‘Roman Catholic’ Vs. ‘Catholic’: What’s The Difference?

This entry is part 6 of 38 in the series Catholicism Demystified

Introduction: Why This Question Matters for Christians

Isn’t it true that sometimes words can get a little confusing? When we hear the word “Catholic,” many of us immediately picture the Roman Catholic that big, worldwide family of faith led by the Pope way over in Vatican City. But that word “catholic” itself is like an old treasure, with a meaning that’s much bigger and wider! Sometimes folks use “Catholic” and “Roman Catholic” like they’re two peas in a pod, meaning the exact same thing. Other times, people will tell you, “Hold on, there’s a real difference there!” And all this can make our conversations, especially with brothers and sisters from different Christian walks, just a little bit tricky.

But don’t you worry! We’re going to look into this, to explore what these words mean, where they came from, and how different folks in God’s family have understood them. When we look at the roots of words, how they’ve been used, and what the churches themselves teach, it’s like a light comes on! Christians can get a much clearer picture. You see, words are powerful; they carry history and a whole lot of meaning. Understanding them better can help us talk to each other with more love and really appreciate all the different ways God’s people understand their faith and the Church. The very fact that we’re asking this question shows us there’s a long, amazing story of Christian togetherness and, yes, sometimes, separation. Exploring these terms isn’t just about getting the words right; it touches on how different parts of God’s great Christian family see themselves and their connection to that faith that started so long ago. Understanding these little differences can be a wonderful step, a blessing even, in appreciating the whole wide world of Christianity.

What does the word “Catholic” actually mean, and where did it come from?

To really get a handle on whether there’s a difference between “Roman Catholic” and “Catholic,” we’ve got to start with that word “catholic” all by itself. Where it came from and how it was first used, that tells us so much about what those very first Christians believed about the Church. God wants us to have clarity!

The Original Greek Meaning

You see, that word “Catholic” comes right out of the Greek language. It’s from a Greek word, katholikos, and it means something beautiful: “universal” or “according to the whole.” 1 Isn’t that wonderful? Universal! Like God’s love for everyone. This Greek word itself comes from another little phrase, kath’ holou, which means “on the whole” or “in general.” 1 So, right from its very beginnings, “catholic” was talking about something that includes everybody, something that’s complete and not just for one little group or one place. It’s about wholeness, a big, all-embracing idea.

First Use in Christian Context

The very first Christian writer we know of who used this term “Catholic Church” was a wonderful man of God, St. Ignatius of Antioch. He was a bishop way back in the early second century, writing around the year 107 or 110 AD. That wasn’t long after the last apostles had gone to be with the Lord! In a letter he wrote to the Christians in a city called Smyrna, he said this: “Where the bishop is to be seen, there let all his people be; just as wherever Jesus Christ is present, we have the catholic Church.” 1

When good St. Ignatius used that phrase, he was talking about the “universal church,” meaning all the Christian groups or congregations everywhere, all added up together. 2 He was showing the difference between the one, big, universal Church and the local church in a town like Smyrna. His point was so powerful: just like Jesus is everywhere, His Church is everywhere too!

Early Church Understanding – More Than Just Geography

Those early Christians, they quickly understood that “catholic” meant even more than just being spread out all over the map. It started to take on even deeper meanings, meanings that touch God’s heart.

St. Cyril of Jerusalem, another bishop writing a bit later, in the fourth century (around 350 AD), he explained it so well. He said the Church is called “Catholic” not just because it “extends through all the world,” but also because:

It “teaches universally and without omission all the doctrines which ought to come to human knowledge.” 1 Imagine that! The whole truth!
It brings all kinds of people—leaders and everyday folks, the highly educated and the uneducated—into a real, true relationship with God. 1 Everyone is welcome!
It “universally treats and cures every type of sin.” 1 There’s healing in God’s house!
It possesses “every kind of virtue and spiritual gift.” 1 God has equipped His Church!

So, for St. Cyril and those early believers, “catholic” was about being complete in its teaching, reaching out to all people, having the power to heal every sin, and holding all of God’s spiritual gifts. This shows us that the first meaning of “catholic” was all about God’s big plan – universality, the fullness of truth, and sticking to that original, correct Christian faith (that’s a big word, orthodoxy!), rather than just being a label for a church in one city, like Rome.

And listen to this: the term “catholic” also started to mean “orthodox,” or not heretical (that means, not teaching things that were wrong). This happened because, as one history book tells us, “Catholics claimed to teach the whole truth, and to represent the whole while heresy arose out of the exaggeration of some one truth and was essentially partial and local.” 2 St. Augustine, another giant of faith from the late fourth and early fifth centuries, he often talked about the “Catholic Church” as different from other groups, like the Donatists in North Africa. He saw these groups as having pulled away from the worldwide Church and its complete faith. 1 For Augustine, a church couldn’t really be “catholic” if it strayed from the faith of the apostles, the faith believed “everywhere, always, and by all.” 2 This connection between being universal and believing the right things was so important.

Incorporation into Creeds

Because this idea of “catholicity” was so very important, it was put right into the early statements of what Christians believe – we call those creeds. The word “Catholic” is in the Creed of Cyril of Jerusalem and, most famously, in the Nicene-Constantinopolitan Creed, which was all settled at a big meeting called the Council of Constantinople in 381 AD. 1 In this creed, which so many Christians still say today, believers declare their faith in “one, holy, catholic, and apostolic Church.” Right there, “catholic” is one of the four big, essential marks, or characteristics, of the true Church that Jesus Himself started. Isn’t that something?

When and why did the term “Roman Catholic” start being used?

While that wonderful word “Catholic” is ancient, going all the way back to the very first centuries of Christianity, the term “Roman Catholic” popped up much, much later in history. Why it started being used is tied up with times when there were divisions in the Christian family, and people needed a way to talk about specific groups of Christians.

Later Emergence

You see, that phrase “Roman Catholic” wasn’t something you’d hear commonly in the early Church. The Church in Rome, it was highly respected right from the early days the specific label “Roman Catholic” to mean the whole Church that was together with the Pope, as different from other Christians, that generally came about in the Middle Ages. 4 One of the very first times we know of “Roman Catholic” being used just like “Catholic Church” was way back in 1208. It was in some letters between the Pope and the Armenian Apostolic and this was after a big split, the East-West Schism, had already separated a lot of Eastern Christians from Rome. 5 It’s important to see that this was a time of division.

The Protestant Reformation’s Impact

The use of words that specifically tied “Catholic” with “Roman” became much more common during and after a big change called the Protestant Reformation in the 16th century. Words like “Popish Catholic” and “Romish Catholic” started showing up in English. 4 Often, these were used by people who had broken away from the Pope’s authority, like those who supported the Church of England, and sometimes these words had a bit of a negative or critical sound to them. 5 The word “papist,” which meant people who supported the Pope, was already around since about 1528. 4

The term “Roman Catholic” itself also started to be used more and more in the 17th century. It showed up in some official papers and it helped to clearly point out those Christians who stayed connected with the Bishop of Rome, the Pope, as different from the new Protestant churches and other Christian groups. 4 This tells us that as the Western Church’s claim to be the only “Catholic Church” was being challenged, adding “Roman” became a way for others—and sometimes for the Church itself, just to be clear—to say which Catholic Church they were talking about.

Reasons for the “Roman” Qualifier

So why did people start adding “Roman” to “Catholic”? Well, a few things were going on:

Distinction: As Christianity went through big splits, like the East-West Schism in 1054 (that’s when the Eastern Orthodox Churches and the Western Church went their separate ways) and later the Protestant Reformation, the term “Roman Catholic” helped to tell the difference between the Church that stayed loyal to the Pope in Rome and other Christian groups that also thought of themselves as “catholic” in some way. 1
Identification with Rome: The term naturally pointed to the super important role of the city of Rome and its Bishop (the Pope) for this part of Christianity. The “Roman” part wasn’t just about a place on the map; it also pointed to a specific belief: that the Bishop of Rome is the successor of St. Peter and the visible head of the universal Church. This double meaning is really key to understanding the difference.
External Naming: Often, the term “Roman Catholic” was used by people outside this particular or in situations where it was really necessary to be clear to avoid any confusion.

You see, when Western Christianity broke into different pieces during the Reformation, that directly led to “Roman Catholic” being used more and more in English. Before the Reformation, in Western Europe, if you said “Catholic Church,” pretty much everyone knew you meant the Church connected with Rome. But the Reformation brought about many different Christian groups in the West, and some of them also said they were “catholic” but in a reformed way (like the Anglican Church). This big change in history made that extra word “Roman” more common and, for many people, necessary so everyone knew who they were talking about.

What is the official name of the Church headquartered in Vatican City, and why the two terms?

When we talk about that global Christian family led by the Pope, with its main offices in Vatican City, a question often comes up: What’s its real name? Is it “the Catholic Church” or “the Roman Catholic Church”? Understanding what the Church itself prefers and how it uses these names is so important. God is a God of order and clarity!

Official Self-Designation: “Catholic Church”

You see, the Church that’s led by the Pope, with its central hub in Vatican City, officially and most often calls itself simply the “Catholic Church.” 3 That’s the name you’ll find in its most important and official writings. For example:

The Catechism of the Catholic Church (that’s a big book of its teachings, published in 1990) always uses “Catholic Church.” 3
The Code of Canon Law (that’s like the Church’s own internal rulebook, updated in 1983) also says “Catholic Church.” 5
And the papers from big Church meetings, like the Second Vatican Council (1962–1965), the First Vatican Council (1869–1870), and the Council of Trent (1545–1563), they all call the Church the “Catholic Church.” 3 Pope Paul VI, for instance, he signed all the documents from the Second Vatican Council as “I, Paul. Bishop of the Catholic Church.” 3 Just like that!

The Holy See, which is the Pope’s special role as Bishop of Rome and the central government of the prefers the name “Catholic Church.” 5 This choice shows how the Church sees itself from a Godly perspective – as the one, universal Church that Christ started, not just one type of church among many. The term “Roman Catholic,” while sometimes used to be clear, can look from this viewpoint like it’s giving in a little to those historical splits or just a way to talk about the Latin rite part of the Church. It’s interesting that English-speaking bishops at the First Vatican Council really tried to avoid using “Roman Catholic” in official papers; that shows how much they wanted to stick with the simple “Catholic” title. 3

When “Roman Catholic” is Used by the Church

Even though “Catholic Church” is the favorite and official name, the term “Roman Catholic” does show up sometimes in papers from the Holy See or from national groups of bishops. 5 It’s sometimes used in special situations:

For Clarity: Especially when talking with other Christian groups in what they call ecumenical dialogues, or in legal papers in some countries, “Roman Catholic” might be used to make it super clear that they’re talking about this Church and not other churches that also use the name “Catholic” (like Anglican or Old Catholic churches). 5
To Specify the Latin Church: The term “Roman Catholic” can also be used to talk specifically about the Latin Church (which is also called the Roman Rite). The Latin Church is the biggest of 24 self-governing particular churches that all together make up the Catholic Church. The other 23 are Eastern Catholic Churches, and they have their own special ways of doing things but are all together with the Pope. 5

The Significance of “Roman”

That extra word “Roman” most correctly fits the Diocese of Rome, where the Pope is the Bishop. 1 It shows how important the city of Rome and its history are, because Catholics believe it was founded by the Apostles Peter and Paul, and that the Pope is Peter’s successor. While phrases like “Holy Roman Church” have been used in history, the Church usually doesn’t put “Roman” on the universal Church itself in its most official descriptions. 5

The Structure: Not Just “Roman”

Understanding how the Catholic Church is put together helps us see why just saying “Roman” might not tell the whole story. The Catholic Church is like a big family, a communion, of 24 sui iuris (that means “of its own law” or self-governing) particular churches. 6 These are:

The Latin Church (or Roman Rite): This is the biggest one by far, with over a billion members all over the world. It’s the tradition most people in Western countries think of when they hear “Catholic Church.”
23 Eastern Catholic Churches: These churches are all united with the Pope they have their own special ways of worship (like the Byzantine, Alexandrian, Armenian, Syriac, and Chaldean rites), their own ways of explaining their faith, their own spiritual practices, and their own systems for running things. 6 Some examples are the Maronite the Ukrainian Greek Catholic and the Coptic Catholic Church.

These Eastern Catholic Churches keep alive ancient Christian traditions that started in Eastern Europe, the Middle East, and India. Many of them came back to or stayed with Rome after some earlier splits. 6 The fact that they exist with all their vibrant traditions inside the one Catholic Church shows there’s a lot of beautiful variety that the term “Roman Catholic” might not fully show if you use it to describe the whole thing. That bigger term, “Catholic Church,” does a better job of including all this wonderful internal diversity, while still recognizing the special role of Rome in keeping everyone together.

Table: Understanding “Catholic” and “Roman Catholic”: A Quick Guide

To help us get these terms straight in our hearts and minds, here’s a little table to give you a quick overview. God loves it when we seek to understand!

Term	Original/Primary Meaning	Common Usage/Context	Key Perspectives (Briefly)
“catholic” (lowercase ‘c’)	Universal, whole, complete, according to the whole.1	Referring to the universal Christian Church, the body of all believers; a quality of the Church (universality, orthodoxy).	Catholic: A fundamental mark of the Church founded by Christ. \<br\> Orthodox: Fullness of faith and tradition, which they believe their Church embodies.7 \<br\> Anglican: Adherence to apostolic faith, scriptures, creeds, historic episcopacy.8 \<br\> Protestant: Often refers to the invisible, universal church of all true believers.9
“Catholic Church” (Proper Name)	The universal assembly of Christians.2	The official name used by the Church in communion with the Pope, headquartered in Vatican City.3	Catholic: The one, holy, catholic, and apostolic Church founded by Jesus Christ, which subsists in this visible institution.6 \<br\> Others: Often used to refer specifically to this institution.
“Roman Catholic Church”	N/A (developed later, post-Schism/Reformation).4	To specify the Catholic Church in communion with the Pope, distinguishing it from other Christian bodies, especially in English-speaking contexts or by other denominations. Can also refer to the Latin Rite.5	Catholic: Not its preferred official name; used for clarity or to specify the Latin Rite.3 \<br\> Orthodox: The proper term for the Church in communion with Rome.7 \<br\> Anglican: A term for the Church in communion with Rome; they themselves are “catholic” but not “Roman”.8 \<br\> Protestant: Common term to refer to the Church led by the Pope.10

This table shows us, that even though these words are related, what they specifically mean and how they’re used really depends on the history and the way different people see things from their heart and faith.

Did the Edict of Thessalonica in 380 AD establish the “Roman Catholic” Church?

A question that often pops up when we talk about the amazing history of Christianity is about the role of the Roman Empire, especially a big announcement called the Edict of Thessalonica, made way back in 380 AD. Some folks wonder if this edict was the moment the “Roman Catholic Church” was officially “founded” or set up. Let’s look at this with hopeful eyes!

What the Edict Said

This Edict of Thessalonica, which some people know by its first words Cunctos populos (that means “All peoples”), was put out on February 27, 380 AD, by the Roman Emperors Theodosius I, Gratian, and Valentinian II. 11 the main thing this edict declared was that everyone in the Roman Empire should follow the religion “which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition, and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria, a man of apostolic holiness.” 12

The edict went on to say that those who followed this law should “embrace the name of Catholic Christians” (that’s Christianorum catholicorum in Latin). 12 But those who didn’t stick to this particular way of Christian belief—which was the belief in the Trinity as decided by the Council of Nicaea in 325 AD—were called “foolish madmen” and got the shameful name of “heretics.” Their meeting places weren’t supposed to be called churches, and they were told they’d face God’s judgment and punishment from the emperor. 12

Terminology Used: “Catholic Christians”

It’s so important to notice the exact words they used. The Edict of Thessalonica calls the followers of the government-approved religion “Catholic Christians.” 12 It did not use the specific phrase “Roman Catholic Church” or “Roman Catholic Christians.” That term “Roman Catholic” as a special name for the church connected with the Pope became common much, much later, mostly because of splits that happened in history.

Purpose of the Edict

The main reason for the Edict of Thessalonica was to make Nicene Christianity the official, correct state religion all across the huge Roman Empire. 12 It was trying to stop other Christian beliefs that were seen as wrong, especially something called Arianism, which denied that Jesus Christ was fully God. 12 This edict was a big step by the Roman emperors to try and get everyone on the same page religiously and keep the Empire stable, using a specific definition of correct Christian belief as the standard. It was more about the government’s religious policy and saying what “true belief” was, rather than starting a whole new church organization.

Significance of Naming Both Rome and Alexandria

Isn’t it interesting that the Edict mentions the faith taught by both the Bishop of Rome (Pope Damasus) and the Bishop of Alexandria (Peter of Alexandria) as the standard for being correct? 12 Naming both of them shows that back in 380 AD, Although the Church of Rome was highly honored and influential, the idea of “Catholic” faith was understood to be held up by other major, important churches as well. Alexandria, for example, had been a strong defender of the Nicene faith against Arianism. 12 This suggests that key, recognized bishops shared an understanding of what was right and true, rather than it all coming just from Rome at that specific moment in history. The “catholic” faith was the faith of these important, orthodox bishops.

Not the “Founding” of the Roman Catholic Church

So, Although the Edict of Thessalonica gave official government approval and special status to the kind of Christianity linked with the Church of Rome (along with Alexandria and other churches that agreed with the Nicene faith), it didn’t “found” the Roman Catholic Church as a separate denomination like we might think of it today. The in Rome and in many other places, had been around for centuries before this edict!

The edict was a turning point in the relationship between the Christian Church and the Roman government. It led to Christianity, specifically the Nicene version, becoming the favorite and eventually the main religion of the Empire. 12 This government backing definitely made the bishops and churches that followed this “Catholic Christian” line stronger, especially the Bishop of Rome in the Western part of the Empire. This had big effects down the road for how the Church in the West grew and became so influential, and it became more and more identified with Rome. But that specific term “Roman Catholic Church” and its more exact meaning as a denomination, that took many more centuries to develop. God’s plan unfolds in His perfect timing!

What did the early Church Fathers teach about the “catholicity” of the Church and the role of the Church of Rome?

Those early Church Fathers – they were wise and influential teachers and bishops in the first few hundred years of Christianity – they played such a huge part in shaping how we understand Christian beliefs, including what the Church is all about. What they taught about “catholicity” and how important the Church of Rome was gives us such wonderful historical insight. God gives us wisdom through His faithful servants!

General Understanding of “Catholicity”

As we talked about earlier (remember Question 1?), great men of God like St. Ignatius of Antioch and St. Cyril of Jerusalem, they really emphasized that “catholic” meant universal, reaching everywhere, whole in what it taught, welcoming all kinds of people, and orthodox (that means correct) in its beliefs. 1 the Church of Rome, because of its history with the Apostles Peter and Paul and because it consistently stood up for the right teachings, it came to have a special place of honor. It was often seen as a key reference point for this universal catholicity.

Ignatius of Antioch (c. 35-107 AD)

Ignatius, one of the very earliest Fathers to use that term “Catholic Church,” he connected it to having a bishop and, most importantly, to Christ Himself! He said: “Wherever the bishop appears, let the people be there; just as wherever Jesus Christ is, there is the Catholic Church.” 15 He saw the Catholic Church as the universal family of believers, all united with their local bishops. 1 While he stressed local unity, Ignatius also knew that the church in Rome was very prominent, as many believed it was started by the Apostles Peter and Paul. 16 He encouraged other churches to have a clear structure (bishops, presbyters, deacons) and really stressed how important it was to be united and obedient within the Church. 16

Irenaeus of Lyon (c. 130-202 AD)

St. Irenaeus, who was writing against various false teachings (heresies) in the late second century, often pointed to the Church of Rome as a standard for true teaching from the apostles. In his famous book Against Heresies (Book III, Chapter 3, Paragraph 2), he called the Church in Rome “the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul.” 17

And listen to this, Irenaeus said something very powerful: “For it is a matter of necessity that every Church should agree with this on account of…source(https://ebougis.wordpress.com/my-eastern-papist-florilegium/) authority (potiorem principalitatem).” 17 He then listed the line of bishops in Rome, from Linus (who was ordained by Peter and Paul) all the way down to Eleutherius (who was the bishop when Irenaeus was writing), as clear proof of the real apostolic tradition being kept safe from wrong ideas. 17 For Irenaeus, being connected with the teaching of the Church of Rome was a vital way to make sure you were holding onto the true, catholic faith passed down from the apostles. That’s a powerful thought!

Cyprian of Carthage (c. 200-258 AD)

St. Cyprian, a bishop in North Africa, he wrote so much about the unity of the especially in his work On the Unity of the Catholic Church. He often talked about the “Chair of Peter” (cathedra Petri) as the source and foundation of this all-important unity. 19 He wrote: “On him Peter he builds the Church… He founded a single chair cathedra… A primacy is given to Peter, whereby it is made clear that there is but one Church and one chair.” 19 He even asked a very direct question: “If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he should desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?” 19

But, Cyprian also strongly said that all the apostles received “a like power” and that the office of bishops (the episcopate) is one, shared by all bishops who lead their local churches together in unity. 19 Later on, his relationship with Pope Stephen of Rome got a bit tense over some issues about whether to re-baptize people who had been baptized by heretics. This shows that Cyprian didn’t see Rome’s authority as absolute or beyond any question in every single matter.

Augustine of Hippo (354-430 AD)

St. Augustine, what a giant of faith in Western Christianity! He often identified the “Catholic Church” by how it was spread everywhere and how even people outside it recognized it. 1 When he was arguing against groups like the Manichaeans and Donatists, Augustine pointed to several things that kept him in the Catholic Church. One of these was “the succession of priests, from the very see of the apostle Peter, to whom the Lord, after his resurrection, gave the charge of feeding his sheep… Up to the present episcopate” (he wrote this in Against the Letter of Mani Called “The Foundation”). 15 In another letter (Letter 53), he carefully listed the line of Roman bishops from Peter as a sign of the true Church and a way to show that the Donatist split was wrong. 24

At the same time, Augustine also taught that when Jesus gave the keys of the kingdom to Peter (that’s in Matthew 16:19), Peter was acting as a representative for the whole Church. 19 He wrote, “For the keys of the kingdom of heaven were given to this Church when they were given to Peter” (in On Christian Combat). 25 This suggests that Although the See of Peter in Rome was a place of honor and a touchstone for apostolic succession, the authority shown by the keys was given to the entire with Peter as its symbolic figurehead of unity. God works in amazing ways!

Jerome (c. 347-420 AD)

St. Jerome, a famous Bible scholar, he felt very strongly in his heart about how important it was to be in communion with the Bishop of Rome. During a time when there were theological arguments in the East, he wrote a letter to Pope Damasus I of Rome, and he said this: “I follow no leader but Christ and join in communion with none but your blessedness, that is, with the chair of Peter. I know that this is the rock on which the Church has been built. Whoever eats the Lamb outside this house is profane. Anyone who is not in the ark of Noah will perish when the flood prevails.” 26 Wow! That powerful statement shows Jerome’s view that being connected with the See of Rome was essential for being part of the true Church.

So, to sum it all up, the early Church Fathers all held up “catholicity”—meaning being universal in reach, complete in doctrine, and orthodox (correct) in belief—as a vital characteristic of the true Church. The Church of Rome, because of its direct connections with the Apostles Peter and Paul, its consistent defense of the apostolic faith, and its important position in the capital of the Empire, it was widely recognized as having a “preeminent authority” (as Irenaeus said) and served as a key reference point for keeping this catholicity alive. Many Fathers saw being in communion with Rome as a safeguard for true faith.

But exactly how much authority Rome had was understood with some different shades of meaning. While Rome’s primacy of honor and its role as a center of unity and solid doctrine were widely acknowledged, this didn’t always mean it had a king-like power over the entire Church in the way it developed later. Fathers like Cyprian and Augustine, while deeply respecting the See of Peter, also emphasized the shared authority of all bishops and saw Peter (and so, the Church of Rome) as representing the unity of all the bishops or the whole Church. The fact that various Church Fathers from different places (like Irenaeus in Gaul, Cyprian and Augustine in North Africa, and Jerome in Palestine) kept appealing to Rome’s apostolic tradition to fight local wrong teachings and splits, that naturally strengthened Rome’s authority and its image as a guardian of universal (“catholic”) truth. This role in history helped lay the foundation for the stronger claims of papal primacy in the centuries that followed. God has a plan, and He unfolds it step by step!

How does the Catechism of the Catholic Church explain the term “catholic”?

The Catechism of the Catholic Church is like an official guidebook, a summary of what the Catholic Church teaches. And in paragraphs 830 to 835, it talks specifically about what it means for the Church to be “catholic.” These paragraphs tell us that “catholic” isn’t just a name, it’s a deep description of who the Church is and what its God-given mission is all about!

CCC 830: The Double Sense of “Catholic”

Paragraph 830 explains that the word “catholic” means “universal” in the sense of “according to the totality” or “in keeping with the whole.” The Church is catholic in two wonderful ways 3:

Christ’s Presence: the Church is catholic because Christ Himself is present in her. Isn’t that amazing? The Catechism even quotes St. Ignatius of Antioch: “Where there is Christ Jesus, there is the Catholic Church.” Because Christ is present, the Church has the “fullness of Christ’s body united with its head.” This means that the Church receives from Christ “the fullness of the means of salvation.” These means include a correct and complete confession of faith, a full sacramental life (that’s the seven sacraments), and an ordained ministry that comes right down from the apostles (apostolic succession). In this most basic and wonderful way, the Church was catholic from the very day of Pentecost and will stay that way until Christ comes again in glory.
This understanding really roots catholicity right in Christ’s presence and the completeness of His gifts to the Church. It’s not just an outside label but an inside reality of having everything Christ wanted for His Church for our salvation.

CCC 831: Mission to the Whole Human Race

Paragraph 831 tells us that, the Church is catholic because she has been sent out by Christ on a mission to every single person in the whole human race! 3 It reminds us of Jesus’ command in Matthew 28:19 to “Go therefore and make disciples of all nations.”

All people are called to belong to this new People of God. This People, even though it stays one, is meant to spread all over the world and through all time to fulfill God’s plan of gathering all His children into one big family.
The Catechism says: “The character of universality which adorns the People of God is a gift from the Lord himself whereby the Catholic Church ceaselessly and efficaciously seeks for the return of all humanity and all its goods, under Christ the Head in the unity of his Spirit.” This makes the Church naturally missionary, driven by its catholic nature to reach out to absolutely everyone. God wants all His children home!

CCC 832: Presence in Local Churches

Paragraph 832 explains that “The Church of Christ is really present in all legitimately organized local groups of the faithful, which, in so far as they are united to their pastors, are also quite appropriately called Churches in the New Testament.” 29 Even in small or poor communities, Christ is present, and through His mighty power, the “One, Holy, Catholic, and Apostolic Church is constituted.” He’s with us even in the small places!

CCC 833: Particular Churches

Paragraph 833 defines what a “particular Church” is, which is first and foremost a diocese (or an eparchy, as they say in Eastern Catholic traditions). This is a community of Christian faithful who are together in faith and sacraments with their bishop, who is ordained in that unbroken line from the apostles. 29 These particular Churches aren’t just like branch offices; they are formed “after the model of the universal Church; it is in these and formed out of them that the one and unique Catholic Church exists.”

CCC 834: Communion with the Church of Rome

Paragraph 834 brings in a very important point for how the Catholic Church understands the catholicity of these particular Churches: their connection, their communion, with the Church of Rome. It says: “Particular Churches are fully catholic through their communion with one of them, the Church of Rome ‘which presides in charity’” (and here it’s quoting St. Ignatius of Antioch again). 29

It also quotes St. Irenaeus: “For with this by reason of its pre-eminence, the whole that is the faithful everywhere, must necessarily be in accord.”
This paragraph clearly states the teaching that for a particular Church (like a diocese) to be fully and visibly part of the Catholic it must be in communion with the Pope, the Bishop of Rome, who is seen as the successor of St. Peter and the visible sign and source of unity for the whole Church. This makes the See of Peter a real, concrete touchstone and instrument of catholic unity.

CCC 835: Speaking to All Peoples

Although the snippets we have for paragraph 835 don’t go into all the details, the theme of universality just keeps on going. The Church is catholic because she speaks to all peoples, she includes all times, and she is missionary because that’s who she is at her very core. 3

It’s really something, that these specific paragraphs (830-835) focus on defining “catholic” as an essential mark or characteristic of the Church. They don’t actually use or talk much about the term “Roman Catholic.” The big emphasis is on the universal nature and mission of the and the vital role of being in communion with the Church of Rome for the full expression of the catholicity of particular churches.

The Catechism very intentionally uses the wisdom of early Church Fathers like St. Ignatius and St. Irenaeus (you can see that in the quotes in CCC 830 and 834) to build its understanding of “catholic” and the role of the Roman See. This shows the Catholic Church’s claim to be continuing right in line with the ancient Christian tradition in its teachings. God’s truth is timeless!

How do Eastern Orthodox Christians understand “catholic” and view the term “Roman Catholic”?

The Eastern Orthodox that’s a major part of our Christian family with deep, ancient roots, especially in Eastern Europe and the Middle East. They have their own special way of understanding that word “catholic,” and a specific view on the term “Roman Catholic.” It’s good for us to understand our brothers and sisters!

Understanding of “Catholic”

When our Eastern Orthodox Christian friends say the Nicene Creed, they declare their belief in “one, holy, catholic, and apostolic Church,” just like Catholics and many other Christians do. For the Orthodox, that word “catholic” in the Creed means “whole, complete, lacking in nothing.” 7 Isn’t that a beautiful thought? It points to the fullness of the Christian faith, the completeness of the Church’s life, its teachings, and its spiritual traditions.

This understanding really highlights doctrinal and liturgical wholeness and integrity, which the Orthodox Church believes it has kept unbroken right from the early Church.
It’s not mainly about being spread out everywhere geographically, in the sense of being “found everyplace,” but more about the inner wholeness and completeness of what the Church is. 7
There’s a Slavonic word, sobornyj, that’s often used in Russian Orthodox versions of the Creed for “catholic.” It also carries this meaning of “all parts coming together to form a whole,” or like a harmonious gathering or council. 7
The Eastern Orthodox Church officially calls itself the “Orthodox Catholic Church” (or something similar, like “Holy Orthodox Catholic Apostolic Church”), stating that it truly embodies this idea of catholicity. 30

View of “Roman Catholic”

From the Eastern Orthodox viewpoint, those Christians who are united with the Pope of Rome are properly called “Roman Catholics,” not just “Catholics.” 7

They see this wording as necessary and accurate because the Orthodox Church also claims the title “Catholic.” So, adding “Roman” helps to distinguish the Western papal communion.
They use this term in a way that’s similar to how they call themselves “Orthodox Christians.” “Orthodox” means “right-believing” or “right-glorying,” and it specifies what kind of Christians they are. 7 In the same way, “Roman” specifies the particular connection of those Catholics who follow the Pope.
Historically, from the Orthodox perspective, the Church of Rome (and those connected with it) separated from the original “one, holy, catholic, and apostolic Church” during that big split called the Great Schism, often dated to 1054 AD. In this view, the “Catholics” (meaning those who followed Rome) became the largest group to leave the unity of the one Catholic Church as the Orthodox understand it. 30

Key Differences with the Roman Catholic Church

That separation between the Eastern Orthodox Church and the Roman Catholic it comes from several key theological and historical differences. These also shape how they understand “catholicity”: The Eastern Orthodox Church emphasizes the importance of tradition and the continuity of apostolic teaching, while the Roman Catholic Church places a significant focus on the authority of the Pope. These distinct approaches influence their interpretations of catholicity, as well as their understanding of catholic beliefs and practices. Ultimately, these differences contribute to the diverse expressions of faith within Christianity.

Papal Authority: This is a really central point of disagreement. The Eastern Orthodox Church honors the Bishop of Rome (the Pope) as having had a “primacy of honor” among the ancient patriarchs (those were the bishops of the most important cities). But they do not accept the Roman Catholic teachings of papal supremacy (meaning universal power over the whole Church) or papal infallibility. 30 The Orthodox Church is set up as a communion of autocephalous (that means self-governing) local churches, without one single earthly head like the Pope. 30 For them, catholicity doesn’t depend on being in communion with one specific bishop who has universal power.
The Filioque Clause: This refers to the Latin (Western) addition of the phrase “and the Son” (filioque) to the Nicene Creed’s statement about the Holy Spirit (“who proceeds from the Father”). The Orthodox Church teaches that the Holy Spirit proceeds from the Father alone. They see the filioque as an unauthorized change to an ecumenical creed and a theological mistake about the doctrine of the Trinity. For many Orthodox, this is still a very major point of difference. 30
There are other differences too, in how they do their liturgies, their disciplines (like allowing married priests in Orthodoxy, though bishops must be celibate), and some theological points. 30

That East-West Schism of 1054 was such a critical moment. It really solidified these different ways of understanding “catholic” and led to the separate paths where both East and West claimed to be the true “Catholic Church.” The main issues of the schism, especially papal authority and the Filioque, are directly related to how catholicity (universal authority and universal faith) is understood and lived out. After the schism, each side generally saw the other as having moved away from the fullness of true catholicity. It’s a history that calls for our prayers for unity.

What is the Anglican perspective on being “catholic” versus “Roman Catholic”?

The Anglican Communion, that’s a worldwide family of churches that got their start from the Church of England. They have a very special way of understanding what it means to be “catholic.” This viewpoint allows them to say they are “catholic” themselves, while also making it clear how they are different from the Roman Catholic Church. It’s good to understand how all parts of God’s family see things!

Anglicans as “Catholic”

Anglicans generally see their churches as being “catholic.” 8 Many will tell you that the Anglican tradition is “fully catholic and as a church of the reformation at the same time.” 8 What does that mean? It means they believe they hold onto the essential parts of the ancient, universal Christian faith, while also having been shaped by the important spiritual insights of that 16th-century Protestant Reformation.

Their claim to being catholic is usually based on several key things:

Adherence to Holy Scripture: Believing the Bible is the ultimate guide for faith and how we live. 8
Acceptance of the Historic Creeds: Saying “yes” to the core beliefs of Christianity as written in the Apostles’ Creed and the Nicene Creed. 8
Preservation of the Sacraments: Observing the two main sacraments that Christ Himself set up (Baptism and Eucharist/Holy Communion) and often recognizing other special sacramental rites. 8
The Historic Episcopate: Keeping the threefold ministry of bishops, priests, and deacons, which they understand to be in apostolic succession (that’s an unbroken line of ordination going all the way back to the apostles). 8
Continuity with the Ancient Church: Anglicans don’t see their church as something brand new that started in the 16th century. Instead, they see it as a continuation of the ancient Church that was established in England many centuries before (traditionally linked to St. Augustine of Canterbury’s mission from Rome way back in 597 AD). This they believe, was reformed during the Reformation but didn’t lose its basic catholic identity. 8

This Anglican way of understanding catholicity is defined by holding onto these ancient ways of belief and historic structures here’s a key point: it does not require being in communion with the See of Rome. This is a kind of “reformed catholicism.”

Not “Roman Catholic”

Because Anglicans are not in communion with the Pope, the Bishop of Rome, they do not call themselves “Roman Catholic.” 8 A central belief for them is that a church doesn’t need to be under papal authority to be truly catholic. 8

Understanding the Common Confusion

Anglicans know very well that many people, especially just in everyday conversation, think “catholic” means only “Roman Catholic.” 8 This often leads to a bit of confusion when Anglicans describe their own church as “catholic.” But even with this chance for misunderstanding, most Anglicans don’t want to give up the term “catholic” because they see it as an ancient, important, and accurate way to describe their faith, their heritage, and their connection with the universal Church of the apostles. 8

View of the Roman Catholic Church

Generally, Anglicans believe that the Roman Catholic Church is a true Christian Church and, by the Anglican definition of catholicity (which is based on creeds, sacraments, apostolic succession), it’s also a catholic church. 8 They often express respect for the Roman Catholic especially for its huge role in worldwide Christianity, and they see Roman Catholics as fellow Christians with whom they share a common baptism and core faith in Jesus Christ. 8

There are major theological disagreements (for example, about the nature and reach of papal authority, certain teachings about Mary, and the exact understanding of how Christ is present in the Eucharist, especially the Roman Catholic teaching of transubstantiation as something you must believe). But Anglicans often emphasize the large areas where they share faith and practice. 8

The Anglican position naturally challenges the Roman Catholic Church’s definition of “catholic,” which usually includes being in communion with the Pope as an essential part for full catholicity. This difference in definition is a core reason for their historical separation and a central topic in their ongoing friendly dialogues.

“Old Catholics”

The Anglican Communion’s relationship with the Old Catholic Churches really shows their understanding of a non-Roman catholicity. Old Catholic Churches are a group of national churches that separated from Rome at different times (mostly after the First Vatican Council in 1870 because they disagreed about papal infallibility). They believe they hold to “original Catholicism.” The Anglican Communion entered into full communion with these Old Catholic Churches through something called the Bonn Agreement in 1931. 31 This agreement allows them to share worship, communion, and ministry, showing that they recognize each other as catholic, independent of Rome.

The Anglican claim to catholicity, along with that of the Eastern Orthodox, shows us that the term “catholic” has a meaning that’s discussed and understood in different ways within Christianity. It’s not just one single idea, and how it’s interpreted has big implications for how churches see themselves and how they relate to each other. God’s family is diverse and beautiful!

How do Protestant Christians generally view the terms “Catholic” and “Roman Catholic” and the differences?

Protestantism is like a big, beautiful garden with many different kinds of flowers – denominations like Lutherans, Presbyterians, Baptists, Methodists, Pentecostals, and so many others! So, it’s important to know that there isn’t just one single Protestant viewpoint on the terms “Catholic” and “Roman Catholic.” But we can see some general tendencies and common ways they understand these things. God works through many expressions of faith! Among these diverse perspectives, there can be significant differences, particularly when discussing themes such as salvation, the authority of scripture, and the role of tradition. For instance, when exploring Lutheran beliefs vs Roman Catholic, Lutherans emphasize justification by faith alone, while Roman Catholics place a strong emphasis on both faith and works. These doctrinal distinctions showcase the rich tapestry of thought within Protestantism and its relationship to Catholicism.

“Catholic” (Small ‘c’) – The Universal Church

Many of our Protestant brothers and sisters affirm the idea of the “catholic” church when that word is used with a lowercase ‘c’. In this way, “catholic” means the universal, invisible church—that’s the whole body of all true believers in Jesus Christ, throughout all of history and across all the different denominational lines. 9 This understanding fits right in with that original meaning of “universal.”

They believe that Christ has only one His spiritual body or His bride, and that the Protestant Reformers of the 16th century (men like Martin Luther and John Calvin) didn’t mean to start a “new church.” Instead, they wanted to reform the Western Church that already existed, bringing it back in line with the teachings of the Bible. 9
This difference between the universal, invisible church of all believers and any particular, visible church building or organization is so important for how many Protestants see themselves. It allows them to feel part of that historic, universal Christian faith without necessarily following all the structures or specific teachings of the Roman Catholic Church or other traditions that have bishops.

“Roman Catholic Church” – The Specific Institution

When Protestants use the term “Roman Catholic Church,” they are usually talking very specifically about the Christian denomination that is in communion with the Pope, the Bishop of Rome, and has its main center in Vatican City. 10

Many Protestants see the Roman Catholic Church as a branch of Christianity. They recognize that it teaches core Christian beliefs like the Trinity, the divinity of Jesus Christ, His death that paid for our sins, and His resurrection. 9
But they also point to major differences in doctrine that came up during and after the Reformation. Some key areas they often talk about include 33:
Authority: Protestants generally hold up the principle of Sola Scriptura (that means Scripture alone) as the ultimate authority for faith and how we live. Roman Catholicism teaches that authority is found in Scripture and Sacred Tradition, as understood by the Magisterium (that’s the teaching office of the made up of the Pope and bishops). 33
Salvation: Protestants typically emphasize that salvation comes by grace through faith alone (Sola Gratia, Sola Fide). Roman Catholicism teaches that salvation is a lifelong journey involving grace, faith, good works, and taking part in the sacraments. 33
Sacraments: Most Protestant denominations recognize two sacraments that Christ started: Baptism and the Lord’s Supper (Holy Communion). Roman Catholicism recognizes seven sacraments. 33
Church Structure and Clergy: Protestant churches often have structures that are more spread out, while Roman Catholicism has a hierarchical structure with the Pope at the top. 33
Mary and the Saints: Roman Catholicism includes honoring Mary (the mother of Jesus) and the and praying for them to pray for us. Most Protestant traditions don’t practice this, emphasizing praying directly to God through Jesus Christ. 33
Purgatory: Roman Catholicism teaches about Purgatory, a state of purification after death for those who die in God’s grace but still need to be cleansed of imperfections before they can enter heaven. Most Protestants don’t accept this teaching. 33

Critiques and Cautions

While some Protestants have respectful conversations and relationships with Roman Catholicism, others take a more critical view. They focus on teachings and practices they believe are not in the Bible or that might make the gospel message unclear. One source advises against just broadly calling Roman Catholicism “heretical” (which technically means denying core, council-defined beliefs necessary for salvation) and makes a distinction between what it calls an “imperfect gospel” and “another gospel” (which would be no gospel at all). 9 But other Protestants express concern that the differences in doctrine, especially about the gospel of salvation, are very deep and shouldn’t be brushed aside or seen as unimportant. 34

Distinguishing Historical “Catholic” from “Roman Catholic”

Some Protestant writers and theologians really emphasize the historical difference between the original meaning of “catholic” (universal and orthodox) and how the term “Roman Catholic” developed later. They argue that “Roman Catholic” came to specify the Church of Rome, especially as it developed teachings and claims about papal authority that weren’t universally accepted in the early Church or by the Reformers. 10 They believe that mixing these two terms up can lead to a misunderstanding of early Church history and what the Reformation was all about. 10

The variety of Protestant views means there isn’t just one single “Protestant answer” to the question of “Roman Catholic vs. Catholic.” Understanding this whole spectrum is important for appreciating how complex it is when Christians see things differently. Those core theological disagreements that sparked the Reformation, especially about authority and how we are saved, are still the main lens through which many Protestants view their differences with the Roman Catholic Church. But God is bigger than all our differences, friends! Exploring the nuances of catholic beliefs compared to protestant views can help foster meaningful dialogue between the two traditions. It is essential to recognize that despite differing interpretations and practices, there is a shared foundation of faith in Jesus Christ. Emphasizing commonalities can pave the way for unity and mutual respect in a divided landscape.

So, is there a real difference between “Roman Catholic” and “Catholic” for Christians today?

After we’ve journeyed through the history, the official teachings, and what different Christian traditions believe, it becomes so clear! Yes, there is a “real” difference between “Roman Catholic” and “Catholic,” and this difference, it has several important layers. The distinction really comes down to how one understands the Church itself—what it is, its structure, and what makes it “catholic.” God wants us to have this understanding! This understanding is not only essential for personal faith but also enriches our conversations with others who may hold different beliefs. For instance, exploring the iglesia ni cristo beliefs overview sheds light on how various groups interpret the concept of the Church and its role in salvation, highlighting the diversity within the Christian faith. Recognizing these perspectives allows for deeper dialogue and a greater appreciation of the multifaceted nature of Christianity.

Layers of Difference:

Etymologically & Historically (Small ‘c’ catholic):
That word “catholic” (with a lowercase ‘c’), it originally and most basically means universal, whole, complete, and orthodox (that means correct in belief). 1 In this ancient sense, many Christian traditions—including our Eastern Orthodox Anglicans, and many Protestants—they all claim to be “catholic.” They see themselves as part of that one, universal Church of Jesus Christ that has been around since the time of the apostles. 7 This broad meaning is a wonderful shared heritage!
Institutional Name (Capital ‘C’ Catholic):
“The Catholic Church” (with a capital ‘C’) is the official and preferred name used by the largest Christian family in the world, the one that’s in full communion with the Pope, the Bishop of Rome. 3
This Church understands itself to be the historical continuation of the one Church that Jesus Christ Himself founded. It believes that the Church of Christ “subsists in” (that means it continues to exist fully and properly within) the Catholic which is governed by the successor of Peter and the bishops who are in communion with him. 35 It also teaches that it has the fullness of the means of salvation that Christ gave. 28
“Roman Catholic” as a Specific Identifier:
The term “Roman Catholic” is used very widely, especially in English-speaking countries and by other Christian denominations, to specifically mean the Catholic Church that is in communion with Rome. 4
This term helps to tell it apart from other Christian communities that also use the word “catholic” in their names or how they describe themselves (like Old Catholic, Anglo-Catholic, Orthodox Catholic).
It can also refer more specifically to the Latin Rite (or Roman Rite) within the bigger Catholic which, as we’ve learned, also includes 23 Eastern Catholic Churches with their own special traditions. 6
Although the Catholic Church itself likes the simpler name “Catholic Church,” the term “Roman Catholic” is generally understood and accepted as talking about this specific communion. That “Roman” part acts like a historical and theological marker. Historically, it points to how the Western Church developed, centered in Rome, especially after big splits. Theologically, it points to the teaching of papal primacy—the unique role and authority of the Bishop of Rome as successor to St. Peter—as a defining characteristic.

The Core of the Difference: Ecclesiology (Understanding of the Church)

The “real difference” in how these terms are understood and used today really boils down to ecclesiology—that’s a big word for the theological understanding of what the Church is, who belongs to it, and how it’s structured and led.

For the Catholic Church: Full and visible catholicity means being in communion with the successor of St. Peter (the Pope). That “Roman” connection, in this view, isn’t just about geography or culture; it points to this essential link to the See of Rome for keeping universal unity and apostolic authority. 29 If someone accepts that this communion with the Bishop of Rome is necessary for a church to be fully “Catholic” in the institutional sense, then “Catholic Church” and “Roman Catholic Church” (when talking about the Church in communion with Rome) become pretty much the same thing in their most complete meaning.

For Other Christian Traditions:

Eastern Orthodox Christians see themselves as the “Orthodox Catholic Church.” They believe they keep the fullness of the apostolic faith and tradition (that’s catholicity) without submitting to Roman papal claims. For them, “Roman Catholic” is a necessary and accurate name for the Western Church that follows the Pope. 7
Anglicans claim “catholicity” because they hold to Scripture, the ancient Creeds, the sacraments, and the historic episcopate (bishops in apostolic succession) not through communion with Rome. They identify as “catholic” but not “Roman.” 8
Many Protestants understand “catholic” (with that small ‘c’) as referring to the universal body of all true believers in Christ, no matter their denomination. “Roman Catholic” refers to a specific, visible denomination with which they have major theological differences, especially about the authority of Scripture versus Tradition and the Pope, and how salvation works. 9

Why Terminology Matters for Christians Today

Choosing which words to use isn’t just about being picky with words, friends; it often shows deeply held beliefs from the heart about what the Church is.

Using “Catholic” all by itself can be a little unclear if the context isn’t obvious, because multiple traditions claim that term in different ways.
For members of the Church in communion with the Pope, “Catholic” is their proper name. It reflects their belief that they are the one, holy, catholic, and apostolic Church in its fullest visible form.
For other Christians, adding “Roman” can be a way to specify which church they’re talking about. It can also, whether they mean to or not, acknowledge that other traditions also claim parts of catholicity. It can also be a way of highlighting the particular claims linked with the See of Rome that they might not share.

Conclusion: Navigating the Terms with Understanding

So, is there a real difference between “Roman Catholic” and “Catholic”? The answer is a resounding yes, and those distinctions, they are planted deep in centuries of Christian history, theological growth, and foundational understandings of what the Church is all about. God wants us to walk in light and understanding!

That term “catholic” (often with a little ‘c’) carries an ancient and wonderfully broad meaning of universality, of wholeness, and of holding fast to the fullness of Christian truth. Many Christian traditions, and rightly so, see aspects of this original catholicity in their own heritage and beliefs. It’s a shared treasure! This shared treasure is enriched by diverse interpretations and practices that reflect the richness of human experience within faith. As we explore various denominations and movements, a ‘catholicism branches and sects overview‘ reveals the ways in which adherents express their beliefs while remaining rooted in the core tenets of Christianity. Ultimately, this diversity invites dialogue and a deeper understanding of what it means to be part of a universal faith.

“The Catholic Church” (with a big ‘C’) is the official name used by the largest Christian communion in the world, the Church that’s in full fellowship with the Pope, the Bishop of Rome. This Church sees itself as the unique historical continuation of the Church founded by Jesus Christ Himself, having the fullness of everything He intended for His Church.

The term “Roman Catholic Church” is a more specific way to identify this particular and it’s commonly used to tell it apart from other Christian groups, especially when just saying “Catholic” might be a bit confusing. It shines a light on the central role of the See of Rome and the Pope in its identity and how it’s led.

The very heart of the difference, lies in ecclesiology—that’s how one understands the its unity, and its authority. For the Catholic being in communion with the Pope as the successor of St. Peter is essential for full catholicity. For other traditions, like our Eastern Orthodox and Anglican brothers and sisters, catholicity is understood and lived out through other wonderful means, like holding to ancient creeds, the apostolic succession of bishops, and the fullness of faith and worship without needing to be under papal authority. And many Protestants understand catholicity primarily as that beautiful spiritual unity of all true believers in Christ.

For Christians today, understanding these distinctions isn’t about drawing sharper lines to keep us apart. Oh no! It’s about helping us communicate more clearly and with deeper respect. When we understand how different traditions use these terms and what heartfelt theological convictions are behind them, we can talk to each other in more informed and loving ways. Learning about each other’s history and how we see ourselves can help all Christians better appreciate the amazing complexities of the Body of Christ. And it can help us work towards that unity that Christ Himself prayed for, even when we use different words and have different structures. Clarity on these terms can sweep away misunderstandings and open the door for more wonderful, fruitful conversations among Christians of all backgrounds. God bless you as you seek to understand and love His whole family!