Dogmas of the Catholic Church

Dogmas of the Catholic Faith: Divinely Revealed and Infallibly Declared
From the work of Dr. Ludwig Ott, Fundamentals of Catholic Dogma, Reprinted in U.S.by Tan Books , Charlotte, NC. ISBN: 978-0-89555-805-3
Fund. Of Catholic Dogma Ref (OTT)
Category Description Page
A The Unity and Trinity of God
B God the Creator
C God the Redeemer
D The Mother of the Redeemer
E God the Sanctifier
F The Catholic Church
G The Communion of Saints
H The Sacraments
I Baptism
J Confirmation
K Holy Eucharist
L Penance
M Holy Orders
N Matrimony
O Extreme Unction
P The Last Things
A The Unity and Trinity of God
1 God, our Creator and Lord, can be known with certainty, by the natural light of reason from created things. 13
2 God’s existence is not merely an object of rational knowledge, but also an object of supernatural faith. 17
3 God’s Nature is incomprehensible to men. 20
4 The blessed in Heaven possess an immediate intuitive knowledge of the Divine Essence. 20
5 The immediate vision of God transcends the natural power of cognition of the human soul, and is therefore supernatural. 21
6 The soul, for the immediate vision of God, requires the light of glory. 22
7 God’s Essence is also incomprehensible to the blessed in Heaven. 23
8 The divine attributes are really identical among themselves and with the Divine Essence. 28
9 God is absolutely perfect. 30
10 God is actually infinite in every perfection. 31
11 God is absolutely simple. 31
12 There is only one God. 32
13 The one God is, in the ontological sense, the true God. 33
14 God possesses an infinite power of cognition. 33
15 God is absolute veracity. 34
16 God is absolutely faithful. 34
17 God is absolute ontological goodness in Himself and in relation to others. 34
18 God is absolute moral goodness or holiness. 35
19 God is absolute benignity. 35
20 God is absolutely immutable. 35
21 God is eternal. 36
22 God is immense or absolutely immeasurable. 37
23 God is everywhere present in created space. 37
24 God’s knowledge is infinite. 39
25 God knows all that is merely possible by the knowledge of simple intelligence. 40
26 God knows all real things in the past, the present and the future. 41
27 By the knowledge of vision, God also foresees the future free acts of rational creatures with infallible certainty. 41
28 God’s Divine Will is infinite. 44
29 God loves Himself of necessity, but loves and wills the creation of extra-divine things, on the other hand, with freedom. 46
30 God is almighty. 47
31 God is the Lord of the heavens and of the earth. 47
32 God is infinitely just. 48
33 God is infinitely merciful. 49
34 In God there are three Persons, the Father, the Son and the Holy GhosEach of the three Persons possesses the one (numerical) Divine Essence. 52
35 In God there are two internal divine processions. 61
36 The Divine Persons, not the Divine Nature, are the subject of the internal divine processions (in the active and in the passive sense). 61
37 The Second Divine Person proceeds from the First Divine Person by generation, and therefore is related to Him as Son to Father. 62
38 The Holy Ghost proceeds from the Father and from the Son as from a single principle through a single spiration. 62
39 The Holy Ghost does not proceed through generation but through spiration. 67
40 The relations in God are really identical with the Divine Nature. 68
41 The Three Divine Persons are in one another. 71
42 All the ad extra activities of God are common to the three Persons. 72
B God the Creator
43 All that exists outside God was, in its whole substance, produced out of nothing by God. 79
44 God was moved by His goodness to create the world. 81
45 The world was created for the glorification of God. 81
46 The Three Divine Persons are one single, common principle of creation. 82
47 God created the world free from exterior compulsion and inner necessity. 83
48 God has created a good world. 84
49 The world had a beginning in time. 84
50 God alone created the world. 86
51 God keeps all created things in existence. 87
52 God, through His Providence, protects and guides all that He has created. 90
53 The first man was created by God. 94
54 Man consists of two essential parts – a material body and a spiritual soul. 96
55 The rational soul per se is the essential form of the body. 97
56 Every human being possesses an individual soul. 98
57 God has conferred on man a supernatural destiny. 102
58 Our first parents, before the fall, were endowed with sanctifying grace. 103
59 In addition to sanctifying grace, our first parents were endowed with the preternatural gift of bodily immortality. 104
60 Our first parents in Paradise sinned grievously through transgression of the Divine probationary commandment. 106
61 Through sin our first parents lost sanctifying grace and provoked the anger and the indignation of God. 107
62 Our first parents became subject to death and to the dominion of the devil. 107
63 Adam’s sin is transmitted to his posterity, not by imitation but by descent. 108
64 Original sin is transmitted by natural generation. 111
65 In the state of original sin man is deprived of sanctifying grace and all that this implies, as well as of the preternatural gifts of integrity. 112
66 Souls who depart this life in the state of original sin are excluded from the Beatific Vision of God. 113
67 In the beginning of time God created spiritual essences (angels) out of nothing. 114
68 The nature of angels is spiritual. 116
69 The evil spirits (demons) were created good by God; they became evil through their own fault. 119
70 The secondary task of the good angels is the protection of men and care for their salvation. 120
71 The devil possesses a certain dominion over mankind by reason of Adam’s sin. 121
C God the Redeemer
72 Jesus Christ is true God and true Son of God. 127
73 Christ assumed a real body, not an apparent body. 140
74 Christ assumed not only a body but also a rational soul. 141
75 Christ was truly generated and born of a daughter of Adam, the Virgin Mary. 142
76 The Divine and human natures are united hypostatically in Christ, that is, joined to each other in one Person. 144
77 In the hypostatic union each of the two natures of Christ continues unimpaired, untransformed, and unmixed with each other. 147
78 Each of the two natures in Christ possesses its own natural will and its own natural mode of operation. 148
79 The hypostatic union of Christ’s human nature with the Divine Logos took place at the moment of conception. 150
80 The hypostatic union will never cease 151
81 The hypostatic union was effected by the three Divine Persons acting in common. 155
82 Only the second Divine Person became Man. 155
83 Not only as God but also as man Jesus Christ is the natural Son of God. 156
84 The God-Man Jesus Christ is to be venerated with one single mode of worship, the absolute worship of latria which is due to God alone. 157
85 Christ’s Divine and human characteristics and activities are to be predicated of the one Word Incarnate. 160
86 Christ was free from all sin, from original sin as well as from all personal sin. 168
87 Christ’s human nature was passable. 173
88 The Son of God became man in order to redeem men. 174
89 Fallen man cannot redeem himself. 178
90 The God-man Jesus Christ is a high priest. 182
91 Christ offered Himself on the Cross as a true and proper sacrifice. 184
92 Christ by His sacrifice on the Cross has ransomed us and reconciled us with God. 185
93 Christ, through His passion and death, merited reward from God. 189
94 After His death, Christ’s Soul, which was separated from His Body, descended into the underworld. 191
95 On the third day after His death, Christ rose gloriously from the dead. 192
96 Christ ascended body and soul into Heaven and sits at the right hand of the Father. 194
D The Mother of the Redeemer
97 Mary is truly the Mother of God. 196
98 Mary was conceived without the stain of original sin. 199
99 Mary conceived by the Holy Ghost without the cooperation of man. 204
100 Mary bore her Son without any violation of her virginal integrity. 205
101 After the birth of Jesus, Mary remained a Virgin. 206
102 Mary was assumed body and soul into Heaven. 208
E God the Sanctifier
103 There is a supernatural intervention of God in the faculties of the soul, which precedes the free act of the will. 226
104 There is a supernatural influence of God in the faculties of the soul which coincides in time with man’s free act of will. 227
105 For every salutary act, internal supernatural grace of God (gratia elevans) is absolutely necessary. 229
106 Internal supernatural grace is absolutely necessary for the beginning of faith and salvation. 229
107 Without the special help of God, the justified cannot persevere to the end in justification. 231
108 The justified person is not able for his whole life long to avoid sins, even venial sins, without the special privilege of the grace of God. 232
109 Even in the fallen state, man can, by his natural intellectual power, know religious and moral truths. 233
110 For the performance of a morally good action, sanctifying grace is not required. 234
111 In the state of fallen nature, it is morally impossible for man without supernatural Revelation, to know easily, with absolute certainty, and without admixture of error, all religious and moral truths of the natural order. 235
112 Grace cannot be merited by natural works either de condigno or de congruo. 236
113 God gives all the just sufficient grace for the observation of the divine commandments. 240
114 God, by His eternal resolve of Will, has predetermined certain men to eternal blessedness. 242
115 God, by an eternal resolve of His Will, predestines certain men, on account of their foreseen sins, to eternal rejection. 245
116 The human will remains free under the influence of efficacious grace, which is not irresistible. 246
117 There is grace which is truly sufficient and yet remains inefficacious. 247
118 The sinner can and must prepare himself by the help of actual grace for the reception of the grace by which he is justified. 252
119 The justification of an adult is not possible without faith. 252
120 Besides faith, further acts of disposition must be present. 253
121 Sanctifying grace sanctifies the soul. 257
122 Sanctifying grace makes the just man a friend of God. 258
123 Sanctifying grace makes the just man a child of God and gives him a claim to the inheritance of heaven. 258
124 The three Divine or theological virtues of faith, hope and charity are infused with sanctifying grace. 260
125 Without special Divine Revelation no one can know with the certainty of faith, if he be in the state of grace. 261
126 The degree of justifying grace is not identical in all the just. 262
127 Grace can be increased by good works. 262
128 The grace by which we are justified may be lost, and is lost by every grievous sin. 263
129 By his good works, the justified man really acquires a claim to supernatural reward from God. 264
130 A just man merits for himself through each good work an increase of sanctifying grace, eternal life (if death finds him in the state of grace) and an increase in heavenly glory. 267
F The Catholic Church
131 The Catholic Church was founded by the God-Man Jesus Christ. 272
132 Christ founded the Catholic Church in order to continue His work of redemption for all time. 274
133 Christ gave His Church a hierarchical constitution. 276
134 The powers bestowed on the Apostles have descended to the Bishops. 278
135 Christ appointed the Apostle Peter to be the first of all the Apostles and to be the visible Head of the whole Catholic Church, by appointing him immediately and personally to the primacy of jurisdiction. 279
136 According to Christ’s ordinance, Peter is to have successors in his Primacy over the whole Catholic Church and for all time. 282
137 The successors of Peter in the Primacy are the Bishops of Rome. 282
138 The Pope possesses full and supreme power of jurisdiction over the whole Catholic Church, not merely in matters of faith and morals, but also in Church discipline and in the government of the Church. 285
139 The Pope is infallible when he speaks ex cathedra. 286
140 By virtue of Divine right, the bishops possess an ordinary power of government over their dioceses. 289
141 Christ founded the Catholic Church. 291
142 Christ is the Head of the Catholic Church. 292
143 In the final decision on doctrines concerning faith and morals, the Catholic Church is infallible. 297
144 The primary object of the Infallibility is the formally revealed truths of Christian Doctrine concerning faith and morals. 298
145 The totality of the Bishops is infallible, when they, either assembled in general council or scattered over the earth propose a teaching of faith or morals as one to he held by all the faithful. 299
146 The Church founded by Christ is unique and one. 302
147 The Church founded by Christ is holy. 304
148 The Church founded by Christ is catholic. 306
149 The Church founded by Christ is apostolic. 308
150 Membership of the Catholic Church is necessary for all men for salvation. 312
G The Communion of Saints
159 It is permissible and profitable to venerate the Saints in Heaven, and to invoke their intercession. 318
160 It is permissible and profitable to venerate the relics of the Saints. 319
161 It is permissible and profitable to venerate images of the Saints. 320
162 The living faithful can come to the assistance of the souls in Purgatory by their intercessions. 321
H The Sacraments
163 The Sacraments of the New Covenant contain the grace which they signify, and bestow it on those who do not hinder it. 328
164 The Sacraments work ex opere operato, that is, the sacraments operate by the power of the completed sacramental rite. 329
165 All the Sacraments of the New Covenant confer sanctifying grace on the receivers. 332
166 Three Sacraments, Baptism, Confirmation, and Holy Orders, imprint a character, that is an indelible spiritual mark, and, for this reason, cannot be repeated. 333
167 The sacramental character is a spiritual mark imprinted on the soul. 334
168 The sacramental character continues at least until the death of the bearer. 335
169 All Sacraments of the New Covenant were instituted by Jesus Christ. 336
170 There are seven Sacraments of the New Law. 338
171 The Sacraments of the New Covenant are necessary for the salvation of mankind. 340
172 The validity and efficacy of the Sacrament is independent of the minister’s orthodoxy and state of grace. 342
173 For the valid dispensing of the Sacraments it is necessary that the minister accomplish the Sacramental sign in the proper manner. 343
174 The minister must have the intention of at least doing what the Church does. 343
175 In the case of adult recipients moral worthiness is necessary for the worthy or fruitful reception of the Sacraments. 346
I Baptism
176 Baptism is a true Sacrament instituted by Jesus Christ. 350
177 The materia remota of the Sacrament of Baptism is true and natural water. 352
178 Baptism confers the grace of justification. 354
179 Baptism effects the remission of all punishments of sin, both eternal and temporal. 355
180 Even if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated. 355
181 Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception for salvation. 356
182 Baptism can be validly administered by anyone. 358
183 Baptism can be received by any person in the wayfaring state who is not already baptised. 359
184 The Baptism of young children is valid and licit. 359
J Confirmation
185 Confirmation is a true Sacrament properly so-called. 361
186 Confirmation imprints on the soul an indelible spiritual mark, and for this reason, cannot be repeated. 366
187 The ordinary minister of Confirmation is the Bishop alone. 368
K Holy Eucharist
188 The Body and Blood of Jesus Christ are truly, really, and substantially present in the Eucharist. 373
189 Christ becomes present in the Sacrament of the Altar by the transformation of the whole substance of the bread into His Body and of the whole substance of the wine into His Blood. 379
190 The accidents of bread and wine continue after the change of the substance. 383
191 The Body and Blood of Christ together with His Soul and Divinity and therefore, the whole Christ, are truly present in the Eucharist. 384
192 The Whole Christ is present under each of the two Species. 385
193 When either consecrated Species is divided, the Whole Christ is present in each part of the Species. 385
194 After the Consecration has been completed the Body and Blood are permanently present in the Eucharist. 386
195 The Worship of Adoration (latria) must be given to Christ present in the Eucharist. 387
196 The Eucharist is a true Sacrament instituted by Jesus Christ. 391
197 The matter for the consummation of the Eucharist is bread and wine. 391
198 For children before the age of reason, the reception of the Eucharist is not necessary for salvation. 396
199 Communion under two forms is not necessary for any individual members of the Faithful, either by reason of Divine precept or as a means of salvation. 397
200 The power of consecration resides in a validly consecrated priest only . 397
201 The Sacrament of the Eucharist can be validly received by every baptised person in the wayfaring state, including young children. 398
202 For the worthy reception of the Eucharist, the state of grace as well as the proper and pious disposition are necessary. 399
203 The Holy Mass is a true and proper Sacrifice. 402
204 In the Sacrifice of the Mass, Christ’s Sacrifice on the Cross is made present, its memory celebrated, and its saving power applied. 407
205 In the Sacrifice of the Mass and in the Sacrifice of the Cross the Sacrificial Gift and the Primary Sacrificing Priest are identical; only the nature and the mode of the offering are different. 408
206 The Sacrifice of the Mass is not merely a sacrifice of praise and thanks-giving, but also a sacrifice of expiation and impetration. 412
L Penance
207 The Church has received from Christ the power of remitting sins committed after Baptism. 417
208 By the Church’s Absolution sins are truly and immediately remitted. 422
209 The Church’s power to forgive sins extends to all sin without exception. 422
210 The exercise of the Church’s power to forgive sins is a judicial act. 423
211 The forgiveness of sins which takes place in the Tribunal of Penance is a true and proper Sacrament, which is distinct from the Sacrament of Baptism. 425
212 Extra-sacramental justification is effected by perfect sorrow only when it is associated with the desire for the Sacrament (votum sacramenti). 428
213 Contrition springing from the motive of fear is a morally good and supernatural act. 429
214 The Sacramental confession of sins is ordained by God and is necessary for salvation. 431
215 By virtue of Divine ordinance, all grievous sins according to kind and number, as well as those circumstances which alter their nature, are subject to the obligation of confession. 432
216 The confession of venial sins is not necessary but is permitted and is useful. 433
217 All temporal punishments for sin are not always remitted by God with the guilt of sin and the eternal punishment. 434
218 The priest has the right and duty, according to the nature of the sins and the ability of the penitent, to impose salutary and appropriate works for satisfaction. 434
219 Extra-sacramental penitential works, such as the performance of voluntary penitential practices and the patient bearing of trials sent by God, possess satisfactory value. 435
220 The form of the Sacrament of Penance consists in the words of Absolution. 436
221 Absolution, in association with the acts of the penitent, effects the forgiveness of sins. 436
222 The principal effect of the Sacrament of Penance is the reconciliation of the sinner with God. 437
223 The Sacrament of Penance is necessary for salvation to those who, after Baptism, fall into grievous sin. 438
224 The sole possessors of the Church’s Power of Absolution are the bishops and priests. 439
225 Absolution given by deacons, clerics or lower rank, and laymen is not Sacramental Absolution. 439
226 The Sacrament of Penance can be received by any baptised person who, after Baptism, has committed a grievous or a venial sin. 440
227 The Church possesses the power to grant Indulgences. 441
228 The use of Indulgences is useful and salutary to the Faithful. 444
O Anointing of the sick
229 Extreme Unction or anointing of the sick is a true and proper Sacrament instituted by Jesus Christ. 445
230 The remote matter of Extreme Unction is oil. 447
231 The form consists in the prayer of the priest for the sick person which accomplishes the anointing. 447
232 Extreme Unction gives the sick person sanctifying grace in order to arouse and strengthen him. 448
233 Extreme Unction effects the remission of grievous sins still remaining and of venial sins. 448
234 Extreme Unction sometimes effects the restoration of bodily health, if this be of spiritual advantage. 449
235 Only Bishops and priests can validly administer Extreme Unction. 449
236 Extreme Unction can be received only by the Faithful who are seriously ill. 450
M Holy Orders
237 Holy Order is a true and proper Sacrament which was instituted by Jesus Christ. 450
238 The consecration of priests is a Sacrament. 452
239 Bishops are superior to priests. 453
240 The Sacrament of Order confers sanctifying grace on the recipient. 456
241 The Sacrament of Order imprints a character on the recipient. 457
242 The Sacrament of Order confers a permanent spiritual power on the recipient. 457
243 The ordinary dispenser of all grades of Order, both the sacramental and the non-sacramental, is the validly consecrated Bishop alone. 457
N Matrimony
244 Marriage is a true and proper Sacrament instituted by God. 461
245 From the sacramental contract of marriage emerges the Bond of Marriage, which binds both marriage partners to a lifelong indivisible community of life. 467
246 The Sacrament of Matrimony bestows sanctifying grace on the contracting parties. 467
P The Last Things
247 In the present order of salvation, death is a punishment for sin. 473
248 All human beings subject to original sin are subject to the law of death. 474
249 The souls of the just which in the moment of death are free from all guilt of sin and punishment for sin, enter into Heaven. 476
250 The bliss of Heaven lasts for all eternity. 478
251 The degree of perfection of the Beatific Vision granted to the just is proportioned to each one’s merit. 479
252 The souls of those who die in the condition of personal grievous sin enter Hell. 479
253 The punishment of Hell lasts for all eternity. 481
254 The souls of the just which, in the moment of death, are burdened with venial sins or temporal punishment due to sins, enter purgatory. 482
255 At the end of the world Christ will come again in glory to pronounce judgement. 485
256 All the dead will rise again on the last day with their bodies. 488
257 The dead will rise again with the same bodies as they had on earth. 490
258 Christ, on His second coming, will judge all men. 492