Римско католическая церковь как пишется

Правописание

Как писать слова, связанные с церковью?

Когда использовалась прописная буква?

В русской гражданской печати XIX – начала XX века многие слова, связанные с  церковной тематикой, начинались прописной буквой. Яков Карлович Грот (Русское правописание, СПб., 1885) указывает, что  с большой буквы пишутся «имена трех лиц Божества и высших существ, составляющих предмет религиозного почитания христиан: Бог, Господь, Творец, Всевышний, Спаситель, Богородица, Святой Дух, Св. Троица и т. п.; также слова: Провидение, Промысл, Небо, Церковь в духовном смысле» (Здесь и далее дореволюционные издания цитируются в современной орфографии. – Ред.).

Однако в церковной печати на церковнославянском языке прописная буква в начале таких слов не использовалась; вместо нее над словом ставился надстрочный знак – титло.  «Прописные (большие) буквы в изданиях церковной печати… ставятся в начале книги или ее отделов (в начале красной строки). Но в середине предложений все слова, не исключая и собственных имен, пишутся (согласно постановлению Св. Синода) со строчных букв» (Д. Д. Соколов. Справочная книжка по церковно-славянскому правописанию. СПб., 1907).

Словари и справочники советских времен предписывали писать со строчной буквы практически все слова, связанные с религией. Своеобразное исключение было сделано для «названий культовых книг»: рекомендовалось писать Библия, Евангелие, Часослов, но (поступать) по библии, по евангелию (см., например: Д. Э. Розенталь, Справочник по правописанию и литературной правке. 3-е изд., М., 1978).

В 90-е годы формулировки рекомендаций по оформлению религиозных названий в практических пособиях и справочниках по правописанию существенно менялись, а главное – пополнялись новыми, доселе не рассматривавшимися случаями и примерами. В «Справочнике по правописанию, произношению, литературному редактированию» (Д. Э. Розенталь, Е. В. Джанджакова, Н. П. Кабанова, М., 1999) посвященный религиозной лексике параграф расширен с двух до одиннадцати пунктов, при этом бОльшую часть рассматриваемых наименований рекомендуется писать с большой буквы.

В 2000-е годы некоторые прописные буквы в рекомендациях справочников исчезли. Так, если в изданиях 90-х годов рекомендуется написание Русская Православная Церковь, Поместный Собор, то в справочниках более поздних лет издания приводятся написания лишь с одной (начальной) прописной буквой, что соответствует общим правилам употребления прописных букв в собственных наименованиях.

Отметим, что свод правил правописания 1956 года (Правила русской орфографии и пунктуации) предписывал писать строчными буквами «названия религиозных праздников и постов, а также дней недели, месяцев и т. п.», рекомендуя при этом использовать прописную букву в «индивидуальных названиях, относящихся к области религии и мифологии», не раскрывая суть того, что же все-таки считать «индивидуальными названиями». О написании слова Бог / бог в своде правил не говорится, но «по букве закона» и это слово нужно было писать с большой буквы.

В каких случаях нужно писать слово «Бог» с прописной буквы?

Полный академический справочник «Правила русской орфографии и пунктуации» (М., 2006 и более поздние издания) рекомендует писать с прописной буквы слово Бог как название единого верховного существа в монотеистических религиях. Нормативное написание: верить в Бога, молиться Богу.

Однако в следующих случаях рекомендуется написание со строчной буквы:

1. В формах множественного числа, в значении одного из множества божеств, а также в переносном значении: боги Олимпа, бог Аполлон, бог войны.

2. В устойчивых сочетаниях, употребляющихся в разговорной речи вне связи с религией: не бог весть, бог знает что, бог с ним, не дай бог, ради бога, как бог на душу положит, боже упаси, ей—богу и т. д.  Невозможна прописная буква в таком, например, контексте: у него всё не слава богу.

С прописной буквы пишутся также прилагательные Божий, Божественный в религиозном контексте: храм Божий, благодать Божья, Божественная Троица, Божественная литургия. Но: божий одуванчик, божья коровка, божественный вкус (в знач. ‘восхитительный’).

Как пишутся названия церквей и религиозных организаций?

В названиях организаций и органов церковной власти пишется с прописной буквы первое слово и собственные имена.

Русская православная церковь
Поместный собор
Вселенский собор
Священный синод
Евангелическо—лютеранская церковь
Римско—католическая церковь

Однако в православной и вообще церковной среде прописные буквы используются более широко, чем того требуют правила правописания. Так, например, издательство Московской патриархии рекомендует все слова, кроме служебных, писать с большой буквы:

Римско—Католическая Церковь
Евангелическо—Лютеранская Церковь
Методистская Церковь

Как написать фразу: Его преследовали церковь и правительство?

Слово церковь пишется с прописной буквы в двух случаях:

1) в значении ‘Божественное учреждение’ – в богословских текстах, а также если слову церковь в этом значении придается особый высокий смысл, например: Отцы Церкви, Заповеди Церкви;
2)   если слово Церковь используется вместо полного названия религиозной организации (например, вместо Русская православная церковь): решение Церкви.

В значениях ‘храм’ и ‘религиозная организация’ слово церковь пишется со строчной буквы, например: ходить в церковь, служить в церкви, отлучить от церкви, отделение церкви от государства.

В примере, который приводится в вопросе, требуется написание церковь со строчной буквы: Его преследовали церковь и правительство.

Как пишутся названия церковных праздников и дней церковного календаря?

В названиях церковных праздников с прописной буквы пишется первое слово и все собственные имена (в том числе прилагательные Христов и Господень):

Пасха Христова
Вход Господень в (во) Иерусалим
День Святой Троицы (Пятидесятница)
Рождество Христово
Крещение Господне
Введение во храм
Усекновение главы Иоанна Предтечи

Также с прописной буквы пишутся названия постов и собственные названия определенных дней церковного календаря:

Великий пост
Петров пост
Великий четверг
Вселенская родительская суббота
Светлая седмица

Народные названия дней и периодов, связанных с церковным календарем, также пишутся с прописной буквы:

Масленица
Святки
Семик
Прощёное воскресенье
Чистый понедельник
Яблочный Спас

Примечание 1. В «Русском правописании» Я. К. Грота рекомендовалось писать народные названия праздников строчными буквами: масленица, семик, святки, мясоед.

Примечание 2. С прописной буквы пишутся все слова в полном церковном названии праздника Пасхи: Светлое Христово Воскресение.

Как писать названия церковных должностей и титулов?

В документах при написании полных официальных наименований высших церковных должностных лиц употребляются прописные буквы:

Патриарх Московский и всея Руси
Местоблюститель Патриаршьего престола
Вселенский Константинопольский Патриарх
Верховный Патриарх—Католикос всех армян
Католикос—Патриарх всея Грузии
Папа Римский

Однако в прочих текстах наименования этих лиц пишутся строчными буквами:

проповедь патриарха Кирилла
резиденция римского папы

Прочие церковные звания и должности пишутся строчными буквами. Так, со строчной буквы пишутся следующие слова: владыка, митрополит, архиепископ, архимандрит, архиерей, епископ, игумен, дьякон, протодьякон, протоиерей, иерей.

Как обратиться к архиерею?

Словарь «Прописная или строчная» В. В. Лопатина, И. В. Нечаевой, Л. К. Чельцовой (М., 2011) указывает, что прописные буквы используются при обращении к патриарху: Ваше Святейшество. Обращения к прочим духовным лицам в словаре приводятся в строчном написании: ваше высокопреосвященство, ваше преосвященство, ваше высокопреподобие и т. д.

При этом издательство Московской патриархии рекомендует при обращениях к священнослужителям любого чина писать все слова с прописной буквы:

Ваше Святейшество, Святейший Патриарх Кирилл,
Его Блаженство, Блаженнейший Папа и Патриарх,
Ваше Высокопреосвященство (для митрополитов и архиепископов),
Ваше Преосвященство (для епископов),
Ваше Высокопреподобие (для архимандритов, игуменов, протоиереев),
Ваше Преподобие (для иеромонахов и священников)

Как писать названия канонических книг Библии?

В названиях канонических книг Библии с прописной буквы пишутся первое слово (которое может быть единственным) и входящие в состав названия имена собственные.

При этом следует обратить внимание, что названия жителей, народов (галаты, римляне, коринфяне и др.) не являются именами собственными и пишутся с маленькой буквы. Напротив, нарицательные существительные судья, царство употребляются в названиях книг Библии как собственные имена: Судьи (Книга Судей), Царства (Книга Царств).

Книга пророка Аввакума
Второзаконие
Послание к галатам
Деяния святых апостолов
Послание Иакова
Книга Иисуса Навина
Первое послание Иоанна
Евангелие от Луки
Вторая книга Паралипоменон
Песнь песней

Обратим внимание: слова книга и послание пишутся строчными, если не являются первым словом названия: Первая книга Царств, Второе послание Иоанна. Но как первое слово названия Книга и Послание пишутся с прописной: Книга Судей, Послание к римлянам.

Как писать названия храмов и монастырей?

В названиях монастырей, храмов, икон пишутся с прописной буквы все слова, кроме родовых наименований (церковь, храм, собор, монастырь, лавра и т. д.) и служебных слов. Поэтому верны написания:

собор Парижской Богоматери
храм Христа Спасителя
церковь Донской Иконы Божией Матери
Рождественский собор
Троице—Сергиева лавра (Свято—Троицкая Сергиева лавра)

Это правило нарушается, если название храма содержит слова «во имя»:

храм во имя святителя Тримифунтского Спиридона
храм во имя иконы Божией Матери «Державная» (но храм Державной Иконы Божией Матери).

Какие церковные слова пишутся строчными буквами?

Со строчной буквы пишутся:

1. Названия церковных служб (богослужений) и их частей: литургия (но Божественная литургия), вечерня, утреня, всенощная, крестный ход, полиелей, повечерие, венчание, отпевание. Правильно: пасхальная заутреня.

2. Обиходные названия церковных таинств: принять крещение (но Святое Крещение), прийти на исповедь (но Таинство Покаяния), готовиться к причастию (но Святая Евхаристия).

3. Названия песнопений и молитв: канон, акафист, антифон, прокимен, ектения. Но составные собственные наименования таких произведений пишутся с большой буквы, например: Великий покаянный канон Андрея Критского.

4. Лики святых: святитель Иоанн Златоуст, преподобный Серафим Саровский, святой праведный Иоанн Кронштадтский, блаженный Василий Московский, святые благоверные князья Борис и Глеб, Илья—пророк (пророк Илия), великомученица Екатерина. Однако в названиях храмов лики святых пишутся с прописной буквы: храм Преподобного Серафима Саровского, собор Василия Блаженного.

5. Слова многая лета (пожелать многая и благая лета), вечная память (пропеть вечную память)

6. Слова, именующие духовенство, кроме слова Патриарх: настоятель храма, протоиерей, дьякон, протодьякон, игумен, монах, иеромонах, схимник, требный священник.

Как правильно: патриаршего или патриаршЬего? Патриаршие или патриаршьи?

Верно без мягкого знака: патриаршего, патриаршему. А также: патриаршие (Патриаршие пруды).

Прилагательное патриарший в начальной форме выглядит как притяжательное прилагательное, отвечающее на вопрос «чей?» и оканчивающееся на -ий (-jeго), ср.: лисий — лисьего, пастуший — пастушьего, черепаший — черепашьего, птичий — птичьего, человечий — человечьего, монаший — монашьего, помещичий — помещичьего, скомороший — скоморошьего и т. д. Такие слова склоняются по особому (местоименному) склонению, в них пишется разделительный мягкий знак. 

Однако слова монарший и патриарший склоняются не по местоименному, а по адъективному склонению, то есть как прилагательные хороший (хорошего), святейший (святейшего), усопший (усопшего), больший (большего), августейший (августейшего) и т. п. В таких словах разделительный мягкий знак не пишется.

По этой причине правильно: патриаршее (не патриаршье) благословение, патриаршая (не патриаршья) ризница, Патриаршие (не Патриаршьи) пруды. И, соответственно: монаршее, монаршая, монаршие.

«Русская грамматика» (под ред. Н. Ю. Шведовой, М., 1980) указывает: «Притяжательные прилагательные орлий (устар.), отчий, монарший и патриарший, основа которых оканчивается на группу согласных (-ий – флексия им. п. ед. ч. муж. р.), изменяются по мягкой разновидности адъективного склонения. Образование от притяжат. прил. монарший, патриарший падежных форм по типу притяжат. прил. соболий, пастуший, волчий для современного языка ненормативно». При этом «у писателей XIX в. встречается образование форм косвенных падежей притяжательных прилагательных женского рода с шипящей согласной перед |j| (казачья, разбойничья) по образцу изменения местоимен. прил. наш, ваш (см. ниже) без |j| в конце основы: Ты не издохнешь от удара Казачей сабли (Пушк.); Не для разбойничей потехи Так рано съехались адехи На двор Гасуба старика (Пушк.); Парень был Ванюха ражий, Рослый человек, – Не поддайся силе вражей, Жил бы долгий век (Некр.) (для современного языка нормативны формы казачьей, разбойничьей, вражьей)».

Итак, различается написание слов: монашьего — патриаршего; монашье — патриаршее; монашья — патриаршая; монашьи — патриаршие.

См.:

• А. А. Зализняк. Грамматический словарь русского языка. 5-е изд., М., 2008.

• Русская грамматика / Под ред. Н. Ю. Шведовой. М., 1980.

• Справочник
• Прописная / строчная
• Как писать названия церквей и религиозных организаций?

По рекомендациям некоторых (не всех) светских орфографических словарей, в названиях организаций и органов церковной власти пишется с прописной буквы первое слово и собственные имена.

• Русская православная церковь
• Поместный собор
• Вселенский собор
• Священный синод
• Евангелическо—лютеранская церковь
• Римско—католическая церковь

В православной и церковной литературе прописная буква используется намного чаще.

Издательство Московской Патриархии рекомендует следующие правила:

В названиях Поместных и Автономных Церквей с прописной буквы пишется каждое слово, кроме служебных и родовых:

• Русская Православная Церковь,
• Константинопольская Православная Церковь,
• Болгарская Православная Церковь,
• Православная Церковь в Америке,
• Элладская Православная Церковь,
• Польская Православная Церковь,
• Православная Церковь Чешских земель и Словакии,
• Синайская Архиепископия,
• Финляндская Автономная Православная Церковь, и др.

В названиях Церквей, сохранивших апостольское преемство, все слова, кроме служебных, также пишутся с прописной буквы: Римско-Католическая Церковь, Армянская Апостольская Церковь и т. д. Но: Ассирийская церковь Востока (несториане).

В названиях Восточно-католических (униатских) церквей с прописной буквы пишутся только первое слово и географические названия:

• Маронитская католическая церковь,
• Мелькитская церковь,
• Халдейская католическая церковь,
• Украинская греко-католическая церковь и т. д.

В названиях всех других инославных церквей с прописной буквы пишется только первое слово и название страны:

• Церковь Англии,
• Народная церковь Швеции,
• Епископальная церковь в США,
• Евангелическая церковь в Германии,
• Евангелическо-лютеранская церковь Латвии и т. д.

Наименования церквей в словосочетании Восточные Церкви и Западная Церковь, а также общее наименование Католической Церкви (в значении Римско-Католической Церкви, например Польская католическая церковь) пишутся с прописной буквы.

В словосочетаниях монофизитские церкви, протестантские церкви – все слова пишутся со строчной буквы. Обобщенные названия для монофизитских церквей предполагают три варианта: Древние Восточные Церкви, Дохалкидонские Церкви, Ориентальные Церкви. Слово православные в названиях этих церквей не употребляется.

В названиях конфессиональных союзов с прописной буквы пишется только первое слово и название страны:

• Англиканское сообщество,
• Нидерландские реформированные церкви,
• Союз евангелических конгрегационалистских церквей,
• Федерация швейцарских протестантских церквей,
• Протестантская федерация Франции.

В названиях «всемирных» конфессиональных организаций с прописной буквы пишется только первое слово:

• Всемирная лютеранская федерация,
• Всемирный баптистский союз,
• Всемирное сообщество реформатских церквей.

В названии старообрядческой Церкви, – организации, не находящейся в каноническом общении с Православными Церквами, с прописной пишутся все слова, кроме слова «старообрядческая»: Русская Православная старообрядческая Церковь.

Если названия старообрядческих общин не содержат слова «церковь», название общины пишется с прописной: московская Преображенская старообрядческая община, рижская Гребенщиковская старообрядческая община. Название толков старообрядческих общин пишется со строчной буквы: федосеевский, поморский.

В названиях сект слово «церковь» пишется со строчной буквы: церковь Муна. Если это слово стоит первым в условном обозначении в кавычках, его написание подчиняется общему правилу: секта «Церковь Христа». Допустимо заключение слова «церковь» в кавычки с сохранением строчной буквы: сектантские «церкви».

В названиях международных христианских союзов с прописной буквы пишется только первое слово: Всемирный совет церквей, Конференция европейских церквей.

Источник: Редакционно-издательское оформление церковных печатных изданий: справочник автора и издателя. М: Издательство Московской Патриархии, 2015.

Если вы нашли ошибку, пожалуйста, выделите фрагмент текста и нажмите Ctrl+Enter.

«Roman Catholic» is sometimes used to differentiate members of the Catholic Church in full communion with the pope in Rome from other Christians who also self-identify as «Catholic». It is also sometimes used to differentiate adherents to the Latin Church and its use of the Roman Rite from Catholics of the Eastern Catholic Churches. It is not the official name preferred by the Holy See or bishops in full communion with the pope as a designation for their faith or institution.^[1][2]

«Catholic» is one of the Four Marks of the Church set out in the Nicene Creed, a statement of belief widely accepted across Christian denominations. Catholics, Eastern Orthodox, and Oriental Orthodox consider the term to refer to a single institutional one true church, while Protestant ecclesiology considers it to refer to a church invisible referred to as the Christian Church.

Following the pejorative term «papist», attested in English since 1534,^[3] the terms «Popish Catholic» and «Romish Catholic» came into use during the Protestant Reformation. From the 17th century, «Roman Catholic Church» has been used as a synonym for the Catholic Church by some Anglicans and other Protestants in English-speaking countries.^[4]

Formulations such as the «Holy Roman Church» or the «Roman Catholic Church» have occurred by officials of the Catholic Church before^[5][6] and after the Reformation.^{[7][8][9][10][11]} While it typically refers to the Diocese of Rome, such as in Cardinal of the Holy Roman Church, it has also occurred in the context of ecumenical dialogue with dialogue partners preferring this usage. The first known occurrence of «Roman Catholic» as a synonym for «Catholic Church» was in communication with the Armenian Apostolic Church in 1208, after the East–West Schism.^[12][13] The last official magisterial document to use «Roman Catholic Church» was issued by Pope Pius XII in 1950.^{[14][original research?]}

The term «Catholic Church» is officially used by the Holy See. It is applied in the Catechism of the Catholic Church (1990), the Code of Canon Law (1983), in the documents of the Second Vatican Council (1962–1965), the First Vatican Council (1869–1870)^[15] and the Council of Trent (1545–1563),^[16] and numerous other official documents.^[17][18][19] «Catholic Church» and «Catholic(s)» is also broadly reflected in most English-language academia and media.^[20]

History of the term[edit]

16th and 17th centuries[edit]

The terms «Romish Catholic» and «Roman Catholic», along with «Popish Catholic», were brought into use in the English language chiefly by adherents of the Church of England.^[21]

The reign of Elizabeth I of England at the end of the 16th century was marked by conflicts in Ireland. Those opposed to English rule forged alliances with those against the Protestant Reformation, making the term «Roman Catholic» almost synonymous with being Irish during that period, although that usage changed significantly over time.^[22]

Like the term «Anglican», the term «Roman Catholic» came into widespread use in the English language only in the 17th century.^[23] The terms «Romish Catholic» and «Roman Catholic» were both used in the 17th century and «Roman Catholic» was used in some official documents, such as those relating to the Spanish Match in the 1620s. There was, however, significant tension between Anglicans and Roman Catholics at the time (as reflected in the Test Act for public office). Even today, the Act of Settlement 1701 prohibits Roman Catholics from becoming English monarchs.

18th and 19th centuries[edit]

The official and popular uses of the term «Roman Catholic» in the English language grew in the 18th century. A letter by John Wesley, one of the founders of Methodism, published in 1749 is addressed to «a Roman Catholick».^[24] Up to the reign of George III, Catholics in Britain who recognized the Pope as head of the Church had generally been designated in official documents as «Papists». In 1792, however, this phraseology was changed and, in the Speech from the Throne, the term «Roman Catholic» was used.^[25]

By the early 19th century, the term «Roman Catholic» had become well established in the English-speaking world. As the movement that led to Catholic Emancipation through the Roman Catholic Relief Act of 1829 grew, many Anglicans and Protestants generally began to accept that being a Roman Catholic was not synonymous with being disloyal to the British Crown. While believing that in the past the term Roman Catholic may have been synonymous with rebel, they held that it was by then as indicative of loyalty as membership in any other Christian denomination.^[26] The situation had been very different two centuries before, when Pope Paul V forbade English members of his church from taking an oath of allegiance to King James I, a prohibition that not all of them observed.^[27]

Also in the 19th century, some prominent Anglican theologians, such as William Palmer and John Keble, supported the Branch Theory, which viewed the universal Church as having three principal branches: Anglican, Roman and Eastern.^[28] The 1824 issue of The Christian Observer defined the term Roman Catholic as a member of the «Roman Branch of the Church».^[29] By 1828, speeches in the British Parliament routinely used the term Roman Catholic and referred to the «Holy Roman Catholic and Apostolic Church».^[30]

In the United States, use of the term «Roman Catholic», as well as the number of Catholics, began to grow only in the early 19th century. Like the term «papist», «Romanist» was often used as a mainly pejorative term for Roman Catholics at the time. In 1790, there were only 100 Catholics in New York and some 30,000 in the whole country, with only 29 priests.^[31] As the number of Catholics in the United States grew rapidly from 150,000 to 1.7 million between 1815 and 1850, mostly by way of immigration from Ireland and the German Confederation, many clergy followed to serve that population, and Roman Catholic parishes were established.^[32] The terms «Roman Catholic» and «Holy Roman Catholic» thus gained widespread use in the United States in the 19th century, both in popular usage and in official documents.^[33][34][35] In 1866, US President Andrew Johnson attended a meeting of the Council of the Roman Catholic Church.^[36]

Branch theory[edit]

There is sometimes controversy about the name «Roman Catholic Church» when it is used by members of other churches to suggest that the church in full communion with Rome is only one part of the One, Holy, Catholic and Apostolic Church. That argument is linked especially with the branch theory upheld by many Anglicans that the church in communion with the Pope is only one branch of a divided Catholic Church, of which the Eastern Orthodox Church and Anglicanism are the other two principal branches.

In 1864, the Holy Office rejected the branch theory and affirmed in a letter written to the English bishops that the Roman Church is not just a part of the Catholic Church and stating that «there is no other Catholic Church except that which is built on the one man, Peter». In 1870, English bishops attending the First Vatican Council raised objections to the expression Sancta Romana Catholica Ecclesia («Holy Roman Catholic Church»), which appeared in the schema (the draft) of the council’s Dogmatic Constitution on the Catholic Faith. The bishops proposed for the word «Roman» to be omitted or at least for commas to be inserted between the adjectives out of concern that use of the term «Roman Catholic» would lend support to proponents of the branch theory. While the council overwhelmingly rejected that proposal, the text was finally modified to read «Sancta Catholica Apostolica Romana Ecclesia»^[37] translated into English either as «the holy Catholic Apostolic Roman Church»^[38] or, by separating each adjective, as «the holy, catholic, apostolic and Roman Church».^{[39][note 1]}

From 1937 to 1972, the Constitution of Ireland recognised the «special position of the Holy Catholic Apostolic and Roman Church». The Anglican Archbishop of Dublin had objected to «Catholic Church» and quoted the Council of Trent for the longer title, which was approved by Eugenio Pacelli and Pope Pius XI.^[45][46] The same name is used in a 2009 Irish law.^[47]

20th century[edit]

American Catholics, who by the year 1900 were 12 million people and had a predominantly Irish clergy,^[48] objected to what they considered the reproachful terms Popish and Romish and preferred the term Roman Catholic.^[49]

In the early 20th century, the use of «Roman Catholic» continued to spread in the United States and Canada to refer to individuals, parishes, and their schools. For instance, the 1915 Report of the Commissioner of Education of the United States had a specific section for «Roman Catholic Parish Schools».^[50] By 1918, legal proceedings in state supreme courts (from Delaware to Minnesota) and laws passed in the State of New York used the term «Roman Catholic parish».^[51][52]

Current usage[edit]

«Roman Catholic» is generally used on its own to refer to individuals, and in compound forms to refer to worship, parishes, festivals, etc. Its usage has varied, depending on circumstances.^[53] It is sometimes also identified with one or other of the terms «Catholic», «Western Catholic» (equivalent to «Latin Catholic»), and «Roman-Rite Catholic».

The terms «Catholic Church» and «Roman Catholic Church» are names for the entire church that describes itself as «governed by the successor of Saint Peter and by the bishops in communion with him.» In its formal documents and pronouncements the church most often refers to itself as the «Catholic Church» or simply «the Church» (written in documents with a capital «C»). In its relations with other churches, it frequently uses the name «Roman Catholic Church», which it also uses internally, though less frequently. Some writers, such as Kenneth Whitehead and Patrick Madrid, argue that the only proper name for the church is «the Catholic Church».^{[55][1][2][56]} Whitehead, for example, states that «The term Roman Catholic is not used by the Church herself; it is a relatively modern term, and one, moreover, that is confined largely to the English language. The English-speaking bishops at the First Vatican Council in 1870, in fact, conducted a vigorous and successful campaign to insure that the term Roman Catholic was nowhere included in any of the Council’s official documents about the Church herself, and the term was not included.»

The name «Roman Catholic Church» is occasionally used by popes, bishops, other clergy and laity, who do not see it as opprobrious or having the suggested overtone.^[57] The use of «Roman», «Holy», and «Apostolic» are accepted by the Church as descriptive names.^{[58][verification needed]} At the time of the 16th-century Reformation, the Church itself «claimed the word catholic as its title over Protestant or Reformed churches».^[59] It believes that it is the one, holy, catholic, and apostolic Church.^[60]

Throughout the years, in various instances, official church documents have used both the terms «Catholic Church» and «Roman Catholic Church» to refer to the worldwide church as a whole, including Eastern Catholics, as when Pope Pius XII taught in Humani generis that «the Mystical Body of Christ and the Roman Catholic Church are one and the same thing.»^[61] However, some Eastern Christians, though in communion with the Bishop of Rome, apply the adjective «Roman» to the Latin or Western Church alone. Representatives of the Catholic Church are at times required to use the term «Roman Catholic Church» in certain dialogues, especially in the ecumenical milieu, since some other Christians consider their own churches to also be authentically Catholic.^[62]

In the 21st century, the three terms – «Catholic Church», «Roman Catholic Church» and «Holy Roman Catholic Church» – continue to appear in various books and other publications. Scholarly debate on the proper form of reference to the Catholic Church within specific contexts continues. For instance, the Catechism of the Catholic Church does not contain the term «Roman Catholic Church», referring to the church only by names such as «Catholic Church» (as in its title),^[63] while the Advanced Catechism Of Catholic Faith And Practice states that the term Roman is used within the name of the church to emphasize that the center of unity is the Roman See.^[64]

«Roman Catholic» and «Catholic»[edit]

«In popular usage, ‘Catholic’ usually means ‘Roman Catholic’,»^[65] a usage opposed by some, including some Protestants.^[66] «Catholic» usually refers to members of any of the 24 constituent Churches, the one Western and the 23 Eastern. The same meaning is attributed also to «Roman Catholic» in older documents of the Holy See, talks by Popes and in newspapers.^{[citation needed]}

Although K. D. Whitehead has claimed that «the term Roman Catholic is not used by the Church herself» and that «the proper name of the Church, then, is ‘the Catholic Church’, never ‘the Christian Church’,»^[67] official documents such as Divini Illius Magistri, Humani generis, a declaration of 23 November 2006 and another of 30 November 2006, while not calling the Church «the Christian Church», do use «Roman Catholic» to speak of it as a whole without distinguishing one part from the rest. But ecclesiologists such as Joseph Ratzinger and Walter Kasper argue that the term «Roman Catholic» should not be used to denote the entire Catholic Church.^[68]

When used in a broader sense, the term «Catholic» is distinguished from «Roman Catholic», which has connotations of allegiance to the Bishop of Rome, i.e. the Pope. When thus used, «Catholic» also refers to many other Christians, especially Eastern Orthodox and Anglicans, but also to others, including Old Catholics and members of various Independent Catholic denominations, who consider themselves to be within the «catholic» tradition.^[69] They describe themselves as «Catholic», but not «Roman Catholic» and not under the authority of the Pope. Similarly, Henry Mills Alden writes:

The various Protestant sects cannot constitute one Church because they have no intercommunion …each Protestant Church, whether Methodist or Baptist or whatever, is in perfect communion with itself everywhere as the Roman Catholic; and in this respect, consequently, the Roman Catholic has no advantage or superiority, except in the point of numbers. As a further necessary consequence, it is plain that the Roman Church is no more Catholic in any sense than a Methodist or a Baptist.^[70]

According to this viewpoint, «For those who ‘belong to the Church,’ the term Methodist Catholic, or Presbyterian Catholic, or Baptist Catholic, is as proper as the term Roman Catholic. It simply means that body of Christian believers over the world who agree in their religious views, and accept the same ecclesiastical forms.»^[71]

«Roman Catholic» and «Western» or «Latin Catholic»[edit]

The Holy See has at times applied the term «Roman Catholic» to refer to the entirety of the church that is in full communion with it, encompassing both its Eastern and Western elements. For examples of statements by Popes that employ the term «Roman Catholic» in this way, see Papal references below. This is the only meaning given to the term «Roman Catholic» at that official level. However, some do use the term «Roman Catholic» to refer to Western (i.e. Latin) Catholics, excluding Eastern Catholics. An example is the statement in the book When other Christians become Catholic: «the individual becomes Eastern Catholic, not Roman Catholic».^[72]

Similarly the Catholic Faith Handbook for Youth states that «not all Catholics are Roman Catholics and there are other Catholic Churches», using the term «Roman Catholic» to refer to Western Church members alone.^[73] The same distinction is made by some writers belonging to Eastern Catholic churches.^[74][75][76] That this view is not the only one, not alone at the level of the Holy See and in reference books such as John Hardon’s Modern Catholic Dictionary,^[77] but also at a popular level, is shown by the use of terms such as «Byzantine Roman Catholic» and «Maronite Roman Catholic» as self-identification by individuals or as the name of a church building.^[78] Additionally, in other languages, the usage varies significantly.^[79][80][81]

Many, even Catholics, are unaware or only dimly aware that the Catholic Church has Western and Eastern branches. This is partly because, outside the Middle East, Africa, and India, Eastern Catholics are a small fraction of the total number of Catholics.^[82]

The last known magisterial use of «Roman Catholic Church» was Pope Pius XII in Humani generis who taught that «the Mystical Body of Christ and the Roman Catholic Church are one and the same thing».^[83] The Second Vatican Council would take a more nuanced view of this issue (Lumen gentium, 7–8).

Further, Adrian Fortescue noted in his article in the 1910 Catholic Encyclopedia the distinction between «Roman Church» and «Church of Rome». He said that the expression «Church of Rome» commonly applied by non-Catholics to the Catholic Church but, according to him, it can only be used correctly to refer the Diocese of Rome; and the term «Roman Church», in case of the patriarchate, can be used as equivalent to «Latin Church»: «A German Catholic is not, strictly speaking, a member of the Church of Rome but of the Church of Cologne, or Munich-Freising, or whatever it may be, in union with and under the obedience of the Roman Church (although, no doubt, by a further extension Roman Church may be used as equivalent to Latin Church for the patriarchate).»^[84]

«Roman Catholic» and «Roman Rite Catholic»[edit]

When referring to worship, the term Roman Catholic is at times used to refer to the «Roman Rite», which is not a church but a form of liturgy. The Roman Rite is distinct from the liturgies of the Eastern Catholic Churches and also from other Western liturgical rites such as the Ambrosian Rite, which have a much smaller following than the Roman Rite.

An example of this usage is provided in the book Roman Catholic Worship: Trent to today states:^[85]

We use the term Roman Catholic Worship throughout to make it clear that we are not covering all forms of Catholic worship. There are a number of Eastern Rite churches that can justly claim the title Catholic, but many of the statements we make do not apply to them at all.

Compared to the Roman Rite, the other Western liturgical rites have little following. Hence, the Vatican department that deals with forms of worship (including music) in the Western Church often issues documents that deal only with the Roman Rite.^{[86][87][88][improper synthesis?]} Any involvement by the Holy See in questions of Eastern liturgies is handled by the Congregation for the Oriental Churches.

Some of the writers who draw a contrast between «Roman Catholics» and «Eastern Catholics» may perhaps be distinguishing Eastern Catholics not from Latin or Western Catholics in general, but only from those (the majority of Latin Catholics) who use the Roman liturgical rite. Adrian Fortescue explicitly made this distinction, saying that, just as «Armenian Catholic» is used to mean a Catholic who uses the Armenian rite, «Roman Catholic» could be used to mean a Catholic who uses the Roman Rite. In this sense, he said, an Ambrosian Catholic, though a member of the Latin or Western Church, is not a «Roman» Catholic. He admitted, however, that this usage is uncommon.^[89]

Parishes and dioceses[edit]

When the term «Roman Catholic» is used as part of the name of a parish it usually indicates that it is a Western parish that follows the Roman Rite in its liturgy, rather than, for instance, the less common Ambrosian Rite, e.g. St. Dominic Roman Catholic Church, Oyster Bay, New York.^[90][91][92] The shorter term «Catholic» may also appear in parish names and «Roman Catholic» sometimes even appears in the compound name of Eastern Catholic parishes, e.g. St. Anthony Maronite Roman Catholic Church.^[93]

All Catholic parishes are part of an ecclesiastical jurisdiction, usually a diocese (called an eparchy in the canon law of the Eastern Catholic Churches).^[94] These jurisdictions are usually grouped in ecclesiastical provinces, headed by a metropolitan archdiocese.^[95] All dioceses and similar jurisdictions—Eastern and Western—come under the authority of the Pope.^[96] The term «Roman Catholic archdiocese» is formally used to refer to both Western and Eastern Churches. As of January 2009, there were 630 Roman Catholic archdioceses, Western and Eastern.^[97]

Second Vatican Council[edit]

The Second Vatican Council did not use the term «Roman Catholic Church»,^[55] and in one important passage of the dogmatic constitution Lumen gentium replaced it with an equivalent phrase, «the Catholic Church, which is governed by the successor of Peter and by the bishops in union with that successor,» while also giving in a footnote a reference to two earlier documents in which the word «Roman» was used explicitly.^[98]

Karl Rahner, a prominent theologian at the Second Vatican Council, argued that by the 1960s the Church had made two major transitions of identity: the first had been from Jewish to Western-Gentile and a second from a Western church to a global church. With Vatican II’s decision to allow the liturgy in the vernacular, even aspects of the Roman Rite everything would not be «Roman» anymore.^[99] Fifty years after Vatican II, one third of the Catholic church’s 1.2 billion members lived in the Western world. With large contingent of the hierarchy, clergy, and laity from the non-Western world had led to further distancing from the term «Roman’ within Catholic circles.^[100]

The two earlier documents that the council stated had applied the phrase «Roman Church» to the Church itself, the church «governed by the successor of Saint Peter and by the bishops in communion with him,» were the Tridentine Profession of Faith and the First Vatican Council’s dogmatic constitution on faith.^[101] As far back as 1208 the adjective «Roman» was applied to the Church «outside which we believe that no one is saved.»^[102] Considerable change in this doctrine on salvation is reflected by 1965 in the conciliar Declaration on Religious Freedom of the Second Vatican Council.^[103]

In cases of dialogue with the churches and ecclesial communities of the west, however, who are in dialogue specifically with the Latin Church from which they derive, the term Roman Catholic is ambiguous whether it refers to the Latin Church specifically, or the entire Catholic communion, as in the dialogue with Archbishop of Canterbury Donald Coggan on 29 April 1977,^[104]

Other examples include occasional, minor addresses or lectures, usually written by minor curial staff. Pope John Paul II referred to himself as «the Head of the Roman Catholic Church» (29 September 1979).^[105] He called the Church «Roman Catholic» when speaking to the Jewish community in Mainz on 17 November 1980,^[106] in a message to those celebrating the 450th anniversary of the Confessio Augustana on 25 June 1980,^[107] when speaking to the people of Mechelen, Belgium on 18 May 1985,^[108] when talking to representatives of Christian confessions in Copenhagen, Denmark on 7 June 1989,^[109] when addressing a delegation from the Ecumenical Patriarchate of Constantinople on 29 June 1989,^[110] at a meeting of the Ukrainian Synod in Rome on 24 March 1980,^[111] at a prayer meeting in the Orthodox cathedral of Bialystok, Poland on 5 June 1991,^[112] when speaking to the Polish Ecumenical Council in Holy Trinity Church, Warsaw 9 June 1991,^[113] at an ecumenical meeting in the Aula Magna of the Colégio Catarinense, in Florianópolis, Brazil on 18 October 1991,^[114] and at the Angelus in São Salvador da Bahia, Brazil on 20 October 1991.^[115]

Pope Benedict XVI called the Church «the Roman Catholic Church» at a meeting in Warsaw on 25 May 2006^[116] and in joint declarations that he signed with Archbishop of Canterbury Rowan Williams on 23 November 2006^[117] and with Patriarch Bartholomew I of Constantinople on 30 November 2006.^[118]

These exceptions prove the rule, however. The total usage by popes of «Catholic Church» rather than «Roman Catholic» is a factor of 10:1, according to the Holy See’s website, and there is zero usage as such in official documents of papal magisterium in the last 66 years.

Catechism of the Catholic Church[edit]

The Baltimore Catechism, the official catechism authorized by the Catholic bishops of the United States between 1885 and 1965, stated: «That is why we are called Roman Catholics; to show that we are united to the real successor of St. Peter» (Question 118), and refers to the Church as the «Roman Catholic Church» under Questions 114 and 131.^[119] There are efforts of conservative Catholics to keep alive teachings of this catechism that were not retained in the Post-Vatican II catechism published in 1992,^[64] including usage of the name «Roman Catholic Church,» which has not appeared in the Catechism of the Catholic Church since 1992.^[120]

View of Eastern Catholics[edit]

Some Eastern Catholics, while maintaining that they are in union with the Bishop of Rome, reject the description of themselves as being «Roman Catholics».^[121][122] Others, however, have historically referred to themselves as «Roman Catholics»^[123] and «Roman Catholic» sometimes appears in the compound name of Eastern Catholic parish churches, e.g. St. Anthony’s Maronite Roman Catholic Church.^[93] Academic usage of «Roman Catholic» to describe Eastern Catholic bodies and persons is also extant.^[124]

Orthodox Christians sometimes use the term «Uniate» (occasionally spelled «Uniat») to describe the Eastern Catholic churches which were previously Eastern or Oriental Orthodox, although some consider this term derogatory.^[125] Official Catholic documents no longer use the term, due to its perceived negative overtones.^[126] In fact, according to John Erickson of Saint Vladimir’s Orthodox Theological Seminary, «The term ‘uniate’ itself, once used with pride in the Roman communion, had long since come to be considered as pejorative. ‘Eastern Rite Catholic’ also was no longer in vogue because it might suggest that the Catholics in question differed from Latins only in the externals of worship. The Second Vatican Council affirmed rather that Eastern Catholics constituted churches, whose vocation was to provide a bridge to the separated churches of the East.»^[127]

See also[edit]

Notes[edit]

References[edit]

Further reading[edit]

Church statistics[edit]

• Government of Canada (2013-05-08). «Religion». Catholic 12,810,705; split into: Roman Catholic 12,728,885; Ukrainian Catholic 51,790; Greek Catholic, n.o.s. 14,255; etc
• Government of Poland. «Religion». Religion: Roman Catholic (97% ), Orthodox (1.5%), Greek Catholic (1%), others (0.5% )
• Government of Romania. «RELIGIOUS AFFILIATION ACCORDING TO THE 2011 CENSUS» (PDF). Roman Catholic 4.62%, Greek-Catholic 0.80%
• Government of Hungary. «Religions» (PDF). Religions: Roman Catholic 51.9%, Calvinist 15.9%, Lutheran 3%, Greek Catholic 2.6%, other Christian 1%, other or unspecified 11.1%, unaffiliated 14.5%
• Czech Government. «Religions» (PDF). Religions: Roman Catholic Church 1 082 463; Greek Catholic Church 9 883
• Slovak Government. «Religion». Roman Catholic Church (68.9%), Greek Catholic Church (4.1%)
• Government of Ukraine. «Religion». communities of the Ukrainian Greek Catholic Church 3,765; communities of the Ukrainian Roman Catholic Church 942
• Faulk, Edward (2007). 101 Questions and Answers on Eastern Catholic Churches. Paulist Press. p. 7. ISBN 9780809144419. Retrieved 4 January 2015. While this term [«Roman Catholic Church»] has never been part of the official title of the Catholic Church, it can be thought of as synonymous with the more correct Latin Rite Church
• Fortescue, Adrian (2001). The Uniate Eastern Churches. Gorgias Press LLC. p. 3. ISBN 9780971598638. Retrieved 4 January 2015. A Roman Cathodic is a Catholic who uses the Roman rite, just as an Armenian Cathodic is one who uses the Armenian rite.
• Engebretson, Kath (2010-08-17). International Handbook of Inter-religious Education. Springer Science & Business Media. p. 127. ISBN 9781402092602. Retrieved 4 January 2015. It must be accepted that «Roman Catholic and «Roman Church» are not equivalent terms […] In saying this, I realise I am swimming against the current of popular expression, the practice of many writers […] and, possibly, some Eastern Catholic Churches.
• Jones, Rhidian (2011-06-30). The Canon Law of the Roman Catholic Church and the Church of England 2nd Edition: A Handbook. A&C Black. p. vii. ISBN 9780567616418. Retrieved 4 January 2015. Arguably these [Eastern Catholic] Churches are Roman Catholic […]; however, they are not referred to as such in common parlance […] The Latin Church […] is also correctly referred to as the Roman Catholic Church.
• Mahieu, Stéphanie; Naumescu, Vlad (2008). Churches In-between: Greek Catholic Churches in Postsocialist Europe. LIT Verlag Münster. p. 24. ISBN 9783825899103. Retrieved 4 January 2015. this relatively small community is now divided into three religious groups: Roman Catholic, Greek Catholic, and Orthodox.
• «Immigrant social aspirations and American education». Canadian Slavonic Papers. 1979. Greek Catholic priests, like Orthodox but unlike Roman Catholic priests, could marry.

Note: Romanian, Greek, and Ukrainian statistics may be translations that reflect the usage of «Roman Catholic» in the original languages, and may not necessarily reflect the prevailing use of the term among native English speakers.

External links[edit]

• Roman Catholic, Catholic Encyclopedia

«Roman Catholic» is sometimes used to differentiate members of the Catholic Church in full communion with the pope in Rome from other Christians who also self-identify as «Catholic». It is also sometimes used to differentiate adherents to the Latin Church and its use of the Roman Rite from Catholics of the Eastern Catholic Churches. It is not the official name preferred by the Holy See or bishops in full communion with the pope as a designation for their faith or institution.^[1][2]

«Catholic» is one of the Four Marks of the Church set out in the Nicene Creed, a statement of belief widely accepted across Christian denominations. Catholics, Eastern Orthodox, and Oriental Orthodox consider the term to refer to a single institutional one true church, while Protestant ecclesiology considers it to refer to a church invisible referred to as the Christian Church.

Following the pejorative term «papist», attested in English since 1534,^[3] the terms «Popish Catholic» and «Romish Catholic» came into use during the Protestant Reformation. From the 17th century, «Roman Catholic Church» has been used as a synonym for the Catholic Church by some Anglicans and other Protestants in English-speaking countries.^[4]

Formulations such as the «Holy Roman Church» or the «Roman Catholic Church» have occurred by officials of the Catholic Church before^[5][6] and after the Reformation.^{[7][8][9][10][11]} While it typically refers to the Diocese of Rome, such as in Cardinal of the Holy Roman Church, it has also occurred in the context of ecumenical dialogue with dialogue partners preferring this usage. The first known occurrence of «Roman Catholic» as a synonym for «Catholic Church» was in communication with the Armenian Apostolic Church in 1208, after the East–West Schism.^[12][13] The last official magisterial document to use «Roman Catholic Church» was issued by Pope Pius XII in 1950.^{[14][original research?]}

The term «Catholic Church» is officially used by the Holy See. It is applied in the Catechism of the Catholic Church (1990), the Code of Canon Law (1983), in the documents of the Second Vatican Council (1962–1965), the First Vatican Council (1869–1870)^[15] and the Council of Trent (1545–1563),^[16] and numerous other official documents.^[17][18][19] «Catholic Church» and «Catholic(s)» is also broadly reflected in most English-language academia and media.^[20]

History of the term[edit]

16th and 17th centuries[edit]

The terms «Romish Catholic» and «Roman Catholic», along with «Popish Catholic», were brought into use in the English language chiefly by adherents of the Church of England.^[21]

The reign of Elizabeth I of England at the end of the 16th century was marked by conflicts in Ireland. Those opposed to English rule forged alliances with those against the Protestant Reformation, making the term «Roman Catholic» almost synonymous with being Irish during that period, although that usage changed significantly over time.^[22]

Like the term «Anglican», the term «Roman Catholic» came into widespread use in the English language only in the 17th century.^[23] The terms «Romish Catholic» and «Roman Catholic» were both used in the 17th century and «Roman Catholic» was used in some official documents, such as those relating to the Spanish Match in the 1620s. There was, however, significant tension between Anglicans and Roman Catholics at the time (as reflected in the Test Act for public office). Even today, the Act of Settlement 1701 prohibits Roman Catholics from becoming English monarchs.

18th and 19th centuries[edit]

The official and popular uses of the term «Roman Catholic» in the English language grew in the 18th century. A letter by John Wesley, one of the founders of Methodism, published in 1749 is addressed to «a Roman Catholick».^[24] Up to the reign of George III, Catholics in Britain who recognized the Pope as head of the Church had generally been designated in official documents as «Papists». In 1792, however, this phraseology was changed and, in the Speech from the Throne, the term «Roman Catholic» was used.^[25]

By the early 19th century, the term «Roman Catholic» had become well established in the English-speaking world. As the movement that led to Catholic Emancipation through the Roman Catholic Relief Act of 1829 grew, many Anglicans and Protestants generally began to accept that being a Roman Catholic was not synonymous with being disloyal to the British Crown. While believing that in the past the term Roman Catholic may have been synonymous with rebel, they held that it was by then as indicative of loyalty as membership in any other Christian denomination.^[26] The situation had been very different two centuries before, when Pope Paul V forbade English members of his church from taking an oath of allegiance to King James I, a prohibition that not all of them observed.^[27]

Also in the 19th century, some prominent Anglican theologians, such as William Palmer and John Keble, supported the Branch Theory, which viewed the universal Church as having three principal branches: Anglican, Roman and Eastern.^[28] The 1824 issue of The Christian Observer defined the term Roman Catholic as a member of the «Roman Branch of the Church».^[29] By 1828, speeches in the British Parliament routinely used the term Roman Catholic and referred to the «Holy Roman Catholic and Apostolic Church».^[30]

In the United States, use of the term «Roman Catholic», as well as the number of Catholics, began to grow only in the early 19th century. Like the term «papist», «Romanist» was often used as a mainly pejorative term for Roman Catholics at the time. In 1790, there were only 100 Catholics in New York and some 30,000 in the whole country, with only 29 priests.^[31] As the number of Catholics in the United States grew rapidly from 150,000 to 1.7 million between 1815 and 1850, mostly by way of immigration from Ireland and the German Confederation, many clergy followed to serve that population, and Roman Catholic parishes were established.^[32] The terms «Roman Catholic» and «Holy Roman Catholic» thus gained widespread use in the United States in the 19th century, both in popular usage and in official documents.^[33][34][35] In 1866, US President Andrew Johnson attended a meeting of the Council of the Roman Catholic Church.^[36]

Branch theory[edit]

There is sometimes controversy about the name «Roman Catholic Church» when it is used by members of other churches to suggest that the church in full communion with Rome is only one part of the One, Holy, Catholic and Apostolic Church. That argument is linked especially with the branch theory upheld by many Anglicans that the church in communion with the Pope is only one branch of a divided Catholic Church, of which the Eastern Orthodox Church and Anglicanism are the other two principal branches.

In 1864, the Holy Office rejected the branch theory and affirmed in a letter written to the English bishops that the Roman Church is not just a part of the Catholic Church and stating that «there is no other Catholic Church except that which is built on the one man, Peter». In 1870, English bishops attending the First Vatican Council raised objections to the expression Sancta Romana Catholica Ecclesia («Holy Roman Catholic Church»), which appeared in the schema (the draft) of the council’s Dogmatic Constitution on the Catholic Faith. The bishops proposed for the word «Roman» to be omitted or at least for commas to be inserted between the adjectives out of concern that use of the term «Roman Catholic» would lend support to proponents of the branch theory. While the council overwhelmingly rejected that proposal, the text was finally modified to read «Sancta Catholica Apostolica Romana Ecclesia»^[37] translated into English either as «the holy Catholic Apostolic Roman Church»^[38] or, by separating each adjective, as «the holy, catholic, apostolic and Roman Church».^{[39][note 1]}

From 1937 to 1972, the Constitution of Ireland recognised the «special position of the Holy Catholic Apostolic and Roman Church». The Anglican Archbishop of Dublin had objected to «Catholic Church» and quoted the Council of Trent for the longer title, which was approved by Eugenio Pacelli and Pope Pius XI.^[45][46] The same name is used in a 2009 Irish law.^[47]

20th century[edit]

American Catholics, who by the year 1900 were 12 million people and had a predominantly Irish clergy,^[48] objected to what they considered the reproachful terms Popish and Romish and preferred the term Roman Catholic.^[49]

In the early 20th century, the use of «Roman Catholic» continued to spread in the United States and Canada to refer to individuals, parishes, and their schools. For instance, the 1915 Report of the Commissioner of Education of the United States had a specific section for «Roman Catholic Parish Schools».^[50] By 1918, legal proceedings in state supreme courts (from Delaware to Minnesota) and laws passed in the State of New York used the term «Roman Catholic parish».^[51][52]

Current usage[edit]

«Roman Catholic» is generally used on its own to refer to individuals, and in compound forms to refer to worship, parishes, festivals, etc. Its usage has varied, depending on circumstances.^[53] It is sometimes also identified with one or other of the terms «Catholic», «Western Catholic» (equivalent to «Latin Catholic»), and «Roman-Rite Catholic».

The terms «Catholic Church» and «Roman Catholic Church» are names for the entire church that describes itself as «governed by the successor of Saint Peter and by the bishops in communion with him.» In its formal documents and pronouncements the church most often refers to itself as the «Catholic Church» or simply «the Church» (written in documents with a capital «C»). In its relations with other churches, it frequently uses the name «Roman Catholic Church», which it also uses internally, though less frequently. Some writers, such as Kenneth Whitehead and Patrick Madrid, argue that the only proper name for the church is «the Catholic Church».^{[55][1][2][56]} Whitehead, for example, states that «The term Roman Catholic is not used by the Church herself; it is a relatively modern term, and one, moreover, that is confined largely to the English language. The English-speaking bishops at the First Vatican Council in 1870, in fact, conducted a vigorous and successful campaign to insure that the term Roman Catholic was nowhere included in any of the Council’s official documents about the Church herself, and the term was not included.»

The name «Roman Catholic Church» is occasionally used by popes, bishops, other clergy and laity, who do not see it as opprobrious or having the suggested overtone.^[57] The use of «Roman», «Holy», and «Apostolic» are accepted by the Church as descriptive names.^{[58][verification needed]} At the time of the 16th-century Reformation, the Church itself «claimed the word catholic as its title over Protestant or Reformed churches».^[59] It believes that it is the one, holy, catholic, and apostolic Church.^[60]

Throughout the years, in various instances, official church documents have used both the terms «Catholic Church» and «Roman Catholic Church» to refer to the worldwide church as a whole, including Eastern Catholics, as when Pope Pius XII taught in Humani generis that «the Mystical Body of Christ and the Roman Catholic Church are one and the same thing.»^[61] However, some Eastern Christians, though in communion with the Bishop of Rome, apply the adjective «Roman» to the Latin or Western Church alone. Representatives of the Catholic Church are at times required to use the term «Roman Catholic Church» in certain dialogues, especially in the ecumenical milieu, since some other Christians consider their own churches to also be authentically Catholic.^[62]

In the 21st century, the three terms – «Catholic Church», «Roman Catholic Church» and «Holy Roman Catholic Church» – continue to appear in various books and other publications. Scholarly debate on the proper form of reference to the Catholic Church within specific contexts continues. For instance, the Catechism of the Catholic Church does not contain the term «Roman Catholic Church», referring to the church only by names such as «Catholic Church» (as in its title),^[63] while the Advanced Catechism Of Catholic Faith And Practice states that the term Roman is used within the name of the church to emphasize that the center of unity is the Roman See.^[64]

«Roman Catholic» and «Catholic»[edit]

«In popular usage, ‘Catholic’ usually means ‘Roman Catholic’,»^[65] a usage opposed by some, including some Protestants.^[66] «Catholic» usually refers to members of any of the 24 constituent Churches, the one Western and the 23 Eastern. The same meaning is attributed also to «Roman Catholic» in older documents of the Holy See, talks by Popes and in newspapers.^{[citation needed]}

Although K. D. Whitehead has claimed that «the term Roman Catholic is not used by the Church herself» and that «the proper name of the Church, then, is ‘the Catholic Church’, never ‘the Christian Church’,»^[67] official documents such as Divini Illius Magistri, Humani generis, a declaration of 23 November 2006 and another of 30 November 2006, while not calling the Church «the Christian Church», do use «Roman Catholic» to speak of it as a whole without distinguishing one part from the rest. But ecclesiologists such as Joseph Ratzinger and Walter Kasper argue that the term «Roman Catholic» should not be used to denote the entire Catholic Church.^[68]

When used in a broader sense, the term «Catholic» is distinguished from «Roman Catholic», which has connotations of allegiance to the Bishop of Rome, i.e. the Pope. When thus used, «Catholic» also refers to many other Christians, especially Eastern Orthodox and Anglicans, but also to others, including Old Catholics and members of various Independent Catholic denominations, who consider themselves to be within the «catholic» tradition.^[69] They describe themselves as «Catholic», but not «Roman Catholic» and not under the authority of the Pope. Similarly, Henry Mills Alden writes:

The various Protestant sects cannot constitute one Church because they have no intercommunion …each Protestant Church, whether Methodist or Baptist or whatever, is in perfect communion with itself everywhere as the Roman Catholic; and in this respect, consequently, the Roman Catholic has no advantage or superiority, except in the point of numbers. As a further necessary consequence, it is plain that the Roman Church is no more Catholic in any sense than a Methodist or a Baptist.^[70]

According to this viewpoint, «For those who ‘belong to the Church,’ the term Methodist Catholic, or Presbyterian Catholic, or Baptist Catholic, is as proper as the term Roman Catholic. It simply means that body of Christian believers over the world who agree in their religious views, and accept the same ecclesiastical forms.»^[71]

«Roman Catholic» and «Western» or «Latin Catholic»[edit]

The Holy See has at times applied the term «Roman Catholic» to refer to the entirety of the church that is in full communion with it, encompassing both its Eastern and Western elements. For examples of statements by Popes that employ the term «Roman Catholic» in this way, see Papal references below. This is the only meaning given to the term «Roman Catholic» at that official level. However, some do use the term «Roman Catholic» to refer to Western (i.e. Latin) Catholics, excluding Eastern Catholics. An example is the statement in the book When other Christians become Catholic: «the individual becomes Eastern Catholic, not Roman Catholic».^[72]

Similarly the Catholic Faith Handbook for Youth states that «not all Catholics are Roman Catholics and there are other Catholic Churches», using the term «Roman Catholic» to refer to Western Church members alone.^[73] The same distinction is made by some writers belonging to Eastern Catholic churches.^[74][75][76] That this view is not the only one, not alone at the level of the Holy See and in reference books such as John Hardon’s Modern Catholic Dictionary,^[77] but also at a popular level, is shown by the use of terms such as «Byzantine Roman Catholic» and «Maronite Roman Catholic» as self-identification by individuals or as the name of a church building.^[78] Additionally, in other languages, the usage varies significantly.^[79][80][81]

Many, even Catholics, are unaware or only dimly aware that the Catholic Church has Western and Eastern branches. This is partly because, outside the Middle East, Africa, and India, Eastern Catholics are a small fraction of the total number of Catholics.^[82]

The last known magisterial use of «Roman Catholic Church» was Pope Pius XII in Humani generis who taught that «the Mystical Body of Christ and the Roman Catholic Church are one and the same thing».^[83] The Second Vatican Council would take a more nuanced view of this issue (Lumen gentium, 7–8).

Further, Adrian Fortescue noted in his article in the 1910 Catholic Encyclopedia the distinction between «Roman Church» and «Church of Rome». He said that the expression «Church of Rome» commonly applied by non-Catholics to the Catholic Church but, according to him, it can only be used correctly to refer the Diocese of Rome; and the term «Roman Church», in case of the patriarchate, can be used as equivalent to «Latin Church»: «A German Catholic is not, strictly speaking, a member of the Church of Rome but of the Church of Cologne, or Munich-Freising, or whatever it may be, in union with and under the obedience of the Roman Church (although, no doubt, by a further extension Roman Church may be used as equivalent to Latin Church for the patriarchate).»^[84]

«Roman Catholic» and «Roman Rite Catholic»[edit]

When referring to worship, the term Roman Catholic is at times used to refer to the «Roman Rite», which is not a church but a form of liturgy. The Roman Rite is distinct from the liturgies of the Eastern Catholic Churches and also from other Western liturgical rites such as the Ambrosian Rite, which have a much smaller following than the Roman Rite.

An example of this usage is provided in the book Roman Catholic Worship: Trent to today states:^[85]

We use the term Roman Catholic Worship throughout to make it clear that we are not covering all forms of Catholic worship. There are a number of Eastern Rite churches that can justly claim the title Catholic, but many of the statements we make do not apply to them at all.

Compared to the Roman Rite, the other Western liturgical rites have little following. Hence, the Vatican department that deals with forms of worship (including music) in the Western Church often issues documents that deal only with the Roman Rite.^{[86][87][88][improper synthesis?]} Any involvement by the Holy See in questions of Eastern liturgies is handled by the Congregation for the Oriental Churches.

Some of the writers who draw a contrast between «Roman Catholics» and «Eastern Catholics» may perhaps be distinguishing Eastern Catholics not from Latin or Western Catholics in general, but only from those (the majority of Latin Catholics) who use the Roman liturgical rite. Adrian Fortescue explicitly made this distinction, saying that, just as «Armenian Catholic» is used to mean a Catholic who uses the Armenian rite, «Roman Catholic» could be used to mean a Catholic who uses the Roman Rite. In this sense, he said, an Ambrosian Catholic, though a member of the Latin or Western Church, is not a «Roman» Catholic. He admitted, however, that this usage is uncommon.^[89]

Parishes and dioceses[edit]

When the term «Roman Catholic» is used as part of the name of a parish it usually indicates that it is a Western parish that follows the Roman Rite in its liturgy, rather than, for instance, the less common Ambrosian Rite, e.g. St. Dominic Roman Catholic Church, Oyster Bay, New York.^[90][91][92] The shorter term «Catholic» may also appear in parish names and «Roman Catholic» sometimes even appears in the compound name of Eastern Catholic parishes, e.g. St. Anthony Maronite Roman Catholic Church.^[93]

All Catholic parishes are part of an ecclesiastical jurisdiction, usually a diocese (called an eparchy in the canon law of the Eastern Catholic Churches).^[94] These jurisdictions are usually grouped in ecclesiastical provinces, headed by a metropolitan archdiocese.^[95] All dioceses and similar jurisdictions—Eastern and Western—come under the authority of the Pope.^[96] The term «Roman Catholic archdiocese» is formally used to refer to both Western and Eastern Churches. As of January 2009, there were 630 Roman Catholic archdioceses, Western and Eastern.^[97]

Second Vatican Council[edit]

The Second Vatican Council did not use the term «Roman Catholic Church»,^[55] and in one important passage of the dogmatic constitution Lumen gentium replaced it with an equivalent phrase, «the Catholic Church, which is governed by the successor of Peter and by the bishops in union with that successor,» while also giving in a footnote a reference to two earlier documents in which the word «Roman» was used explicitly.^[98]

Karl Rahner, a prominent theologian at the Second Vatican Council, argued that by the 1960s the Church had made two major transitions of identity: the first had been from Jewish to Western-Gentile and a second from a Western church to a global church. With Vatican II’s decision to allow the liturgy in the vernacular, even aspects of the Roman Rite everything would not be «Roman» anymore.^[99] Fifty years after Vatican II, one third of the Catholic church’s 1.2 billion members lived in the Western world. With large contingent of the hierarchy, clergy, and laity from the non-Western world had led to further distancing from the term «Roman’ within Catholic circles.^[100]

The two earlier documents that the council stated had applied the phrase «Roman Church» to the Church itself, the church «governed by the successor of Saint Peter and by the bishops in communion with him,» were the Tridentine Profession of Faith and the First Vatican Council’s dogmatic constitution on faith.^[101] As far back as 1208 the adjective «Roman» was applied to the Church «outside which we believe that no one is saved.»^[102] Considerable change in this doctrine on salvation is reflected by 1965 in the conciliar Declaration on Religious Freedom of the Second Vatican Council.^[103]

In cases of dialogue with the churches and ecclesial communities of the west, however, who are in dialogue specifically with the Latin Church from which they derive, the term Roman Catholic is ambiguous whether it refers to the Latin Church specifically, or the entire Catholic communion, as in the dialogue with Archbishop of Canterbury Donald Coggan on 29 April 1977,^[104]

Other examples include occasional, minor addresses or lectures, usually written by minor curial staff. Pope John Paul II referred to himself as «the Head of the Roman Catholic Church» (29 September 1979).^[105] He called the Church «Roman Catholic» when speaking to the Jewish community in Mainz on 17 November 1980,^[106] in a message to those celebrating the 450th anniversary of the Confessio Augustana on 25 June 1980,^[107] when speaking to the people of Mechelen, Belgium on 18 May 1985,^[108] when talking to representatives of Christian confessions in Copenhagen, Denmark on 7 June 1989,^[109] when addressing a delegation from the Ecumenical Patriarchate of Constantinople on 29 June 1989,^[110] at a meeting of the Ukrainian Synod in Rome on 24 March 1980,^[111] at a prayer meeting in the Orthodox cathedral of Bialystok, Poland on 5 June 1991,^[112] when speaking to the Polish Ecumenical Council in Holy Trinity Church, Warsaw 9 June 1991,^[113] at an ecumenical meeting in the Aula Magna of the Colégio Catarinense, in Florianópolis, Brazil on 18 October 1991,^[114] and at the Angelus in São Salvador da Bahia, Brazil on 20 October 1991.^[115]

Pope Benedict XVI called the Church «the Roman Catholic Church» at a meeting in Warsaw on 25 May 2006^[116] and in joint declarations that he signed with Archbishop of Canterbury Rowan Williams on 23 November 2006^[117] and with Patriarch Bartholomew I of Constantinople on 30 November 2006.^[118]

These exceptions prove the rule, however. The total usage by popes of «Catholic Church» rather than «Roman Catholic» is a factor of 10:1, according to the Holy See’s website, and there is zero usage as such in official documents of papal magisterium in the last 66 years.

Catechism of the Catholic Church[edit]

The Baltimore Catechism, the official catechism authorized by the Catholic bishops of the United States between 1885 and 1965, stated: «That is why we are called Roman Catholics; to show that we are united to the real successor of St. Peter» (Question 118), and refers to the Church as the «Roman Catholic Church» under Questions 114 and 131.^[119] There are efforts of conservative Catholics to keep alive teachings of this catechism that were not retained in the Post-Vatican II catechism published in 1992,^[64] including usage of the name «Roman Catholic Church,» which has not appeared in the Catechism of the Catholic Church since 1992.^[120]

View of Eastern Catholics[edit]

Some Eastern Catholics, while maintaining that they are in union with the Bishop of Rome, reject the description of themselves as being «Roman Catholics».^[121][122] Others, however, have historically referred to themselves as «Roman Catholics»^[123] and «Roman Catholic» sometimes appears in the compound name of Eastern Catholic parish churches, e.g. St. Anthony’s Maronite Roman Catholic Church.^[93] Academic usage of «Roman Catholic» to describe Eastern Catholic bodies and persons is also extant.^[124]

Orthodox Christians sometimes use the term «Uniate» (occasionally spelled «Uniat») to describe the Eastern Catholic churches which were previously Eastern or Oriental Orthodox, although some consider this term derogatory.^[125] Official Catholic documents no longer use the term, due to its perceived negative overtones.^[126] In fact, according to John Erickson of Saint Vladimir’s Orthodox Theological Seminary, «The term ‘uniate’ itself, once used with pride in the Roman communion, had long since come to be considered as pejorative. ‘Eastern Rite Catholic’ also was no longer in vogue because it might suggest that the Catholics in question differed from Latins only in the externals of worship. The Second Vatican Council affirmed rather that Eastern Catholics constituted churches, whose vocation was to provide a bridge to the separated churches of the East.»^[127]

See also[edit]

Notes[edit]

References[edit]

Further reading[edit]

Church statistics[edit]

• Government of Canada (2013-05-08). «Religion». Catholic 12,810,705; split into: Roman Catholic 12,728,885; Ukrainian Catholic 51,790; Greek Catholic, n.o.s. 14,255; etc
• Government of Poland. «Religion». Religion: Roman Catholic (97% ), Orthodox (1.5%), Greek Catholic (1%), others (0.5% )
• Government of Romania. «RELIGIOUS AFFILIATION ACCORDING TO THE 2011 CENSUS» (PDF). Roman Catholic 4.62%, Greek-Catholic 0.80%
• Government of Hungary. «Religions» (PDF). Religions: Roman Catholic 51.9%, Calvinist 15.9%, Lutheran 3%, Greek Catholic 2.6%, other Christian 1%, other or unspecified 11.1%, unaffiliated 14.5%
• Czech Government. «Religions» (PDF). Religions: Roman Catholic Church 1 082 463; Greek Catholic Church 9 883
• Slovak Government. «Religion». Roman Catholic Church (68.9%), Greek Catholic Church (4.1%)
• Government of Ukraine. «Religion». communities of the Ukrainian Greek Catholic Church 3,765; communities of the Ukrainian Roman Catholic Church 942
• Faulk, Edward (2007). 101 Questions and Answers on Eastern Catholic Churches. Paulist Press. p. 7. ISBN 9780809144419. Retrieved 4 January 2015. While this term [«Roman Catholic Church»] has never been part of the official title of the Catholic Church, it can be thought of as synonymous with the more correct Latin Rite Church
• Fortescue, Adrian (2001). The Uniate Eastern Churches. Gorgias Press LLC. p. 3. ISBN 9780971598638. Retrieved 4 January 2015. A Roman Cathodic is a Catholic who uses the Roman rite, just as an Armenian Cathodic is one who uses the Armenian rite.
• Engebretson, Kath (2010-08-17). International Handbook of Inter-religious Education. Springer Science & Business Media. p. 127. ISBN 9781402092602. Retrieved 4 January 2015. It must be accepted that «Roman Catholic and «Roman Church» are not equivalent terms […] In saying this, I realise I am swimming against the current of popular expression, the practice of many writers […] and, possibly, some Eastern Catholic Churches.
• Jones, Rhidian (2011-06-30). The Canon Law of the Roman Catholic Church and the Church of England 2nd Edition: A Handbook. A&C Black. p. vii. ISBN 9780567616418. Retrieved 4 January 2015. Arguably these [Eastern Catholic] Churches are Roman Catholic […]; however, they are not referred to as such in common parlance […] The Latin Church […] is also correctly referred to as the Roman Catholic Church.
• Mahieu, Stéphanie; Naumescu, Vlad (2008). Churches In-between: Greek Catholic Churches in Postsocialist Europe. LIT Verlag Münster. p. 24. ISBN 9783825899103. Retrieved 4 January 2015. this relatively small community is now divided into three religious groups: Roman Catholic, Greek Catholic, and Orthodox.
• «Immigrant social aspirations and American education». Canadian Slavonic Papers. 1979. Greek Catholic priests, like Orthodox but unlike Roman Catholic priests, could marry.

Note: Romanian, Greek, and Ukrainian statistics may be translations that reflect the usage of «Roman Catholic» in the original languages, and may not necessarily reflect the prevailing use of the term among native English speakers.

External links[edit]

• Roman Catholic, Catholic Encyclopedia

РИМСКОКАТОЛИЧЕСКАЯ ЦЕРКОВЬ

Ударение в слове: Р`имско-катол`ическая ц`ерковь
Ударение падает на буквы: и,и,е
Безударные гласные в слове: Р`имско-катол`ическая ц`ерковь

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Смотреть что такое РИМСКОКАТОЛИЧЕСКАЯ ЦЕРКОВЬ в других словарях:

РИ́МСКО-КАТОЛИ́ЧЕСКАЯ ЦЕ́РКОВЬ (РКЦ; лат. Ecclesia Catholica Romana), круп­ней­шая по чис­лу ве­рую­щих хри­сти­ан­ская Цер­ковь, объ­е­ди­няю­щая по­сле­до­ва­те­лей ка­то­ли­циз­ма. Со­глас­но сво­ему на­зва­нию, Все­об­щая (ка­то­ли­че­ская, греч. ϰαθολιϰή) цер­ковь с цен­тром в Ри­ме. Её гла­вой (пред­стоя­те­лем) яв­ля­ет­ся па­па Рим­ский. С точ­ки зре­ния пра­во­слав­ной экк­ле­зио­ло­гии до сер. 11 в. Рим. цер­ковь, в юрис­дик­ции ко­то­рой на­хо­ди­лись хри­стиа­не Зап. Ев­ро­пы, пред­став­ля­ла со­бой од­ну из по­ме­ст­ных церквей­ и яв­ля­лась ча­стью Все­лен­ской церк­ви; в ре­зуль­та­те Ве­ли­кой схиз­мы 1054 (см. Раз­де­ле­ние церк­вей) Рим. цер­ковь от­па­ла от Все­лен­ско­го пра­во­сла­вия, с это­го вре­ме­ни её при­ня­то име­но­вать Рим­ско-ка­то­лич. цер­ко­вью.

История

Рим. хри­сти­ан­ская об­щи­на бы­ла ос­но­ва­на ап. Пет­ром, ко­то­рый, по пре­да­нию, воз­глав­лял её до сво­ей му­че­нич. кон­чи­ны. В те­че­ние 2 в. хри­сти­ан­ст­во, не­смот­ря на пе­рио­дич. го­не­ния, рас­про­стра­ни­лось по тер­ри­то­рии всей Рим. им­пе­рии и, со­глас­но Ми­лан­ско­му эдик­ту (313), по­лу­чи­ло офиц. при­зна­ние вла­стей. Сво­бод­ное ис­по­ве­да­ние хри­сти­ан­ст­ва при­ве­ло к рас­цве­ту бо­го­сло­вия, на­шед­ше­го вы­ра­же­ние в тру­дах от­цов и учи­те­лей Церк­ви, в ре­ше­ни­ях ве­ро­учит. во­про­сов на Все­лен­ских со­бо­рах. РКЦ при­зна­ёт в ка­че­ст­ве Все­лен­ских 8 со­бо­ров, со­сто­яв­ших­ся в 1-м тыс. (Все­лен­ское пра­во­сла­вие при­зна­ёт 7 пер­вых из них), и ещё 13 со­бо­ров, со­сто­яв­ших­ся во 2-м тыс. В сер. 1-го тыс. в Рим. церк­ви поя­ви­лось мо­на­ше­ст­во. По­сле ли­к­ви­да­ции в 476 Зап. Рим. им­пе­рии 2-я пол. 1-го тыс. про­шла для Рим. церк­ви в тру­дах по еван­ге­ли­за­ции на­ро­дов но­вых го­су­дарств, воз­ни­кав­ших в Зап., Центр. и Сев. Ев­ро­пе. В сер. 8 в. бла­го­да­ря под­держ­ке франк­ско­го ко­ро­ля Пи­пи­на Ко­рот­ко­го воз­ник­ло су­ве­рен­ное го­су­дар­ст­во – Пап­ская об­ласть, обес­пе­чи­вав­шее не­за­ви­си­мое от свет­ских вла­стей слу­же­ние па­пы.

По­сте­пен­но в хри­сти­ан­ст­ве на лат. за­па­де и греч. вос­то­ке Рим. им­пе­рии к раз­ли­чи­ям язы­ков и куль­тур при­бав­ля­лись на­ка­п­ли­вав­шие­ся осо­бен­но­сти в бо­го­сло­вии, бо­го­слу­же­нии, ка­но­ни­ке, цер­ков­ном строе, ко­то­рые при­ве­ли в 1054 к раз­ры­ву Рим. церк­ви с вост. хри­сти­ан­ст­вом. 11 в. оз­на­ме­но­вал­ся для Рим. церк­ви на­ча­лом Гри­го­ри­ан­ской ре­фор­мы, свя­зан­ной с дея­тель­но­стью па­пы Гри­го­рия VII и на­прав­лен­ной на ук­ре­п­ле­ние дис­ци­п­ли­ны в Церк­ви в ви­де борь­бы с си­мо­ни­ей, окон­чат. ус­та­нов­ле­ни­ем це­ли­ба­та лат. ду­хо­вен­ст­ва и борь­бой за ин­ве­сти­ту­ру. В 11–13 вв. РКЦ вдох­нов­ля­ла кре­сто­вые по­хо­ды для воз­враще­ния за­воё­ван­ных ара­ба­ми зе­мель Ближ­не­го Вос­то­ка с их мно­го­числ. хри­сти­ан­ски­ми свя­ты­ня­ми. 13 в. стал вре­ме­нем рас­цве­та схо­ла­сти­ки (св. Аль­берт Ве­ли­кий, св. Бо­на­вен­ту­ра, св. Фо­ма Ак­вин­ский и др.), го­тич. ар­хи­тек­ту­ры (см. Го­ти­ка), воз­ник­но­ве­ния но­вых ор­де­нов мо­на­ше­ских (фран­ци­скан­цы, до­ми­ни­кан­цы и др.) и тер­циа­ри­ев, гар­мо­нии в от­но­ше­ни­ях свет­ских и ду­хов­ных вла­стей (франц. ко­роль Лю­до­вик IX Свя­той и др.). Од­на­ко с нач. 14 в. на­ча­лось оче­ред­ное про­ти­во­стоя­ние пап­ст­ва и свет­ской вла­сти, за­вер­шив­шее­ся сна­ча­ла Авинь­он­ским пле­не­ни­ем пап (1309–1377), а за­тем Ве­ли­кой схиз­мой (1378–1417), ко­гда су­ще­ст­во­ва­ли од­но­вре­мен­но неск. пап. Пре­одо­лён­ная на Кон­станц­ском со­бо­ре (1414–18) схиз­ма ещё не­ко­то­рое вре­мя да­ва­ла о се­бе знать в ви­де Со­бор­но­го дви­же­ния – уче­ния о пре­вос­ход­ст­ве Все­лен­ско­го со­бо­ра над па­пой.

Рас­цвет куль­ту­ры Воз­ро­ж­де­ния в кон. 15 – нач. 16 вв. дал РКЦ не толь­ко ве­ли­ких мас­те­ров, соз­дав­ших ше­дев­ры ка­то­лич. иск-ва (Ра­фа­эль, Ле­о­нар­до да Вин­чи, Ми­ке­ланд­же­ло), но и спо­соб­ст­во­вал воз­ник­но­ве­нию тен­ден­ций об­мир­ще­ния цер­ков­ной жиз­ни, при­вед­ших к про­те­ст­ной ре­ак­ции в ви­де Ре­фор­ма­ции и по­яв­ле­нию про­тес­тан­тиз­ма. Ре­ак­ци­ей на этот рас­кол ста­ла ка­то­лич. Контр­ре­фор­ма­ция, оп­ре­де­лён­ная Три­дент­ским со­бо­ром (1545–63), уточ­нив­шим зна­чит. чис­ло по­ло­же­ний ка­то­лич. ве­ро­уче­ния и на­ме­тив­шим жё­ст­кие ме­ры дис­ци­п­ли­нар­но­го ха­рак­те­ра. Пло­да­ми Контр­ре­фор­ма­ции для РКЦ в кон. 16 – 17 вв. ста­ли как внутр. ук­ре­п­ле­ние ка­то­ли­циз­ма, так и зна­чит. ус­пе­хи в мис­сио­нер­ских уст­рем­ле­ни­ях, на­прав­лен­ных на об­ра­ще­ние на­ро­дов Амер. кон­ти­нен­та и при­сое­ди­не­ние че­рез по­ли­ти­ку унии (см. Уни­ат­ст­во) вост. хри­сти­ан (напр., Бре­ст­ская уния 1596).

Соз­да­ние аб­со­лют­ных мо­нар­хий в Зап. Ев­ро­пе при­ве­ло в кон. 17 – 18 вв. к но­во­му рос­ту на­пря­жён­но­сти ме­ж­ду Пап­ским пре­сто­лом и свет­ски­ми вла­стя­ми (гал­ли­кан­ст­во, ио­си­физм), а на­чав­шая­ся эпо­ха Про­све­ще­ния ещё бо­лее усу­гу­би­ла по­ло­же­ние РКЦ. Фран­цуз­ская ре­во­лю­ция 18 в. при­ве­ла к мас­со­вым ре­прес­си­ям про­тив РКЦ, со­пос­та­ви­мым с го­не­ния­ми в Рим. им­пе­рии. В ре­зуль­та­те на­по­ле­о­нов­ских войн Пап­ское гос-во бы­ло уп­разд­не­но. Его воз­ро­ж­де­ние по­сле по­бе­ды над На­по­ле­о­ном I ока­за­лось не­про­дол­жи­тель­ным, и в 1870 оно бы­ло окон­ча­тель­но ли­к­ви­ди­ро­ва­но в хо­де Ри­сорд­жи­мен­то (в ре­зуль­та­те Ла­те­ран­ских со­гла­ше­ний 1929 соз­да­но гос-во Ва­ти­кан; см. так­же «Рим­ский во­прос»).

В кон. 19 – нач. 20 вв. РКЦ вы­ну­ж­де­на бы­ла про­ти­во­сто­ять не толь­ко внеш­ним про­бле­мам со свет­ски­ми вла­стя­ми (напр., от­де­ле­ние Церк­ви от го­су­дар­ст­ва во Фран­ции), но и дать от­вет на по­пыт­ки по­ста­вить под со­мне­ние прин­цип пап­ской вла­сти, тра­диц. ос­но­вы ве­ро­уче­ния и пра­во Церк­ви пре­тен­до­вать на роль на­став­ни­цы ши­ро­ких сло­ёв на­се­ле­ния. Эти от­ве­ты за­клю­ча­лись в при­ня­тии дог­ма­та о пап­ской без­оши­боч­но­сти на Ва­ти­кан­ском I со­бо­ре в 1870, в раз­ра­бот­ке па­пой Львом XIII хри­сти­ан­ско­го со­ци­аль­но­го уче­ния (эн­цик­ли­ка «Rerum novarum», 1891) и в ан­ти­модер­ни­ст­ских до­ку­мен­тах пап Пия IX («Syllabus», 1864) и Пия Х (дек­рет «La­men­tabili», 1907; эн­цик­ли­ка «Pascendi Dominici gregis», 1907).

В ре­зуль­та­те Ва­ти­кан­ско­го II со­бо­ра (1962–65) в РКЦ бы­ло про­ве­де­но ра­ди­каль­ное об­нов­ле­ние всех сто­рон цер­ков­ной жиз­ни, за­тро­нув­шее са­кра­мен­таль­ную и док­три­наль­ную со­став­ляю­щие, что вы­зва­ло со­про­тив­ле­ние кон­сер­ва­тив­ных кру­гов РКЦ (ле­фев­ри­сты, се­де­ва­кан­ти­сты).

РКЦ в России

Кон­так­ты Рус. гос-ва с Рим. цер­ко­вью про­сле­жи­ва­ют­ся с 10 в. В 961 по прось­бе кн. Оль­ги в Кие­ве с хри­сти­ан­ской мис­си­ей пре­бы­вал нем. еп. Адаль­берт Ма­где­бург­ский (мис­сия за­вер­ши­лась без­ре­зуль­тат­но). К цер­ков­но­му рас­ко­лу 1054 Рус. цер­ковь, быв­шая то­гда со­став­ной ча­стью Кон­стан­ти­но­поль­ско­го пат­ри­ар­ха­та, не­по­сред­ст­вен­но­го от­но­ше­ния не име­ла. В 1439 митр. Ки­ев­ский и всея Ру­си Исидор­ (в этом же ­году воз­ве­дён­ный в кар­ди­наль­ское до­сто­ин­ст­во) под­пи­сал Фло­рен­тий­скую унию с РКЦ, ко­то­рая, од­на­ко, не по­лу­чи­ла в Рос­сии прак­тич. во­пло­ще­ния. В пе­ри­од фео­даль­ной раз­дроб­лен­но­сти Ки­ев­ской Ру­си и в Моск. цар­ст­ве РКЦ бы­ла пред­став­ле­на очень не­мно­го­чис­лен­ны­ми хра­ма­ми, по­стро­ен­ны­ми для нужд тор­го­вых пред­ста­ви­те­лей [храм Св. Ола­фа в Нов­го­ро­де (11–14 вв.), храм Свя­тых Пе­тра и Пав­ла в Не­мец­кой сло­бо­де в Мо­ск­ве (17–18 вв.)]. С це­лью под­чи­не­ния Рус. церк­ви РКЦ ка­то­лич. мис­сии разл. уров­ня не­од­но­крат­но от­прав­ля­лись на Русь в пе­ри­од Моск. цар­ст­ва (А. Пос­се­ви­но, Ю. Кри­жа­нич и др.). В укр. и бе­ло­рус. зем­лях, вхо­див­ших в со­став Ре­чи По­спо­ли­той, с кон. 16 в. на­ча­ло рас­про­стра­нять­ся уни­ат­ст­во. В ре­зуль­та­те раз­де­лов Ре­чи По­спо­ли­той во 2-й пол. 18 в. в со­став Рос. им­пе­рии во­шли тер­ри­то­рии со зна­чит. чис­лом ка­то­лич. на­се­ле­ния, струк­ту­ра­ми РКЦ. В 1773 в Рос­сии для ка­то­ли­ков лат. об­ря­да бы­ла соз­да­на Мо­ги­лёв­ская епар­хия (с 1782 ар­хи­епар­хия, позд­нее – ми­тро­по­лия, объ­е­ди­нив­шая неск. ка­то­лич. епар­хий на тер­ри­то­рии Рос. им­пе­рии, с ре­зи­ден­ци­ей ми­тро­по­ли­та в С.-Пе­тер­бур­ге).

В го­ды сов. вла­сти струк­ту­ра РКЦ в Рос­сии зна­чи­тель­но по­стра­да­ла, мн. ка­то­ли­ки под­верг­лись ре­прес­си­ям. В 1991 и в 1998 уч­ре­ж­де­ны по 2 апо­столь­ские ад­ми­ни­ст­ра­ту­ры, в 2002 они пре­об­ра­зо­ва­ны в 4 дио­це­за, вме­сте со­ста­вив­ших ми­тро­по­лию. См. так­же ст. Ка­то­ли­цизм в раз­де­ле Ре­ли­гии в то­ме «Рос­сия».

Ве­ро­уче­ние, бо­го­слу­же­ние, ар­хи­тек­ту­ру и изо­бра­зи­тель­ное ис­кус­ст­во, му­зы­каль­ную куль­ту­ру см. в ст. Ка­то­лицизм.

Современное положение

На 2014, по офиц. дан­ным, РКЦ на­счи­ты­ва­ла св. 1,2 млрд. ве­рую­щих прак­ти­че­ски во всех стра­нах ми­ра.

Со­глас­но ка­то­лич. ве­ро­уче­нию, за­кре­п­лён­но­му ка­но­ни­че­ским пра­вом, Рим. епи­скоп – па­па – яв­ля­ет­ся пре­ем­ни­ком ап. Пет­ра, на­ме­ст­ни­ком Хри­ста и пас­ты­рем всей РКЦ, об­ла­даю­щим вер­хов­ной, пол­ной, не­по­сред­ст­вен­ной и уни­вер­саль­ной ор­ди­нар­ной вла­стью. Па­па из­би­ра­ет­ся по­жиз­нен­но на конк­ла­ве кол­ле­ги­ей кар­ди­на­лов, ко­то­рые кро­ме вы­бо­ров па­пы осу­ще­ст­в­ля­ют своё ор­ди­нар­ное слу­же­ние как кол­ле­ги­аль­но, бу­ду­чи со­би­рае­мы па­пой для об­су­ж­де­ния наи­бо­лее важ­ных цер­ков­ных во­про­сов, так и пер­со­наль­но, по­лу­чая пап­ские на­зна­че­ния на выс­шие долж­но­сти в Рим­ской ку­рии или на ка­фед­ры наи­бо­лее зна­чи­мых дио­це­зов. При по­мо­щи Рим­ской ку­рии па­па осу­ще­ст­в­ля­ет выс­шее управ­ле­ние Рим­ско-ка­то­лич. цер­ко­вью.

РКЦ де­лит­ся по тер­ри­то­ри­аль­но­му и об­ря­до­во­му прин­ци­пам. Тер­ри­то­рии всех стран с до­ми­ни­рую­щим ка­то­лич. на­се­ле­ни­ем и боль­шин­ст­ва др. стран раз­де­ле­ны на дио­це­зы (ок. 3 тыс. на 2014), во гла­ве ка­ж­до­го из них сто­ит епи­скоп. Наи­бо­лее зна­чи­мые дио­це­зы име­ют во гла­ве ар­хи­епи­ско­па. Боль­шин­ст­во дио­це­зов объ­е­ди­не­ны в ми­тро­по­лии и воз­глав­ля­ют­ся ар­хи­епи­ско­па­ми-ми­тро­по­ли­та­ми, имею­щи­ми в от­но­ше­нии др. епи­ско­пов ста­тус «пер­во­го сре­ди рав­ных», т. к. все епи­ско­пы яв­ля­ют­ся пре­ем­ни­ка­ми апо­сто­лов и об­ра­зу­ют кол­ле­гию епи­ско­пов во гла­ве с па­пой. Дио­це­зы де­лят­ся на при­хо­ды, во гла­ве ко­то­рых сто­ят на­зна­чае­мые епи­ско­па­ми свя­щен­ни­ки. Кро­ме дио­це­зи­аль­ных епи­ско­пов име­ют­ся ти­ту­ляр­ные епи­ско­пы, не воз­глав­ляю­щие дио­це­зы, но ис­пол­няю­щие осо­бые пап­ские по­ру­че­ния в пас­тыр­ской, на­уч. или ди­пло­ма­тич. сфе­ре. По­ми­мо дио­це­зов к тер­ри­то­ри­аль­ной струк­ту­ре РКЦ от­но­сит­ся не­зна­чит. чис­ло об­ра­зо­ва­ний, имею­щих тер­ри­то­ри­аль­ную или пер­со­наль­ную юрис­дик­цию, рас­про­стра­няю­щую­ся на оп­ре­де­лён­ную груп­пу лиц на кон­крет­ной тер­ри­то­рии или во всём ми­ре: тер­ри­то­ри­аль­ные пре­ла­ту­ры и аб­бат­ст­ва; апо­столь­ские ви­ка­риа­ты, пре­фек­ту­ры, ад­ми­ни­ст­ра­ту­ры, эк­зар­ха­ты и ор­ди­на­риа­ты; во­ен. ор­ди­на­риа­ты, мис­сии sui iuris, пат­ри­ар­шии и ар­хи­епи­скоп­ские эк­зар­ха­ты; од­на пер­со­наль­ная пре­ла­ту­ра.

Аб­со­лют­ное боль­шин­ст­во ка­то­ли­ков при­над­ле­жит к лат. об­ря­ду. Су­ще­ст­ву­ют так­же струк­ту­ры вост. ка­то­лич. церк­вей, упот­реб­ляю­щих за бо­го­слу­же­ни­ем об­ря­ды пя­ти вост. тра­ди­ций: алек­сан­д­рий­ской, ан­ти­охий­ской, ар­мян­ской, хал­дей­ской и ви­зан­тий­ской. Струк­ту­ры этих церк­вей су­ще­ст­ву­ют как на сво­их собств. тер­ри­то­ри­ях, так и на тер­ри­то­ри­ях па­рал­лель­но со струк­ту­ра­ми Церк­ви лат. об­ря­да и друг с дру­гом. Вост. ка­то­лич. церк­ви воз­глав­ля­ют­ся пред­стоя­те­ля­ми (не­ко­то­рые в дос­то­ин­ст­ве пат­ри­ар­ха), под­чи­нён­ны­ми па­пе и имею­щи­ми в от­но­ше­нии епи­ско­па­та сво­их церк­вей ста­тус, схо­жий со ста­ту­сом ми­тро­по­ли­тов.

На 2014 РКЦ на­счи­ты­ва­ла св. 5 тыс. епи­ско­пов. Епи­ско­пы объ­е­ди­не­ны в 114 по­сто­ян­но дей­ст­вую­щих епи­скоп­ских кон­фе­рен­ций по ре­гио­наль­но­му прин­ци­пу. Для ре­ше­ния осо­бых во­про­сов пред­ста­ви­те­ли епи­ско­па­та со­би­ра­ют­ся па­пой на си­нод, а в ис­клю­чи­тель­ных слу­ча­ях весь епи­ско­пат мо­жет быть со­б­ран па­пой на Все­лен­ский со­бор. Все лат. епи­ско­пы на­зна­ча­ют­ся па­пой, епи­ско­пы вост. церк­вей пред­став­ля­ют­ся к на­зна­че­нию со­от­вет­ст­вую­щей Цер­ко­вью и ут­вер­ж­да­ют­ся па­пой.

Из епи­скоп­ской юрис­дик­ции вы­ве­де­ны мо­на­ше­ские объ­е­ди­не­ния, под­чи­няю­щие­ся не­по­сред­ст­вен­но па­пе и дей­ст­вую­щие на тер­ри­то­ри­ях дио­це­зов по со­гла­ше­нию с пра­вя­щи­ми епи­ско­па­ми или по не­по­сред­ст­вен­но­му пап­ско­му ман­да­ту.

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Источник: Орфографический
академический ресурс «Академос» Института русского языка им. В.В. Виноградова РАН (словарная база
2020)