RELIGIOUS EDUCATION 3_CHURCH: HISTORY, DOCTRINE AND STRUCTURE

Module 15: Article 9_I believe in Holy Catholic Church and the
Communion of Saints
Introduction
To believe that the Church is “one,” “holy,”
“catholic,” and “apostolic,” is inseparable from our
belief in God, the Father, the Son and the Holy Spirit.
Learning Outcomes
At the end of the module, the students are expected to:
1. know the Church and the communion of saints
2. understand and deepen the Church as communion
of Saints
3. thank God for the gift of the Church
Learning Content
Lesson 1_The Church in God’s Plan
The Church is the assembly of those who believe in Jesus Christ, who is baptized
and who is in communion with the Pope. The Church traces its origin back to the Old
Testament “qahal” and the New Testament “ekklesia” (a Greek word). Both terms mean
“the people of God called together” or an “assembly convoked by God.” Ekklesia is also
used frequently in the Greek Old Testament for the assembly of the Chosen people before
God, above all for their assembly on Mount Sinai where Israel received the Law and was
established by God as his holy people. The first Christian community called itself
“Church,” recognizing that they are heir to the assembly of the Chosen People. In the
Church, God is “calling together” his people from all the ends of the earth.
In the Christian usage, the word “Church” designates the liturgical assembly, but
also the local community or the whole universal community of believers. Thus, the
“Church” is the People that God gathers in the whole world, she exists in the local
communities and is made real as a liturgical assembly (above all a Eucharistic assembly),
and she draws her life from the word and the Body of Christ and so she herself becomes
Christ’s Body.
Biblical Images of the Church
In Sacred Scripture, Revelation speaks of the inexhaustible mystery of the Church in
images or symbols. The images taken from the Old Testament are variations of a
profound theme: the People of God. In the New Testament, Christ has become the head
of this people, which henceforth is his Body that is why the
Church is also called the Mystical Body of Christ. The Church
also is called the Temple of the Holy Spirit. There are also other
images of the Church mentioned in the Sacred Scripture such as
Bride of Christ and Flock of Christ.
People of God
The Church, the congregation of all those who believe in
Christ, is the People of God, which he bought with his blood. She
was prefigured in the ancient nation of Israel. The People of God
is born of the covenant that God established with mankind. One
becomes a member of this people by being “born a new of water
and the Spirit” (Jn 3-5). The new People of God has Christ as its head. The identity of the
People of God is the dignity and freedom of the children of God, in whose hearts the Holy
Spirit dwells as in a temple. The law of this new people is the new commandment of love.
Its mission is spreading God’s Kingdom by being the “salt of the earth’ and the “light of
the world” (cf. Mt 5:13-16). Its destiny is the Kingdom of God.

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Mystical Body of Christ

The Church is the Mystical Body of Christ. Identified with the glorious body of
Christ, the Church is the extension in time of Christ’s work of salvation.
The union between the glorified Christ and the Church is real, although mystical in
nature. Jesus associated with is disciples with his own
life. Jesus spoke of a still more intimate communion
between him and those who would follow him: “Abide
in me, and I in you… I am the vine, you are the
branches” (Jn 15:4-5).
The Church is called the mystical Body of Christ
because of our union with Christ our Head. The life of
Christ is communicated to those who believe in him,
and who through the sacraments are united in a hidden and real way to Christ in his
Passion and Glorification.
In the building up of Christ’s Body, there is engaged a diversity of members and
functions. There is one Spirit who gives his different gifts for the welfare of the Church.
The unity of the mystical body produces and stimulates
charity among the faithful.
Temple of the Holy Spirit
The Church is the temple of the Holy Spirit. What is
the soul to the body, the Holy Spirit is to the body of Christ,
the Church. The Holy Spirit is like the soul of the Mystical
Body of Christ. The Holy Spirit is the origin and the source
of the body’s life, the unity in the diversity of the faithful and
of the wealth of gifts and charisms that contribute to the renewal and building of the
Church.
Bride of Christ
The Kingdom of God is symbolized as a spiritual wedding, where Jesus is the
groom and the Church is the bride. This symbol can be found in the book of Revelation
which states: “The wedding day of the Lamb has come; his bride has made herself ready
“(Rev 19:7). The Lamb is Jesus and the bride is the Church.
Lesson 2_Two Natures of the Church
The two natures of the Church are 1.) Church as Mystery and 2.) Church as
Sacrament.
Church as Mystery
The Church is in history, but at the same time she transcends it. With the eyes of
faith, one can see in the Church her visible reality and at the same time in her spiritual
reality as bearer of divine life.
A mystery is not something we cannot know or understand, but rather a reality we can
never fully grasp because there is always more to learn and the Church as mystery is
reality which we cannot fully grasp because it is a reality imbued with the hidden presence
of God and she has a unique relationship with the mysterious God himself.
The Church has unique relationship with God himself in the sense that the Church is
related to the Holy Trinity in its origin, in its structure and in its mission. In its origin, the
Church was born in the Father’s heart, instituted by Christ and sanctified by the Holy
Spirit. In its structure, the Church is a mystery of communion of men and women
patterned after the communion of love of the Holy Trinity. The Church’s structure is
ordered to their holiness. In its mission, the Church is sent by Christ to all nations to
establish among all peoples the Kingdom of God through: 1) Evangelization, that is

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proclaiming the Gospel to all people and 2) Sacramentalization, that is the process of
sanctifying our life by means of the seven sacraments.
Church as Sacrament
The Church is both as sacramental sign and an instrument of intimate union with
God, and of the unity of all mankind. The Church’s first purpose is to be the sacrament of
the inner union of men with God because men’s union with one another is rooted in their
union with God. Church is also the sacrament of unity of the human race since she gathers
men from every nation, from all tribes and people and tongues and at the same time, the
Church is the sign and instrument of the full realization of the unity that is yet to come.
The Church is Christ’s instrument for the salvation of all by which Jesus is at once
manifesting and actualizing God’s love for men and it is the Church itself which brings
Christ to us and which brings us to God.
Lesson 3_Four Characteristics or Marks of a True Church
In the Nicene Creed, we profess the one, holy, catholic and apostolic Church of
Christ. These are called the four characteristics or marks of the Church – one, holy,
catholic and apostolic. These four characteristics indicate essential features of the Church
and her mission that allow the true Church founded by Christ to be distinguished from
others. The Church does not possess them of
herself, it is Christ who through the Holy Spirit,
makes his Church one, holy, catholic and
apostolic, and it is He who calls the Church to
realize each of these qualities.

1.) The Church is One

The Church is one because of her source:
her source is the Holy Trinity who one God but
a unity of Persons – Father, Son and Holy Spirit.
The Church is one because of her founder who is
Jesus the Word made flesh. The Church is one
because of her “soul,” who is the Holy Spirit. The Holy Spirit dwells in every believer and
He pervades and rules the entire Church.
As a visible sign of this unity, Christ “put Peter at the head of the other apostles, and
in him set up a lasting and visible source and foundation of unity of faith and of
communion” (LG 18).
The unity of the church is expressed also in its diversity. From the beginning, this
one Church has been marked by a great diversity which comes from both the variety of
God’s gift and the diversity of those who receives them. Within the unity of the People of
God, a multiplicity of peoples and cultures is gathered together. Among the Church
members, there are different gifts, offices, conditions and ways of life. Yet sin and the
burden fits consequences constantly threaten the gift of unity.
Wounds to Unity
In subsequent centuries much more serious dissensions appeared and large
communities became separated from full communion with the Catholic Church – for
which often enough, men of both sides were to blame. The ruptures that wound the unity
of Christ’s Body are a) heresy, b) apostasy and c) schism. Heresy is the obstinate denial or
doubt by baptized person of a truth which must be believed by divine and Catholic faith.
Apostasy is the total repudiation of the Christian faith. Schism is the withdrawal of
submission to the Supreme Pontiff (the Pope) or from communion with the members of the
Church subject to him.
These wounds to unity remind us that the gift of unity which is constantly threatened
by sin is also a task. The Church has embarked to this task of restoring the unity of the
Christian Churches. This movement of restoring the unity of the Christian Churches is
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called ecumenism. Ecumenism includes fair and respectful dialogue, working together on
projects for the common good, and even common prayer.
2.) The Church is Holy
The Church is holy, even though she embraces sinners in her bosom, for she enjoys
no other life but the life of grace. The Church is holy in her origin: Christ is her holy
Founder and Head; the Church is also holy in her internal principle of life, the Holy Spirit.
The Church’s aim is holy namely, God’s glory and man’s sanctification. The means she
uses are holy: Christ’s teaching, his moral precepts and counsels, the forms of worship, the
sacraments and the gifts of grace. The Church is holy in many of his members, as there
are and always have been saints whose holiness has been proven and proclaimed by the
Church.
Saint Paul VI once said, “The men who make up the Church are made of the clay of
Adam, and can be, and often are sinners. The Church is
holy in her structures, and can be sinful in the human
members giving her shape; she is holy yet seeks
holiness; she is at once holy and penitent; she is holy in
herself and infirm in the men who make her up.” The
Church is without sin but she harbors sinners whom she
restores to life by the forgiveness of sins.
Holiness is an on-going task of the Church. The
Church’s holiness is a process of growing. All in the
Church are called to holiness and Charity or Love is the
soul of the holiness to which all are called. Charity is the
center of holiness which governs, shapes and perfects all
the means of sanctification.
3.) The Church is Catholic
The term “catholic” means universal, complete and all embracing. The Church is
Catholic because Christ is present in her as St. Ignatius of Antioch wrote, “Where Christ
Jesus is, there the Catholic Church is.” In her, subsists the fullness of Christ’s Body united
with its head; this implies that the Church receives from Christ the “fullness of the means
of salvation” which Christ has willed – correct and complete confession of faith, full
sacramental life, and ordained ministry in apostolic succession. The Church was, in this
fundamental sense, catholic on the day of Pentecost and will always be so until the day of
the Parousia.
Secondly, the Church is Catholic because she has been sent out by Christ on a
mission to the whole of the human race. Christ wanted the Church to be universal and to
reach all peoples throughout the centuries as Christ commanded his apostles, “Go,
therefore and make disciples of all nations” (Mt 28:19).
Who belongs to the Catholic Church? All men are called to the Catholic Unity of
the People of God … and to it in different ways, belong or are ordered:
1. The Catholic faithful
2. Others who believe in Christ
3. Finally, all mankind, called by God’s grace to salvation
4.) The Church is Apostolic
The fourth mark of the true Church is the apostolicity of the Church which gives
continuity to the mission entrusted by Jesus Christ to the Apostles.
The Greek word “apostoloi” designates “those who are sent.” The Church is called
apostolic because she is founded on the Apostles in a threefold sense:
1.) Apostolic Foundation. The Church is built and remains on the foundation of
the apostles, the chosen by Christ as witnesses and sent by him in mission.

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2.) Apostolic truth. The Church guards and transmits, with the help of the Holy
Spirit who dwells in her, the teachings, the good deposit, the words taught by
the apostles.
3.) Apostolic Government. The Church continues being taught, sanctified, and
directed by the apostles in the persons of their
successors in the pastoral ministry: the college of
bishops, presided by Peter’s successors, and helped
by the presbyters (priests).
The Church goes back in a living uninterrupted
continuity to the Twelve whom Christ established as shepherds
of his flock. Thus, if we can show a body of shepherds having
received its mission and powers from the Apostles through an
uninterrupted chain of lawful succession, there, and only there,
the true Church of Jesus Christ is to be found.
The Church, constituted and organized as a society in the
present world, subsists in the Catholic Church, which is
governed by the Pope who is the successor of Peter and by the bishops in communion with
him.
The Catholic Church is the one true Church; the complete means of salvation are to
be found within the Catholic Church. Every distinctive mark of the true Church is found
in her in their fullest degree.
Lesson 4_The Communion of Saints
After confessing “the holy catholic Church,” the Apostles’ Creed adds “the
communion of saints.” In a certain sense this article is a further explanation of the
preceding: “what is the Church if not the assembly of all the saints?” The communion of
saints is the Church.
Since all the faithful form one body, the good of each is communicated to the others
and we therefore believe that there exists a communion of goods in the Church. The riches
of Christ are communicated to all the members, through the sacraments. All the goods
also the Church has received become a common fund.
The term “communion of saints” therefore has two closely linked meanings:
communion “in holy things (sancta),” and “among holy persons (sancti).” Sancta sanctis
(“God’s holy gifts for God’s holy people) is proclaimed by the celebrant in most Eastern
liturgies.
Communion in Spiritual Goods
In the primitive community of Jerusalem, the disciples “devoted themselves to the
apostles’ teaching and fellowship, to the breaking of the bread and the prayers” (Acts
2:42).
The communion of spiritual goods among God’s holy people is the communion in
the faith, communion of the sacraments, communion of charisms, sharing of material
goods, and communion is charity.
The Communion of Holy Persons
The holy persons are the saints. Most of us probably would wince if someone were
to call us a saint. We are too conscious of our imperfections to accept such a title. And
yet, in the early Church, all faithful members of the mystical body of Christ were classified
as saints. It was St. Paul speaks of “saints who are at Ephesus” (Eph 1:1) and the “saints
that are in the whole Achaia” (2 Cor 1:1). The Acts of the Apostles, which is the history
of the infant Church, also classifies as saints all who are followers of Christ.
The word “saint” derives from the Latin word “sanctus,” which means “holy.”
Every Christian soul, incorporated with Christ in Baptism, and harboring within himself
the Holy Spirit (so long he remains in the state of sanctifying grace) is holy, is a saint in
the original meaning of the word. The word “communion” means “union with” and we are
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saying that we believe that there exists a union, a fellowship, an intercourse among all
souls in whom dwells the Holy Spirit, the Spirit of Christ. This fellowship includes those
who are on earth, Purgatory, and Paradise.
Three States of the Church
The Church is a communion of holy people in three states. There are, first, those
who are still pilgrims on earth (Pilgrim Church); second, those who are being purified in
purgatory (Suffering Church); and third, those who are already in the glory of Heaven,
contemplating in full light God Himself (Glorified Church).
1.) Pilgrim Church. The Church on earth is called pilgrim because we Christians are on a
spiritual journey towards Paradise. We who are still living on this earth are the
members of the pilgrim Church or sometimes we are also called “militant
Church” – that is, the Church still struggling, still fighting against sin and error.
2.) Suffering Church. The Church in Purgatory is regarded as the suffering Church
because the souls of the departed are being purified of their temporal punishment
in view of entering Paradise.
3.) Glorified Church. The Church in Paradise is considered glorified Church, because the
saints in heaven are constantly praising and glorifying God. Being more closely
untied to Christ, those who dwell in heaven constantly intercedes with the Father
for us who are on earth. They are also called the triumphant Church.
And now, what does the communion of saints mean for us in practice? It means that
all of us who are united in Christ –saints in heaven, the souls in purgatory, and we upon
earth – must be mindful of the needs of one another. The saints in heaven pray for the
souls in purgatory and for us.
We for our part must
reverence and honor the
saints. When we honor the
saints, we are honoring their
maker. It is worth
remembering that when we
honor the saints, we are
undoubtedly honoring many
of our loved ones who are
now with God in heaven.
Every soul in heaven is a
saint, not just the canonized
ones. That is why, in
addition to special feast days for certain canonized saints, the Church dedicates one day to
the honor of the whole Church triumphant, the Feast of All Saints on November 1.
As members of the communion of saints, we upon earth also pray for the suffering
souls in purgatory. They cannot help themselves now; their time for meriting is past. But
we can help them by the favor of God. We can relieve their sufferings and speed them on
to heaven by our prayers for them, by the Masses we offer and have offered for them, by
the indulgences we gain for them. Whether or not the souls in purgatory can pray for us
we do not know, but we do know that once they are numbered among the saints in heaven,
they surely will remember us who remembered them in their need and will be our special
intercessors with God.
It is obvious that we upon earth must also pray for and must help one another. We
must have a truly supernatural love for one another, practicing the virtue of fraternal
charity in thought and word and deed, especially by performing the spiritual and corporal
works of mercy. If we are to assure ourselves of permanent membership in the
communion of saints, we dare not take lightly our responsibilities here.

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Learning Resources

Belmonte, Charles, ed. Faith Seeking Understanding, vol 1. Mandaluyong, Metro Manila,
Philippines: Studium Theologiae Foundation, Inc., 2006.

Catechism for Filipino Catholics. Manila: Catholic Bishops’ Conference of the

Philippines, 1997.

Catechism of the Catholic Church. Makati, Metro, Manila: ECCCE and Word and Life
Publications, 1994.

Pirlo, Paolo O. SHMI. The Apostles’ Creed. Parañaque City, Philippines: Sons of Holy
Mary Immaculate Quality Catholic Publications, 2013.

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Module 16_Article 10_I believe in the forgiveness of sins

Introduction
The Apostles’ Creed associates faith in the forgiveness of sins not only with faith in
the Holy Spirit, but also faith in the Church and in the
communion of saints. It was when Jesus gave the Holy Spirit
to his apostles that he conferred on them his own divine power
to forgive sins: “Receive the Holy Spirit. If you forgive the
sins of any, they are forgiven; if you retain the sins of any, they
are retained” (Jn 20:22-23).
Learning Outcomes
At the end of the module, the students are expected to:
1. know the definition of sin and the four manners of sin
2. understand and appreciate god’s forgiveness
3. to learn how to accept God’s forgiveness and to forgive others
Learning Content
Lesson 1_What is Sin?
A sin is an act of disobedience to the commandments of God. We can sin in
thoughts, words, actions and omissions. Every sin involves intellect and will. The
intellect because we should know that an action is bad. The will because we agree freely
to commit it. If there is no intellect, or no will, it is not a sin but a mistake. Animals
cannot sin because they have neither intellect nor will.
We can sin in thoughts, words, actions and omissions.
1.) Sins of thoughts. These are impure desires such as wishing evil for others,
or craving for their spouses or goods.
2.) Sins of words. These are lying or cursing: such as testify falsely about our
neighbors, or uttering bad words.
3.) Sins of actions. These are wicked acts against our neighbors: such as
killing, stealing or committing adultery.
4.) Sins of omissions. These are the good deeds that
we failed to do for our
neighbors: such as refusing to
share our blessings with the
poor or withdrawing our help
from the needy. In the Parable
of the Rich Man and Lazarus,
the rich man was cast into hell
not because of any sin of
thoughts, words, or actions, but
because he omitted to share his
food and clothing with the poor
Lazarus begging at his door (cf. Luke 16:19-31).
What is the difference between sin and mistake?
Sin is an act of disobedience to the will of God that requires intellect and will;
meaning, it is done with full awareness and deliberate consent. If I know that a particular
action is wrong, and nonetheless I decide to accomplish it: I commit a sin. A mistake is a
wrong action done unknowingly or accidentally, without full awareness and deliberate
consent. For instance, it is a mistake to go counter-flow on a road, if I do not know it is a
one-way road. Mistakes do not require absolution but only compensation for the damages.

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Lesson 2_One Baptism for the Forgiveness of Sins

Our Lord tied the forgiveness of sins to faith and Baptism: “Go into all the world
and preach the gospel to the whole creation. He who believes and is baptized will be
saved” (Mk 16:15-16). Baptism is the first and chief
sacrament of forgiveness of sins because it unites us
with Christ, who died for our sins and rose for our
justification, so that “we too might walk in newness of
life” (Rom 20:4).
We made the first profession of faith in our
Baptism. This sacrament of Baptism cleansed us and
we received the forgiveness of sins that is full and
complete. It removes in us the original sin and all sins
committed by our own will as well as all the punishment for sins. Yet, the grace of
Baptism delivers no one from the weakness of nature. We must still combat the
movements of concupiscence that never cease leading us to evil.
In this battle against our inclination towards evil (concupiscence), who could be
brave and watchful enough to escape every wound of sin? The Church has the power to
forgive sins conferred to her by Jesus Christ. The Church not only have baptism as a
means for forgiving sins but also has the Sacrament of Penance and Reconciliation
(Sacrament of Confession) so that she could forgive all penitents their offenses, even they
should sin until the last moment of their lives. It is through this Sacrament of Penance that
the baptized can be reconciled with God and with the Church. As the Council of Trent
states that the Sacrament of Penance had rightly been called by the Church Fathers as “a
laborious kind of baptism” and this Sacrament of Penance is necessary for salvation for
those who have fallen after Baptism.
Other sacraments in which we may receive forgiveness of sins are the Sacraments of
the Holy Eucharist (Holy Mass) and Sacrament of Anointing of the Sick. Venial sins can
be forgiven in the Sacrament of the Holy Eucharist. The Sacrament of the Anointing of the
Sick may also have the direct or indirect effect of the forgiveness of all sins, may it venial
or mortal sins.
Lesson 3_The Power of Keys
God alone forgives. But Jesus entrusted to the Apostles and to their successors the
power of keys to forgive sins. The Gospel narrates this fact when Christ, after his
Resurrection, sent his apostles “so that repentance and forgiveness of sins should be
preached in his name to all nations” (Lk 24:47). The apostles and their successors carry
out this ministry of reconciliation, not only by announcing to
men God’s forgiveness merited for us by Christ, and calling
them to conversion and faith; but also by communicating to
them the forgiveness of sins in Baptism and reconciling them
with God and with the Church through the power of the keys,
received from Christ. (The power of keys is an idiomatic
expression conveying the fact that Jesus gave the power to
forgive sins to Saint Peter and to his successors, including all
bishops and priests. In Caesaria Philippi, Jesus said: “I will
give you the keys to the Kingdom of Heaven. Whatever you
bind on earth shall be bound in Heaven; and whatever you
loose on earth shall be loosed in Heaven” [Mt 16:19].)
There is no offense, however serious, that the Church cannot forgives. “There is no
one, however wicked and guilty, who may not confidently hope for forgiveness, provided
his repentance is honest” (Roman Catechism). Christ who died for all men desires that in
the Church the gates of forgiveness should be always open to anyone who turns away from
sin.

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Lesson 4_The Call to be Forgiving as God has forgiven us

When we pray the prayer of Our Father, we say, “forgive us our sins as we forgive
those who sinned against us. This prayer tells us to forgive others also of their injury just
as God is forgiving all of us. As humans, we often find it hard to forgive. But forgiveness
is not only good for the persons who offend us but
it is also good for us. Forgiveness is for the
healing of the person who has been hurt. Here is a
beautiful writing about forgiveness as an act of
liberation: “To forgive another person from the
heart is an act of liberation. We set that person free
from the negative bonds that exist between us. We
say, “I no longer hold your offense against you”
But there is more. We also free ourselves from the
burden of being the “offended one.” As long as we
do not forgive those who have wounded us, we
carry them with us or, worse, pull them as a heavy load. The great temptation is to cling in
anger to our enemies and then define ourselves as being offended and wounded by them.
Forgiveness, therefore, liberates not only the other but also ourselves. It is the way to the
freedom of the children of God” (Henri Nouwen).
When we learn how to forgive others, then we can also fully welcome God’s
forgiveness in our hearts.

Learning Resources
Belmonte, Charles, ed. Faith Seeking Understanding, vol II. Mandaluyong, Metro Manila,
Philippines: Studium Theologiae Foundation, Inc., 2006.

Catechism of the Catholic Church. Makati, Metro, Manila: ECCCE and Word and Life
Publications, 1994.

https://henrinouwen.org/meditation/forgiveness-the-way-to-freedom/

Pirlo, Paolo O. SHMI. The Apostles’ Creed. Parañaque City, Philippines: Sons of Holy
Mary Immaculate Quality Catholic Publications, 2013.

Trese, Leo J. The Faith Explained, Revised Edition. Greenhills, Metro Manila: Sinag-Tala
Publishers, Inc., 1986.

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