500 Years of Chaos: Protestantism’s Anniversary

In 2017, we will witness the 500th anniversary of one of the most important, influential and regrettable events in Church history: the Protestant Reformation, or the Protestant Rebellion, as some prefer to call it. Indeed, the latter term would suit me better, too. But, being German, I am used to the former expression and should I ever refer to said event as die protestantische Rebellion, people would think me some sort of radical. On that thought, perhaps it is worth noting that rebels are often quite radical themselves, which is one thing we can definitely say of the so-called "Reformers". To mark this anniversary, the Lutheran World Federation (LWF) has planned a number of events, beginning with a "Lutheran Decade" from 2008 to 2017. Each year has it’s own theme in the form of "The Reformation and…", i.e. Education, Freedom, Music, Tolerance, Politics and others.

The decade will culminate in the celebratory year of 2017, to which the President of the Evangelical "Church" in Germany (EKD), Nikolaus Schneider, has even invited Pope Francis. But, really, how likely is it His Holiness will hop on a plane and join in the celebration of someone his predecessor excommunicated? One might ask, is there any room for Catholics to take part in some sort of event? This is the question that is circulating in the mother country of the Reformation: Germany. The Most Reverend Gerhard Feige, Bishop of Magdeburg, is the Bishops' Conference's representative for ecumenical affairs. He has dedicated a lot of thought and time to the question how Catholics should view this event.

It begins with the name: Do we call it an anniversary, something that could imply happiness, or a commemoration of an event that has wrought such great damage upon the Body of Christ, His holy Bride, the Catholic Church? The German bishops have chosen the latter term. There is still confusion on the whole thing, though: The EKD is not being very clear on what exactly they want to celebrate. One hears catchy words such as "diversity", "conscience", and the like stuck onto the Reformation in their talk, but never do we hear of heresy, schism or even the antisemitism of Luther and his ilk. Indeed, who in his right mind would celebrate the chaos and harm inflicted on the Church by the so-called "Reformers"? Not even the Protestants organizing the event dare to say thus. Yet, one gets the impression that the whole event is not actually interested in critically evaluating the past, or their theology for that matter, but rather praising it as the dawn of an era of "tolerance" and "liberty".

Could this be any further from the truth? Professor Heinz Schilling of Berlin, a member of the advisory board for the anniversary, stated in an interview that Luther was "everything but tolerant" and criticized the EKD as "quite understandably not interested in any of the research’s findings". He went even further and said that the organizers made themselves appear "laughable among scholars" by claiming what they do. Margot Käßmann, who is the anniversary’s ambassador and a former Lutheran "bishop", once claimed that it was thanks to Luther that her sect had female "bishops". The professor criticizes this as yet another inaccuracy and something that Luther certainly did not envision. Is it any wonder, then, that the EKD has not come out clearly and said what the entire occasion is about for them, as the bishops have repeatedly bewailed, if even their own board members see through their catchy slogans?

What about us Catholics? Is there any way in which we can join our separated brethren in their commemoration? I argue: no. Some will disagree, but to me, the Reformation is intrinsically connected to fracture in the Body of Christ, heresy and the resulting total chaos. I could never join any such "commemoration", even if one doesn't call it an "anniversary" for the sake of appeasing Catholics. When have we ever "commemorated" the schism of 1054, or any heresy, for that matter? I believe we would do great harm to the effort of achieving Christian unity by taking part in any way. It obscures the borders between Catholicism and Protestantism, confuses people, and may even cause scandal.

The aforementioned Margot Käßmann suggested the following kind of participation of Catholics and Protestants: Each group could begin a pilgrimage on their own route, and reach one common destination. She would also like the program to achieve that all people learn "that 31 October is Reformation Day and not Halloween", to which Bishop Feige of Magdeburg replied "and the eve of All Saints". But the problem I see with Käßmann’s proposal is this: Although the idea might seem nice, it suggests that Protestantism and Catholicism are somehow equals. They most definitely are not. And certainly not according to Luther himself! Catholics know that their Church is the Church Christ the Lord founded on St. Peter, and Protestantism's very name already suggests otherwise. The Reformers made that point very clear. From a Catholic point of view, a heretical movement that splits the Church cannot be of equal worth as the One True Faith. Just think how we would have fought Arianism if such had been our position! This is not to say that Protestants aren't Christians, of course, but we must realize that Protestantism is not what our Lord willed us to have or believe: Catholicism is. Thus, two equal pilgrimages reaching one destination à la Käßmann would cause scandal and confusion. I assume she does not want it to symbolize the way we might some day find unity, but rather the common destination means Christ. But that is precisely the point: The Catholic Church is the ark of salvation, the Body and Bride of Christ, and She alone has "the words of eternal life" (John 6:68). She is Christ in this world apart from Whom "no one comes to the Father" (John 14:6). Protestantism has distorted those words of eternal life fundamentally, and thus cannot be on equal footing with Holy Mother Church. If Christ is "the Way, the Truth and the Life" apart from Whom there is no salvation, then so is the Catholic Church, for She is His Body (Ephesians 1:22-23, Colossians 1:24).

Thus, let me emphasize again: Celebrating the Reformation, or even commemorating it with Protestants, will blur the sharp line between the One True Church and those communities that came from the Protestant Reformation. It will scandalize and, actually, almost certainly make Christian unity harder to achieve. For in pretending Protestantism is somehow equally valid or of the same dignity as Catholicism, we take away the very reason for Christian unity: to be united in the one Church that our Lord left us, founded on Peter in the person of the Roman Pontiff.

Therefore, I hope the German bishops decide not to participate – however unlikely that is. It remains to be seen whether the ecumenical progress in achieving unity hoped for will come about. Let us pray, that 2017 will bring to many people's attention the Truth of Catholicism and the scandal that the separation of Christians is, fostering in them the desire for unity with Christ in His Bride, which is Holy Church.

Your thread title Protestant Chaos. History shows there was Chaos under Catholic church’s rule.

Shh. You are not supposed to mention that under sola eccelsia, the church being supreme, and the alternative to Scripture being alone supreme as the wholly inspired assured word of God, then you also have division and unresolved fervent debate.

Yet Robertolson has been shown this, but the propaganda -defend-Rome-at-any-cost-to-credibility must drive on.

First,l see here on the 35,000 Prot denom canard.

Next,

The (Orthodox?) author of the first image argues,

Churches in doctrinal agreement with the Patriarch of Constantinople, are the actual direct descendants of the State Religion of the Roman Empire, founded under the authority of the Patriarch and the Emperor in Constantinople (starting with Constantine), while modern Roman Catholicism, far from being Christianity "fused with the Roman Empire," is the religion of the Bishops of Rome who repudiated the authority of the Roman Emperor and excommunicated the Patriarch of Constantinople.” (http://www.friesian.com/popes.htm#pope)

Another Orthodox voice states,

On the other hand, Roman Catholicism, unable to show a continuity of faith and in order to justify new doctrine, erected in the last century, a theory of "doctrinal development."

Following the philosophical spirit of the time (and the lead of Cardinal Henry Newman), Roman Catholic theologians began to define and teach the idea that Christ only gave us an "original deposit" of faith, a "seed," which grew and matured through the centuries. The Holy Spirit, they said, amplified the Christian Faith as the Church moved into new circumstances and acquired other needs...

On this basis, theories such as the dogmas of "papal infallibility" and "the immaculate conception" of the Virgin Mary (about which we will say more) are justifiably presented to the Faithful as necessary to their salvation. (“Father” Michael Azkoul, http://www.ocf.org/OrthodoxPage/reading/ortho_cath.html)

More on Byzantine vs Latin

The author of the one on the bottom contends,

“The problem is obvious - Rome, sedevacantists, traditionalist Catholics, Pope Michael-ists, Eastern Orthodox, Coptic Orthodox, and various other churches with incompatible teachings all appeal to this set and limited corpus of Scripture and Tradition. It would appear that the criticism against Sola Scriptura of multiple denominations applies to the Roman and EO rule of faith as well.

The Romanist or Orthodox might object: "But we're not in communion with those schismatics/heterodox/heretics!" Now, what if I were to reply, as a member of a Southern Baptist church, that, have no fear my non-Sola Scripturist friends, my church holds that everyone who's not a member of a Southern Baptist church is a schismatic/heterodox/heretic too? Would that make our Romanist or Orthodox friends feel better?

Or would that make them criticise us even more strongly: "See? You Sola Scripturists can't even hold communion with each other!"? Yep, my money's on that one, too. We're darned if we do and darned if we don't, but somehow if the Romanists or Orthodox don't hold communion with these other churches, that's just fine. Such special pleading is just...special...(http://beggarsallreformation.blogspot.com/2009/12/special-pleading-of-sola-ecclesia-ists.html)

And then let us briefly consider the deformation and manner and means of unity of Rome before the Reformation helped Rome reform and become more unified.

We can see the deformation from the NT church in substance early on, progressively taking on things which were not seen in the NT and in contrast to it. Even if such was done with seemingly right motive, but as with the Jewish magisterium, progressively thinking of itself above that which is written. (1Cor. 4:6)

Paul Johnson, author of over 40 books and a conservative popular historian, writes,

The Church was now a great and numerous force in the empire, attracting men of wealth and high education, inevitably, then, there occurred a change of emphasis from purely practical development in response to need, to the deliberate thinking out of policy.

This expressed itself in two ways: the attempt to turn Christianity into a philosophical and political system, and the development of controlling devices to prevent this intellectualization of the faith from destroying it. The twin process began to operate in the early and middle decades of the third century, with Origen epitomizing the first element and Cyprian the second.

The effect of Origen’s work was to create a new science, biblical theology, whereby every sentence in the scriptures was systematically explored for hidden [much prone to metaphorical] meanings, different layers of meanings, allegory and so forth.....

Cyprian [c. 200 – September 14, 258] came from a wealthy family with a tradition of public service to the empire; within two years of his conversion he was made a bishop. He had to face the practical problems of persecution, survival and defence against attack. His solution was to gather together the developing threads of ecclesiastical order and authority and weave them into a tight system of absolute control...the confession of faith, even the Bible itself lost their meaning if used outside the Church.

With Cyprian, then, the freedom preached by Paul and based on the power of Christian truth was removed from the ordinary members of the Church, it was retained only by the bishops, through whom the Holy Spirit still worked, who were collectively delegated to represent the totality of Church members...With Bishop Cyprian, the analogy with secular government came to seem very close. But of course it lacked one element: the ‘emperor figure’ or supreme priest...

[Peter according to Cyprian was] the beneficiary of the famous ‘rock and keys’ text in Matthew. There is no evidence that Rome exploited this text to assert its primacy before about 250 - and then...Paul was eliminated from any connection with the Rome episcopate and the office was firmly attached to Peter alone...

...There was in consequence a loss of spirituality or, as Paul would have put it, of freedom... -(A History of Christianity, by Paul Johnson, pp. 51 -61,63. transcribed using OCR software)

Then we have further deformation in periods as that of Damasus 1 (366-384) who began his reign by employing a gang of thugs in seeking to secure his chair, which carried out a three-day massacre of his rivals supporters. ...Ammianus Marcellinus reports that they left 137 dead on the field. (J. N. D. Kelly, “The Oxford Dictionary of Popes” (Hardcover), pp. 32 )

Just like the NT in Acts. Yet Rome made him a "saint."

On the death of Liberius on 24 September 366, one faction supported Ursinus (or Ursicinus), who had served as deacon to Liberius, while another faction, previously loyal to the Antipope Felix II, supported Damasus. The upper-class partisans of Felix supported the election of Damasus, but the opposing supporters of Liberius, the deacons and laity, supported Ursinus. The two were elected simultaneously (Damasus' election was held in San Lorenzo in Lucina) in an atmosphere of rioting. J. N. D. Kelly states that Damasus hired a gang of thugs that stormed the Julian Basilica, carrying out a three day massacre of the Ursinians.^[12] Supporters already clashed at the beginning of October. Such was the violence and bloodshed that the two prefects of the city were called in to restore order, and after a first setback, when they were driven to the suburbs and a massacre of 137 was perpetrated in the basilica of Sicininus (the modern Basilica di Santa Maria Maggiore), the prefects banished Ursinus to Gaul.^[13] There was further violence when he returned, which continued after Ursinus was exiled again.

Damasus was indefatigable in promoting the Roman primacy, frequently referring to Rome as 'the apostolic see' and ruling that the test of a creed's orthodoxy was its endorsement by the Pope.... This [false claim to] succession gave him a unique [presumptuous claim to] judicial power to bind and loose, and the assurance of this infused all his rulings on church discipline. - Kelly, J. N. D. (1989). The Oxford Dictionary of Popes. USA: Oxford University Press. pp. 32 ,34;

Moving along,

The sixth century found Rome sunk too low by war and pestilence for many churches to be built; but at this time took place the transformation of ancient buildings into Christian shrines. Instead of despising the relics of paganism, the Roman priesthood prudently gathered to themselves all that could be adopted from the old world. Gregorovius remarks that the Christian religion had grown up side by side with the empire, which this new power was ready to replace when the Emperor withdrew to the East.

The Bishop of Rome assumed the position of Ponlifex Maximus, priest and temporal ruler in one, and the workings of this so-called spiritual kingdom, with bishops as senators, and priests as leaders of the army, followed on much the same lines as the empire. The analogy was more complete when monasteries were founded and provinces were won and governed by the Church. - Welbore St. Clair Baddeley, Lina Duff Gordon, “Rome and its story” p. 176

Then you had those times it seems so many FR RCs seem to long for.

in the 1180s, the Church began to panic at the spread of heresy, and thereafter it took the lead from the State, though it maintained the legal fiction that convicted and unrepentant heretics were merely 'deprived of the protection of the Church', which was (as they termed it) 'relaxed', the civil power then being free to burn them without committing mortal sin. Relaxation was accompanied by a formal plea for mercy; in fact this was meaningless, and the individual civil officer (sheriffs and so forth) had no choice but to burn, since otherwise he was denounced as a 'defender of heretics', and plunged into the perils of the system himself. — Paul Johnson, History of Christianity, © 1976 Athenium, p. 253

Canons of the Ecumenical Fourth Lateran Council, 1215:Secular authorities, whatever office they may hold, shall be admonished and induced and if necessary compelled by ecclesiastical censure, that as they wish to be esteemed and numbered among the faithful, so for the defense of the faith they ought publicly to take an oath that they will strive in good faith and to the best of their ability to exterminate in the territories subject to their jurisdiction all heretics pointed out by the Church; so that whenever anyone shall have assumed authority, whether spiritual or temporal, let him be bound to confirm this decree by oath.

But if a temporal ruler, after having been requested and admonished by the Church, should neglect to cleanse his territory of this heretical foulness, let him be excommunicated by the metropolitan and the other bishops of the province. If he refuses to make satisfaction within a year, let the matter be made known to the supreme pontiff, that he may declare the ruler’s vassals absolved from their allegiance and may offer the territory to be ruled lay Catholics, who on the extermination of the heretics may possess it without hindrance and preserve it in the purity of faith; the right, however, of the chief ruler is to be respected as long as he offers no obstacle in this matter and permits freedom of action. - http://www.fordham.edu/halsall/basis/lateran4.asp

More .

And besides previous messy times, we have the schism of the 14th and 15th centuries, of which Cardinal Ratzinger observed,

"For nearly half a century, the Church was split into two or three obediences that excommunicated one another, so that every Catholic lived under excommunication by one pope or another, and, in the last analysis, no one could say with certainty which of the contenders had right on his side. The Church no longer offered certainty of salvation; she had become questionable in her whole objective form--the true Church, the true pledge of salvation, had to be sought outside the institution. It is against this background of a profoundly shaken ecclesial consciousness that we are to understand that Luther, in the conflict between his search for salvation and the tradition of the Church, ultimately came to experience the Church, not as the guarantor, but as the adversary of salvation. — Joseph Cardinal Ratzinger, head of the Sacred Congregation of the Doctrine of the Faith for the Church of Rome, “Principles of Catholic Theology,” trans. by Sister Mary Frances McCarthy, S.N.D. (San Francisco: Ignatius, 1989) p.196 ).

..."one pope (Gregory XII) had voluntarily abdicated; another (John XXIII) had been suspended and then deposed, but had submitted in canonical form; the third claimant (Benedict XIII) was cut off from the body of the Church, "a pope without a Church, a shepherd without a flock" (Hergenröther-Kirsch). It had come about that, whichever of the three claimants of the papacy was the legitimate successor of Peter, there reigned throughout the Church a universal uncertainty and an intolerable confusion, so that saints and scholars and upright souls were to be found in all three obediences. On the principle that a doubtful pope is no pope, the Apostolic See appeared really vacant, and under the circumstances could not possibly be otherwise filled than by the action of a general council." - http://www.newadvent.org/cathen/04288a.htm

Cardinal Bellarmine: "Some years before the rise of the Lutheran and Calvinistic heresy, according to the testimony of those who were then alive, there was almost an entire abandonment of equity in ecclesiastical judgments; in morals, no discipline; in sacred literature, no erudition; in divine things, no reverence; religion was almost extinct. — Concio XXVIII. Opp. Vi. 296- Colon 1617, in “A History of the Articles of Religion,” by Charles Hardwick, Cp. 1, p. 10,

• Erasmus, in his new edition of the “Enchiridion,” “What man of real piety does not perceive with sighs that this is far the most corrupt of all ages? When did iniquity abound with more licentiousness? When was charity so cold?” — “The Evolution of the English Bible: A Historical Sketch of the Successive,” p. 132 by Henry William Hamilton-Hoare

“Probably as many as half the men in orders had ‘wives’ and families. Behind all the New Learning and the theological debates, clerical celibacy was, in its own way, the biggest single issue at the Reformation. It was a great social problem and, other factors being equal, it tended to tip the balance in favour of reform. As a rule, the only hope for a child of a priest was to go into the Church himself, thus unwillingly or with no great enthusiasm, taking vows which he might subsequently regret: the evil tended to perpetuate itself.” (Johnson, History of Christianity, pgs 269-270)

And now we have the present time, in which the fruit of Rome is far less unified than evangelicals overall in key basic conservative beliefs , but which Rome denies as being in "churches," while treating even publicly known impenitent prosodomite murders as members in life and in death, and which testifies to what Rome really believes in part, as faith is what is works, (Ja. 2:18; Mt. 7:20) with her paper unity being rather limited.

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