Definition of Catholic in Early Christian History
The term "Catholic" derives from the Greek word katholikos, meaning "universal" or "general." While the precise word "Catholic" does not appear in the New Testament, the concept of a universal church is evident in early Christian writings. The early church understood itself as a unified body, despite geographical dispersion and internal challenges [1].
For instance, Paul addresses the "church of God which is at Corinth" [1], indicating a local manifestation of a broader entity. Even with "many blots" and internal divisions, such as factions loyal to different leaders like Paul, Apollos, or Peter, the community was still recognized as a church [1, 6]. This suggests an understanding of the church as a single, overarching entity that could encompass diverse groups and even imperfections [1].
The early believers were known by various names, including "brethren," "disciples," "those of the way," and "saints" [3, 4]. The term "Christian" itself was first used in Antioch, initially as a name given in contempt, but it eventually became a widely accepted identifier for followers of Christ [4]. This adoption of a common name further illustrates the developing sense of a unified identity among believers across different regions.
The concept of the church's universality also extended to its mission. The apostles, for example, were primarily focused on establishing and superintending churches generally, rather than on localized tasks like baptism, which were often performed by deacons [2]. This broader apostolic mandate implies a vision for a church that transcends specific locales and reaches all people. The idea of a universal body is also reflected in theological statements, such as the early Christian hymn quoted in Colossians 1:15-20, which presents Jesus as the supreme creator and redeemer of all things, visible and invisible [5]. This cosmic scope for Christ's work underpins the universal nature of the church that worships him.
Sources
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 1:2: the church of God--He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (Mat 13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism,”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 1:14: I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, Act 18:8) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, Rom 16:23; a person therefore in good circumstances). Baptizing was the office of the deacons (Act 10:48) rather than of the apostles, whose office was that of establishing and superintending generally the churches. The deacons had a better opportunity of giving the necessary course of instruction preparatory to baptism. Crispu”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:2: Colosse--written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [BENGEL]. and the Lord Jesus Christ--supported by some oldest manuscripts omitted by others of equal antiquity.”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 4:16: a Christian--the name given in contempt first at Antioch. Act 11:26; Act 26:28; the only three places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Act 6:3; "disciples," Act 6:1; "those of the way," Act 9:2; "saints," Rom 1:7; by the Jews (who denied that Jesus was the CHRIST, and so would never originate the name Christian), in contempt, "Nazarenes." At Antioch, where first idolatrous Gentiles (Cornelius, Act 10:1-2, was not an idolater, but a proselyte) were converted, and wide missio”
- Colossians (Protestant academic) “Tyndale House on Colossians 1:15: 1:15-20 Paul presents Jesus as the supreme creator (1:15-17) and redeemer (1:18-20). The series of short statements, the exalted conceptions of Christ, and the parallelism in language and thought strongly suggest that these verses quote an early Christian hymn about Jesus that Paul applied to the situation of the Colossian Christians. 1:15 visible image: In the Greek translation of the Old Testament, eikōn (“image, representation”) is used to refer to human beings having been made in the image of God (Gen 1:26-27) and also to the wisdom figure in Jewish writin”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 1:12: 1:12 The Christians in Corinth had formed factions loyal to different Christian leaders, but the leaders themselves do not seem to have been in conflict. Paul, as the one who had first brought the Good News to Corinth, would receive the loyalty of some. • Apollos, now with Paul (see 16:12), was an eloquent Alexandrian Jew who had become a powerful Christian evangelist and had ministered in Corinth (see Acts 18:24–19:1). He attracted followers because of his skillful oratory (perhaps in contrast to Paul) and his ability to interpret Scripture. • Peter: Greek”