Catholic Answers to the church of Christ

Non-Biblical Catholic teachings can be given a date of conception

Few Christian churches, including the church of Christ, would deny the Trinity; they may not accept the word Trinity, but they believe in the definition of the word: three distinct persons of the Father, Son, and Holy Spirit, united in One God. The first time the word Trinity is found, is in the writings of Theophilus of Antioch about 180 AD. But it was not until the First Council of Nicaea in 325 that the doctrine of the Trinity was officially declared. This does not mean that before 325 the Church did not believe in the Trinity, but, as a result of a number of heresies, the Church chose to officially declared this doctrine. Acts 10:1-11:30 describes the beginning of Christianity among the Gentiles, during this description it is clear that these Christians were not required to follow the Law of Moses. It was not until men came from Judea and taught that the Gentiles must follow the Law of Moses, that the question of the Gentiles following the Law of Moses existed. Acts 15:1-35 describes how this dispute came about, and how it was the Council of Jerusalem that declared the doctrine that Christians did not have to follow the Law of Moses. This doctrine was not conceived by the Jerusalem Council, but it was at this council that this doctrine was officially declared. And so it is with all official declarations of the Church, these declarations are not the conception of these doctrines, but definitions of what the Church already believes.

The Catholic Church did not exist until 325 AD, after the First Council of Nicaea

Many non-Catholics believe that the Catholic Church did not exist in the first couple of centuries. Due to the way these non-Catholics interpret the New Testament, they do not believe that it describes the Catholic Church. Some even believe that the Catholic Church did not exist until the seventh century; but most apply the year 325 to the conception of the Catholic Church. The year 325 is chosen because the documents of the First Council of Nicaea in 325 give a clear description of the Catholic Church. This is how the Church is described in the documents of the First Council of Nicaea: the name Catholic Church; an ordained clergy apart from the laity; the Bishop of Rome has special authority; patriarchs are bishops who have jurisdiction over provinces; bishops have jurisdiction over dioceses; bishops are appointed by the other bishops in that province; priests and deacons are ordained by bishops; deacons are subordinates of priests which are subordinates of bishops; bishops and priests can preside at the Lords Supper, but deacons and the laity cannot; celibacy of bishops, priests, and deacons; acts of penitence prescribed by the clergy; the word Eucharist to describe the real presents of the Body and Blood of Christ; and the excommunication of heretics. This is clearly a description of the Catholic Church, and it is very similar to the Church of today. It would be pure obstinacy not to admit that this was the Catholic Church, and to maintain that the Catholic Church did not exist until centuries after this council. It would also by impossible to imagine that in the two months and twelve days that the council lasted, the 318 attendants completely fabricated the church that is described. It is just as unlikely that the entire Christian community would immediately accept all of these decrees unless they were already in practice. Clearly the Catholic Church existed before the year 325.

We do not have to depend on the documents of the Nicaea Council to find a description of the Catholic Church; the New Testament itself describes the Catholic Church, as does a number of writings from the first century up until the time of the Nicaea Council. In the Didach, the Doctrine of the Twelve Apostles written some time between 70 and 100, the following is found: baptism is done by pouring water three times on the head; fasts are held on Wednesday and Friday; and the Our Father is said three times a day. As well, the Real Presence of Christ in the Eucharist is mentioned. St. Clement I, who was Pope in the last part of the first century, refers to his power to remove other bishops from their office in his letter to the Corinthians. St. Hegesippus, a writer of the second century, compiled a list of the succession of the bishops of Rome. In the writings of St. Irenaeus, who lived in the last part of the second century, Pope Victor is shown to have universal authority as he excommunicates the Asaitic Churches for refusing to comply in the manner of observing Easter. As well, St. Irenaeus calls Mary our most eminent advocate. Around 220, Agrippinus, Bishop of Carthage at the close of the second and beginning of the third century, called together seventy bishops from Proconsular Africa and Numidia, for an African Synod. Again in September of 256 another African Synod was held which confirmed the authority of Rome. This synod was attended by many bishops, priest, deacons, and laity; however, only the bishops had a vote in the final determinations. In 258 the Romans passed an edict that bishops, priests, and deacons were to be executed immediately. Sometime between the years 300 and 324, the Council of Elvira was attended by nineteen bishops from all parts of the Peninsula, and twenty-six priests; again, only the bishops had a vote in the final determinations. In canon xxxiii of this council, we have the oldest positive ecclesiastical ordinance concerning the celibacy of the clergy, and canon xiii exhibits the institution of nuns. Clearly the Catholic Church existed in the first century, and continued until the present.

The Bishop of Rome was not the Universal Pontiff until 607, thereby creating the Universal, or Catholic Church

Pope Boniface III was elected to succeed Sabinian after an interregnum of nearly a year; he was consecrated February 19, 607, and died November 12 of the same year. While he was Pope, he obtained a decree from Phocas, against Cyriacus, Bishop of Constantinople, by which it was ordained that "the See of Blessed Peter the Apostle should be the head of all the Churches", and that the title of "Universal Bishop" belonged exclusively to the Bishop of Rome. This was done not to create the role of the Pope as the Universal Bishop, but to confirm it against anyone that questioned it. This decree did not create the title Universal Bishop, but confirms that it belongs only to the Bishop of Rome, and not any other bishop, such as the Bishop of Constantinople, who had attempted to use the title "Ecumenical Bishop". Note that this decree did not give the Bishop of Rome the title See of Blessed Peter the Apostle, but that this decree assumed that this was already accepted as the title of the Bishop of Rome. This decree also acknowledges a similar one made by Justinian eighty years before. The controversy started in 588 when the Bishop of Constantinople, John the Faster, officially used the title Ecumenical Bishop. The Pope at that time, Pelagius II, protested against the use of this title and forbade his legate at Constantinople to communicate with John. The successor of Pelagius II, Gregory the Great, also protested against the use of this title, and said, "As regards the Church of Constantinople, who can doubt that it is subject to the Apostolic See? Why, both our most religious lord the emperor, and our brother the Bishop of Constantinople continually acknowledge it." Gregory often stated that the Apostolic See (the Papacy), which he held, had a primacy not of honour, but of supreme authority over the Universal Church. He is quoted as saying, "the Apostolic See, which is the head of all Churches" and, "I, albeit unworthy, have been set up in command of the Church." Gregory believed that as successor of St. Peter, the pope had received from God a primacy over all Churches. It was his approval which gave force to the decrees of councils and synods, and his authority could annul them. As well, he could judge and correct other patriarchs and bishops. But it was not until after his successor, Sabinian, that Boniface III obtained the decree the declared that "the See of Blessed Peter the Apostle should be the head of all the Churches", and that the title of "Universal Bishop" belonged exclusively to the Bishop of Rome. These sentiments, however, predate this decree with Pope Sabinian, Pope Gregory I, Pope Pelagius II, and as far back as Pope Peter.

We have very early evidence of papal primacy, such as the writings of St. Ignatius of Antioch, who wrote in the year 110 AD: "To the Church also which holds the presidency in the place of the country of the Romans." As well, St. Clement of Alexandria wrote some time between the years 190 and 210 AD: "The blessed Peter, the chosen, the pre-eminent, the first among the disciples, for whom alone with Himself the Saviour paid the tribute."

The leadership of Peter among the apostles cannot be denied, and neither can the authority given to him by Christ. As well, it was upon the office of Peter that Christ Built his Church. All of this is testified by St. Cyprian, who became Bishop of Carthage in 249. This is well before the Edict of Toleration in 313, and is at a time when the Christian Church was still in hiding from the persecution of imperial Rome. St. Cyprian writes: "Upon one He builds His Church, and to the same He says after His resurrection, 'feed My sheep'. And though to all His Apostles He gave an equal power yet did He set up one chair, and disposed the origin and manner of unity by his authority. The other Apostles were indeed what Peter was, but the primacy is given to Peter, and the Church and the chair is shown to be one. And all are pastors, but the flock is shown to be one, which is fed by all the Apostles with one mind and heart. He that holds not this unity of the Church, does he think that he holds the faith? He who deserts the chair of Peter, upon whom the Church is founded, is he confidant that he is in the Church?" It is clear that the early Church acknowledged the Pope as the earthly leader of Christ's Church, and that anyone that denies this is a heretic.

The doctrine of papal infallibility did not exist until the Vatican Council of 1869

Many different churches believe they have the correct interpretation of the Bible; but if asked if they have an infallible interpretation of the Bible, they would say no. If a church does not have an infallible interpretation of the Bible, and they base all their teachings on this fallible interpretation, they have fallible teachings. If their teachings are fallible, they must not be the teachings of God, because God is infallible. This is why Christ instituted the Sacred Magisterium of the Church, so that the " Spirit of truth" would guide them "to all truth." The Holy Spirit would take what the Father gave to the Son, and give it to the Church. It is through the infallible power of God the Holy Spirit, that the Sacred Magisterium of the Church, whose earthly leader is the Pope, is kept infallible. It is not by the power of any man that the office of the Pope is infallible, but the power of God. The distinction must be made that the man who is Pope is not infallible, but the office that he holds, in communion with the Church, is infallible. This infallibility is not restricted to the office of the Pope, but the hierarchy of the Church, in communion with the Pope, is also infallible. It should also be noted that this infallibility is restricted only to teachings on faith and morals. So it is with the infallible Sacred Magisterium of the Church, that we know the true and infallible Word of God. As St. Paul says in 1 Timothy 3:15, "the household of God, which is the church of the living God, the pillar and foundation of truth."

Proof of the infallibility of the Sacred Magisterium, is the Church's acceptance of the decrees of the popes and the Church hierarchy as the Word of God. The word infallible was not used, but it is implied with the claim of Divine guidance in all doctrinal matters. This can clearly be seen in the New Testament with the decrees of Peter and the Council of Jerusalem defining the doctrine that Christians did not have to follow the Law of Moses. In making this infallible doctrine, the apostles acknowledged the role of the Holy Spirit: "It is the decision of the Holy Spirit and of us not to place on you any burden beyond these necessities" (Acts 15:28). From the letters of St. Ignatius of Antioch, who died between 98 and 117, we see how he was firmly convinced that the Episcopal body was Divinely ordained and Divinely guided in organ of truth. St. Irenaeus, who lived in the first part of the second century, says this: "Where the Church is, there also is the Spirit of God, and where the Spirit of God is there is the Church, and every grace: for the Spirit is truth." Tertullian, who lived in the second and third centuries, writes, "Suppose now that all the Churches have erred, this would mean that the Holy Spirit has not watched over any of them so as to guide it into the truth, although He was sent by Christ, and asked from the Father for this very purpose, that He might be the teacher of truth." St. Cyprian, who lived in the middle of the third century, compares the Church to an incorruptible virgin: "Adulterari non potest sponsa Christi, incorrupta est et pudica." It is clear that, although the word infallible was not officially attributed to the Pope and the Church hierarchy until the Vatican Council of 1869, the definition of this word was. That is, the Pope and the Church hierarchy are guided by the Holy Spirit in all truth. To say that the office of the Pope and the Church hierarchy are not infallible, is to say that God is not infallible. To say such a thing is clearly heresy.