Wednesday, April 8, 2015

Borrowed Youtube video says, so much !


Sunday, March 15, 2015

Theological Marriage

15 March Anniversary  + + + + + + +

 What lies in the Bible may surprise some.

 The Bible is not only about Jesus and His life, His teachings, and about Him.  Although centered around these things, the Bible is also about His Apostles, His saints, and His Church.

  What unites these, His Apostles, saints, and Church?

  It is Christ who unites but it is by a divine sort of marriage He is united to them.

  A divine implication of marriage is one of man and woman ( a divine meeting or union of the relationship of humanity which has the power as the Creator, to create Human Life).
  This "divine implication of marriage" is why  marriage is a sacramental (a symbol), and a Catholic marriage a sacramental marriage, not a regular marriage, but one with divine implications, thus unbreakable.

 But this form of marriage is not solely within the human male-female relationship.  Marriage also has an illustruous theological value beyond the sacrament of marriage.

  It is the greatest illustration of the Christian life.

  We are offered an invitation to the wedding banquet, which is HEAVEN!

  Heaven is a marriage between the divine and its church,  a unison of man and God, of the visible and the invisible.  In fact, it is better said that it is an unveiling.  An unveiling of the invisible to what was once the only physically visible revealing all and thus no longer invisible ( as that of a spouse should be on the wedding night).

  Heaven is a celebratory banquet of a marriage between the divine and humanity.  It is showcased or relived in the Catholic Mass.  Jesus revealed Himself as bread of life.  "I am the Bread of Life" says Jesus, so at communion we are offered a communion with the divine in a spectacular way which will also be the reality of the union in Heaven. 

  Communion is a manifestation of the Heavenly banquet which we celebrate and give thanks.  It is a meeting, or marriage, of Heaven and Earth.  God comes down from Heaven and meets us in the Eucharist which gives life ( John 6:51 ) as a husband and wife unite and also create life.

  This reality of the Eucharist gives us the reason why little girls dress for their first communion as if they are to be given away as brides.  They wear veils and white dresses because they are invited to partake in the Great banquet.  Babies are also in their baptismal gowns as this marital relationship with God is also in reference to the relationship God has with all His church.

  The Church is the Body of Christ, therefore when one is welcomed into the Church, one is to meet God there, and this unison also incorporates a relationship to the invitation to the Heavenly banquet.  When one is baptized, one is not only given the invitation but are responding to it by sacramentally uniting one's life with Christ, uniting with the body of Christ (which is also His Church) ( Colossians 1 :18 , Galatians 3: 27 ).

 The invitation to the banquet is actually realized in every sacrament, especially Holy Orders.  In Holy Orders, the priest is celibate and not married as to express their desire to be married to God as Jesus is united with the Father.  So as a husband and wife offer and reveal themselves to each other, the priest wants to live their vocation in unison with Jesus, who was celibate, and live out a special communion with the Father as Jesus who was High priest ( Hebrews 4: 14). 

  2 Corinthians 2 :10 illustrates to us both the role of St. Paul, who was ordained through Holy Orders to be in persona Christi, and another sacramental role in the unison of man and the Divine found in Reconciliation.  In the sacrament of Confession, we are reconciled to our baptismal state where we are united to the Body of Christ, the Church, and the divine through the priest's service of Christ's Church as St. Paul in persona Christi, The laguage "In persona Christi" is expressed in 2nd Corinthians in the original Latin Vulgate, illustrating the profound historical relevance of such a biblical and priestly idea: 

II Corinthios 2:10Biblia Sacra Vulgata (VULGATE)

10 cui autem aliquid donatis et ego nam et ego quod donavi si quid donavi propter vos in persona Christi

 Confirmation ( Hebrews 6 : 2 ) and the Anointing of the Sick are also sacraments in which we reaffirm our baptismal relationship with the divine through the rejection of evil and the desire to be in our baptismal unison with Christ and His Body, the Church ( James 5 : 14 ).

  So what is the message of the Bible?  Use this link to discover these biblical realities presented, that we are all invited to the Holy Wedding Banquet in Heaven, that the sacraments, and especially the Eucharist, are all centered and focused upon becoming "holy," that is to say, complete in God, through a marital relationship with Him as members of the Church through the Body of Christ which is His Church by the ministry of those who act for us as the deliverers of the Bread of Life in persona Christi in completing the mission of the Christian which is to accept the wedding invitation and to be united with God in the infinite Father, the incarnate Son, and in the fullness with the Holy Spirit.
 

 


 

Monday, March 9, 2015

Just and Merciful?

Maybe you found a contradiction in the terms?

How can a God be both: Just and Merciful?

Just is one which is fair by giving what one deserves.  A merciful God is one who judges not based on what is deserving but through mercy whips away the sentence against the guilty.

The Our Father prayer is so full of theology, it is an outstanding prayer!

" ......  forgive us our trespasses as we forgive those who trespass against us .... "

He is merciful in the way we are merciful, so we are 'given what we deserve' through our own mercifulness. As the prayer states, He will forgive as we forgive.

The truth of the matter is as a Christian and as human beings, we are not deserving, we are all guilty!  We all have flaws and failures.  It is hard to live apart of our own egos, it is easier not to be merciful to those we despise and merciful to those we love.  We are to love our enemies says the Lord which means we are to be merciful to even those we despise.

It is when the Christian realizes they are not worthy of God's love (this humility) when one is prepared to follow the Lord in all His mercifulness to be AS HIM.  Only when we see ourselves as what we are, fallen and broken, can we be mended, and can we begin to love others despite themselves and ourselves.

In this culture of political polarization, it is often hard to remember the True matters, not our tax policies, immigration policies, or our state policies, but how merciful are we to allow for our fellow men to be as broken and weak as we are.



Today's Gospel reading, illustrates how the Old and New Testament God is not a different God, but the characteristics are compatible. Yet, we should be mindful, in the incarnation of Christ, we see God already reaching out to us calling us to His mercy (and is vengeant when we do not replicate His love and mercy).  We see a Just God in both the New and Old testament, granting to us what we deserve, but in the New Testament, God literally feels us, touches our humanity as he becomes one of us, displaying already the mercy He wills to grant us.

Gospel Mt 18:21-35

Peter approached Jesus and asked him,
“Lord, if my brother sins against me,
how often must I forgive him?
As many as seven times?”
Jesus answered, “I say to you, not seven times but seventy-seven times.
That is why the Kingdom of heaven may be likened to a king
who decided to settle accounts with his servants.
When he began the accounting,
a debtor was brought before him who owed him a huge amount.
Since he had no way of paying it back,
his master ordered him to be sold,
along with his wife, his children, and all his property,
in payment of the debt.
At that, the servant fell down, did him homage, and said,
‘Be patient with me, and I will pay you back in full.’
Moved with compassion the master of that servant
let him go and forgave him the loan.
When that servant had left, he found one of his fellow servants
who owed him a much smaller amount.
He seized him and started to choke him, demanding,
‘Pay back what you owe.’
Falling to his knees, his fellow servant begged him,
‘Be patient with me, and I will pay you back.’
But he refused.
Instead, he had him put in prison
until he paid back the debt.
Now when his fellow servants saw what had happened,
they were deeply disturbed, and went to their master
and reported the whole affair.
His master summoned him and said to him, ‘You wicked servant!
I forgave you your entire debt because you begged me to.
Should you not have had pity on your fellow servant,
as I had pity on you?’
Then in anger his master handed him over to the torturers
until he should pay back the whole debt.
So will my heavenly Father do to you,
unless each of you forgives your brother from your heart.”

Tuesday, February 24, 2015

Soteriology

  The endless Protestant (Reformed) - Catholic (Orthodox) debate continues. 

  The book which is suppose to bring men in a united mission, has divided people into over 30,000 denominations.

  A major point of contention: Soteriology: The study of obtaining salvation, how to obtain ever-saving grace.

 Matthew 19:
  


But! Paul says .......

     


 What is forgotten in this, is the notion of Theosis
 
  We are called to love our neighbor as ourself,
    We are called to forgive as we want to be forgiven, 
      And we are called to pursue God's grace in the sacraments.

WHY?` 
  Theosis

 We are not to be good people, we are to be 'perfect.'

  
Matthew 5


  We are not only to love God and have faith in His providence, but we are suppose to be as God. Rather, we are suppose to love God so much, we want to be as God.
   Divine as, Loving as, Forgiving as, and Merciful as ... God 

  as God is Theosis which translates as becoming God-like.

  This is the call, and this is the context of our salvation, that we fight the good fight for Truth and Love in order to be redeemed to God's Plan as humanity first was in the Garden of Eden, perfect! 

  Sounds challenging? Well, it can be intimidating, because Jesus effects our lives through His cross and resurrection, but the story isn't over, 2000 years of history have followed.  We must allow God's plan to effect our lives, to effect our lives is to respond, to respond is to act.

  Please take the time for some encouragement from this video.



                               please consider his words

                           



   


Saturday, February 14, 2015

There is Heaven, and there is too Hell

 I used to have a book which gave all these common sayings, but the interesting thing was, it paired very common and very insightful sayings which said the opposite thing of one another.

  For instance,
  The early pigeon gets the worm. and Everything comes to those who wait.

  I loved that book!  And it was one of the things which showed me a great life lesson, everything in life is a paradox.  Astounding.

  And that is where we can look to GK Chesterton in his apologetics and see how he makes the case for Catholicism by examining the remarkable balance, or stubborn adaptive nature, the Church possesses.  It can be a universal, international body, but at the same time, be very vernacular as we see the same Catholicism expressed differently in places like Italy, the Phillipines, and on the African horn.  Astounding.

  If you care to listen to GK Chesterton discern through the remarkable universality of Catholic thinking and thought, please indulge yourself with the video below.

   "The only type of Christianity which contains every type of man."

 


And a far more better writer than me gives a discourse about the nature of the Church in the following:

My conversion to the Catholic faith began in the world of Protestant fundamentalism. After being brought up in an independent Bible church, I attended the fundamentalist Bob Jones University. While there I became an Anglican; later, I went to England to become an Anglican priest.
My pilgrimage of faith came to a crisis in the early 1990s as the Anglican Church struggled over the question of the ordination of women. By instinct I was against the innovation, but I wanted to be positive and affirm new ideas rather than reject them just because they were new. I decided to put my prejudices to one side and listen as openly as possible to both sides of the debate.
As I listened I realized that from a human point of view, both the people in favor of women’s ordination and those against it had some good arguments. Both sides argued from Scripture, tradition, and reason. Both sides argued from practicality, compassion and justice. Both sides honestly considered their arguments to be persuasive. Furthermore, both sides were composed of prayerful, church-going, sincere Christians who genuinely believed the Holy Spirit was directing them. How could both be right?
From a human point of view, both arguments could be sustained. This led me to a real consideration of the question of authority in the Church. I realized that the divisions over women’s ordination in the Anglican Church were no different, in essence, than every other debate that has divided the thousands of Protestant denominations.
Some groups split over women’s ordination; others split over whether women should wear hats to church. Some split over doctrinal issues; others split over moral issues. Whatever the issue and whatever the split, the basic problem is one of authority. If Christians have a sincere disagreement, who decides?
Wobbly Three-Legged Stool
Evangelical Protestants say the Bible decides, but this begs the question when the two warring parties agree that the Bible is the final authority. They eventually split because they can’t agree about what the Bible actually teaches. I had moved away from the Protestant understanding that Scripture is the only authority, and as an Anglican, believed that authority rested in Scripture, tradition, and reason.
Anglicans call this the "three-legged stool." By turning to Scripture, tradition, and human reason they hope to have a secure teaching authority. I came to realize, however, that this solution also begs the question. Just as we have to ask the Protestant who believes in sola scriptura, "Whose interpretation of Scripture?," we have to ask the Anglican, "Whose reason and whose tradition?" In the debate over women’s ordination (and now in the debate over homosexuality), both sides appeal to human reason, Scripture and tradition, and they come up with wildly different conclusions.
In the end, the Anglican appeal to a three-legged stool relies on individual interpretation, just as the Protestant appeals to sola scriptura. The three-legged stool turns out to be a theological pogo stick.
A Son of Benedict Speaks
About this time I had a conversation with the Abbot of Quarr Abbey (a Catholic Benedictine monastery on the Isle of Wight). He listened to my situation with compassion and interest. I explained that I did not want to deny women’s ordination. I wanted to affirm all things that were good, and I could see some good arguments in favor of women’s ordination. He admired this desire to affirm all things but he said something that set me thinking further:
Sometimes we have to deny some lesser good in order to affirm the greater good. I think you have to deny women’s ordination in order to affirm the apostolic ministry. If the apostolic authority says no to women’s ordination, then to affirm the greater good of apostolic authority you will have to deny the lesser good of women’s ordination. Because if we deny the greater good, then eventually we will lose the lesser good as well.
He hit the nail on the head. His words led me to explore the basis for authority in the Catholic Church. I already had read and pretty much accepted the Scriptural support for the Petrine ministry in the Church. I also had come to understand and value the four-fold marks of the True Church—that it is "One, Holy, Catholic and Apostolic." As I studied and pondered the matter further, however, I saw twelve other traits of the church’s authority.
These twelve traits—in six paired sets—helped me to understand how comprehensive and complete the Catholic claims of authority are. I came to realize that other churches and ecclesial bodies might claim some of the traits, but only the Catholic Church demonstrated all twelve fully.
It Is Rooted in History . . .
What are the twelve traits of authority, and how do they work? We have to ask what a group of Christians who were deliberating a difficult matter would need to make their decision.
First of all, it seems clear that their decision would have to be made from a historical perspective. It was not good enough to decide complex moral, social, or doctrinal issues based on popularity polls or yesterday’s newspaper. To decide difficult questions, a valid authority has to be historical.
By this I mean not only does it has to have an understanding of history, but itself must be rooted in history. In addition, the authority has to show a real continuity with the historical experience of Christianity. The churches that have existed for four or five hundred years can demonstrate this to a degree, but only the Catholic (and Eastern Orthodox) Church has a living link with history that goes back to Roman times—and then, through Judaism, back to the beginning of human history.
. . . and Adaptable
The historical link is essential, but on its own is not sufficient. Historical authority has to be balanced with the ability to be up to date. An authority that is only historical becomes ossified. It never changes. An authority that cannot be up to date is not only rooted in history, it is bound by history. A valid authority structure needs to be flexible and adaptable. Christians face complex modern moral and doctrinal dilemmas. A valid authority system draws on the wisdom of the past to rule properly on the questions of the present.
It Is Objective . . .
A third quality of a valid authority system is that it needs to be objective. By this I mean it needs to be independent of any one person’s or group’s agenda, ideology, philosophy or self-interest. A valid authority transcends all political, economic, and cultural pressures. The objective quality of this authority system also allows it to make decisions that are unpopular or that go against the spirit of the times and majority opinion.
An objective authority is based on certain universal basic assumptions, immutable principles, and observable and undeniable premises. From these objective criteria the valid authority system builds its teaching.
. . . and Flexible
For the authority to be valid, however, it cannot rely on abstract principles and objective criteria alone. The valid authority is suitably subjective in applying objective principles. In other words, it understands that the complexities of real life and the pastoral exigencies of helping real people demand a flexible, practical, and down-to-earth application. The Catholic authority system does just that. Throughout the Code of Canon Law, for example, we are reminded that the law is there to serve the people of God in their quest for salvation.
Individual Christians, or particular Christian groups, often fall into one side of this pair or the other. The rigorists or legalists want everything to be objective and "black and white" all the time, while the liberals or sentimentalists want every decision to be relative, open-ended, and flexible according to the pastoral needs. Only the Catholic system can hold the two in tension, because only the Catholic system has an infallible authority which can keep the two sides balanced.
It Is Universal . . .
An authority that can speak to all situations can only do so if it comes from a universal source. This source of authority needs to be universal not only geographically, but also chronologically. In other words, it transcends national agendas and limitations, but it also transcends the cultural trends and intellectual fashions of any particular time. Every church or ecclesial structure other than the Catholic Church is limited, either by its historical foundations or by its cultural and national identity.
For example, the Eastern Orthodox find it very hard to transcend their national identity, while the churches of the Reformed tradition struggle to transcend the particular cultural issues that surround their foundation. The national, cultural, and chronological identities of other ecclesial bodies limit their ability to speak with a universal voice. When they do move away from their foundations they usually find themselves at sea amidst the fashions and trends of the present day. They also find that they lose their distinctive identities when they drift from their foundations. A universal authority system, on the other hand, transcends both chronological and geographical limitations.
. . . and Local
However, this universal authority needs to be applied in a particular and local way. An authority that is only universal remains vague, abstract, and disincarnate. For a universal authority system to be valid, it also must be expressed locally. Catholicism speaks with a universal voice, but it is also as local as St. Patrick’s Church and Fr. Magee on the corner of Chestnut Street. Not only does the universal Church have a local outlet, but that outlet has a certain autonomy which allows it to be flexible in its application of the universal authority. Catholicism travels well, and because of the universal authority structure, it can allow far more varieties of enculturation at the local level than churches which are more bound by the time and place of their foundations.
It Is Intellectually Challenging . . .
The fourth pair of characteristics that demonstrate the validity of the Catholic authority system include its intellectual satisfaction and its accessibility. If an authority system is to speak to the complexities of the human situation, then it must be able to hold its own with the philosophical and intellectual experts in every field of human endeavor. What other ecclesial system can marshal experts from every area of human expertise to speak authoritatively in matters of faith and morals? Time and again, the Catholic Church has been able to speak with authority about the spiritual dimension of economics, ethics, politics, diplomacy, the arts, and philosophy.
This authority must not only be able to hold its own with the intellectual experts in all fields, but it must be intellectually satisfying and coherent within itself. A unified and complete intellectual system must be able to explain the world as it is. Furthermore, this intellectual system must continually develop and be re-expressed—always interpreting ageless truth in a way that is accessible for the age in which it lives. This intellectual system must be an integral and vital part of the religion, while also being large enough to self-criticize. Only the Catholic faith has such an all-encompassing, impressive system of teaching.
. . . and Accessible to the Uneducated
Nonetheless, while the authority system must be intellectually top notch, the religious system must also be accessible to peasants and the illiterate. A religious system that is only intellectual or appeals merely to the literate can speak only for the intellectuals and literate.
Some denominations appeal to the simple and unlearned, but have trouble keeping the top minds. Others appeal to the educated elite, but lose the masses. Catholicism, on the other hand, is a religion of the greatest minds of history and the religion of ignorant peasants. It is a religion that is complex enough for St. Thomas Aquinas and simple enough for St. Joseph Cupertino. It has room at the manger for both the magi and the shepherds.
It Is Visible . . .
As a Protestant I was taught that the Church was invisible. That is, it consisted of all people everywhere who believed in Jesus, and that the true members of the Church were known to God alone. This is true, but there is more to it than that. Invisibility and visibility make up the fifth paired set of characteristics that mark the truly authoritative church.
The Church is made up of all people everywhere who trust in Christ. However, this characteristic alone is not satisfactory because human beings locked in the visible plane of reality also demand that the Church be visible. Even those who believe only in the invisible church belong to a particular church which they attend every Sunday. Those who believe only in the invisible church must conclude that the church they go to doesn’t really matter.
. . . and Invisible
The Catholic system of authority recognizes both the invisible dimension of the Church and the visible. The Church is greater than what we can observe, but the church we observe is also greater than we think. The invisible Church subsists in the Catholic Church, and while you may not be able to identify the extent of the invisible Church, you can with certainty point to the Catholic Church and say, "There is the Body of Christ."
A few small Protestant denominations claim that their visible church is the true church, but their claims are ludicrous because they have none of the other twelve traits of true authority. Because it has all these traits, only the Catholic Church can claim to be the living, historical embodiment of the Body of Christ on earth.
It is Both Human and Divine
Finally, for the church to speak with authority it must be both human and divine. An authority that speaks only with a divine voice lacks the authenticity that comes with human experience. So Islam and Mormonism, which are both based on a book supposedly dictated by angels, are unsatisfactory because their authority is supernaturally imposed on the human condition.
On the other hand, a religion that is purely a construct of the human condition is merely a system of good works, religious techniques, or good ideas. Christian Science or Unitarianism, for example, is developed from human understandings and natural goodness. As such, both lack a supernatural voice of authority.
The Judeo-Christian story, however, is both human and divine. The voice of authority is always expressed through human experience and human history. Divine inspiration in the Judeo-Christian tradition is God’s word spoken through human words. This incarnated form of authority finds its fulfillment in Jesus Christ, who hands on his totally incarnated authority to Peter and his successors.
Built upon the Rock
Some Churches may exercise some of the twelve traits, but only the Catholic Church is able to field all twelve as a foundation for decision-making. When the Catholic Church pronounces on any difficult question, the response is historical, but up to date. It is based on objective principles but applies to specific needs. The Church’s authority transcends space and time, but it is relevant to a particular place and time. The response will be intellectually profound, but expressed in a way that is simple enough for anyone to apply. Finally, it will express truths that are embedded in the human experience, but spring from divine inspiration.
This authority works infallibly through the active ministry of the whole Church. The Catechism of the Catholic Church says that it is Christ who is infallible, and he grants a measure of his infallibility to his body, the Church. That infallibility is worked out through these twelve traits, but it is expressed most majestically and fully through Christ’s minister of infallibility: one person—the Rock on which the Church is built, Peter and his successors.


Thursday, February 12, 2015

The Christian Church


Ever thought of the significance of Baptism? Priesthood? Anything?

Ever found it honestly strange, if I go into one Christian community, I will find one group kneel in front of Mary, and others decry her ever-virginity?
How I go to one place, and there is an altar, and the other, a stage?
And, yet, to some, this probably never sinks in, that how can Christianity be that way?
It's like going to Biology class and in one pocket says, biology is only the study of plants, the other says it is the study of animals, and the last say it is the study of microorganisms ....
But the truth, it is the study of the plants, of the animals, and of the microorganisms....

Well .....

These questions have better answers than you may realize concerning Christianity


  In protestantism, there is great and a singular theology centered on the Bible alone.  Well, in one way, it makes the response easy: Ok, so the Bible alone, if you can show me how and why, I will believe you.

  And depending where this leads, it will be quizzical.  Should it start with history, i.e., the historical record of the Bible, they will be pointed to the Council of Rome where the apostolic Church convened to determine what scripture was and wasn't .... alas, the New Testament.

CHURCH FATHERS

  Before circa 350, we have Christian writers, and we can use them to know much about the TRADITION of the early Church.  In reading about this TRADITION we find many glorious things which point to the Catholic Church as well as an emphasis on TRADITION over a book.

How can we be sure that these traditions were kept? Well, we have accounts that they did indeed keep track: Tertullian defence against "The Fall of the Church"

  We can sort of say it was the tradition before the tradition of the Bible.

   For more contemporary solutions, listen to these converts

Former Protestant Minister, Marcus Grodi

  Marcus currently hosts a show of people who found the truth as he did,

   Here are two Jewish converts to the Faith which graced his program

Once a conservative Jew, Rosalind Ross is now a nun

 Mark Drogin, found Truth in Jesus as a former Jew

After those, you may find it incredibly enlightening to here a one time Protestant historian, find that the story truly leads one way:

  Dr. Anders: Protestant Theology


Then there is this last question:
  Who founded your Church?  Protestants often protest that Catholicism is man-made, and all the rules are also just man-made, but what is funny is we know exactly what 'man' made all branches of protestantism, it takes very little scholarship to find these out.


How Old Is Your Church? (EWTN)

If you are a Lutheran, your religion was founded by Martin Luther, an ex- monk of the Catholic Church, in the year 1517.

If you belong to the Church of England, your religion was founded by King Henry VIII in the year 1534 because the Pope would not grant him a divorce with the right to remarry.

If you are a Presbyterian, your religion was founded by John Knox in Scotland in the year 1560.

If you are a Protestant Episcopalian, your religion was an offshoot of the Church of England founded by Samuel Seabury in the American colonies in the 17th century.

If you are a Congregationalist, your religion was originated by Robert Brown in Holland in 1582.

If you are a Methodist, your religion was launched by John and Charles Wesley in England in 1744.

If you are a Unitarian, Theophilus Lindley founded your church in London in 1774.

If you are a Mormon (Latter Day Saints), Joseph Smith started your religion in Palmyra, N.Y., in 1829.

If you are a Baptist, you owe the tenets of your religion to John Smyth, who launched it in Amsterdam in 1605.

If you are of the Dutch Reformed church, you recognize Michaelis Jones as founder, because he originated your religion in New York in 1628.

If you worship with the Salvation Army, your sect began with William Booth in London in 1865.

If you are a Christian Scientist, you look to 1879 as the year in which your religion was born and to Mrs. Mary Baker Eddy as its founder.

If you belong to one of the religious organizations known as 'Church of the Nazarene," "Pentecostal Gospel." "Holiness Church," "Pilgrim Holiness Church," "Jehovah's Witnesses," your religion is one of the hundreds of new sects founded by men within the past century.

If you are Catholic............... look it up, the founder of the Catholic Church is..........


I dare say: When time and mind is put on the question, there is but one conclusion:

  God's Church is all of Catholicism, All of Catholicism is Christianity, and only some of Christianity is God's Church.



http://www.newadvent.org/fathers/0103.htm