Although some people speak of a decline in the Catholic population in Ghana, such a claim should be supported by reliable statistics. Nevertheless, it is worth reflecting on the depth of Catholics’ understanding of their faith and on why some may leave the Church for other Christian communities.
The Protestant Reformation associated with Martin Luther in the sixteenth century challenged the Church on important questions of doctrine and practice. The Catholic Church responded through a process commonly called the Catholic Reformation or Counter-Reformation, especially through the Council of Trent, which clarified Catholic teaching and promoted reform in the life of the Church. This history reminds us that the Church has faced serious questions, examined them, and continued to deepen her understanding and expression of the faith entrusted to her.
The following are fourteen reasons to remain rooted in the Catholic faith. They are not an invitation to look down on other Christians, but an encouragement to know, appreciate and live our Catholic faith with conviction, humility and charity.
- The Catholic Church is the Church founded by Christ
Catholics believe that Jesus Christ founded one Church and entrusted its mission to the Apostles. This Church was publicly manifested to the world at Pentecost and continues in history in the Catholic Church. The Church professes the four marks stated in the Creed: she is One, Holy, Catholic and Apostolic.
These marks speak for themselves in theological volumes and profundity. They describe the Church’s unity in faith and worship, her call to holiness, her universal mission and her continuity with the Apostles. The Church is more than an organisation: she is the People of God and the Body of Christ, guided by the Holy Spirit and called to lead people to salvation.
From an ecclesiological perspective, we theologians may argue that some self-proclaimed churches are better described as religious sects or pious fraternities than as Churches in the full theological sense. This is because a gathering of believers does not, by itself, qualify as a Church in the full ecclesiological sense.
The Church has a definite theological identity, a profession of faith (Creed), a sacramental life, especially the Eucharist, an established leadership structure (organogram), a constitution to guide its governance, a pastoral plan, strategic policies, and a clear understanding of the ultimate goal of its mission: the salvation of souls.
Unfortunately, some Catholics leave the Catholic Church to join Christian denominations that do not share the Catholic understanding of the Eucharist and the sacramental priesthood.
We should not abandon what is authentic for what is merely a substitute, just as one would not choose a counterfeit product when the genuine article is available.
Her faith is founded on the Apostles
The Catholic Church is apostolic because she is built on the foundation of the twelve Apostles, who faithfully handed on the teachings they received from Christ. These teachings have been preserved and transmitted through Sacred Scripture and Sacred Tradition, while the Apostles’ successors, the bishops, continue their ministry in communion with the Pope.
Saint Peter holds a special place in this apostolic foundation. In Catholic teaching, the Pope, as the successor of Saint Peter, is the Vicar of Christ, the visible head of the universal Church, and the Supreme Pastor of the whole Church. He exercises his ministry in communion with the bishops for the good of all the faithful. Christ, however, remains the Head of the Church, which is founded on the firm testimony of the Apostles. The twelve Apostles also recall the twelve tribes of Israel, symbolising the continuity of God’s plan of salvation.
Unlike institutions whose existence and identity may depend heavily on their founders, the Catholic Church has endured through centuries of persecution, historical changes, and the passing of successive leaders. Her apostolic foundation and established leadership structure enable her mission to continue across generations. In some churches, twelve pillars or columns are consecrated with the sign of the Cross during the dedication of a new church, symbolising the apostolic foundation of the Church.
The Apostles, together with the early Church Fathers, have left the Church a rich spiritual and theological heritage. Saint Peter is remembered for his leadership and his special ministry in the early Church. Saint James provides biblical testimony concerning the anointing of the sick and the Church’s ministry of healing (James 5:14–15). Saint Justin Martyr, although not an Apostle, offers valuable evidence of how the early Christians celebrated the Eucharist. Their teachings and witness demonstrate the continuity between the Church of the early centuries and the Catholic Church today.
The Catholic Church is a Bible-believing Church
How often have our separated brethren criticised Catholics for allegedly not reading or knowing the Holy Bible? Such criticism may arise from the misconception that, because our parish pastoral life does not always emphasise memorising biblical verses, Catholics do not know Scripture. However, the Catholic approach encourages us not only to know biblical texts but also to understand their themes, historical and literary contexts, and practical application to our daily lives.
An important historical fact is that the Bible did not descend from heaven as one completed book
Its individual books were written under the inspiration of the Holy Spirit, preserved, transmitted, and eventually recognised as Sacred Scripture. The Church played a decisive role in discerning and recognising the biblical canon—the collection of books that constitute the Bible as we know it today.
The Old Testament existed before the birth of Christ, and Jesus Himself referred to the Scriptures of His time. The New Testament writings emerged within the early Christian community, and the Church gradually discerned which books belonged to the canon.
This understanding is consistent with Scripture itself. Saint Paul declares, “All Scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16). However, the Bible does not contain a complete list of its own inspired books. The early Church, guided by the Holy Spirit, discerned and recognized the canon of Sacred Scripture.
Furthermore, Saint Paul describes the Church as “the pillar and foundation of the truth” (1 Timothy 3:15). In Acts 8:30–31, when Philip asked the Ethiopian official whether he understood what he was reading from the prophet Isaiah, the man replied, “How can I, unless someone guides me?” This reminds us of the importance of sound interpretation and guidance in understanding God’s Word.
The Catholic biblical tradition is enriched by the Septuagint, an ancient Greek translation of the Hebrew Scriptures, and the Latin Vulgate, associated with Saint Jerome. The Catholic Bible also includes the deuterocanonical books, which are not part of the canon used by most Protestant traditions. These historical differences are important in understanding why Catholic and Protestant Bibles do not contain exactly the same books.
Saint Jerome’s famous statement, “Ignorance of Scripture is ignorance of Christ,” reminds us of the importance of engaging deeply with the Word of God. Throughout the centuries, Catholic biblical scholars have contributed translations, commentaries, and other scholarly works to help the faithful understand Scripture and grow spiritually.
Sacred Scripture remains central to Catholic life and worship, especially in the Holy Mass, where the faithful are nourished at both the table of God’s Word and the table of the Eucharist. The Church’s Lectionary provides an organised selection of biblical readings throughout the liturgical year, exposing the faithful to a substantial portion of Scripture. Those who attend daily Mass encounter an especially rich range of biblical readings over time.
Therefore, Catholics are encouraged not merely to listen to the readings at Mass but also to read the Bible prayerfully, study it diligently, reflect on its message, and put its teachings into practice.
Our confidence as Catholics should not rest on the claim that we know the Bible better than others, but on our commitment to knowing Christ through His Word and living according to it. We must never use our Catholic identity as an excuse for biblical ignorance. Instead, we should cherish Sacred Scripture, study it faithfully, and allow it to transform our lives.
Let us remember that the Church did not invent God’s Word; rather, she received, preserved, proclaimed, and discerned the inspired writings that form the biblical canon. The same Church that handed down the apostolic faith has a historical role in recognising the Scriptures through which that faith is proclaimed.
To know the Bible is important; to understand it is necessary; and to live its message is essential. Above all, let us remember the words of Jesus: “If you continue in my word, you are truly my disciples” (John 8:31).
Her liturgy places Christ at the centre of worship
I have personally appealed to my parish community to discourage applause after the homily, as the celebration of the Mass calls for reverence and a focus on the sacred mysteries rather than personal accolades. As Pope Benedict XVI emphasised in his teachings on the liturgy, the Mass is neither entertainment nor a theatrical performance; it is a sacred encounter with Christ, who is at the centre of our worship.
Every aspect of the liturgy should therefore direct our attention to Christ, truly present in the Eucharist, and to the Word of God proclaimed to the assembly. The priest presides in the person of Christ the Head (in persona Christi Capitis), while the faithful participate according to their proper roles as members of the People of God.
When believers gather for the Eucharistic celebration, the focus should not be on celebrating personalities, praising individual achievements, recounting excessive personal activities, or settling political scores. Rather, we gather to worship God and enter into the sacred mystery of Christ’s Passion, Death and Resurrection.
Through the Liturgy of the Word, we listen to God speaking to His people; through the Liturgy of the Eucharist, we participate in Christ’s sacramental presence as we receive His Body and Blood under the appearances of bread and wine. At His table, we listen to His Word, break the Bread of Life and encounter the Lord who nourishes us spiritually.
Reverence, silence, prayer, sacred music and the prescribed liturgical gestures should help us participate meaningfully in this divine encounter. Having listened to Christ and been nourished by Him, we are sent forth to bear authentic witness to the Gospel through our words, actions and daily lives, proclaiming Him as our Lord and Saviour.
The liturgical year accompanies the faithful through life
Saint Cyprian is remembered for his teaching on the Church as our Mother. Like a loving mother, Mother Church knows how to nourish her children spiritually and accompany them according to their needs at different stages of their journey of faith.
This maternal care is reflected in the Church’s liturgical year, which comprises the seasons of Advent, Christmas, Lent, Easter and Ordinary Time, as well as Solemnities, Feasts and Memorials. Each season has a distinct spiritual and pastoral focus, expressed through carefully selected Scripture readings, prayers and liturgical celebrations.
Advent invites us to prepare in hope for the coming of Christ; Christmas celebrates the mystery of the Incarnation; Lent calls us to repentance and conversion; Easter rejoices in Christ’s Resurrection; and Ordinary Time encourages us to grow steadily in discipleship.
Through this well-ordered rhythm of worship, the Church provides spiritual nourishment and pastoral accompaniment that address the realities of human life. Recognising that people face different challenges and needs, the Church also draws on science and other fields of knowledge to offer informed, practical and compassionate support, helping the faithful apply Gospel values to their daily struggles, relationships and responsibilities.
Mary is the Mother of God and a model of discipleship
Though a child, I am yet to see a great kingdom without a queen! Such a kingdom would seem incomplete without the queen’s maternal presence and contribution. Similarly, Mary holds a unique and indispensable place in Catholic life as the Mother of Jesus Christ, who is true God and true man.
The Council of Ephesus, in 431, affirmed the title Theotokos, meaning “God-bearer” or “Mother of God”, to safeguard the truth about the identity of her Son. Catholics do not worship Mary as a goddess; rather, we honour her as the Mother of God, the Mother of the Church, and the first and exemplary disciple of Christ, whose faithful response to God’s will played a unique role in the mystery of our salvation.
To be a Catholic without recourse to Mary is, in a sense, like being a lawyer who has never been called to the bar! Mary is our model of faith, humility and obedience, and her words at the wedding feast of Cana, “Do whatever he tells you” (John 2:5), express the very purpose of authentic Marian devotion: to lead us closer to Jesus. Furthermore, the Church’s belief in her Assumption, solemnly defined by Pope Pius XII in 1950, celebrates her unique participation in the victory of her Son over sin and death.
Through the Rosary and other Marian devotions, we contemplate the mysteries of Christ alongside His Mother, allowing her example and intercession to deepen our faith, strengthen our charity and inspire us to follow her Son more faithfully.
Catholic doctrine has endured and developed through history
If we are to be honest with ourselves, how often have Catholic doctrines faced serious criticism, ridicule and misunderstanding? Yet, through the centuries, the Church has continued to defend and explain her teachings through faith, reason, critical thinking and sound theological reflection. Despite human limitations and the challenges of understanding divine mysteries, Catholic doctrine has demonstrated remarkable continuity, coherence and depth.
The early Church faced controversies such as Arianism, which denied the full divinity of the Son of God, and Nestorianism, which raised questions about the unity of Christ’s person. Councils such as Nicaea and Ephesus helped clarify and defend the faith received from the Apostles. Similarly, the Assumption of Mary, solemnly defined as a dogma by Pope Pius XII in 1950, reflects the Church’s longstanding faith and tradition.
Special appreciation is due to great theologians such as Saint Augustine and Saint Thomas Aquinas, as well as the Church Fathers, whose wisdom has enriched the Church’s understanding of the faith. The deposit of faith does not change into something different; rather, the Church’s understanding of it deepens, and its truths are expressed more clearly over time. This shows that faith and reason are not enemies but partners in the Catholic search for truth.
The Seven Sacraments and Sacramentals nourish and accompany the faithful
As Catholics, we are blessed with the Seven Sacraments, which Christ instituted and entrusted to the Church as effective signs of grace. They are Baptism, Confirmation, the Eucharist, Penance and Reconciliation, Anointing of the Sick, Holy Orders and Matrimony. Through them, God gives us grace to strengthen our faith and accompany us at important stages of our Christian lives.
Sacramentals, on the other hand, are sacred signs instituted by the Church to help us grow in faith, prepare our hearts to receive God’s grace, and sanctify the different circumstances of our lives. They include the blessing of religious objects, holy water, the Sign of the Cross, and certain blessings and devotional practices. The Rosary and Eucharistic adoration are also important devotional practices that help deepen our relationship with Christ, although they are not themselves sacraments.
Both the Sacraments and Sacramentals enrich the spiritual life of the faithful, but they are not the same. The sacraments confer grace through Christ’s action in the Church, while sacramentals prepare us to receive grace and respond to it through faith and prayer. Alongside these gifts, the spiritual and corporal works of mercy call us to put our faith into action by caring for the spiritual and material needs of others.
Together, these spiritual treasures provide valuable pastoral support in our parishes, helping us grow in holiness, strengthen our relationship with God, and serve our families, neighbours and those who are suffering.
The Church has an enduring apostolic structure
The Catholic Church has an established structure of leadership, clear procedures and traditions that support her smooth running and continuity. The Pope and the bishops, in communion with him, promote the unity of the Church, while priests and deacons assist in her pastoral and sacramental mission. The lay faithful also share in Christ’s mission according to their particular vocations.
Because the Church does not belong to any individual leader, her mission continues through changes in leadership, including transfers, retirement, resignation and death. Even when a leadership position becomes temporarily vacant, the Church’s established structures and procedures provide for continuity and the appointment of new leaders. Leadership is a service to the Gospel and the People of God, not an opportunity for personal ambition. Every member of the Church is called to contribute to her life through prayer, responsible service and fidelity to Christ.
She carries out Christ’s mission and draws on Scripture, Tradition and the Magisterium
Before ascending to the Father, Jesus commissioned his disciples to make disciples of all nations (Matthew 28:18–20). The Catholic Church continues this mission through evangelisation, education, healthcare, charitable service, pastoral care and the promotion of human dignity. The Gospel is meant to reach every person and every aspect of human life, always with prudence and Christian charity.
Catholic teaching is rooted in Sacred Scripture and Sacred Tradition, which together form one sacred deposit of the Word of God. The Magisterium—the teaching office of the Church, exercised by the Pope and the bishops in communion with him—serves this deposit by authentically interpreting it. These are not competing sources of revelation but are closely connected in handing on the one faith.
Acts 15 offers an early example of the Church discerning a difficult question together. Across the centuries, councils and the Church’s teaching office have helped clarify doctrine and guide the faithful. This living continuity is an important part of the Catholic heritage.
The Church promotes integral formation and pastoral accompaniment
The Church is concerned with the whole person: spiritual, moral, intellectual, emotional, social and physical. Her mission includes catechesis, schools, formation programmes, healthcare, family ministry, youth ministry and care for people in difficult circumstances.
Through collaboration with families, communities and other stakeholders, Catholic institutions can help people develop practical and entrepreneurial skills, gain confidence and work towards greater self-reliance. Such service should respect each person’s dignity and encourage participation rather than create dependency.
Authentic pastoral accompaniment listens to people, walks with them and helps them recognise their gifts and responsibilities. In this way, the Church’s teaching becomes visible in concrete acts of justice, mercy and love.
The Church is a communion of saints
According to Catholic teaching, the Church, as the Family of God, is one Body of Christ made up of three groups: the Church Triumphant, the Church Suffering, and the Pilgrim Church. Although distinct, they are united in Christ through the Communion of Saints.
(a) The Church Triumphant
The Church Triumphant consists of the saints in heaven who enjoy the glory of God. They have persevered in faith and now share in eternal life with Him. Catholics honour the saints and ask for their intercession, trusting that they continue to pray for us.
(b) The Church Suffering
The Church Suffering refers to the faithful who have died in God’s grace but still undergo purification in purgatory before entering the fullness of heavenly glory. Catholics pray for these souls, asking God to bring them into the joy of heaven.
(c) The Pilgrim Church
The Pilgrim Church consists of the faithful living on earth who are journeying towards their heavenly home, the New Jerusalem. Through God’s grace, prayer and perseverance in faith, we strive to live according to the Gospel and attain eternal life.
These are not three separate churches but three groups united in the one Body of Christ. During the celebration of the Eucharist, we worship in communion with the whole Church, both in heaven and on earth, while remembering the faithful departed. We pray for the souls undergoing purification and ask the saints in heaven to intercede for us as we continue our journey of faith.
This communion is also expressed through the Litany of the Saints, which is sung during celebrations such as Baptisms, ordinations and religious professions. Through this prayer, we invoke the intercession of the saints and express our unity with the Church in heaven. The Communion of Saints reminds us that, in Christ, death does not destroy the bond of love among God’s faithful. We remain one family, united in Him and sustained by the hope of sharing eternal life with God.
The fullness of the means of salvation subsists in the Catholic Church
The Catholic Church has traditionally taught Extra Ecclesiam nulla salus (“Outside the Church, there is no salvation”). The Second Vatican Council did not abolish this teaching but clarified its meaning. In Lumen Gentium, no. 14, the Council teaches that the Church is necessary for salvation. In no. 8, it affirms that the Church of Christ “subsists in the Catholic Church,” which is governed by the successor of Saint Peter and the bishops in communion with him.
This teaching is further clarified in the Congregation for the Doctrine of the Faith’s declaration Dominus Iesus (2000), particularly nos. 16–20, which reaffirms the uniqueness and universality of Jesus Christ and the salvific significance of the Church. The expression Extra Ecclesiam nulla salus must therefore be understood in its proper Catholic context: all salvation comes from Christ the Head through His Body, the Church. As Dominus Iesus, no. 20, explains, it is necessary to keep together the two truths: the real possibility of salvation in Christ for all humanity and the necessity of the Church for salvation.
However, Lumen Gentium, no. 16, teaches that those who, through no fault of their own, do not know Christ or His Church but sincerely seek God and, moved by grace, strive to do His will according to their conscience can attain salvation. This does not mean that salvation exists independently of Christ or that the Church is unnecessary. Rather, those who are saved are saved through Christ and in a way related to His Church, even when that relationship is not visibly recognised.
Thus, the expressions Extra Ecclesiam salus non est (“There is no salvation outside the Church”) and Extra Ecclesiam nulla salus convey the same fundamental teaching. Neither should be interpreted as meaning that every person who is not visibly a member of the Catholic Church is automatically condemned. Rather, salvation always comes through Jesus Christ and by God’s grace, with the Church remaining necessary in God’s plan of salvation.
Therefore, Catholics are called to remain faithful to the Church, proclaim the Gospel with conviction and charity, and entrust the eternal destiny of every person to the mercy and justice of God.
Apostolic succession safeguards the Church’s sacramental life, especially the Eucharist
One of the great treasures of the Catholic Church is apostolic succession, through which bishops trace their ministry back to the Apostles, whom Christ commissioned to continue His mission. Priests share in the ministry of their bishops through ordination and serve the faithful by celebrating the Sacraments. This apostolic continuity is central to the Catholic understanding of the priesthood and the Eucharist.
At the heart of Catholic life is the Eucharist. Through the ministry of a validly ordained priest, Christ becomes truly, really and substantially present under the appearances of bread and wine at the consecration during Mass. This is the Church’s teaching on the Real Presence: the Eucharist is not merely a symbol or a reminder of Christ, but His Body and Blood sacramentally present. Other Christian communities understand Holy Communion differently, and some regard it primarily as a memorial or symbolic act.
The Eucharist is the source and summit of Christian life (Catechism of the Catholic Church, no. 1324) and the highest form of worship and prayer in the Church. We do not merely attend Mass passively; we are called to participate with faith, reverence and devotion, opening our hearts to Christ and allowing our encounter with Him to transform our lives. Therefore, we should not assume that Catholics do not pray simply because their prayer may differ in style or length from that of other Christian communities. Prayer is not measured by the number of words spoken or the time spent speaking, but by our openness to God and our willingness to respond to His grace.
Conclusion
Beloved in Christ, let no one deceive you into believing that you are in the wrong place or that the Catholic Church is not truly a Church of Christ. Consider the centuries of persecution, challenges, reform and renewal through which the Church has passed while continuing to proclaim the Gospel and celebrate the sacraments entrusted to her by Christ. Where were the many churches that emerged later when the early Church was enduring persecution? This history is not a reason for arrogance, but an invitation to deeper gratitude, understanding and fidelity.
As Catholics, let us not be proud in name only, attending Sunday Mass while turning to shrines or other spiritual practices outside the faith when difficulties arise. Rather, let us cherish the gift of our Catholic faith, learn its teachings, study Sacred Scripture, receive the sacraments worthily and participate actively in the life and mission of the Church.
Let us take advantage of the many opportunities our Church provides for spiritual growth, including outreach programmes, faith rallies, adult catechism classes, youth and couples’ weekend camps, hospital and home visits, prayer sessions, and the rich Catholic devotions, societies and confraternities that nurture our faith. Through these opportunities, let us build a mature and deeply rooted faith in ourselves and our children, becoming authentic disciples of Christ who serve others with love and compassion.
May we never take our Catholic faith for granted or allow anyone to discourage us from living it faithfully. Instead, let us deepen our understanding of the faith and bear witness to Christ through both our words and our actions.
May we remain faithful to Christ and His Church until death. Thank you, and never give up on your Catholic faith!
By: Rev. Fr. Albert Kyei Danso
Chaplain, Ghanaian Catholic Community Church, Italy
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