Opinion
By Valentine Obienyem
TWO days ago, we celebrated Christmas 2024. As is customary, this is the time when certain uninformed theologians choose to showcase their theological shallowness by questioning the scriptural basis of the celebration. The same questions are raised during Easter and other Christian observances. Those unfamiliar with theology may be swayed by these arguments, and some are even deceived by individuals who are more misled than misleading. I say this because many of these critics condemn what they do not understand and have not made any effort to comprehend.
For the first 1,054 years of Christianity, there were no significant divisions in Christendom, until the schism of 1054. However, the division in 1054 was not primarily about doctrinal differences, which were relatively minor, but about power struggles. Even though the Church was founded by Christ, but because it is led by fallible human beings, these political conflicts emerged within the Church.
The schism of 1517, which gave rise to Protestantism, further challenged the doctrines of the Church on several fronts. The crucial point to note is that for over 1,500 years of its existence, the Church upheld one unified belief, until certain forces – like a serpent – entered to disrupt paradise of the unity of the Church.
From the moment Christ established the Church, which has subsisted under the Catholic Church, many individuals, including well-known heretics, have questioned various aspects of the Church’s practices. This questioning began in biblical times, leading to the Council of Jerusalem, where the issue regarding the Gentiles was decisively addressed. Similarly, the Church periodically convokes councils to address the theological questions that have arisen throughout its history.
Most of the questions raised today have already been raised and settled in the past. Therefore, when groups like Jehovah’s Witnesses, a Damian or other critics raise questions about the Catholic Church, they are not discovering new demonstrations in Geometry but simply reopening debates that the Church has already conclusively addressed. While the Church has provided ample biblical and traditional evidence to support its teachings, the focus here is not on proving these points, but on demonstrating that the questions they raise are not new; the Church has already encountered and resolved these issues.
Question 1: The Spiritual Basis of Christmas
Let’s start with the spiritual basis of Christmas, since it is a question being asked because we are in the season. The fact to note is that Christ was born, as recorded in the Bible. Applying reason, is there anything wrong in remembering His birth? After all, He even asked us to remember and reenact His sacrifice on the cross, so what is wrong in remembering His birth? Christians who argue against Christmas are those who appeal to faith only and end up becoming fundamentalists. This is the problem with Jehovah’s Witnesses, deeper life, and Seventh-day Adventists. Often, they cite as a reason that Christmas has pagan roots. This is not true. As early as the 4th century, the Church had already started celebrating Christmas. The Catholic Church, the only Church in existence then, had officially recognised December 25 as Christmas Day, as declared by the Council of Rome, which held from 337 AD to 352 AD. Because the Church was still fighting paganism, it chose that date to supplant the pagan festival of the Feast of the Unconquered Sun and thereby present Christ as the light of the world. The logic is simple, but only those who refuse to understand fail to see it. In 451 AD, the Council of Chalcedon formalised the date. Ironically, some of the Churches arguing against this do not realise that they do not pay taxes, which was also a favour granted to the Catholic Church by Emperor Constantine, even though the Bible implicitly supports paying taxes when Christ advocated giving to Caesar what is Caesar’s.
Thus, the issue of Christmas has been decisively addressed by the Church. Anyone raising it anew is either ignorant or misinformed.
Question 2: The Trinity
Some religious organisations such as Jehovah’s Witnesses, Mormons, and Unitarians do not believe in the Trinity. It is important to note that the first person to question the Trinity was a Libyan Catholic priest named Arius. Inherent in the denial of the Trinity is the belief that Christ was not fully divine. The issue was settled by the Church in the Council of Nicaea in 325 AD, which affirmed that Christ was fully divine. The Council used the term “homoousios” to emphasise that both the Father and the Son are of the same essence. The Council of Constantinople reaffirmed the teaching, while that of Chalcedon in 451 AD defined the Hypostatic Union – the Divine and Human nature of Christ. In one of our lectures on metaphysics, Dr. Molumba Obiajulu elaborated on the question of the Hypostatic Union.
The irony is that some of those Churches that do not believe in the Trinity always think they are raising contentious theological questions without knowing that the Church dealt with it over 1,500 years ago. Even the Witnesses had to re-write some portions of the Bible to try to prove the recycled heresy. Confirm John 1:1 in their own Bible.
Question 3: Original Sin
This is the teaching that humanity inherited the guilt of the sins of Adam, except the Blessed Virgin Mary, who was, before birth, prepared as a sacred vessel to house our Lord. Some Christian Churches, led by Jehovah’s Witnesses, deny this. This shows that they merely collected all rejected heresies and made them the cornerstone of their theology.
However, the first person to question it was a Catholic priest named Pelagius. He also denied the necessity of grace for salvation. The Church condemned his position at the Council of Carthage in 418 AD.
Question 4: The Role of Mary
This is one of the most contentious questions people ask. Almost all the denominations in Christendom are united in denying that Mary is the Mother of God. The question was first raised by a Catholic Archbishop of Constantinople, Nestorius. He thought Mary should be called “Christotokos” rather than “Theotokos.” The Council of Ephesus (431 AD) affirmed the role of Mary as the Mother of God against Nestorianism.
When half-baked pastors of today raise the issue again, they behave as if they have discovered a hidden truth, when the points they raise were confronted by Christianity many years ago and resolved.
Question 5: The Real Presence
Catholics affirm the doctrine of transubstantiation, meaning the bread and wine become the actual Body and Blood of Christ, though their appearances remain unchanged. Most orthodox Christians believe in the real presence, though the interpretations vary.
However, Churches like Baptists, Jehovah’s Witnesses, Adventists, and Pentecostals do not believe in the real presence. They view the Eucharist as a symbolic act of remembrance of Christ’s sacrifice. The issue of the real presence was dealt with by the Fourth Lateran Council (1215 AD) and the Council of Trent (1545 – 1563 AD). Both councils defined the doctrine of transubstantiation, affirming that the bread and wine become the Body and Blood of Christ while retaining their appearances.
Question 6: Justification by Faith Alone or Do Work Also Play a Role?
As against the age-old Christian belief that justification is not by faith alone, Martin Luther, again a Catholic priest, was the first person to propagate that justification is by faith alone (“Sola Fide”) during the Reformation. He made it a central tenet of his theology. He opposed the teaching of the Church that faith must be accompanied by good work, including sacramental and penitential acts.
Question 6: Justification by Faith Alone or Do Work Also Play a Role?
As against the age-old Christian belief that justification is not by faith alone, Martin Luther, again a Catholic priest, was the first person to propagate that justification is by faith alone (“Sola Fide”) during the Reformation. He made it a central tenet of his theology. He opposed the teaching of the Church that faith must be accompanied by good work, including sacramental and penitential acts.
Today, many Churches follow Luther, such as Calvinists, Anglicans, Methodists, Baptists, and modern-day Pentecostals. Surprisingly, Jehovah’s Witnesses align with Catholics on this.
While the issue of justification was agitating the Church, the Council of Trent (1545-1563) dealt with the question and declared that justification is by grace through faith, but good work, done in grace, contribute to growth in justification.
Question 7: The Filioque Controversy
Should I add this one? It is essentially a matter between the Eastern and Western Churches. While the West says of the Holy Spirit, “ex Patre Filioque Procedit,” the East says, “ex Patre Procedit.” As far as I am concerned, it is a minor theological issue that was unnecessarily exacerbated, contributing to the schism of 1054 AD. It concerns the inner understanding of both East and West regarding the workings of the Holy Spirit.
Though, besides those who do not believe in the Trinity, this question is scarcely asked these days. It was, however, dealt with by the Council of Toledo (589 AD), the Second Council of Lyons (1274 AD), and the Council of Florence (1439 AD).
Question 8: Use of Images
Is it appropriate to use images and icons in worship as Catholics do? Is it idolatry? The veneration of images has remained thorny in Christendom. In fact, the first major controversy occurred between 726 and 843 AD, when we witnessed the first Iconoclasm, the destruction of sacred images. There was a second Iconoclasm as well. It was a war between Iconoclasts and Iconodules. The Second Council of Nicaea (787 AD) condemned Iconoclasm.
When the issue is raised by Jehovah’s Witnesses and other Christian denominations, they should know that it has been dealt with by a Council. They are not raising anything new.
Question 9: Did the Catholic Church Play a Pivotal Role in Biblical History?
I often write that without the Catholic Church, there probably would not be the Bible as we know it today. Besides Marcion of Sinope (Marcionite Heresy) who rejected the Old Testament and removed most books of the New Testament, there was also the problem of Gnostic texts, such as the Gospel of Thomas and the Gospel of Judas, that claimed apostolic authority but presented radically different theological views. Many other Christian texts were circulating, including letters, gospels, and apocryphal works. Thus, the need to distinguish inspired Scripture from other pious but non-canonical writings became necessary. This was what the Councils of Hippo (393 AD) and Carthage (397 AD) did. Indeed, the Church accepted the Deuterocanonical books, which included Tobit, Judith, Wisdom of Solomon, etc., as part of the Bible. The Eastern Orthodox Church accepted them as Scripture and called them “Anagignoskomena,” but during the Reformation, Martin Luther excluded them and called them Apocrypha. After the Reformation, the Council of Trent affirmed these books as part of the canon of the Bible.
Question 10: Why Do Catholics Believe in Tradition?
The three sources of Catholic teachings are the Bible, Apostolic Tradition, and Magisterium. Each of them is rooted in the Bible. However, non-Catholics will always accuse the Church of non-biblical practices. The accusation is understandable because it is only the Catholic Church that has the moral authority to talk about tradition. A church founded yesterday cannot talk about tradition because it has not received it. Martin Luther emphasised “Sola Scriptura” (Scripture alone), but Catholics argue that Tradition, alongside revelation as it is passed down from the apostles and preserved in the Church’s teachings, liturgies, and practices, is vital. Those raising the question today should be told that the Council of Trent (1546) affirmed that both Scripture and Sacred Tradition are sources of divine revelation. The Second Vatican Council (1962-1965), in its “Dogmatic Constitution on Divine Revelation” (“Dei Verbum”), reaffirmed the role of Sacred Tradition alongside Scripture. Long before Vatican II and Trent, the Council of Nicaea (325 AD) affirmed the authority of Apostolic Tradition.
Question 11: The Case of Purgatory
According to the Church, based on the light of Scripture, we ultimately have Heaven or Hell. Purgatory is a temporary place of purification because nothing unclean will be saved, though some will be saved by fire. It is only the Catholic Church that believes in Purgatory, and other Churches raise it against her, even those that were founded recently. The Council of Florence (1431–1445) affirmed that Purgatory exists as a temporary state for souls who died in God’s grace but still need to undergo purification before entering Heaven. The Council of Trent and the Second Vatican Council reaffirmed it.
Question 12: On the Seven Sacraments
The Church has always believed in the seven sacraments—Baptism, Confirmation, Eucharist, Penance (Confession), Anointing of the Sick (Extreme Unction), Holy Orders, and Matrimony. This is primarily held by the Catholic and Eastern Orthodox Churches. In fact, in 1520, Martin Luther wrote a book called “The Babylonian Captivity of the Church,” where he criticised the sacramental teachings and said that only Baptism and Eucharist were instituted by Christ. King Henry VIII, the future founder of the Anglican Church, replied in a book entitled “Assertio Septem Sacramentorum” (“Defence of the Seven Sacraments”). It was a trumpet blast against Luther. King Henry also attacked the doctrine of “Sola Scriptura” and defended papal authority. It was after that book that Pope Leo X confirmed him with the title “Defender of the Faith” (“Defensor Fidei”), which the King of England still bears today. But what has happened since Henry broke away from the Church?
Kindly note the issue of sacraments was decided by the Council of Nicaea (325 AD) and reaffirmed by the Council of Trent, the Councils of Constance, Lateran Councils, the Council of Florence, and the Second Vatican Council.
Note that I have intentionally avoided biblical references to the positions of the Church in this discussion, as the purpose of this write-up is not to engage in theological debate or scriptural exegesis. Rather, the aim is to demonstrate that those who accuse the Church of errors or deviations from the true Christian faith are not introducing anything new or innovative. Instead, they are often merely resurrecting questions and objections that have been thoroughly addressed and settled by the Church throughout its history. The Church has long faced challenges to its teachings, many of which were raised by heretics in the past as now, and has consistently provided clear, reasoned, and doctrinal responses that have withstood the test of time.
I have only raised twelve questions, there are many other questions. You may wish to add yours or raise one you would like us to explicate.
A.I
Dec. 27, 2024
Tags: Valentine Obienyem
