Overview of Catholic Doctrinal Beliefs and Teachings
Catholic doctrinal beliefs, as understood from a Reformed perspective, are characterized by several key tenets that distinguish them from Protestant traditions. One significant area of divergence concerns the rule of faith, specifically the role of Scripture and tradition [3].
While Roman Catholics agree with Protestants on the plenary inspiration and infallible authority of the sacred writings, acknowledging God as their author and the Holy Spirit as their dictator, they differ on the completeness and clarity of Scripture [4]. Roman Catholic doctrine holds that Scripture is incomplete and obscure, necessitating tradition as an additional source of divine revelation [3]. This tradition is understood as the unwritten word of God, passed down from Christ and the apostles, and preserved by the Church [3]. Protestants, conversely, typically view Scripture as sufficient and perspicuous, meaning it is clear enough to be understood by believers [3]. The Council of Trent affirmed that God is the author of the sacred writings, which were written by the dictation of the Holy Spirit [4].
Another point of distinction lies in the understanding of the Church itself. The Roman Catholic Church claims to be the whole Church, and its unanimous holding of certain doctrines is presented as proof of their truth [1]. However, a Reformed perspective, such as that of John Calvin, emphasizes the "Holy Catholic Church" as the mother of all the godly, stressing the duty of cultivating unity with her [2]. Charles Hodge notes that while Protestants speak of the "common consent of Christians" as the true people of God, Roman Catholics define it as those who profess the true faith within the institutional Church [7].
Historically, many doctrines considered peculiar to Roman Catholicism, such as the supremacy of the Bishop of Rome and the perpetuity of the apostolic succession, were not universally received as matters of faith in the early Church [1]. This historical development is a crucial point of contention for those who adhere to the principle that a doctrine must have been held "not only ab omnibus (by all), but semper (always)" to be considered true [1].
The concept of faith itself also sees different emphases. While faith is a central theme in both traditions, John Calvin's Institutes of the Christian Religion dedicates significant attention to defining faith and its properties, viewing it as a perpetual exercise [6, 8]. The doctrine of election, where God predestines some to salvation and others to destruction, is also a prominent feature in Reformed theology, confirmed by Scripture [5].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: may be claimed in favour of those doctrines. But, thirdly, admitting that the Church of Rome is the whole Church, and admitting that Church to be unanimous in holding certain doctrines, that is no proof that that Church has always held them. The rule requires that a doctrine must be held not only ab omnibus , but semper . It is, however, a historical fact that all the peculiar doctrines of Romanism were not received in the early Church as matters of faith. Such doctrines as the supremacy of the Bishop of Rome; the perpetuity of the apostl”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 83: 2279 CHAPTER 1. OF THE TRUE CHURCH. DUTY OF CULTIVATING UNITY WITH HER, AS THE MOTHER OF ALL THE GODLY. The three divisions of this chapter are,—I. The article of the Creed concerning the Holy Catholic Church and the Communion of Saints briefly expounded. The grounds on which the Church claims our reverence, sec. 1-6. II. Of the marks of the Church, sec. 7-9. III. The necessity of cleaving to the Holy Catholic Church and the Communion of Saints. Refutation of the errors of the Novatians, Anabaptists, and other schismatics, in regar”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 1: 87 § 6. The Quakers or Friends 88 Their Origin and Early History.—Their Doctrines.—The Doctrines of the Orthodox Friends.—Heterodox Friends.—Barclay's Views 93 § 7. Objections to the Mystical Theory 97 It has no Foundation in Scripture.—It is contrary to Facts of Experience.—Productive of Evil 103 CHAPTER V. ROMAN CATHOLIC DOCTRINE CONCERNING THE RULE OF FAITH § 1. Statement of the Doctrine 104 § 2. Roman Catholic Doctrine concerning the Scriptures 104 Incompleteness of the Scriptures.—Obscurity of the Scriptures.—Latin Vulgate 107 § 3. Tr”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 33: § 2. Roman Catholic Doctrine concerning the Scriptures. On this subject Romanists agree with Protestants, (1.) In teaching the plenary inspiration and consequent infallible authority of the sacred writings. Of these writings the Council of Trent says that God is their author, and that they were written by the dictation of the Holy Spirit (“ Spiritu sancto dictante. ”) 105 (2.) They agree with us in receiving into the sacred canon all the books which we regard as of divine authority. Romanists differ from Protestants in regard to the Scrip”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 14: Prayer—a perpetual exercise of Faith. The daily benefits derived from it. 21. Of the Eternal Election, by which God has predestinated some to Salvation and others to Destruction. 22. This Doctrine confirmed by Proofs from Scripture. 23. Refutation of the Calumnies by which this Doctrine is always unjustly assailed. 24. Election confirmed by the Calling of God. The Reprobate 34 bring upon themselves the righteous destruction to which they are doomed. 25. Of the Last Resurrection. BOOK FOURTH OF THE EXTERNAL MEANS OR HELPS BY WHICH G”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: 467 CHAPTER 2. OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES. This chapter consists of three principal parts.—I. A brief explanation of certain matters pertaining to the doctrine of Faith, sec. 1-14. First, of the object of faith, sec. 1. Second, of Implicit Faith, sec. 2-6. Third, Definition of Faith, sec. 7. Fourth, the various meanings of the term Faith, sec. 8-13. II. A full exposition of the definition given in the seventh section, sec. 14-40. III. A brief confirmation of the definition by the authority of an Apostle”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: common sense of the Church, while they reject the real and peculiar doctrine of Rome on this subject. B. Points of Difference between the Romish Doctrine and that of Protestants on Common Consent. The points of difference between the Protestant doctrine concerning the common faith of the Church and the Roman Catholic doctrine of tradition are: — First. When Protestants speak of common consent of Christians, they understand by Christians the true people of God. Romanists on the other hand, mean the company of those who profess the true fai”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 55: 461 ARGUMENT. The two former Books treated of God the Creator and Redeemer. This Book, which contains a full exposition of the Third Part of the Apostles’ Creed, treats of the mode of procuring the grace of Christ, the benefits which we derive and the effects which follow from it, or of the operations of the Holy Spirit in regard to our salvation. The subject is comprehended under seven principal heads, which almost all point to the same end, namely, the doctrine of faith. I. As it is by the secret and special operation of the Holy”