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In major doctrinal disputes, Christ intended the Church to have a visible, binding way to settle them (not merely "agree to disagree").
Baptism is ordinarily God's action, not mainly our public testimony.
The "true Church" is not mainly invisible; it's meant to be a visible communion with recognizable boundaries.
Infant baptism is not merely permitted; it's a fitting, normal practice because God can give grace before a child can explain faith.
Weekly (or very frequent) communion is closer to historic Christianity than occasional communion.
An ecumenical council can make decisions that are binding for the whole Church.
In the Eucharist, Christ is present in a way that is objective, not dependent on the recipient's faith or mood.
It's normal for the Church to have binding doctrines that are not stated explicitly word-for-word in Scripture, as long as they're consistent with it.
In Christian worship, the central act is not the sermon but word + sacrament (especially the Eucharist).
Baptism ordinarily washes away sins (not just symbolizes forgiveness).
Calling communion "just a symbol" is inadequate; it's a real participation in Christ, not mere remembrance.
"Once saved always saved" is not the best framing; a baptized and truly saved Christian can still fall away through grave sin or apostasy.
Mary is rightly called Mother of God (meaning: mother of the incarnate Son, who is God).
It is possible to deduce God's existence by natural reason alone, apart from divine revelation (though revelation helps).
Doctrinal unity is supposed to be structural (communion under shared oversight), not only "spiritual unity" across independent groups.
It's a serious problem if the Church can't identify any worldwide, authoritative voice that can say, "This is Christian teaching."
Apostolic succession (bishops standing in continuity with the apostles) is not just nice history; it's essential to the Church's structure.
A bishop is not merely a senior pastor; episcopal authority is a distinct office instituted for the Church.
A distinct ministerial priesthood (not merely "everyone is equally a priest") is part of the Church's intended order.
Christian rites like confirmation/chrismation, ordination, marriage, anointing of the sick, etc., are not merely ceremonies; they are channels of grace in a strong sense.
The Church's liturgical worship (public prayers, calendar, forms) is a legitimate source of doctrine: *how the Church prays shapes what she believes.*
A Christian can be obligated to accept a doctrine because the historic Church taught it consistently, even if it's unpopular today.
After serious sin, some form of penitential restoration is appropriate (not just "I'm forgiven, so nothing remains to be healed").
The Church has authority to require certain penitential practices (fasting, abstinence, etc.) as part of spiritual formation.
Honoring saints with feasts, hymns, and veneration is good and healthy (distinct from worship owed to God).
Using icons or statues in worship spaces can be fitting; physical images can serve devotion without becoming idols.
Mary should have a special place in Christian devotion beyond simply "Jesus' mother."
"Sacred Tradition" is not merely human custom; it is a reliable carrier of apostolic teaching alongside Scripture.
It's possible for the Church to settle a disputed question in a way that produces a new level of clarity that Christians are then obligated to accept.
The Church had real authority to recognize the canon of Scripture in a way that is binding, not just an informal historical consensus.
The Eucharist is not only a meal; it is also, in some real sense, a sacrifice made present (without re-crucifying Christ).
Private confession directly to God is not the usual norm; Christians should also confess sins aloud to an ordained minister.
A minister can pronounce absolution that is more than reassurance; it's a real act the Church has authority to do.
It is normal to ask departed holy Christians to pray for you, as members of the same Church.
Praying for the dead is a normal Christian act, not merely a personal opinion.
Relics (physical remains or objects associated with saints) can be honored in a reverent way.
Mary remained ever-virgin (before, during, and after Jesus' birth).
Mary is the highest saint and uniquely holy in a way not true of other saints.
In the Eucharist, the bread and wine become Christ in a way that involves a real change, not just a change in meaning or use.
Books like Tobit, Sirach, Wisdom, Baruch, and 1-2 Maccabees are not merely "useful reading," but deserve to be taken as seriously as the rest of the Bible.
Justification is not only God declaring you righteous; it also includes God actually making you righteous inwardly.
A Eucharist celebrated without a validly ordained priest or bishop is not the same thing as the Eucharist Christ instituted, even if the congregation is sincere.
The Church can bind Christians' consciences on some moral questions even when Scripture doesn't spell them out explicitly, because moral truth is knowable and safeguarded by the Church's teaching office.
Apostolic succession isn't just ideal; it's normally required for a fully valid sacramental life.
There are truly seven sacraments in the Church (in the strong, grace-giving sense).
The Church is right to reserve the consecrated Eucharist and treat it as something holy outside the moment of receiving.
Christ intended the Church to have the authority to make definitive dogmatic definitions beyond what any individual can prove by private interpretation.
There is a real distinction between mortal sin (which kills grace and requires confession) and venial sin (which weakens but doesn't destroy the soul's relationship with God).
Eucharistic adoration (reverently worshiping Christ present in the consecrated elements) is fitting.
Even after sin's guilt is forgiven, temporal punishment may remain, which must be purified either in this life or after death.
Good works, done in grace, can be said to "merit" reward—not apart from Christ, but because God crowns his own gifts.
A valid sacramental marriage cannot be ended by divorce in a way that permits remarriage while the spouse lives.
Mary was taken body and soul into heavenly glory (Assumption) as a doctrine the whole Church should affirm.
The Bible consists of 73 books in total: 46 books of the Old Testament, and 27 books of the New Testament.
The bishop of Rome has a unique primacy among bishops that is more than political or honorary.
Purgatory (a real post-death purification for many of the saved) is a true doctrine in a fairly concrete sense, not just "God finishes sanctification somehow."
It is possible to define Eucharistic change in terms like substance and accidents (i.e., *transubstantiation* captures something important and true).
The saints' merits, united with Christ's, form a treasury of merit that the Church can apply to the faithful.
The Holy Spirit proceeds from the Father and the Son (Filioque). It is a serious error to believe that it proceeds from the Father alone.
The Church can apply Christ's merits to remit temporal consequences of sin in a formal way (often called indulgences).
Mary was preserved from original sin from the first moment of her existence (Immaculate Conception).
The Pope has universal jurisdiction: real governing authority over the whole Church, not merely a primacy of honor.
There are 21 valid ecumenical councils, from the First Council of Nicaea to the Second Council of the Vatican.
In rare, defined conditions, the Pope can teach infallibly on faith and morals.
Full visible unity of the Church includes communion with (and submission to) the Bishop of Rome.
If you had to choose, loyalty to the Pope's final authority is part of what it means to belong fully to the Church.
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