Catholicism And Orthodox Christian Doctrine

The terms "Catholic" and "Orthodox" in Christian doctrine refer to distinct traditions that share some foundational beliefs while also exhibiting significant differences, particularly concerning authority, tradition, and certain theological formulations. The Nicene Creed, for instance, is a foundational statement of faith for both, affirming belief in "one holy catholic and apostolic Church" ^[10].

A core doctrine shared across these traditions is the Trinity. Early Christian writers like Tertullian articulated a belief in one God existing in a "dispensation" of Father, Son, and Holy Spirit ^[2]. Augustine further elaborated on this, stating that the Father, Son, and Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality, meaning they are not three Gods but one God ^[3]. The Athanasian Creed, widely accepted in both Eastern and Western Christianity, explicitly states, "That we worship one God in Trinity, and Trinity in Unity; neither confounding the persons nor dividing the substance" ^[10]. This creed emphasizes that the Godhead of the Father, Son, and Holy Spirit is one, with equal glory and coeternal majesty ^[10].

Despite this shared Trinitarian foundation, differences emerge in the understanding and role of tradition. For some, the written Word of God is considered the sole source of knowledge regarding divine revelation ^[5]. This perspective holds that tradition, while important for understanding the faith, is not an independent source of doctrine and must be consistent with Scripture ^[6]. In this view, tradition cannot be a trustworthy informant if it relies on supernatural interposition for its preservation and transmission, as this would make it impossible to distinguish true traditions from false ones ^[9].

Conversely, other traditions place greater emphasis on the role of tradition alongside Scripture. This view often considers tradition as entirely independent of the Scriptures, allowing for doctrines not explicitly contained or provable from the written Word ^[5]. This can lead to differing views on the authority of the Church. For example, the idea of the Church's infallibility is a point of contention, with some arguing that historical facts contradict claims of an infallible Church ^[13].

Another area of divergence lies in the doctrine of salvation. The "orthodox doctrine," as understood in some traditions, posits that Christ's work is a real satisfaction of infinite merit to God's justice, saving people by doing for them what they could not do themselves ^[1]. This involves Christ vicariously obeying the law and bearing its penalty, with his righteousness imputed to the believer for justification ^[8]. This justification is understood as a forensic or judicial act where God declares the sinner righteous ^[8]. This perspective also emphasizes original sin, viewing it as a universal doctrine, though its explanation has varied ^[12]. Original sin is understood to involve not only imputation but also inherent depravity, leading to spiritual death ^[11].

Eschatology, the study of last things, also presents common ground and some distinctions. There is a shared belief in a second, personal, visible, and glorious advent of the Son of God ^[4]. Preceding this advent, it is commonly held that there will be a universal diffusion of the Gospel and the conversion of the Jewish people ^[4].

The historical development of these doctrines often involved councils and theological debates. For instance, the early Church grappled with various interpretations of the Trinity, leading to the precise formulations found in creeds like the Athanasian ^[10]. These historical developments highlight how core beliefs were articulated and defended against alternative views ^[7].

Sources

CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 109: § 1. The Orthodox View . The first is that which has been for ages regarded as the orthodox doctrine; in its essential features common to the Latin, Lutheran, and Reformed churches. This is the doctrine which the writer has endeavoured to exhibit and vindicate in the preceding pages. According to this doctrine the work of Christ is a real satisfaction, of infinite inherent merit, to the vindicatory justice of God; so that He saves his people by doing for them, and in their stead, what they were unable to do for themselves, satisfying the”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. II.--THE CATHOLIC DOCTRINE OF THE TRINITY AND UNITY, SOMETIMES CALLED THE DIVINE ECONOMY, OR DISPENSATION OF THE PERSONAL RELATIONS OF THE GODHEAD. (part 1): In the course of time, then, the Father forsooth was born, and the Father suffered,God Himself, the Lord Almighty, whom in their preaching they declare to be Jesus Christ. We, however, as we indeed always have done and more especially since we have been better instructed by the Paraclete, who leads men indeed into all truth), believe that there is one only God, but under the following dispensation, or <greek>”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 4.--WHAT THE DOCTRINE OF THE CATHOLIC FAITH IS CONCERNING THE TRINITY.: 7. All those Catholic expounders of the divine Scriptures, both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God, have purposed to teach, according to the Scriptures, this doctrine, that the Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality;(3) and therefore that they are not three Gods, but one God: although the Father hath begotten the Son, a”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 85: § 2. The Common Church Doctrine. The common Church doctrine is, first, that there is to be a second personal, visible, and glorious advent of the Son of God. Secondly, that the events which are to precede that advent, are 1. The universal diffusion of the Gospel; or, as our Lord expresses it, the ingathering of the elect; this is the vocation of the Christian Church. 2. The conversion of the Jews, which is to be national. As their casting away was national, although a remnant was saved; so their conversion may be national, although some m”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: attained and preserved under that teaching of the Spirit, which secures to believers a competent knowledge of the plan of salvation therein revealed. On the other hand, tradition is with the Romanists entirely independent of the Scriptures. They plead for a common consent in doctrines not contained in the Word of God, or which cannot be proved therefrom. Fourthly. Protestants do not regard “common consent” either as an informant or as a ground of faith. With them the written word is the only source of knowledge of what God has revealed fo”
CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 160: received the Holy Laver, and as we have learned from the divine Scriptures, and as we believed and taught in the presbytery, and in the Episcopate itself, so believing also at the time present, we report to you our faith, and it is this 415 415 “The children of the Church have received from their holy Fathers, that is, the holy Apostles, to guard the faith; and withal to deliver and preach it to their own children….Cease not, faithful and orthodox men, thus to speak, and to teach the like from the divine Scriptures, and to walk, ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 77: 2212 CHAPTER 22. THIS DOCTRINE CONFIRMED BY PROOFS FROM SCRIPTURE. The divisions of this chapter are,—I. A confirmation of the orthodox doctrine in opposition to two classes of individuals. This confirmation founded on a careful exposition of our Savior’s words, and passages in the writings of Paul, sec. 1-7. II. A refutation of some objections taken from ancient writers, Thomas Aquinas, and more modern writers, sec. 8-10. III. Of reprobation, which is founded entirely on the righteous will of God, sec. 11. Sections . 1. Some imagi”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 28: Christian doctrine, they agree, first, in rejecting the Church view of the plan of salvation; they deny that Christ obeyed the law and bore its penalty vicariously, or as the substitute of sinners; they deny that his righteousness is imputed to the believer as the ground of his justification; they deny that saving faith consists in receiving and resting on the righteousness of Christ as something objective; they deny that justification is a forensic or judicial act in which God pronounces the sinner just, not on the ground of his subjecti”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: promise in the Word of God, and as such preservation and transmission without divine, supernatural interposition, would be impossible, tradition cannot be a trustworthy informant of what Christ taught. No Criterion. 3. Romanists again admit that many false traditions have prevailed in different ages and in different parts of the Church. Those who receive them are confident of their genuineness, and zealous in their support. How shall the line be drawn between the true and false? By what criterion can the one be distinguished from the othe”
Athanasian Creed (Ecumenical) “Athanasian Creed (Ecumenical, c. 5th-6th century AD), Section 2: And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; neither confounding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated. The Father incomprehensible, the So”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: of nature. Their physical death is proof that they are involved in the penalty the principal element of which is the spiritual death of the soul. It was by the disobedience of one man that all are constituted sinners, not only by imputation (which is true and most important), but also by inherent depravity; as it is by the obedience of one that all are constituted righteous, not only by imputation (which also is true and vitally important), but also by the consequent renewing of their nature flowing from their reconciliation to God. Argum”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: believers make the channel of their communion with God, and the medium through which they express their most intimate religious convictions, that we must look for the universal faith. From the faith of God’s people no man can separate himself without forfeiting the communion of saints, and placing himself outside of the pale of true believers. If these things be admitted we must admit the doctrine of original sin. That doctrine has indeed been variously explained, and in many cases explained away by theologians and by councils, but it is ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 38: that she has never been penfectly holy. Christ no more promised the one than the other. F. The Doctrine contradicted by Facts. The fourth argument is that the Romish doctrine of the infallibility of the Church is contradicted by undeniable historical facts. It therefore cannot be true. The Church has often erred, and therefore it is not infallible. Protestants believe that the Church, under all dispensations, has been the same. It has always had the same God; the same Redeemer; the same rule of faith and practice (the written Word of God,”

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