The title of this article is a question: “Is the Catholic Church the One True Church?”

The subtitle should be: “Is It the Mother-Church to Which All Protestants Should Return?”

Those two questions will be answered as we progress.

There are twenty-four different expressions of Catholicism, with approximately 1.3 billion adherents worldwide. The Roman Catholic Church, also known as the Latin Church or Western Catholic Church, has the largest membership (about 98.6%). Twenty-three other Catholic Churches make up the Eastern Catholic Church (totaling only about 18 million members). This includes divisions such as, the Armenian Catholic Church, the Coptic Catholic Church, and the Ethiopian Catholic Church). They all have autonomy (described as sui iuris—a Latin phrase meaning “of one’s own right”), however, they are in submission to the pope, who is also recognized as the Bishop of Rome. Though united in essential areas of dogma and practice, the liturgical rites of these various expressions of Catholicism may differ in some ways.

The word “Catholic” means universal—an implication that the Catholic Church in its entirety is the universal church. The Roman Catholic Church is, in a sense, the hub of the wheel; it is the Roman rite or the Roman tradition out of which the other spokes extend. ¹

The Exclusive Claims of Catholicism

Numerous times through the centuries, in council meetings and by means of official papal documents, the belief has been reaffirmed that the Catholic Church claims to be the one true church. The Fourth Lateran Council of the Catholic Church held in 1215 A.D. released the declaration: “There is one Universal Church of the faithful, outside of which there is absolutely no salvation.” ²

The Council of Trent, held just over three centuries later (1545-1563 A.D.), was conducted primarily to respond to the growing influence of the Protestant Reformation. It also asserted that the Catholic Church is the “mother and mistress of all churches,” “outside of which no one can be saved.” ³

In an encyclical entitled Mortalium Animos, released on January 6, 1928, Pope Pius XI, referring to the Catholic Church and the papacy, insisted, “In this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors.” ⁴ He also stated concerning other Christian denominations, “If, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, ‘the Mother and mistress of all Christ’s faithful’? Let them hear Lactantius crying out: ‘The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation.’” ⁵

A statement released after the Vatican II Council (1962-65) reasserts, “It is through Christ’s Catholic Church alone, which is the general means of salvation, that the fullness of the means of salvation can be obtained.” ⁶ However, the same document provided a bridge for wayward Christians to return, instructing, “Catholics must joyfully acknowledge and esteem truly Christian endowments derived from our common heritage, which are to be found among our separated brethren, and they must strive for the re-establishment of unity among all Christians, by making a common effort of purification and renewal.” ⁷

Catholicism is based on the unchanging premise that there are no other legitimate expressions of true Christianity. Protestant sects and non-denominational Christian groups are apparently considered “separated brethren” who must be “purified” of false beliefs and experience a “renewal” of commitment to the Mother Church. Any reunification must include submission to the pope as the Vicar of Christ and embracing the doctrines and sacraments of the church. There is no middle ground. Although this is the official stance of the Catholic Church, I recognize that there are many genuine, loving Catholics who are more lenient, more liberal, more acceptant of those who belong to non-Catholic Christian denominations, or non-denominational Christian churches, and I deeply appreciate that graciousness. Regardless, the foundation of Catholic doctrine in this area remains unchanged.

What Is the True Church?

This idea that the Catholic Church is the only true church was ingrained in me as a child. However, I am now convinced that view is neither theologically, nor logically correct. I am persuaded that the true “church” is not identified by the membership role of any organization, Catholic or otherwise. Just because someone bears a denominational title—“Catholic,” “Greek Orthodox,” “Baptist,” or “Lutheran,” etcetera—that does not automatically indicate inclusion in the family of God.

The true “church” is not an organization, but an organism, a living body of believers bound together by common beliefs and by a common experience of heart. It is comprised of all who have been born again, “made alive” in Christ—having received the indwelling of God’s Holy Spirit which results in the “regeneration” of a new spirit that is “created . . . in true righteousness and holiness” (Titus 3:5, Ephesians 2:1; 4:24).

The Professing Church—Catholics make up about half of the 2.6 billion adherents to Christianity worldwide. All of these (Catholic, Protestants, and non-denominational Christians) comprise that group which could be termed the “professing church” (those who “profess” faith in a historical Christ—His divine origin, virgin birth, sinless life, message, death, burial, resurrection, and ascension).

The Possessing Church—In the nucleus of the “professing church,” there is a smaller-in-number group that could be termed the “possessing church” (those who not only “profess” faith in a historical Christ, but actually “possess” a personal relationship with Him and a commitment to living a Word-based lifestyle). Believers from many denominations (including some Catholics), and those who have no denominational affiliation whatsoever, can be found within this smaller group. The “possessing church” is the true church. Its members are not listed in a manmade directory; they are spiritually discerned, and are “registered in heaven,” in the “book of life” (Hebrews 12:23, Philippians 4:3).

Knowing Him, Not Just Knowing About Him

The next few sentences are extremely important. Please underscore them in your mind and heart. It is not enough to just intellectually assent to the historical existence of the Lord Jesus and what He accomplished. True believers not only know about Him; they know Him—personally. That truth is confirmed in one of the opening lines of Jesus’ great intercessory prayer for all New Testament believers to come. He declared:

    “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” (John 17:3)

Notice, the Savior did not say, “That they may know about You, Father”; He said, “That they may know You, the only true God, and Jesus Christ whom You have sent.” In another passage, Jesus also declared:

“I am the Good Shepherd; and I know My sheep, and am known by My own.” (John 10:14)

All the years I functioned as a Catholic, I was faithful to the Church. I loved God. I had a passion to serve God. I thought seriously about becoming a priest or a monk. I trusted in the Gospel and participated in the sacraments, but I did not know Jesus personally. No one ever explained to me how to invite Him into my heart and life. Yet that is the core essence of true Christianity.

Being begotten of the Word of God and born of the Spirit of God work together to bring those who are thirsty into a real relationship with the Everlasting Father. (See James 1:18, John 3:5, and more information in the article on this website titled, “The Wonder of Being ‘Born Again.'”) Receiving the Word of God (“the Word of life”) and the Spirit of God (“the Spirit of life”) into our hearts unite together impart the gift of eternal life (1 John 1:1, Romans 8:2). These are impartations that come from God and God alone. They cannot be acquired through membership in a mere organization (the Catholic Church or any other).

The true church is not built by any program, outreach, or religious effort. “Unless the LORD builds the house, they labor in vain who build it” (Psalms 127:1). Rather, it is bound together by a common experience of heart: a spiritual encounter with the Savior of the world. Acts 2:47 reveals, “The Lord added to the church daily” those who were saved. The apostles and disciples did not accomplish it by their efforts alone; God did it—supernaturally.

It works the same today.

Is this concession in the Catechism sufficient?

In bringing this article to a close, two consecutive paragraphs from the Catholic Catechism need to be placed under a biblical spotlight (CCC 846-847). I will focus on the second paragraph first. On the basis of this Catechism entry, some Catholics insist the official stance of the church is different than what I have proposed in this chapter, that it actually is possible for non-Catholics to be saved. Though such a concession sounds theologically generous, in reality, it is far more constrictive than some may presume, especially if read in context. The heading in the Catechism, just above the two paragraphs being examined, restates the historic Catholic position that “Outside the Church there is no salvation,” then it asks the serious question, “How are we to understand this affirmation often repeated by the Church Fathers?” The following is part of the explanation given:

“Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience – those too may achieve eternal salvation.” (CCC 847)

Notice the qualifying statement, “through no fault of their own.” That strongly suggests that this provision only applies to those who have never been exposed to the claims of Catholicism. The reason for their failure to respond is not intentional rejection of the doctrines and practices of Catholicism, but unfortunate ignorance. However, if these persons strive to sincerely live by their conscience, they may unintentionally be aligning themselves with the Catholic belief system.

The Second Vatican Council (also known as Vatican II, held 1962-1965) emphasized this concept in its effort to build bridges, using the descriptive tag: “Invincible Ignorance.” (In other words, it is ignorance that cannot be overcome by human effort.) To such unique individuals, however, God grants special grace to “achieve salvation” if they are striving for God to the best of their ability within their limited understanding (apparently based on Romans 2:12-16.) However, such a compromise necessarily excludes those who, having heard the claims of Catholicism, reject many of its beliefs and traditions, even if they choose to submit to the Lord Jesus and follow His teachings without becoming Catholic. The Catechism entry immediately before the one just quoted makes such a conclusion undeniable and unavoidable. Read it carefully.

“Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse to enter it or to remain in it.” (CCC 846)

If taken face value, these two Catechism entries close the door of salvation to millions of devoted, God-loving, born-again believers who have worshipfully placed Jesus in a position of Lordship over their lives, while refusing the exclusive claims of Catholicism. This doctrinal stance is untenable in the light of Scripture and unacceptable to the Savior who paid such a price to pour out His salvation grace on those who unashamedly put their trust in Him.

In closing, though, I should add that if you bring this issue up to most Catholics—including priests—often the response will be a kind and gracious statement that God alone is the Judge of all humankind and He alone determines who receives salvation eternally.

That I can agree with wholeheartedly.

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(I suggest going to the Catholic Catechism online and reading Paragraphs 841-847 to get a grip on exactly what the Catholic Church believes in the area addressed in this article – https://www.vatican.va/archive/ENG0015/_INDEX.HTM.)

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Bible References

All Scripture references are from the NEW KING JAMES VERSION, copyright (c) 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

Endnotes

1. Information drawn from https://media.ascensionpress.com/2019/01/21/theother-23-catholic-churches-and-why-they-exist/ accessed 3/12/22. Also, https://en.wikipedia.org/wiki/Latin_Church accessed 3/15/2022.
2. https://sourcebooks.fordham.edu/basis/lateran4.asp, accessed 8/24/2022.
3. https://http://www.thecounciloftrent.com/ch7.htm (on Baptism, Canon III), also, https://catholicism.org/the-tridentine-profession-of-faith.html, accessed 11/10/2023.
4. https://www.papalencyclicals.net/pius11/p11morta.htm, accessed 8/24/2022.
5. Ibid., accessed 8/24/2022.
6. https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19730705_mysterium-ecclesiae_en.html, accessed 8/24/2022.
7. Ibid., accessed 8/24/2022.