Catholic Student Center at USF

How does one become a Christian, and how does one become a Catholic? Are they one and the same?

Christians are those who are baptized into the Paschal Mystery of Christ's death. Catholics are those Christians who are members of the Catholic communion. All Catholics are Christians, although not all Christians are Catholic.

If all Catholics are Christians, can one be part of the Catholic church and not be a part of Christ's kingdom?

Membership in Christ's Kingdom is solely a result of the action of God's saving Grace. Obviously, individual people are responsible for whether or not they respond to the offer of this Grace. But, in the last analysis, God is judge, and no one else. No human person or authority can say with certainty who is saved and who is not. Only God has such authority. What the Church believes and proclaims is that God has offered us the grace of salvation through the death and resurrection of Jesus Christ. The normal means which God has given us, through which we can receive Christ's saving Grace, is membership in the Church, accomplished through the Sacraments of Baptism, Confirmation and Eucharist and the responsibilities which Church membership involves.

In the Catholic church baptism is done at infancy. This does not involve any conscious decision on the part of the person baptized. It seems to be only the decision of the parents. Doesn't every person need to make a profession of faith on their own?

There are two distinct Baptismal practices in the Catholic Church. The oldest one is the case of adults who realize their need for God, seek Baptism, and experience the forgiveness of sins in the waters of Baptism. This form of Baptism was practiced by the Apostles and the first evangelists when the Church's preaching ministry began after Pentecost. This form of Baptism was the only form practiced for the first few centuries of the Church's life. It is still done for adults, and school-aged children, who seek Church membership. All Catholic churches offer instruction for adults who wish to be baptized. These instructions are called the Rite of Christian Initiation for Adults. It is a process of faith formation which lasts from six to nine months, culminating at the Easter Vigil. The new initiates are Baptized, Confirmed and given Eucharist during the Vigil Liturgy.

The second form of baptismal practice is the baptism of infants. This practice developed in the fourth and fifth centuries as a response to the desires of Christian parents that their children not grow up without the benefit of the saving Grace of Christ. Most Latin Rite Catholics are baptized as infants with the understanding that the parents are accepting the responsibility of training the child in the practice of the faith. When the parents fulfill on this commitment, the child grows up in an environment of faith and learns the Faith from her/his earliest years. An individual profession of faith is not necessary: the person grows in the Faith as they grow up. Occasionally, parents do not fulfill on their commitment to raise their child in faith. In such cases, God's' offer of salvation, given in baptism, remains for the individual to appropriate on their own.

In this case, is Confirmation important for salvation? Is the completion of three or four of the seven sacraments imperative for salvation? Are the latter three not necessary for salvation? Doesn't our word "baptism" come from a Greek word which means to submerge, and if so, why is Catholic baptism done by sprinkling?

When we talk about the seven Sacraments (Baptism, Confirmation, Eucharist, Reconciliation, Marriage, Ordination, Anointing of the Sick), it's important to keep in mind that they are not distinguished numerically, but relationally. That is to say, they are not different from one another in the same way that seven apples would be different from one another: seven different individual instances of the same item. Their difference from one another is one of relationship and effect. The seven sacraments exist in various relationships to one another. Regarding Confirmation, it exists in a relationship of essential dependence on baptism. That is to say, confirmation is actually the second part of baptism. The two rites became separated from one another due to a shift in the Church's social setting in the fourth and fifth centuries. Confirmation completes (confirms), baptism. It confirms Baptism, not the individual's faith. There is a popular misconception that Confirmation exists as a means for an individual to make a conscious, adult profession of faith. This is a misunderstanding of the effect of Confirmation. Confirmation is the Bishop's confirming of an individual's baptism; it is the Church's recognition of an individual's membership.

Strictly speaking, however, it is not necessary for salvation. It is necessary in the sense that it completes the Sacraments of Initiation: Baptism, Confirmation, Eucharist. The Eastern Rites of the Catholic Church do not suffer with the same separation of initiation rites which we practice in the west; they baptize, confirm and give Eucharist to infants.

The Sacraments of Marriage and Ordination are celebrations of the life's vocation to which God calls an individual. The Anointing of the Sick is for those who are seriously ill or are facing surgery. In this sacrament the Church prays for healing and strength for those who are ill.

The word 'baptism,' does derive from a Greek verb 'baptidzo.' It means to submerge, dunk, drown, cover over. Ancient church buildings give evidence of some degree of diversity in baptismal practice. Some archeological sites have intact submersion fonts, in which the person to be baptized was completely submerged in water. Other ancient sites have immersion fonts, in which the person to be baptized stood in a pool of water and had water poured over them for the baptismal ritual. As the practice of infant baptism grew in popularity, the baptismal "bowl" was adopted as a convenient and safe way of baptizing very young children. However, the practice of baptism by immersion was never abandoned. One can still see immersion fonts in the medieval churches of Europe. These were placed in a special part of the church, or in a separate baptism chapel. In the United States, Catholic churches are returning to the ancient practice of baptism by immersion or submersion, at least for adults. Newer Catholic church buildings, and recently remodeled churches, often contain immersion or submersion fonts in order that the community, and those to be baptized, can experience fully the ritual "burial" in the death of Jesus and the rising to new life in the Risen Lord.

Penance, that is, the Sacrament of Reconciliation, also exists in a relationship of essential dependence on Baptism. Reconciliation (Penance, Confession), derives its meaning directly and solely from Baptism. Baptism is the sacrament which grants us the forgiveness and reconciliation which Jesus accomplished on the Cross. Reconciliation exists for those who sin after baptism; it restores the innocence and forgiveness conferred in Baptism.

Why are non-Catholics not invited to receive Eucharist?

Anyone should feel free to join us for Sunday Liturgy. But it is true that only Catholics in good standing with the Church are invited to come forward to receive the Eucharist at Communion time.

For Catholics, the Eucharist (as every sacrament), has a complex set of meanings. The various levels of meaning of the Eucharist are too numerous to list completely here, but among the principal ones are: Eucharist is the real presence of Jesus; it represents the sacrifice which Jesus made for us on the Cross; it represents the sacrifice which God made in sending God's Son as a sign of the Divine Love for us; it is a symbol of the unity of Jesus's humanity and divinity; it is a symbol of Jesus's union with the Church; it is the sign and cause of unity among members of the Church; it is a call to conversion; it is a mediation of Grace; it is an act of faith on the part of the communicant; it is also a sign of the Church's sacrifice of itself to God; it is a sign of our uniting ourselves to Jesus in His sacrifice on the Cross; it is a communal meal; it is these, and much more. Simply put: Eucharist is both a sacrament of Jesus' identity as Saviour and a sacrament of our identity as Church. When we receive Eucharist, we say "Amen," that is "I believe." In receiving the Eucharist we make a profession of faith in Jesus as Saviour and a profession of faith in all that the Catholic Church teaches and believes.

The reason that we do not invite non-Catholics to receive the Eucharist is two-fold. First, we do not wish to compromise our own belief system. Secondly, we do not wish to put a non-Catholic in the position of compromising their belief system by making an outward profession of faith in Catholicism (by their "Amen").

Occasionally, Catholics, too, are prevented from receiving the Eucharist. This can happen because of an irregular marriage situation or because of a some grave sin. It also happens that people stop practicing their faith as a consequence of some disappointment, disaffection, misunderstanding or tragedy. All of these kinds of situations can be remedied. Catholics who find themselves separated from the sacraments should contact the priest at their local parish. One of the most rewarding aspects of a priest's ministry is helping people re-establish their practice of the Faith.

Can you also tell me about "transubstantiation?"

The word and concept "transubstantiation" refers to our belief that Eucharist is the real and local presence of the Risen Lord. The term was originally coined by Philip, Chancellor of the University of Paris. It was given its current meaning by Thomas Aquinas. It is largely misunderstood by both catholics and non-catholics due to the fact that it depends on medeival thought forms and Aristotle's metaphysics. A brief explanation of it can be found in the statements of the Council of Trent, the Thirteenth Session, the Decree on the Eucharist (especially chapters 1 & 4), and the Canons on the Eucharist (especially canon 2). Trent affirmed that, when the Church gathers in prayer to celebrate the Eucharistic Liturgy, the Holy Spirit, through the agency of the Church, transforms bread and wine into the presence of the crucified and risen Christ. However, the physical elements do not change in their material structure. To the senses, the bread and wine remain unchanged. To the perception of faith, they become the real and local presence of Jesus Christ, Our Lord and Saviour. If the thought of reading theology or Church documents makes your head swim, read the text of the old hymn Tantum Ergo. The missalette in your local church will have the English translation of the text. It's St. Thomas' reflection on what we believe about, and experience in, the Eucharist.

Does the Catholic church believe that the Jews or Muslims or other non-Christian people not professing Jesus can go to heaven?

The promises of the covenants with Abraham and Moses were fulfilled by Jesus, but not abrogated. The children of the First Covenant remain God's chosen people. They are also our predecessors in faith. As such, Judaism deserves special respect from Christians. If there were no Jews, there could be no Christians.

The stance which we take toward non-Christian religions must, first of all, be informed by genuine Christian Charity. If we are lacking in love and compassion, we cannot honestly call ourselves Christian. For "one who has no love for the brother he has seen cannot love the God he has not seen." (I John 4:20)

While we have respect for all of God's children, for all who seek God with a sincere heart and for all people of good will, we must affirm the saving Grace which comes to us through the revelation of God's love in Christ Jesus. God has revealed that faith in, and baptism into, the Paschal mystery of Jesus' death is the normal means to salvation. At the same time, God alone has the authority to make decisions about God's grace and salvation. No one other than God can save or condemn. Regarding the non-baptized, God is certainly free to grant them salvation as God sees fit. The poet Shaw wrote that God created humans in God's own image, and we try to return the favor at every chance we get. To put human limits on God's actions is more than a little self-righteous. The Catholic Church is unwaveringly committed to proclaiming the Gospel of Christ, and to calling all people to one baptism and one faith in the One Lord. At the same time, we acknowledge that God alone is author and giver of Grace; a power which no human person or society possesses.

A more detailed, and technical, discussion of these issues can be found in the Catechism of the Catholic Church, numbers 836 - 845.

What are "good works," and why are they important?

"Good works," traditionally, in Catholic theology refers to love of God. "Good works" is Charity in sense of the three theological virtues: Faith, Hope and Charity. These are called "theological" virtues because they are righteous acts directed toward God rather than toward other people.

In the 15th and 16th Centuries "good works" had been reinterpreted (mistakenly), to refer to virtuous actions directed toward other people. This was a major point of contention with the Protestant Reformers who opposed the idea that one could earn one's way into heaven by doing kind deeds to those in need.

The source of the mistaken interpretation was the influence of Nominalism. Nominalism was a philosophical point of view that saw a radical discontinuity between creation and the Creator. In Catholic theology, this overemphasis on the separation between God and the world led to seeing salvation as something that was elusive and difficult to attain; as a consequence, Catholics were urged to do as many good deeds as possible in an effort to persuade God to be lenient with them. In Protestant theology, this overemphasis resulted in beliefs such as Luther's notion of forensic justification and Calvin's belief in predestination and the total depravity of human nature. The skewed vision of Nominalism made Catholics pessimistic about God and Protestants pessimistic about humanity.

The more balanced theology that led to, and is embodied in, the writings of Vatican II portrays good deeds (toward others), as one of the consequences of loving God (the original, authentic "good work"). In our baptism, God makes it possible for us to have Faith, Hope and Charity. We are responsible for making those possibilities real in our lives by trusting and loving God. Our love for God is naturally expressed in our love of neighbor (these are Jesus' two great commandments).

This more balanced view represents a return to an earlier, and more authentic, Catholic theology that recognized the complementarity of the exercise of human free will and the Divine will in the process of salvation. God wills that we should be saved, and God offers salvation as a free gift of God's love. When we hear God's offer of salvation we are obliged in faith to respond lovingly and freely to the Divine will. Salvation, then, is something that only God accomplishes, but it is also something that requires our active and conscious participation.

Can you tell me about Mary being the "Immaculate Conception?"

The Immaculate Conception refers to Mary's having been conceived without the effects of Original Sin. She participated, in advance, in the healing of the human spirit which Jesus made possible through his death on the Cross. Mary was allowed to participate in advance in the benefits of salvation in order that she might be an appropriate mother for God's Son.

Does the Catholic church proselytize?

"Proselytize" can have various meanings. The Church carries on the Apostles' mission of spreading the good news of salvation in the death of Jesus. We call this mission "evangelizing." All Christians are called to evangelize by their words and actions. Pope Paul IV wrote a letter in 1975 to all Catholics; in Evangelii Nuntiandi, he said that the evangelizing mission of the Church is "bringing the Good News into all strata of humanity and through its influence transforming humanity from within and making it new." (EN 18)

The Church doesn't, however, approve of the use of manipulative techniques in order to gain new members. The kind of proselytizing that seeks to gain converts at any cost is not faithful to the Gospel. A person's profession of faith is only real faith when it is a free choice. Scare tactics, such as asking, "If you die tonight, are you certain that you would go to heaven?," are coercive and do not give sufficient respect to individual freedom. Cult-like emotional and psychological manipulation are an affront to human dignity.

What should I do if someone challenges me about my Faith? I am often asked questions about being Catholic by people who make me feel as if I don't know enough about the Bible.

The first warning sign of danger is how you feel after talking to someone. Any religion or religious activity which is based on fear, threats, insults or manipulation is unhealthy and un-Christian. Jesus said that he "came that (we) may have life and have it more abundantly." (John 10:10) Any individual or group which tries to limit or force your freedom of choice is preaching something other than the Gospel of Christ.

An individual or a group which appears to be pushy or manipulative is playing a power game. Anyone who uses any force to bring you to make a particular decision about religion is much more interested in controlling you than helping you live an abundant life in Christ.

Unfortunately, it's very easy to pervert religion into a means of controlling other people's lives. If someone wants to "argue," or even "debate" with you about religion: Be Careful! There is a big difference between authentic religion and an individual's psychological issues pertaining to power and control.

What does the Catholic Church believe about the Bible?

Dei Verbum, the Second Vatican Council's doctrinal Constitution on Revelation and the Sacred Scriptures said that the "divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit." (#11) This brief statement says quite a lot. First, we believe that the Scriptures are God's saving Word revealed in human words. Specifically, while written by human authors who had their own editorial intent in mind, the Scriptures are also God's words because the human authors worked under the inspiration of the Holy Spirit. Secondly, the Scriptures are the record of Revelation, that is to say, they are the written accounts of God's actions with and towards God's people. Thirdly, the New Testament, especially the Gospels, represent the faith of the Apostles, the first believers. They are, therefore, the norm of faith for all believers. The Apostles first believed, and then preached the Resurrection of Christ. We measure our faith against the faith of the Apostles; this is the gauge of our own faithfulness to Christ. Fourthly, the Scriptures are composed of many different books, written by many different authors, at different times in history. Each scriptural book deserves to be understood alone, as an independent work, as well as within the context of the whole Bible. Each book has its own message and its own way of conveying the message. Some books are primarily narrative, some poetry, some song, some are collections of stories and sayings, some are parables. In reading the Scriptures it is important to pay attention to the style of writing and the human author's intent. After all, God chose that specific text and that specific human author as a means to communicate God's eternal word. Lastly, the Scriptures are truth revealed for the sake of our salvation. We can rely totally on the saving truth contained therein. It is another matter as to whether we can rely, with equal confidence, on the scientific, medical or social truths contained in the Bible. The Sacred Scriptures were intended neither by their human authors nor by God to be textbooks on natural science, medicine, the social sciences, fiscal policy, modern history or any of the other fields of human endeavor one would pursue at a University. The Sacred Scriptures are about saving truth, not about human academic education. God gave us an intellect in order for us to use it!

This above discussion opens up one more question, the question of truth. The Catholic Church believes that truth is truth wherever it is found. That is to say, that the truth found in the Sacred Scriptures cannot be a truth separate from scientific or historical truth. The converse is also true: that scientific truth cannot be truth separate from revealed truth. There are two orders of knowledge which God has established in God's Creation: revealed truth and natural truth. These two orders of truth are attained by the two human faculties: faith and reason. Truth, however, remains One Truth, although it is appropriated by two faculties. What is true in faith is also true in nature; what is true in nature is also true in faith. In the individual instances where this might appear not to be so, it is always a result of the limits of human knowledge rather than in any limit to eternal truth.

In conclusion, a great deal of humility is called for if one seeks to be a disciple of Jesus. Faithfulness to God requires that we let God be God, and that we accept and embrace the limitations which come with being human.

Got a Question? Email it to the Chaplain.

Interested in learning more about the Catholic faith?

There are a number of opportunities at The Catholic Center to learn about Catholicism. There are Inquiry sessions throughout the year for non-Catholics who are interested in Catholicism or interested in pursuing baptismal instructions. For those who would like to be baptized, the Rite of Christian Initiation for Adults (R.C.I.A.), begins in the Fall Semester and concludes at the Easter Vigil. For Catholics, especially those baptized as infants, there is an adult faith formation program that meets throughout the academic year. You can get information about these programs by calling The Catholic Center at 813-988-3727, or by email.

For more information about these and other questions, check out these links:

Catechism of the Catholic Church

Catholic Biblical Apologetics

Once Catholic

Theology Library

Cults on Campus