What are some substantial
differences between Roman Catholicism, Eastern Orthodoxy and
Protestantism?
This
reply is rather long, and supplemental links more fully answer the
question, (see http://peacebyjesus.net/eovs.rome.html which more directly answers this question) but there is much to this issue, and this reply may leave
you better informed than some others.
First
and mainly to be considered is the largest single church, Roman
Catholicism, which is a religion that developed over time as a
deformation of the NT church. It officially (if not all effectually)
affirms valid Scripturally Truth (though not all) but progressively
added mere traditions of men, these being distinctive Catholic
beliefs (many of which are shared by the Eastern Orthodox) which are
not
manifest in the only wholly inspired substantive authoritative record
of what the NT church believed (including how they understood the
OT and gospels), which is Scripture, especially Acts thru Revelation.
For
Catholicism exalted herself as the sure and supreme authority on
faith and morals, effectively being superior over Scripture.
Pope
Leo_xiii in Providentissimus Deus presumes,
“ Catholic
doctrine, as authoritatively proposed by the Church, should be held
as the supreme law; for, seeing that the same God is the author both
of the Sacred Books and of the doctrine committed to the Church,”
but which is a false premise. For the only substantive source of
express public Divine revelation is Scripture. And both men and
writings of God were being recognized as being so by common souls
before a church presumed she was essential for this as conditionally
incapable of error, which Catholicism does presume.
And
rather than being subject to Scripture as supreme, Rome began to use
the sword of men for ecclesiastical discipline and to achieve power
(something early Protestantism, had to unlearn).
By
the 4th century, we have a pope, Damasus 1, employing murderous thugs
in order to secure his throne from his rival, and the beginning of
the Caesario-papacy.
Eamon
Duffy (Pontifical Historical Commission, Professor of the History of
Christianity at the University of Cambridge, and former President of
Magdalene College) reports:
Damasus’
grass-roots supporters included squads of the notoriously hard-boiled
Roman fossores, and they massacred 137 followers of the rival Pope
Ursinus in street-fighting that ended in a bloody siege of what is
now the church of Santa Maria Maggiore...”
In
addition, the conversion of Constantine, “propelled the bishops
of Rome into the heart of the Roman establishment. Already powerful
and influential men, they now became grandees on a par with the
wealthiest senators in the city. Bishops all over the Roman world
would now be expected to take on the role of judges, governors, great
servants of state..” (Saints and Sinners,” New Haven and
London: Yale University Press, 1997, 2001, pp. 37-38)
J.
N. D. (1989 confirms the carnal means of the ascendancy of Damasus,
and also records that he was,
indefatigable
in promoting the Roman primacy, frequently referring to Rome as 'the
apostolic see' and ruling that the test of a creed's orthodoxy was
its endorsement by the Pope. In 378, he persuaded the government to
recognize the holy see as a court of first instance and also of
appeal for the Western episcopate... In tune with his ideas,
Theodosius 1 (379-95) declared (February 27, 380) Christianity the
state religion in that form…for Damasus this primacy was not
based on decisions of synods, as were the claims of Constantinople,
but exclusively on his [presumption of] being the direct successor of
St. Peter...” Upon which false premise he presumed “judicial
power to bind and loose, and the assurance of this infused all his
rulings on church discipline. (Kelly, J. N. D. (1989). The
Oxford Dictionary of Popes.
USA: Oxford University Press. pp. 32,34)
This
would later result in the the formal declaration of the novel and
unScriptural premise of ensured perpetual papal infallibility by
Vatican 1. For Rome has presumed to formally “infallibly”
declare she is and will be perpetually infallible whenever she speaks
in accordance with her (scope and subject-based) criteria, which
renders her declaration that she is infallible, to be infallible, as
well as all else she accordingly declares.
However,
while men such as the manifest (2Co. 6:4–10) New Testament
apostles could speak and write as wholly inspired of God, and also
provide new public Divine revelation thereby - which Catholic
“fathers” and popes and prelates did and do not do -
Catholic researchers themselves, among others, provide testimony
against
the New Testament church even looking to Peter (a true apostle)
himself as the first of a line of infallible popes reigning as the
exalted head of the church from Rome.
**Klaus
SchatzJesuit Father theologian, professor of church history at the
St. George’s Philosophical and Theological School in Frankfurt]
in his work, “Papal Primacy,” finds: “If one had
asked a Christian in the year 100, 200, or even 300 whether the
bishop of Rome was the head of all Christians, or whether there was a
supreme bishop over all the other bishops and having the last word in
questions affecting the whole Church, he or she would certainly have
said no." **
Moreover,
by teaching such things as “It follows that the Church is
essentially an unequal society, that is, a society comprising two
categories of per sons, the Pastors and the flock...the one duty of
the multitude is to allow themselves to be led, and, like a docile
flock, to follow the Pastors,” (Vehementer Nos, an
Encyclical of Pope Pius X promulgated on February 11, 1906) then
when leadership overall goes “South” then so do those who
follow them, or they are left looking for salvation, versus finding
that via Scripture, which never falls into immorality or false
doctrine.
Being
overall not grounded in this sure foundation, then as Cardinal
Ratzinger observed,
referring to the 14th century,
"For
nearly half a century, the Church was split into two or three
obediences that excommunicated one another, so that every Catholic
lived under excommunication by one pope or another, and, in the last
analysis, no one could say with certainty which of the contenders had
right on his side. The Church no longer offered certainty of
salvation; she had become questionable in her whole objective
form--the true Church, the true pledge of salvation, had to be sought
outside the institution.“ (Joseph Cardinal Ratzinger, head
of the Sacred Congregation of the Doctrine of the Faith for the
Church of Rome, “Principles of Catholic Theology,” trans.
by Sister Mary Frances McCarthy, S.N.D. (San Francisco: Ignatius,
1989) p.196)
And
presently Roman Catholics are part of a church which consists of
different brands of Catholics, more so more
so than in typical evangelical churches. The most extreme on the
“right” are those who espouse the medieval Catholic
position of implicit obedience to most everything the pope publicly
teaches, but reject modern popes. And those who reject some of the
modern Catholic teachings based upon their judgment of what valid
church teaching consists of and means, and attack the present pope.
As well as those who affirm that modern teaching is not in
contradiction to historical Catholic teaching, which are
clarifications of it, and are not be submitted and (at the least) not
publicly objected to. Then there are the very liberal members such as
publicly reject even modern Catholic moral positions. But all of whom
(except the first class described) are manifestly considered, in life
and in death, to be members in communion with “the Church.”
As
for Eastern Orthodoxy, while typically less technical in its
theology, and somewhat prone to appeal to mysticism, as said, they
hold to many of the same distinctive beliefs which are not not
manifest in the only wholly inspired substantive authoritative record
of what the NT church believed, including subscribing to the
premise that the church is the supreme sure standard for what is of
God:
It
is the Church that tells us what is Scripture, and it is also the
Church that tells us how Scripture is to be understood...The decisive
test and criterion for our understanding of what the Scripture means
is the mind of the Church (http://orthodoxinfo.com/phronema/ware_howto.aspx)
However,
while it is true that as seen in Acts 15, magisterial church office
is to be the supreme authority in determining what it is to be
taught, and as the Westminster Confession states, “It belongs
to synods and councils, ministerially to determine controversies of
faith..and authoritatively to determine the same; which decrees and
determinations, if consonant to the Word of God, are to be received
with reverence and submission,” (Chapter XXXI) the issue is
that of the sure infallible status that Catholicism ascribes to its
magisterial church office in formally teaching by her ecumenical
councils on faith and morals for the whole church.
Which
is never seen or promised (or necessary in Scripture. Instead,
contrary to the premise that being the magisterial authority over the
cooperate body from which Scripture came, and which affirms what it
is, means that it possesses ensured infallibility, the reality is
that the church actually began in dissent from those who sat in the
seat of Moses over Israel, (Mt. 23:2) who were the historical
instruments and stewards of Scripture, "because that unto them
were committed the oracles of God," (Rm. 3:2) to whom
pertaineth" the adoption, and the glory, and the covenants, and
the giving of the law, and the service of God, and the promises"
(Rm. 9:4) of Divine guidance, presence and perpetuation as they
believed, (Gn. 12:2,3; 17:4,7,8; Ex. 19:5; Lv. 10:11; Dt. 4:31;
17:8-13; Ps, 11:4,9; Is. 41:10, Ps. 89:33,34; Jer. 7:23)
And
instead they followed an itinerant Preacher (as far as those who sat
in the seat of Moses was concerned) whom the historical magisterium
rejected, and whom the Messiah reproved by Scripture as being
supreme, (Mk. 7:2-16) and established His Truth claims upon
scriptural substantiation in word and in power, as did the early
church as it began upon this basis. (Mt. 22:23-45; Lk. 24:27,44; Jn.
5:36,39; Acts 2:14-35; 4:33; 5:12; 15:6-21;17:2,11; 18:28; 28:23; Rm.
15:19; 2Cor. 12:12, etc.)
And
despite both Roman Catholicism and Eastern Orthodox both laying claim
to the title “Catholic” and as being the One True
Apostolic Church, after over 1,000 years they remain divided due to
irreconcilable differences. (see EO_vs_Rome)
The
Orthodox Church opposes the Roman doctrines of universal papal
jurisdiction, papal infallibility, purgatory, and the Immaculate
Conception precisely because they are untraditional." (Orthodox
apologist and author Clark Carlton: THE WAY: What Every Protestant
Should Know About the Orthodox Church, 1997, p 135)
The
East never accepted the regular jurisdiction of Rome, nor did it
submit to the judgment of Western bishops. Its appeals to Rome for
help were not connected with a recognition of the principle of Roman
jurisdiction but were based on the view that Rome had the same truth,
the same good. (Roman Catholic theologian Yves Congar, Diversity
and Communion (Mystic: Twenty-Third, 1982), p. 26)
Roman
Catholicism, unable to show a continuity of faith and in order to
justify new doctrine, erected in the last century, a theory of
"doctrinal development."…On this basis, theories
such as the dogmas of "papal infallibility" and "the
immaculate conception" of the Virgin Mary (about which we will
say more) are justifiably presented to the Faithful as necessary to
their salvation.
(http://www.ocf.org/OrthodoxPage/reading/ortho_cath.html)
Finally
we have Protestantism, but which as typically defined is far too
diverse to be meaningful, often encompassing everything from
evangelical Christian churches to so-called
“Christian
science” to Swedenborgism.
Therefore it cannot
be critically examined as one single church. However, based upon its
most basic distinctive, that of Scripture being the sure and supreme
sufficient standard for faith and morals, as the wholly God-inspired
word of God, with its basically literal hermeneutic, then its members
attest
to being both the most strongly unified major religious group in many
core beliefs as well as being a diverse community.
And rather than adopting such unScriptural Catholics beliefs, from prayer to created beings in Heaven, including the virtual worship of its unScriptural Mary by many Catholics, to her mistaken belief in the Lord’s supper, to compelled clerical celibacy, evangelical Bible faith overall tends to be more Scriptural (with some exceptions such as women pastors).
However,
the prophesied overall later-day spiritual declension of the church is being
seen today, first by lessened commitment to Scripture and its
integrity.
And
while Catholicism presumes too much of an office and thereby what it
promulgates, and to the expense of the authority of Scripture,
evangelicalism presumes too much of Scripture as far as practical
authority is concerned, and too little of the magisterial office
established thereby, as mentioned before
In
addition, while Scripture requires separation from false believers,
(1 Corinthians 5:9; 2 Corinthians 6:14–18) and dissent from
corrupt tyrannical authority when the latter is contrary to the word
of God (Acts 4:19) and rejects those who validly dissent (which
again, is how the NT church began), yet in Protestantism this too
much became the standard recourse in dealing with differences, and
fails to pursue a central magisterium. The fact that the church of
Rome has effectively rendered that as something to be avoided, in
principle a central magisterium of Godly men is Scriptural.
The
basic unity of the NT church church was under men of supreme
Scriptural integrity, "not walking in craftiness, nor handling
the word of God deceitfully; but by manifestation of the truth
commending ourselves to every man's conscience in the sight of God.
(2 Co. 4:2) And who, unlike what is typically seen today, could say
that they, "in all things approving ourselves as the ministers
of God..." (2 Co. 6:4)
In
stripes, in imprisonments, in tumults, in labours, in watchings, in
fastings; By pureness, by knowledge, by longsuffering, by kindness,
by the Holy Ghost, by love unfeigned, By the word of truth, by the
power of God, by the armour of righteousness on the right hand and on
the left, (2 Corinthians 6:5-7)
And
today Christianity (and I) fail of the degree of holiness and faith
the prima NT church exampled and is needed for the church of the
living God to manifest itself as being so, and as grounded in and
supporting the Truth.
And
besides Catholicism, the rest of what is called Protestantism fails
more , being liberal.
However,
God does not change, and Scripture is His sure established word, and
teaches the way of salvation. In which the redeemed have come to God
as souls damned by their works of sin - not saved because of works -
and as destitute of any means or merit whereby they may escape their
just and eternal punishment in Hell Fire and gain eternal life with
God.
But
who, with contrite heart have cast their whole-hearted repentant
faith upon the mercy of God in Christ, trusting the risen Divine Lord
Jesus to save them by His sinless shed blood. (Rm. 3:9 - 5:1) And
whose faith is thus counted as righteousness, but it is a faith that
will follow Him, being baptized under water and led by the Spirit of
Christ in living according to the word of God (and repenting when
convicted by conscience of not doing so).
To
God be the glory in Jesus Christ.
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