Roman Catholic And Orthodox Churches Theology Religion Essay

Published Date: 02 Nov 2017

The next great division within Christendom is within Protestantism itself. In fact, one of the greatest reasons church people cannot recognize the difference between what is authentic Christianity and what is not is our own internal Protestant controversies. The most important theological positions that served to effectively divide the ranks of the Protestant church along racial and class lines was Pentecostalism – those who speak in tongues (glossalaic speech) and experience the gifts of the Spirit. This controversy has its roots in racial discrimination and initial doctrinal extremes that emerged caused mainline churches to distance themselves from this 1906 Holy Spirit movement. Denominational Pentecostalism has historically violated some critical theological parameters. While they acknowledge salvation through the works of Christ, they tended to be legalistic and fell prey to what Paul wrote to the church at Galatia, starting by faith but finishing by works. Traditional Pentecostalism (PAW, UPC) pitched its tent in the Oneness position, better known as Jesus only, and promoted that glossalaic speech is necessary for salvation, as well as promoting the necessity of good works, overstepping the boundaries of the doctrine of soteriology. However, while the theology of these Pentecostal denominations tend to be interpreted as extremism, many of these groups are still thought to be Christians. Once one believes that they can have a relationship with Jesus Christ outside of His shed blood on the cross of Calvary, then they have now moved to heresy and error of Christian faith.

Roman Catholicism

It is important to discuss in detail within the context of Christian churches, the Roman Catholic Church. For the first 1,000 years of Christianity, there was only the "one, holy, catholic church" affirmed by the early creeds, which was the body of Christian believers all over the world, united by common traditions, beliefs, church structure and worship (catholic simply means "universal"). So, throughout the Middle Ages, if you were a Christian, you belonged to the Catholic Church. Any Christianity other than the Catholic Church was a heresy, not a denomination. Today, however, Roman Catholicism is not the only accepted Christian church. Thus, to be a Roman Catholic means to be a certain kind of Christian: one with unique beliefs, practices, and traditions that are distinct from those of other Christians. Nevertheless, the Catholic Church continues to maintain that it alone has carried on the true tradition of the apostolic church and has traditionally regarded dissenting groups as heresies, not alternatives (Martin Luther was swiftly excommunicated). However, the recent Second Vatican Council declared all baptized Christians to be "in a certain, although imperfect, communion with the Catholic Church."

Roman Catholicism, by far, is the most controversial issue when you discuss false doctrine because, while as a whole, it is a Christian denomination, it has widely divergent beliefs and traditions compared to denominations within Protestantism. The Roman Catholic Church is extremely critical to Christendom, because all of Christianity has its roots in Roman Catholicism. Thus, we must be careful here, because there are Roman Catholic churches that are evangelical in its practices and beliefs. Therefore, while the Roman Catholic Church, as a whole, is not to be looked to for sound doctrine, it is the foundation of the Protestant church and the strongest representation of the Christian movement worldwide.

Catholicism as a Denomination

Roman Catholicism is by far the largest Christian group. With more than one billion adherents, Catholics constitute about half of the world's Christians. Catholicism is the majority religion of Italy, Spain, and nearly all Latin American countries. In 2001, about 24 percent of Americans identified themselves as Catholic, making Catholicism the largest Christian denomination in America (if the Protestant denominations are counted individually). The next largest denomination, Baptist, was claimed by 16 percent of Americans. Yet if Protestants are considered as one group, Catholics remain a minority among America's Christians.

Roman Catholicism traces its history to the apostles, especially the Apostle Peter. St. Peter is considered the first pope, and every pope since him is regarded as his spiritual successor. This gives the leader of the church spiritual authority and provides a means for resolving disputes that could divide the church. Through trials like persecution, heresy, and the Reformation, the notion that the church leadership represents the continuation of an unbroken line from the apostles and their teachings ("apostolic succession") has contributed to the survival of Christianity. However, the idea of the "pope" did not exist from the beginning of the church. It was not until several centuries after Christ that the church began to develop into the "Roman Catholic Church" as we think of it today, with its particular doctrines, practices, and hierarchical system of authority. Thus, Catholics and non-Catholics alike are able to claim they are most faithful to the message of the apostles and the early church. From the Catholic perspective, the early church is faithfully continued in the developments of later centuries, while non-Catholics tend to regard the Catholic Church as having corrupted the original message of Christianity.

Ignatius of Antioch coined the name "catholic church" in 107 AD. He used it to describe the Church of Jesus Christ or the Body of Christ. In the years of persecution prior to the Emperor's conversion, the church was focused primarily on survival. There were prominent church leaders whose authority was recognized – primarily those who had known the apostles – but they had no central authority. But with the conversion of Emperor Constantine in 318 AD, the church began to adopt a governmental structure mirroring that of the empire, in which geographical provinces were ruled by bishops based in the major city of the area. Soon, the bishops of major cities in the empire emerged as preeminent, including the bishops of Jerusalem, Alexandria, Antioch, Rome, and Constantinople. It was natural that Rome would eventually become the most important of these. It was not only the capital of the empire, but the city in which the apostles Peter and Paul were believed to have been martyred.

Roman Catholicism was the birth child of the state Church of Rome from the 4th century. Christianity became the official religion of Roman Empire, and when it did, it adopted many of the pagan practices and holidays of Rome and renamed them for Christian acceptance. Constantine gave the church the opportunity to define its beliefs, especially concerning the identity of Christ known in theology as Christology – in 324 AD at the Council of Nicene. As a state religion, no longer under the threat of Jewish or Roman persecution, Christians were allowed to define our pneumatology (the Holy Spirit, Christ, and the Father were all one) in 381 AD at Council of Constantinople. It was also during this time that we were able to develop what an understanding of the triune God, which I refer to as – Trinitology. Significant figures at that time were the Three Cappodocians, Athanasius, and St. Augustine, who wrote de Trinitante. The Athanasian Creed and the Three Cappadocians of the West helped us to formulate our understanding of God in three Persons.

Around this same time, the Christian church began to develop canon; the New Testament canon was closed in 397 AD. The Old Testament was canonized in 94 AD; thus, a complete biblical canon (66 books) was formed when Christianity became a full religion recognized by the state. After 397 AD, there were no more writings were considered as canon. It wasn’t until 1546, at the Council of Trent, that the Roman Catholic Church reopened the canon, because the pope, who was considered to be a part of the apostolic succession of Peter, had sovereign choice. He was also considered infallible (without error), so they opened up the Bible and put in, what is called, the Apocrypha, or false writings. Every denomination of the Christian faith has benefited from the work of the Roman Catholic Church in doctrine, including the doctrinal statements of the faith located in the creeds.

The Roman bishop Leo I (440-461) is considered the first pope by historians, as he was the first to claim ultimate authority over all of Christendom. In his writings, one can find all the traditional arguments for papal authority, most notably that which asserts Christ had designated Peter and his successors the "rock" on which the church would be built. Leo's claims were strengthened greatly by his own impressive career as Bishop of Rome. In 445 AD, he earned the express support of Emperor Valentian, who said the Bishop of Rome was the law for all. In 451 AD, he called the important Council of Chalcedon, which put to rest Christological issues that had been plaguing the church. In 452 AD, he impressively saved Rome from Attila the Hun. It is said that the Pope met the warrior at the gates and somehow persuaded him to spare the city. Legend has it that Attila saw Peter and Paul marching along with Leo to defend their city. In 455 AD, he was not as successful with Vandal invaders, but led negotiations with them and succeeded in preventing the burning of Rome (it was, however, plundered).

The Roman Catholic Church continued to adopt pagan practices and divorce itself from the Jewish roots of Christianity. The church’s leadership began to adopt practices and beliefs that even some leaders at that time could not endorse. They began to implement prayers for the dead, the worship of saints and angels, and the deification and worship of Mary in 431 AD. Today, Roman Catholics will tell you they don’t worship Mary; they just pray through her. Priests began to dress differently than laity about 500 AD. Extreme unction was instituted in 526 AD, anointing of the sick for preparation of death and last rites. In 593 AD, they introduced the doctrine of purgatory; in 600 AD, worship was introduced in Latin.

It was not until the Medieval Period of the Dark Ages that the Roman Catholic Church slipped into Eastern Mysticism. They began to take upon themselves practices that really violated the scriptures like kissing the pope’s feet, worshiping images and relics, the use of holy water, canonization of the dead saints, celibacy of the priesthood, prayer beads, sale of indulgences, and adoration of the wafer. Roman Catholics adopted the belief of transubstantiation, where the priest blesses the bread and wine of communion and it literally becomes the actual body and blood of Jesus Christ. In 1229, the church actually forbid the Bible to the laymen. The Roman Catholic church realized that some of their teachings were not rooted in the scriptures; hence, they voted in 1545 that church tradition equal to the Word of God. Later, the pope was granted infallibility in 1870. Then, in 1930, the Roman Catholic Church condemned public schools and encouraged Roman Catholics to educate their children in Roman Catholic schools.

Despite this misinterpretation of scripture and adoption of strange practices, many Catholics are saved. When studying in my doctorate program at Boston University, I met a Jesuit priest who had just finished one doctoral program at Harvard and was doing another one at Boston University. He was a Spirit-filled Jesuit priest, and I know this man was saved. However, he had his own criticism against traditional Catholic teachings. The question is, "Is there a problem?" Many countries and peoples have found great significance in Roman Catholicism – in her traditions, liturgical practices, and so forth. I don’t want you to think that there are no similar teachings between Christianity and the Roman Catholic Church, because there are several (see next section for more detail). But, when it comes to biblical doctrine or that which defines legitimate Christianity, Kingdom citizens must be cognizant of the historicity of the Roman Catholic Church and how her practices line up or do not line up with scripture. This is especially important when a great number of eschatologists believe that the great whore of Babylon, identified in the book of Revelation, is the Roman Catholic Church. It is equally important when Kingdom citizens are asked questions about the Roman Catholic Church, which is well known worldwide.

If you are a part of the Protestant church, you are a part of the protest against the Roman Catholic doctrine. However, unification of the catholic church, of which we are all a part, must be grounded in basic Christian theology or doctrine. The scripture warns us to be careful, because when we teach tradition as doctrine, men will fall away from sound doctrine. The scripture tells us to be doctrinal people. So 1 Timothy 4:16 says, "Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you." You may encounter a lot of different types of people with different beliefs and God wants you in their lives to make a difference during this era. But, you have to make sure that you understand the importance of learning doctrine.

Luther argued that scriptures are the only source of true doctrine. Thus, studying and understanding the Bible is important to all believers. Translating the Bible into common languages and making it available to all is necessary. Luther is considered the father of Christian education because he made sure that that the Bible would reach the hands of the German laity. The printing press was invented during the Reformation Period and served as the time and season of God to get the Bible out to the laity. While it is true that five-fold ministry gifts are necessary as primary interpreters of scripture, if they themselves have adequately prepared, there are study tools that can help laymen get a sense of the scripture.

Why? Because in the last times, in the last days, men will do what? Depart from the faith, giving heed to or giving over to and paying attention to doctrines of devils and demons. It is critical to keep apostolic doctrine before you: repentance from dead works, faith towards God, doctrine of baptisms, laying on of hands, resurrection of the dead, eternal judgment, and perfection. Jesus said, Matthew 10:22, that if you endure to the end, then shall you be saved. It’s not those who start; it’s those who finish. You’re not a Christian until somebody else calls you one. That’s what scripture states, "they were first called Christians in Antioch." Christianity is defined by its doctrine.

The following are the creeds or doctrinal statements that the Christian faith is built upon:

Put a copy of the creeds from Appendix 1, Pages 467-468 here! From book Encyclopedic Dictionary o Cults, Sects, and World religions.

Contemporary Roman Catholic Theology

It is difficult to characterize contemporary Roman Catholic thinking on any one subject because, there once was an official uniform position on most issues, but now there appears to be great diversity. Although official doctrinal statements still remain, they are now supplemented, and in some cases seemingly contradicted by later statements.

The official Catholic position has long been that the church is the only channel of God's grace. This grace is transmitted through the sacraments of the church. Sacrament is that which imparts or releases grace. According to Roman Catholicism, there are seven sacraments: baptism, Eucharist, penance (confession and absolution), confirmation, marriage, holy honors, extreme unction or last rites. Of these, baptism can be performed by anyone in an emergency. The two partners technically bestow marriage sacrament, a historical newcomer to the list, to one another. A priest can only perform all the rest. Luther uses the word "sacraments" when speaking of the Lord’s Supper. In the Protestant position or after the Reformation Period, we use the word "ordinance" to refer to the Lord’s Supper. For Luther, there were two sacraments, the Lord’s Supper and baptism. Those outside of the official or organized church cannot receive it.

Basic also to this traditional view is a clear distinction between nature and grace. Nature in humanity consists of two parts: a passive capacity for grace and a desire for grace. Humans, however, are unable to satisfy these aspects of their nature by their own accomplishments. This position has been modified at several points. Concerning human nature, humanity, as it is apart from the church and its sacraments, Karl Rahner speaks of the "supernatural existential" – which means not only do human beings have within them the potential for knowing God, but that this potential is already being exercised. There is no such thing as being totally apart from grace. Grace is present even within nature itself. The Second Vatican Council seemed to allow that grace might be present in nature. It stressed the common origin and destiny of all human persons. Accordingly, Catholics are instructed to "acknowledge, preserve, and promote the spiritual and moral goods" found among adherents of other religions.

The traditional Catholic position has been that union with the church is necessary for salvation, because the church possesses the means of salvation. If actual union is not possible, God will accept, in its stead, a sincere desire for it. The Vatican Council adopted a position similar to Congar's: the people of God are not limited to the visible, hierarchical church. The people of God are divided into three categories in accordance with their degree of involvement with the church:

Catholics, who are "incorporated" into the church.

Non-Catholic Christians, who are "linked" to he church. While their situation is not as secure as that of Roman Catholics, they have genuine churches and are not completely separated from God.

Non-Christians, who are "related" to the church. This group refers to those whom Rahner refers to as, "anonymous Christians." The fact that the people are outside the visible catholic church does not mean that all of them are apart from the grace of God. Christ died for them as well, and we should not deny this grace.

The concepts of degrees of membership and anonymous Christianity have allowed the church both to grant the possibility of grace apart from its sacraments and to maintain its authority at the same time. There has also been greater discussion in the Roman Catholic Church regarding the classical Protestant concept of justification. This is due to the work of Hans Kung's work on Karl Barth's theology. In the past, Roman Catholicism merged what Protestants termed justification and sanctification into one concept, sanctifying grace. Kung, however, presents justification from two angles: objective and subjective. The former is the traditional Protestant perspective where the human is passive and God is active. The latter is what Protestants have usually called sanctification; here, the human is active. Kung observes how Barth emphasized the former and Trent emphasized the latter. Nonetheless, there is no real difference between Barth and Trent. The Roman Catholic Church has also become more tolerate to Luther’s definition of justification.

The Roman Catholic Church has in recent years been more open to the possibility that some outside the visible church, and perhaps some who make absolutely no claim to being Christians, may be recipients of grace. As a result, the Catholicism’s understanding of salvation has become somewhat broader than the traditional conception. In addition, the current understanding includes dimensions that have usually been associated with Protestantism.

Concerning purgatory, the Roman Catholic Church teaches that a "particular judgment" happens to each person immediately at their time of death. This judgment is different from the general judgment that everyone will undergo on the "last day." They believe that "souls of those who have died in the state of grace suffer for a time a purging that prepares them to enter heaven." Souls must spend time in purgatory until fully cleansed of the temporal consequences of sin that were accumulated during live. God may have forgiven the individual for their transgression, but he or she may have harmed others. These temporal consequences have to be paid for. The Catholic Church, drawing on Jesus' sacrifice on the cross, is able to grant its members absolution for their sins through the sacrament of reconciliation (aka confession). At that point, the sins no longer have eternal consequences; the transgressor is no longer relegated to hell for torture throughout all eternity. It allows the person the entrance into heaven eventually after cleansing.

The intensity and duration of the torment in purgatory can be reduced by the good works of the living, if they offer masses, prayers, and other acts of piety. Fr. Paul O'Sullivan has suggested seven techniques that can be used by a person while they are alive on earth to avoid the fires of purgatory entirely [1] :

Removing the Cause

Penance

Suffering

Confession, Communion, Holy Mass

Asking God

Resignation To Death

Extreme Unction 

Purgatory will be terminated for everyone at the time of the final general judgment of humanity. It will also end for an individual when they have been purified to the point that they can be admitted to heaven. According to some observers, the belief system for purgatory is faulty in three areas for its inherent injustice:

Two individuals with the same "sin load" – one who died centuries before the general judgment, and another who died just before the judgment – would spend a different length of time being purged of their temporal consequences of their sins.

Those who have more living friends and family on earth to pray for the fate of the deceased will presumably be released sooner than those who have no friends or family.

If two persons have the same "sin load," but one is famous and the other is largely unknown, then the former will presumably be the topic of more prayers, and will be released quicker than the latter.

Many devout Catholics have an overwhelming fear of dying, because they feel that they will certainly suffer - either in hell forever, or in purgatory for many centuries or millennia. [2]