Throughout history, various Christian denominations and sects have claimed that the true Christian Church must bear a specific name, one supposedly given by God and the Apostles themselves. Groups such as The Restored Church of God assert that unless a church bears the name "Church of God," it is not the true Church. They argue that the absence of this name in churches such as the Catholic Church, Orthodox Church, Lutheran, or Anglican churches is proof that these are not part of the authentic Christian faith.

However, such a claim oversimplifies the biblical and historical reality of Christianity’s development. While Scripture does contain references to “the churches of God” (1 Corinthians 11:16, 1 Thessalonians 2:14), it does not prescribe this as an exclusive or mandatory title for the one, true Church. In fact, the earliest Christians identified themselves and their movement with various names, starting with the Way, and by the second century, they were already using Catholic to describe the universal Church of Christ.

Christianity as "The Way"

In the earliest days of Christianity, followers of Jesus were not initially called "Christians." Instead, they were commonly referred to as followers of The Way. This term is rooted in Jesus’ own words: "I am the way, the truth, and the life. No one comes to the Father except through me" (John 14:6). The designation emphasized that Jesus was not merely a teacher or prophet but the singular path to salvation.

The phrase The Way appears multiple times in Scripture, particularly in the Acts of the Apostles. Saul (later Paul), before his conversion, sought to persecute those who belonged to The Way: "He asked for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem" (Acts 9:2). Similar references can be found in Acts 19:9, Acts 19:23, and Acts 24:14.

This title reflects the early Christian self-identity before the term Christian was introduced.

The First Use of "Christians"

The first recorded use of the term Christian occurs in Antioch: "And when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called ‘Christians’" (Acts 11:26).

The term was likely given by outsiders, possibly as a form of mockery. However, early believers gradually embraced the label, as it identified them as followers of Christ. The term Christian thus became a more common identifier of the faith, though it was not the only one.

The First Mention of "Catholic"

The First Use of "Catholic"

The word Catholic (from the Greek katholikos, meaning "universal" or "according to the whole") was first recorded in use by St. Ignatius of Antioch in the early second century. In his Letter to the Smyrnaeans (c. 107 AD), he wrote:

"Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church." (Letter to the Smyrnaeans 8:2)

Ignatius’ use of Catholic was significant. He was not inventing a new term but rather using a name already familiar to early Christians. The term distinguished the true Church from the various heretical sects that had begun to emerge. By calling the Church Catholic, Ignatius emphasized its universality, apostolic foundation, and unity under legitimate episcopal authority.

The Biblical Basis for "Catholic"

Though some claim that the word Catholic is absent from Scripture, the concept is clearly present. For instance, Christ commanded the Apostles to make disciples of "all nations" (Matthew 28:19), a clear indication of the Church’s universal mission. Paul also writes: "There is one body and one Spirit, just as you were called to the one hope that belongs to your call" (Ephesians 4:4-6). This unity and universality align perfectly with the meaning of the term Catholic.

Moreover, Jude 3 speaks of "the faith once for all delivered to the saints," reinforcing the idea of a unified, whole body of Christian teaching that is not confined to specific geographic or ethnic groups.

Why the Catholic Church Is the True Church

From the time of Christ, the Church has existed as a visible, hierarchical body, with apostolic succession ensuring continuity in teaching and authority. Jesus built His Church on Peter (Matthew 16:18-19), and the Apostles, under the Holy Spirit’s guidance, established churches throughout the world.

By the second century, the term Catholic Church was already in use, signifying the true Church as opposed to heretical groups. The Church Fathers, including St. Irenaeus (Against Heresies, Book 3, Chapter 3), repeatedly emphasized the necessity of being in communion with the bishops in apostolic succession, particularly the bishop of Rome, the successor of Peter.

Thus, while Christianity was once known as The Way and later became associated with the name Christian, it was under the name Catholic that the Church continued to be recognized and defended against heresies. The claim that the true Church must be called Church of God ignores the historical and biblical evidence supporting Catholic as the proper and divinely inspired name of the Church Christ established.

Conclusion

The evolution from The Way to Christian and then to Catholic reflects the growth and expansion of the early Church. While some groups insist on a specific biblical name such as "Church of God," they ignore the weight of tradition, historical continuity, and theological depth behind the Catholic Church’s claim as the one, true Church of Christ. The Catholic Church is the fulfillment of Christ’s mission on earth, the temporal Kingdom of God, and the only sure path to salvation. This is why I am Catholic

The Catholic Church's Leadership Structure: Influences from Jewish and Roman Traditions

 

Another reason I'm Catholic, another reason I find the Catholic Church compelling is its unique institutional and governing structure. I believe that the fullness of truth resides within Catholicism, but I also acknowledge that other religions hold glimpses of that truth. As the Catechism of the Catholic Church teaches, “The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near” (CCC 843). It makes sense to me that the one true faith would embrace the goodness found in these other traditions while rejecting their errors.

Since Christianity developed from Judaism, I see continuity not only in doctrine and worship but also in the Church’s administrative structure. Just as Judaism had a defined hierarchy—from Moses and Aaron’s leadership to the Sanhedrin—I find it natural that the Church Christ founded would adopt and perfect similar elements of governance (cf. Exodus 18:25-26; Mark 14:55).

I’m also not troubled by certain parallels between the Catholic Church and ancient pagan structures—such as the Pope being called "Pontiff," or the College of Cardinals resembling the Roman College of Pontiffs. I don’t see this as syncretism but rather as a sign of the Church’s ability to absorb and transform elements from other traditions for the service of the Gospel. As St. Augustine said, “If those who are called philosophers...have said anything that is true and consistent with our faith, we should not reject it, but claim it for our own use” (On Christian Doctrine, II, 40).

For me, these similarities affirm Catholicism’s universality and its mission to elevate truths found in other faiths. The Church’s structure is not just a reflection of past influences but a manifestation of its role in perfecting and fulfilling God’s plan for humanity.

The hierarchical structure of the Catholic Church has evolved over centuries, drawing from various sources of inspiration, including the leadership models of the Jewish Temple and synagogue, as well as the Roman institutions of the Pontifex Maximus and the College of Pontiffs. This blend of influences has helped shape the Catholic Church's unique ecclesiastical organization, balancing religious, administrative, and liturgical functions.

Influences from Jewish Temple and Synagogue Leadership

The Jewish Temple in Jerusalem and the local synagogues offered a structured form of religious leadership that left a lasting impact on the early Christian community. The Temple's hierarchy included a High Priest, priests, and Levites, each with specific roles in worship and religious observance. The High Priest served as the chief religious authority, overseeing major rituals, especially on significant occasions like Yom Kippur.

In the structure of the early Church, one can see parallels in the roles of bishops, priests, and deacons. The bishop, akin to the High Priest, serves as the chief shepherd of a diocese, overseeing the administration of sacraments, governing the diocese, and maintaining doctrinal integrity. Priests operate at a parish level, conducting liturgical services, administering sacraments, and providing pastoral care, much like the priests and Levites did in local synagogues. Deacons assist bishops and priests, mirroring the supportive roles of the Levites.

Synagogues, as centers of local worship and community life, were governed by a council of elders, known in Greek as the presbyteroi, which is the root of the Christian term "presbyter" (priest). These elders were responsible for teaching, leading prayers, and maintaining the synagogue's operations. This model of communal governance heavily influenced early Christian communities and contributed to the later hierarchical structure of the Church.

Inspiration from Roman Institutions

The organizational sophistication of Roman institutions also played a significant role in shaping the Catholic Church's hierarchy, particularly through the adoption of models found in the office of the Pontifex Maximus and the College of Pontiffs. The Pontifex Maximus was the chief high priest of the Roman religion, overseeing the other priests and major religious functions, and playing a central role in maintaining religious order within the state.

 

Above: AI representation of a pagan Roman Pontifex Maximus

Above: An AI representation of a 4th Century Bishop of Rome

As Christianity grew within the Roman Empire, the title of Pontifex Maximus, originally a pagan Roman office, was later appropriated for the Pope, reflecting the role of supreme spiritual authority within the Church. The Pope, as the Bishop of Rome, carries forward this tradition by serving as the chief religious authority, unifying the global Catholic Church and ensuring adherence to its doctrines and practices.

Above: AI representation of the pagan Roman College of Pontiffs

Above: AI representation of the Curia

The College of Pontiffs, a body of high-ranking priests, also provided a model for the Roman Curia, the administrative apparatus of the Holy See. The Curia supports the Pope in governing the Church, similar to how the College of Pontiffs assisted the Pontifex Maximus in overseeing matters of religion in ancient Rome. This collegial body ensures that various aspects of Church administration, doctrine, and liturgy are managed effectively and in accordance with the Pope's directives.

Synthesis and Adaptation

By blending Jewish religious leadership structures and Roman administrative models, the Catholic Church has developed a unique hierarchical system that serves both its spiritual and organizational needs. The continuity from the Jewish traditions underscores the Church's biblical and liturgical roots, while the influence of Roman institutions highlights the Church’s ability to adapt existing governance models to serve its mission.

Conclusion

The leadership organization of the Catholic Church is deeply influenced by the hierarchical systems of both the Jewish Temple and synagogue and the Roman religious institutions. This synthesis has created a robust and enduring structure that supports the Church's role as a global religious institution, preserving its traditions while adapting to the changing needs of its faithful.

The Catholic College of Cardinals and its Roman Inspirations

The College of Cardinals, a pivotal institution within the Catholic Church, plays a significant role in advising the pope and, most notably, in the election of new popes. While unique and evolved over time, its structure and function echo aspects of ancient Roman institutions, particularly the Roman College of Pontiffs.

Above: AI representation of the College of Cardinals

The Roman College of Pontiffs

Above: AI representation of the pagan Roman College of Pontiffs

In ancient Rome, the College of Pontiffs was one of the most important religious bodies. It was comprised of high-ranking priests responsible for overseeing Roman religious practices and maintaining the pax deorum, or peace with the gods. The Pontifex Maximus, the head of the college, played a central role in religious ceremonies and was considered the chief priest of the Roman state religion.

The College of Pontiffs functioned both as an advisory body and as a regulatory entity, ensuring that religious rites and rituals were carried out correctly. Its responsibilities included interpreting omens, advising the Senate and magistrates on religious matters, and maintaining the office of the Vestal Virgins, among other duties. The college served as a bridge between religious and civic life, reinforcing the integration of state and religion in Roman society.

The Catholic College of Cardinals

The College of Cardinals, like the Roman College of Pontiffs, is a critical religious institution with significant advisory and ceremonial roles. Established over centuries, particularly after its formalization in the reforms of the 11th century, the College of Cardinals has some structural and functional parallels to its ancient Roman predecessor.

1. Advisory Role: Like the College of Pontiffs, which advised on religious matters, the College of Cardinals serves as advisors to the pope. Cardinals provide counsel on theological, administrative, and diplomatic issues, helping to steer the Church's direction in complex global and ecclesiastical affairs.

2. Electoral Function: The most crucial task of the College of Cardinals is the papal conclave, where cardinals under the age of 80 gather to elect a new pope. This reflects the participatory decision-making aspect observed in Rome's religious-political institutions. Although the College of Pontiffs did not elect leaders, its collective authority in religious affairs is mirrored in the conclave's importance for choosing the Church's highest leader.

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4. Structured Hierarchy: Both colleges consist of senior members with specific roles. In the ancient Roman model, the Pontifex Maximus was the chief authority, while cardinals hold senior ecclesiastical offices within the Church, such as Cardinal Bishops, Cardinal Priests, and Cardinal Deacons, reflecting an organized rank and duty system akin to that of the Roman priestly hierarchy.

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6. Cultural Integration: Just as the College of Pontiffs was embedded in the cultural and political life of Rome, the College of Cardinals is deeply interwoven with the broader aspects of the Catholic Church's global influence, signifying its role as a bridge between the spiritual and practical governance of the Church.

Conclusion

While the Catholic College of Cardinals operates within a distinctly Christian framework and theological mission, its structural and functional parallels to the Roman College of Pontiffs demonstrate how the Church historically integrated and adapted elements from existing civic and religious models. This synthesis allowed for a continuity of governance styles while serving the dynamic needs of a growing and global faith community. The adaptation showcases how the Catholic Church has historically drawn on diverse influences to construct a resilient and adaptable organizational framework, ensuring its enduring presence and leadership across centuries.

Conclusion

The leadership organization of the Catholic Church is deeply influenced by the hierarchical systems of both the Jewish Temple and synagogue and the Roman religious institutions. This synthesis has created a robust and enduring structure that supports the Church's role as a global religious institution, preserving its traditions while adapting to the changing needs of its faithful.