Chapter I. The main features of the Catholic faith, distinguishing it from other Christian confessions. Confessional and dogmatic features of Catholicism

Lutheran Church
Luther was a deep and sincere Catholic. He indulged in intense labors and fasts in order to appease the formidable Deity, but did not feel calm.
Largely under the influence of Augustine, Luther developed a view of human salvation by grace through faith in the Redeemer. Thus, in the thought that a person receives salvation by faith, Luther found spiritual peace. Later, his activities took place as a professor at the University of Wittenberg, where he acted as a reformer.
In 1510, he visited Rome and was struck by unbelief and blasphemy among the Roman clergy. Luther returned from Rome as an enemy of the Roman Church. Such a Church, in his conviction, could not give salvation to a person, and he began to teach that only a person’s personal communication with the Redeemer and a living heartfelt faith in Him save a person.
In 1517, Luther openly opposed the Roman Church. The reason for this was the following circumstance. To maintain the luxury of his court, Pope Leo, under the pretext of renovating the Church of St. Peter, announced the sale of indulgences. The seller of indulgences in Germany was the rude Dominican monk Tetzel. As a market trader, he began to praise his product, which provided both the mandatory salvation of sinners on earth and the liberation of the souls of the dead from the torments of purgatory. Luther was indignant at such blasphemy against the remission of sins and nailed 95 theses against such a crude method of saving human souls to the doors of the Wittenberg temple. He also touched upon the very basis of indulgences - the doctrine of supererogatory merits and purgatory.

Calvinist Church

Calvinism- one of the three main directions of Protestantism (along with Lutheranism and Anglicanism), which accepted the ideas of John Calvin. From Geneva, Calvinism spread to France (Huguenots), the Netherlands, Scotland and England (Puritans). The Dutch (16th century) and English (17th century) revolutions took place under the influence of Calvinism. Calvinism is especially characterized by: recognition of only the Holy Scriptures, the exclusive importance of the doctrine of predestination (coming from God's will predetermined life of a person, his salvation or condemnation; success in professional activity serves as confirmation of his chosenness), denial of the need for the help of the clergy in saving people, simplification of church rituals. Modern adherents of Calvinism are Calvinists, Reformed, Presbyterians, Congregationalists.

Anglican Church

The Anglican Episcopal Church is currently the state church of England. Anglican churches also exist in the USA, India, etc., in a total of 16 countries. Since 1867, the Anglican churches, while maintaining their independence, have been united by the Anglican Union of Churches. The head of the church is the English king. A hierarchy reminiscent of the Catholic one has been preserved.
Bishops are appointed by the king through the prime minister. The clergy of two counties - Canterbury and York - are headed by archbishops.
The external ritual side of Catholicism in the Anglican Church was almost not reformed. The main place in worship has been retained by the liturgy, which is distinguished by complex rituals and solemnity.
In the United States, Anglicanism is represented by the Protestant Episcopal Church USA. It is headed by a lifetime elected head from among the bishops, and the governing body includes representatives of the clergy and parishioners. The Episcopal Church in the USA conducts extensive missionary activities in the countries of Asia, Africa, and Latin America.
In the doctrine of salvation, the Anglican doctrine repeats the general idea of ​​the Reformation that only God acts in the justification of man, the alienated grace of God accomplishes salvation without the assistance of the one being saved. As the 11th member of the Anglican Confession puts it: “We are justified before God only by the merits of Jesus Christ through faith, and not by our good works.”

100. Roman Catholic dogma about the absolute and sole power of the Bishop of Rome over the Church and his infallibility. Prerequisites for the teaching. Orthodox criticism.

The main features of the teachings of Protestantism.

99. The main dogmatic and ritual differences of Roman Catholics.

WITH IXV. started in XIV. finally done the falling away from the unity of the Universal Church of its western part, headed by the Roman See.

Having retained the essential features of the ancient undivided Church, the Roman Catholic Church has acquired, since the apostasy, clearly defined features in dogmas, rituals, church governance, discipline and canons. Unlike the Eastern Church, the Roman Catholic Church emphasizes the development of the dogmatic teaching of the Church and the possibility of replenishing it through proclamation of new dogmas.

Main disagreements between both Churches in matters dogmatic character, presented in the chronological order of their occurrence, are as follows:

1. The doctrine of absolute, sole authority of the Bishop of Rome (popes) over the Church.

2. Teaching about the procession of the Holy Spirit "and from the Son." The Orthodox Church teaches that the Holy Spirit proceeds from the Father and rests on the Son, is sent into the world by the Son, is taught to us in the Church through the Son, and is rightly called both the Spirit of the Father and the Spirit of the Son. The eternal cause of the existence of the Holy Spirit, according to the Orthodox understanding of the dogma of the Holy Trinity, is only the Father, for in the Trinity there is only one hypostatic Principle.

These two points of divergence between Roman Catholicism and Orthodoxy were the reason for the division of churches in XIV. The logical conclusion from the doctrine of the absolute, sole power of the pope over the Church was doctrine of papal infallibility , formulated as a dogma on IVatican Council 1870 G.

3. After the division of the Churches in the Roman Catholic Church there was doctrine of salvation , including the doctrines of original sin and satisfaction with God for sins, and related to it doctrines of purgatory, the treasury of merit and indulgences.

Roman Catholic doctrine of salvation

The question of human salvation - the most important part of Christian doctrine, and it is in the understanding of salvation that one of the most significant religious differences between Orthodoxy and Catholicism lies.

The essence of salvation, according to Orthodox teaching, is that the Lord Jesus Christ has given us the power with which we defeat the attacks of the devil and become free from passions. The method of accomplishing our salvation is internal development, gradually accomplished in man by the action of God's grace.

In Catholic soteriology gained dominance rationalistic jurisprudence: in the doctrine of atonement, the consequences of original sin, in the theory of satisfaction. And here the legal, external, idea of ​​merit, satisfaction, credit takes precedence over the moral and organic-mystical teaching about our salvation through the incarnation, suffering and resurrection of the Son of God and through our internal organic participation in His atoning sacrifice and His enlightened life. The main danger of legal teaching for the spiritual life of a Catholic is precisely in the fact that, if desired, a person can limit himself to only external activities.

The Roman Catholic doctrine of salvation says that God, offended by a person's sin, is angry with him and therefore sends him punishment; in order to turn God's wrath into mercy, it is necessary to bring satisfaction to God for sin - this is, in general terms, the Roman Catholic understanding of the essence of our relationship with God. Salvation here is conceived, first of all, as deliverance from punishment for sins. In Orthodoxy, salvation is understood, first of all, as deliverance from sin itself. From a sinner, God requires not satisfaction for sins, but a change in lifestyle - birth into a new life. Thus, in Orthodoxy the matter of salvation is conceived in a moral sense, in Roman Catholicism - in a legal sense.

The Pentecostal doctrine of being “born again” was a reaction to the Calvinist doctrine of absolute predestination. Calvinists believe that every person is obviously doomed or predestined to one or another state in eternity. In their opinion, Christ did not save the whole world, but only those who were destined for salvation. And no matter what happens to these initially destined for salvation, no matter what terrible sin no matter what they do, in the end they will still be saved.

Pentecostals, on the contrary, insist that Jesus Christ atoned for the sins of all mankind with His blood. His atoning sacrifice applies to all people, and in order to be saved, it is enough to repent of sins and personally come to Christ.

Salvation is achieved through repentance. The repentant - "born again" - from their point of view, is already saved. "Being born again" is associated with the baptism of the Holy Spirit, which it precedes in time. The “born again” person is first cleansed of all sins and then baptized in the Holy Spirit. In order to inherit the Spirit of God, Pentecostal theologians write, and to be in it, one must certainly be born again. Without being “born again,” no one can know Him, much less inherit Him. The “birth from above” itself is not an instantaneous act of receiving the Spirit, as happens during baptism by Him, but a very long process, beginning from the moment when the Lord Jesus Christ is first recognized by believers as a personal Savior. It ends with the acceptance of water baptism: “By this time all old habits must die, for we,” say the Pentecostals, “died to sin in water baptism” (Rom. 6: 1 - 8). Water baptism is not a Sacrament, but, like the Baptists, there is only a promise to God of a good conscience and the testimony of all those who “truly repent” and believe with all their hearts that Christ is both Savior and Lord.

After its completion, the convert is obliged to devote all the strength of his soul to fulfilling the commandments of God. Before this, he cannot participate in the act of breaking bread, even though he may be a member of the community.

To become a member of the community, it is enough to repent before your fellow believers and publicly demonstrate your desire to give your heart to the Lord.

Some Pentecostal schools (Sabbatarians and a few others) teach that repentance (joining the community) completes the first stage of spiritual development. The second is water baptism, the third is the baptism of the Holy Spirit. This, in a nutshell, is their teaching about the three spiritual crises (blessings) in a person's life. In general, the majority of Pentecostals in our country adhere to the theory of two spiritual crises (blessings) - “being born again” and “baptizing in the Holy Spirit.”

“Born from above” is the testimony that the Holy Spirit supposedly gave to every Pentecostal that he was saved and became the son of God. It is interpreted as a kind of internal experience, a kind of assurance from God about the spiritual salvation of the believer. In justifying the concept of being born again, Pentecostals refer to the Gospel of John: “Whoever is not born of water and the Spirit cannot enter the kingdom of God” (John 3:5). True, some sectarians, for example, Christians of the Evangelical faith, Evangelical Christians in the spirit of the Apostles, Christians of the Evangelical faith (their obvious minority), see in these words of the Savior an indication of the need for two types of baptism - water and the Holy Spirit.

Others interpret the words “from water” symbolically, as spiritual birth through the perception of the Word of God. Water baptism itself is understood as a symbol of rebirth from sinful death, already accomplished through the word of God.

Despite all the differences in the literal understanding of this text of Scripture, Pentecostals are unanimous in the mystical interpretation of being “born again,” which is accomplished only through hearing the Word of God.

Here is how Pentecostals themselves interpret this experience:

“If there is any main thing in Christianity, then it is certainly a new birth. It is the source from which all good things come." So said one of the Pietist fathers, Philip Spener. But Jesus described it even more clearly: “You must be born again!” (John 3:7). And Paul also expressed it clearly in the famous verse of 2 Cor. 5:17: “Therefore if anyone is in Christ, he is a new creation; the ancient has passed away, now everything is new.”

Birth does not mean a change in the old nature, nor a stimulation of natural good qualities. The condition is the death of this nature, the cross and the coffin. It couldn't be more radical.

. “The one who repents is no longer the same person. It is not a corrected and revised edition by this person. He is a new man" (Karl Barth).

The new birth is a “new heart” (Ezek. 36:26) according to the prophecy of the Old Testament, a new creation (Gal. 6:15). After all, God's programming before birth did not have rebels, scoundrels or lost people in its plan, but a beautiful original, in harmony with the Creator and His intentions! After the catastrophe of sinful death, man receives his wonderful new beginning.

There are indeed places in Scripture where it is said that people are alive “by the Word of God,” that they are “born again from the Word of God,” which can save our souls. But nowhere does it say that reading or hearing the Word of God in itself can save. It does not save, but only gives birth to faith! “Faith comes by hearing, and hearing by the Word of God” (Rom. 10:17). But faith alone is not enough, “for it is not the hearers of the law who are righteous before God, but the doers of the law will be justified” (Rom. 2:13), and not everyone who says: “Lord! Lord!” will enter the Kingdom of Heaven (Matthew 7:9).

Pentecostals base their views on the following words of Holy Scripture from the Savior’s conversation with the Samaritan woman: “Whoever drinks of this water will thirst again, but whoever drinks of this water... that I will give him will never thirst, but the water that I I will give it to him, and it will become in him a source of water flowing into eternal life" (John 4:13-14). And on the day of the Feast of the Setting Up of Tabernacles (John 7:2) Jesus proclaimed: “If anyone thirsts, let him come to Me and drink. Whoever believes in Me, as the Scripture says, out of his heart will flow rivers of living water” ( John 7:37).

Sometimes in the Holy Scriptures the revealed teaching is presented as an image of living water. But in the saying spoken on the day of the feast, the Lord speaks specifically about the Holy Spirit, “which those who believed in Jesus Christ had to receive, for the Holy Spirit was not yet on them, because Jesus was not glorified” (John 7:39), that The Evangelist further explains.

If by the words “water” everywhere in Scripture we mean hearing the Word of God, then we will come to a clear misunderstanding. Acts describes to us the case of the baptism of a eunuch who asked: “Here is the water, what prevents me from being baptized?” Philip said to him: “If you believe with all your heart, you can... and they both went down into the water” (Acts 8:37-38).

The Gospel says about the Savior: “...and having been baptized, Jesus immediately came out of the water” (Matthew 3:16). The sectarian interpretation of this greatest event in the history of Christianity is unacceptable for the Orthodox.

Pentecostals with their "born again" thesis reject Orthodox teaching about the rebirth and renewal of the soul through church sacraments. Thus, through water baptism, they say, it is impossible to receive remission of sins, because this is just a rite indicating that from now on the believer must guard himself in a good conscience. One must agree with “good conscience”. Indeed, an adult person who is aware of his actions, accepting the sacrament of Baptism, promises to sacredly keep from sin the “tablets” of his heart, from where the “voice of God” speaks to him, heard as the “breath of conscience.” In response, the Lord gives the baptized person the grace of forgiveness of sins, as the holy Apostles understood this Sacrament. Saint Peter on the day of Pentecost said to those gathered: “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit” (Acts 2:38). This is evidenced by the words of the Apostle Ananias addressed to the blinded Saul: “Be baptized and wash away your sins” (Acts 22:16).

It is not the promise of a good conscience that saves a person, but the Sacrament, otherwise, if the promise saves, then why even baptism?

To this, Pentecostals object that salvation requires faith and repentance. And this is so, for without faith it is impossible to please God (Heb. 11:6). However, having sent his disciples to preach, the Lord commanded:

“Go into all the world and preach the Gospel to every creature. Whoever believes and is baptized will be saved” (Matthew 16:15-16). Here, along with faith, the Savior speaks of baptism.

“Christ loved the Church and gave Himself for her, that he might sanctify her by the washing of water through the word” (Eph. 5:25-26). By this, the Apostle Paul testified that the Church of Christ, i.e. all the people who compose it are cleansed by the “bath of water,” i.e. Holy Baptism. The Apostle’s expression “through the word” clarifies and gives an indication of how holy Baptism is performed, what words are spoken during baptism, i.e. “points to the Savior’s command to baptize those who believe in Him and in the Name of the Father, Son and Holy Spirit” (Matthew 28:19).

Even after the descent of the Holy Spirit on Cornelius and those with him (Acts 10:47), he nevertheless needed baptism, which once again indicates the greatest significance of this Sacrament, which cannot be filled even by anointing (the descent of the Holy Spirit) .

Holy Scripture teaches that Baptism is burial with Christ and rising to a new holy life, achieved only by the grace of the Creator (Col. 2, 11 - 13). This Sacrament washes, sanctifies and justifies a person (1 Cor. 6:11), cleansing him from original sin, “sprinkling” the gracious seed of new life into the soul (Heb. 10:21-22).

As we see, the Pentecostal teaching about being “born again” has no evangelical basis. Those who are not baptized and not anointed have no right to call themselves Christians, for without these sacraments it is impossible to inherit the life of the next century (Mark 16:15)

3.2 Baptism with the Holy Spirit

The meaning of the entire Pentecostal creed is the act of baptism in the Holy Spirit, the outward sign of which is the acquisition of the ability to speak with God in other tongues. Thus, in the doctrine of the Church of Christians of the Evangelical Faith it is said that “the baptism with the Holy Spirit is the filling of power from above with the sign of other tongues.”

The main goal of the individual, according to their teaching, is to restore the destroyed original sin connection with God through the acquisition of the Holy Spirit. “Our inability to follow Christ has been and will be,” they note, “but with the baptism of the Holy Spirit, a believer receives the power of the future age.”

The cornerstone of the Pentecostal view is the words of the Savior spoken to the disciples before the Ascension: “Whoever believes and is baptized will be saved, and whoever does not believe will be condemned. These signs will accompany those who believe: In My name they will cast out demons, they will speak in new tongues, They will take up snakes, and if they drink anything mortal, it will not harm them; they will lay hands on the sick, and they will recover” (Mark 16:16-18). In their opinion, this is one of the most important places in the Bible, where “the great command for the Church” is given.

On this occasion, I.V. Voronaev wrote: “All Christian organizations, both the Roman Catholic and Orthodox Churches, and Old Believers, Lutherans and sectarians, have deviated from this rule. Take, for example, the sectarian communities of Adventists, Sabbatarians, Baptists. Do they have "real baptism with the signs that accompanied it in the days of the Apostles. In none of these sectarian communities do we find real baptism in the Holy Spirit. None of them received the baptism in the Holy Spirit."

With different understandings of the external manifestation of the baptism of the Holy Spirit (with or without the sign of tongues), all Pentecostals are united in the fact that “spiritual baptism is the revelation of God in the soul of a believer. On this day of rebirth,” they write, “God manifests Himself in the soul by revelation ", and a person comes to know the Holy Spirit dwelling within himself. Such a soul feels in its body new, divine strength and power. This is the knowledge of spiritual birth. This is a lightning-fast glimpse of the Spirit of God in the consciousness of the regenerated soul."

With the baptism of the Holy Spirit comes power for moral life and service to God and people. For every believer, the baptism of the Holy Spirit is an instantaneous act of the condescension of the Holy Spirit. From this moment on, the believer becomes a true child of God. Pentecostals teach in this regard:

The disciples according to John 15 were already clean, even having a deep spiritual experience, when Jesus breathed on them and told them, “Receive the Holy Spirit!” In any case, revival has been possible since the resurrection of Christ. The disciples also already had extraordinary powers (Matt. 10:8)! In His last command, Jesus promises these disciples the baptism of the Holy Spirit (Luke 24:49; Acts 1:4-8). Jesus Himself explains here spiritual baptism, without saying a single word about renewal or regeneration, but literally “power from on high”: “You will receive power when the Holy Spirit has come on you, and you will be my witnesses.”

In Samaria they unanimously listened to the sermons about Christ, saw great signs, saw how unclean spirits came out screaming and many lame people were healed. They believed and, as a result, were baptized, and great joy reigned in the city! And in this situation, the apostles notice that “The Holy Spirit had not yet fallen on any of them... Then they laid hands on them, and they received the Holy Spirit.”

In order to receive the baptism of the Holy Spirit, “we must believe that the Lord can baptize us,” write Pentecostals, “for He has promised to pour out the Spirit on all flesh. We must have a strong thirst to receive the promised Spirit by faith.”

Few people know that Pentecostals do not associate their creed and name with the Christian holiday of Pentecost. Everyone, they say, has his own personal Pentecost when he is baptized in the Holy Spirit and begins to speak in “new tongues,” and from that moment becomes a member of the Church of Christ. They write: “The Twelve Apostles received the baptism of the Holy Spirit in the upper room. The woman who followed Christ received the baptism of the Holy Spirit, Mary, the mother of Jesus, who conceived of the Spirit, received the Holy Spirit. Each of the 120 in the upper room received the Holy Spirit. Each of the 3000 "Whoever heard Peter preach on the day of Pentecost received a pledge of the Holy Spirit."

In all of these cases cited by Pentecostals (except one), there is no indication of glossolalia. Only the twelve Apostles received the charism of tongues on the day of Pentecost. And if so, then, following their reasoning, except for the Apostles, no one else was baptized with the Holy Spirit.

On the day of Pentecost, 3,000 souls were reunited with the Church, “all of them were baptized in the name of Jesus Christ and received the Holy Spirit, but none of them spoke in other tongues” (Acts 2:38).

Archdeacon Stephen was filled with the Holy Spirit, but did not speak in tongues (Acts 7:55), and those baptized in Samaria by the Holy Spirit also did not speak in other tongues (Acts 8:14).

Pentecostals also see the baptism of the Holy Spirit in the description of Ananias laying hands on Saul, after which he received his sight and was filled with the Holy Spirit (Acts 9:17).

And there is no message about glossolalia here either. The filling of the Holy Spirit cannot be identified with His descent. The indicated place only says that the Lord, through Ananias, touched the heart of the persecutor of Christians, after which he received his sight.

Thus, John the Baptist was filled with the Holy Spirit while still in his mother’s womb (Luke 1:15), and the Apostle Peter, before preaching on the day of Pentecost, after the descent of the Holy Spirit, was filled with Him (Acts 4:8), and the Old Testament prophets were also filled with the Holy Spirit .

If we nevertheless agree with the opinion that the Holy Spirit was poured out on Saul (Apostle Paul), as well as on Cornelius the centurion (Acts 10:47), then why does the author of Acts himself not mention receiving the gift of tongues, if he was actually baptized by Him , but notes this feature during the descent of the Holy Spirit on Cornelius.

Pentecostals tend to think that in most cases the Writer “simply does not mention” cases of the gift of tongues. What inspired such confidence? And how could the Apostles remain silent about the miraculous phenomenon of the baptism of the Holy Spirit with the sign of tongues, if from now on in the New Testament Church this act would become the exclusive property of Christians? What are the grounds to suspect the author of Acts of negligence when in some places he is silent about the external manifestation of spiritual baptism, and in others he points to it.

For Pentecostals, baptism in the Holy Spirit is possible before water baptism, during baptism, and after it. The basis for such judgments are such episodes from the gospel history as the descent of the Holy Spirit on Cornelius the centurion (Acts 10:44 - 47), Philip’s baptism of the eunuch of the Ethiopian queen (Acts 8:39), and the laying on of hands on baptized Samaritans (Acts 8). , 14 - 19) and John's disciples (Acts 19, 6).

The Descent of the Holy Spirit on Cornelius the Centurion

The calling of pagans into the Church was an exceptional phenomenon of the Apostolic Church and far-reaching dogmatic conclusions cannot be built on it. As a sign that all nations were called to the Church of Christ, the Apostle Peter had a special vision, after which he went to the centurion’s house.

After the sermon in the house of Cornelius, “the Holy Spirit came upon all who heard the word (sermon - I.E.). And the believers from the circumcision who came with Peter were amazed that the gift of the Holy Spirit was poured out also on the Gentiles, for they heard them speaking in tongues and magnifying God" (Acts 10:44 - 46).

This was a special occasion when the Holy Spirit was poured out before the sacrament of Baptism. By this the Lord especially testified that the pagans are also called to salvation. As can be seen from the book of Acts, Christians were completely unprepared for this, for the circumcised believers who came with Peter were “amazed” (Acts 10:48) that the Holy Spirit with the gift of tongues descended on the uncircumcised.

Most likely, the Apostle Peter did not go to the pagans with the goal of baptizing them with water, for the very fact of the condescension of the Holy Spirit on them prompted him to do the latter. Saint John Chrysostom, commenting on this passage, speaks as if on behalf of the Apostle Peter: “If they also received the Spirit, then how could they not be given baptism.” He almost seems to refute “those who opposed and argued that this should not be done.”

The saint further notes: “This baptism with the Holy Spirit became possible only after they showed the wonderful disposition of their souls, accepted the beginning of the teaching and believed that baptism undoubtedly provides forgiveness of sins, then the Spirit descended on them.”

Reception of water baptism by the eunuch of the Ethiopian queen

The Pentecostal conviction that the Holy Spirit can baptize a believer immediately after water baptism, without the participation of the head of the Church, is nowhere confirmed by the Holy Scriptures. We see that the descent of the Holy Spirit on the eunuch of the Ethiopian queen was in no way accompanied by those external signs, by which Pentecostals usually learn about the baptism of the Holy Spirit.

It is written that after water baptism, the Holy Spirit descended on the eunuch (Acts 8:39). There is no mention of glossolalia.

The confusion regarding the fact that the Holy Spirit nevertheless descended on the eunuch is easily resolved by the fact that, according to the teaching of the Orthodox Church, in the sacrament of Baptism the grace of the Holy Spirit is given, relieving original and personal sins.

Pentecostal teaching on the descent of the Holy Spirit after water baptism

The Holy Spirit can baptize a believer at any time, in particular after water baptism, Pentecostals teach, referring to the baptism of the Samaritans (Acts 8: 14 - 17) and the disciples of John the Baptist (Acts 19: 4 - 6), and with the baptism of the Spirit Saints do not need the laying on of hands by a bishop.

Meanwhile, John's disciples received the Holy Spirit only after they were baptized in water in the name of Jesus Christ, then Paul laid his hands on them, and “the Holy Spirit descended on them” (Acts 19:6). The same is true for the baptism of the Samaritans. “The Apostles who were in Jerusalem, hearing that the Samaritans had accepted the Word of God, sent Peter and John to them, who, having come, prayed for them that they would receive the Holy Spirit. For He had not yet descended on any of them, but only they were baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit" (Acts 8:14 - 17). Sectarians have nothing to object to the question: if the Holy Spirit could be received without the laying on of episcopal hands, then why did the Apostles undertake such a long journey? The Samaritans received water baptism from Philip (Acts 8:12), who, being a deacon, could not perform this Sacrament, which was performed by the bishops who came from Jerusalem (Acts 8:15). Further, when describing the reception of the Holy Spirit by the Samaritans, glossolalia is not mentioned anywhere. The Samaritans did not acquire the gift of tongues, so the persistence of the Pentecostals, who strive to establish their teaching precisely on this episode from the Holy Scriptures, remains a mystery.

John's disciples are a different matter. After the Apostle Paul laid hands on them, they began to speak in different tongues and prophesy (Acts 19:6). But this happened after the laying on of hands (the sacrament of Confirmation).

Pentecostals are convinced that they receive the baptism of the Holy Spirit without the laying on of hands, which was unknown to the practice of the Apostolic Age and which indicates their lack of genuine baptism with the Holy Spirit, called in the Church Christ's sacrament Confirmation.

On this occasion, the Bulgarian professor Dyulgerov writes: “The baptism of the Holy Spirit is the acceptance of the Holy Spirit. It is performed from the first days after the New Testament Pentecost through the laying on of hands after baptism in water.”

The false practice of this gift, the zealous, assertive speaking in “other tongues” and the encouragement of those who are zealous for the baptism of the Holy Spirit to repeat the words of a different language or the indoctrination to repeatedly repeat the words: “baptize, cross... or give, give... still exists today.” , - the theologians of the United Eurasian Union of Christians of the Evangelical Faith note, not without some regret.

Pentecostals have many “reliable” ways of receiving the charism of “tongues”, except for the only true one - through the episcopal laying on of hands and performed only on those who have received the sacrament of Baptism. As already mentioned. The apostolic practice of laying on of hands to receive the gifts of the Holy Spirit does not exist among Pentecostals.

The doctrine of the baptism of the Holy Spirit with the sign of tongues is in many ways a far-fetched thesis by Pentecostals, which finds no basis in the Word of God. The gift of tongues is just one of the other gifts of the charismatic age (1 Cor. 12:8-10) and does not at all constitute evidence of the baptism of the Holy Spirit. However, they themselves sometimes say that the gift of tongues among Pentecostals is not a truly charismatic gift of the Christian Church. Thus, according to their views, if a fellow believer leaves the sect, he nevertheless retains the gift of tongues as evidence of his “former participation” in the Holy Spirit. After this, you can become a Baptist, Mormon, Hare Krishna, or not believe in anyone at all, but at the same time you can demonstrate glossolalia always, wherever you please.

3.3 Healing by faith

The peculiarity of religious sectarianism usually lies in the fact that they place emphasis on some particular provision of the Bible. It comes to the fore and becomes a kind of “symbol of faith” of the sect and thus makes it different from other religions. These include the Pentecostal teaching on faith healing.

Here, for example, is a text from the book of the prophet Isaiah: “He took upon Himself our infirmities and bore our sicknesses” (Is. 53:4). For Pentecostals, this is a ready-made dogma, according to which Christ in His full Gospel provided not only the elimination of human sins, but also their consequences - human diseases.

Hence the Pentecostal conviction that the healing of various diseases is a matter that is completely accessible to faith and is achieved simply, almost automatically. And if so, then almost all Pentecostals, to one degree or another, participate in “healings.”

Jesus Christ repeatedly performed miracles and gave such power to His closest disciples, who once exclaimed in joy: “Lord, even the demons are subject to us” (Luke 10:17). To this the Savior replied that this is not what we need to rejoice at, but the fact that their names are written in heaven.

Pentecostals see the meaning of preaching the full Gospel in ordering the life of their Church in the image of the Apostolic Age. And if there were healings there, then they must accompany the Church until the end of the century. There is no need to dispute this, because the true Christ Church It has always been famous for its miracle workers, who through their spiritual feats won the grace of God. A simple listing of their names would take more than one page, but it is enough to mention three names of saints: St. Sergius of Radonezh, Venerable Seraphim Sarovsky, righteous John Kronstadt... There are many testimonies about their miracles and healings of the sick.

Pentecostals tend to advertise their “healings”; every now and then you hear that a miracle of healing occurred in some community or during evangelization. If earlier, according to the Pentecostals themselves, there were no more than a dozen preacher-healers who organized public performances in the West, but today almost every visiting preacher in Russia certifies himself as a healer and miracle worker.

Such is the “spirit” of our time, and let’s not forget that the executors of his will were A. Kashpirovsky and A. Chumak, well known to too many, whose “healing” sessions collected millions from television screens. So what if in the early 90s, accusations of causing grievous bodily harm rained down on them. They did their job. Is it yours? A. Kashpirovsky responded to the proposal of Metropolitan of Minsk and Belarus Philaret to accept water baptism in the Orthodox Church that in this case he could lose his “miraculous” power. And in the designs made in the air by Chumak, experts soon found similarities with the signs of Egyptian pictograms - that is, the secret signs of the pagan religion.

It is characteristic that “healers” and charismatics decided to keep up with the newfangled fad. Otherwise, why do various messiahs organize numerous evenings of evangelization, where “those who have” the gift of healing demonstrate their “power”. This usually happens in open stadiums and arenas in the presence of many thousands of people. A stylized “spiritual” melody (something “about Jesus Christ”) is performed by a rock ensemble. The preacher by the sweat of his brow (in the literal sense of the word) demonstrates the power of faith - healing from illness.

Let us remember how many different “bowls” were filled in Lately Russians, going on a rampage along with the “preachers.” But where are the healed? But the number of those damaged in soul and body after public celebrations increases many times over, as newspapers tirelessly report.

However, it cannot be denied that under the influence of self-hypnosis and emerging manifestations of faith in Jesus Christ, a suffering soul sincerely crying out to God can receive relief from pain or illness. “...according to your faith be it done to you” (Matthew 9:29)

Charismatics spread every rumor about “healings” in their communities as a reliable fact. At the same time, you will never really establish: who, where and when? Nothing definite - they will refer to each other, that someone saw something there.

The Holy Scripture testifies that one day the sons of the high priest Sceva saw that the apostles Barnabas and Paul were healing in the name of Jesus Christ.

Then they also tried to do the same by laying on of hands. But the evil spirit said to them:

“I know Jesus, and I know Paul, but who are you?” After which they fled in shame (Acts 19:15).

As the Gospel says about the wicked at the Last Judgment, rejected by the Savior: “Lord! Didn’t we prophesy in Your name? And didn’t we cast out demons in Your name? And didn’t we perform many miracles in Your name?” And then I will declare to them: “I never knew you. Depart from Me, you workers of lawlessness” (Matthew 7:22-23).

It is obvious that these words of the Savior can in no way be attributed to the Orthodox, among whom healers and miracle workers are a great rarity. Holy Scripture tells us very clearly that the gifts of healing are not given to everyone (1 Cor. 12:4-11), but to God's chosen vessels (Acts 9:15).

Why are there no such “bright” healers in Russia as those who come “from there”, from overseas countries, even from Africa? The journals of our Pentecostals ("Reconciler", "Evangelist", "Christian") do not report anything about cases of healing. Is it because in Russian Pentecostal communities they treat healers and miracle workers more carefully and soberly?

Shouldn't we do good in secret and not shout about it to the whole world, even if the power of God is accomplished through us? By doing otherwise, we become like the lying Pharisees, who had only words and no deeds (Matthew 23:3). Let us remember how, performing miracles during His earthly ministry. The Savior admonished his neighbors not to tell anyone about this.

3.4 "The gift of tongues" among modern Pentecostals

Acts of the Holy Apostles on the gift of tongues in the Apostolic Church

We know that the Apostolic Age is a special time of gifts of grace, abundantly poured out on the followers of the Lord (1 Cor. 12:38) for the establishment of the primacy of the Church.

Thus, the gift of speaking in foreign languages ​​allowed a handful of followers of Jesus Christ to preach the Word of Truth in all corners of the Roman Empire. The gift of prophecy, which revealed the past and foreshadowed the future, testified that Christians possess truly divine knowledge. The sermon, supported by miracles and healings, was more intelligible and convincing and confirmed that the true God was working through the speakers. Moreover, only in this case could the words spoken by the Savior to His disciples be fulfilled: “Go and teach all nations, baptizing them in the Name of the Father and the Son and the Holy Spirit” (Matthew 28:19).

This understanding of the charismatic gift of tongues is offered to us by the Holy Scriptures, the Holy Fathers and teachers of the Church of Christ.

The very first mention of Holy Scripture about the nature of glossolalia clearly indicates that it was a sermon in specific languages peoples. “The account of the book of Acts on this subject is in itself so clear and definite” that it is simply impossible to understand this passage in any other way.

The second time Acts reports glossolalia is when it describes the baptism of the centurion Cornelius. “The Holy Spirit came upon all who heard the word. And those who believed from the circumcision, who came with Peter, were amazed that the gift of the Holy Spirit was poured out on the Gentiles. For they heard them speaking in tongues and magnifying God” (Acts 10:44-46).

The narrative of the baptism of Cornelius the centurion also testifies that the gift of tongues in the ancient Church was speaking in . The Apostle Peter also speaks about this: “Who can forbid those who, like us, have received the Holy Spirit, to be baptized with water?” (Acts 10:47). Peter himself is known to have received the ability to speak in tongues on the day of Pentecost. The glossolalia of Cornelius and those with him represented the same phenomenon. From this we can conclude that the glossolalia on the day of Pentecost and at the baptism of Cornelius are similar.

The Book of Acts of the Holy Apostles tells us about another case of glossolalia, but without indicating the nature of the phenomenon (Acts 19: 3 - 6). The writer does not consider it necessary to mention this here, because he has already noted twice that the gift of tongues is the ability to speak specific historical languages. Obviously, there were no people nearby who would marvel at the stranger’s ability to speak in their dialect. It is obvious that on the day of Pentecost there were those nearby who were amazed by this miracle, and thanks to that great surprise we know today what the gift of tongues was. Judging by the description of the baptism of the disciples of John the Baptist, one can draw an indisputable conclusion that the gift of tongues was also sent down to strengthen the faith of the converts. Let us not forget that those baptized by the Apostle Paul until that time had not even heard about the existence of the Holy Spirit (Acts 19:2).

The Greek original of Scripture allows us to affirm the identical nature of the glossolalia described in the tenth and nineteenth chapters of the book of the Acts of the Holy Apostles. In the nineteenth chapter there is no definite evidence about the nature of glossolalia, but the same expression is used as in the tenth chapter: elalun glosses, but already in the tenth chapter we are definitely talking about the charisma of foreign languages. Thus, after the laying on of hands by the Apostle Paul, those who received the Spirit spoke in specific historical languages Therefore, the gift of tongues was the same phenomenon among the Apostle Paul. Otherwise, how could he convey through the charism of laying on hands what he himself did not have (Acts 19:6).

In his Epistle to the Corinthians he writes: “I speak in tongues more than all of you” (1 Cor. 14:18). Of course, this includes the gift of speaking foreign languages. He compares his charisma with the languages ​​of the Corinthians. From which the conclusion follows - glossolalia among the Apostle Paul and among the Corinthians was one and the same phenomenon, i.e. speech in foreign languages.

First Epistle to the Corinthians on the gift of tongues

Referring to the First Letter of the Apostle Paul to the Corinthians, Pentecostals defend their existing practice of speaking in “angelic” and mixed foreign languages. Mainly in the fourteenth chapter of the Epistle they find evidence of this for themselves.

The Epistle does not mention a word about what the gift of tongues was in the Corinthian Church. If the writer of Acts considered it necessary to do this (Acts 2:7-9; 10:47), it was only because he wrote this book to a certain Theophilus (Acts 1:1) as a continuation of the history of the Church, for whom the gift of tongues could imagine something completely unfamiliar. Therefore, if for the first time he writes lalin eteres glosses (Acts 2, 4), then when mentioning glossolalia the second and third time he does not consider it necessary to repeat himself; in both cases he limits himself to the general characteristic elalun (lalunton) glosses (Acts. 10, 46; 19, 6).

The Apostle Paul pursues completely different goals in his Epistle. The reason for writing the first letter to the Corinthians was the disorder in the Church, which became known to the Apostle. He was excited by the news of the division of the Corinthian Christians, who called themselves: “I am Paul, I am Apollos, I am Cephas” (1 Cor. 1:12).

In his Epistle, Saint Paul also touches on other problems of this Church. In chapters eleven through fourteen he admonishes those who improperly use the gift of tongues in the assembly of the faithful. From the above reports about the relationship of the Apostle with the Corinthians, it becomes clear why the Epistle does not mention the nature of glossolalia. There was no need for this. For the Corinthians and the Apostle Paul, this charismatic gift was well known. It was only important to point out the correct use of this gift.

The Epistle does not say anywhere that the gift of tongues among the Corinthians consisted of the ability to preach in foreign languages, but, analyzing the “chapters on tongues,” it is not difficult to come to exactly this conclusion.

Where did the Corinthians go wrong? St. John Chrysostom writes that in the Corinthian Church “some had more gifts, others less. Most often it was the gift of tongues. This was the reason for disagreement between them not on the essence of the matter itself, but on the foolishness of those who received the gifts. Those who received more gifts were extolled before those who received less, and these mourned and envied those who received more."

One can guess why it was in this Church that many people possessed the gift of tongues. Corinth at that time was one of the world's trade centers where trade routes converged. There have always been many foreigners here, so the gift of languages ​​was more valuable here than others. “After all, the Apostles received this gift first of all.” The Corinthians were very proud of the gift of tongues, and therefore used it not only for preaching among the pagans, but also directly at divine services. The main idea of ​​the fourteenth chapter of the Epistle: the Corinthians were prohibited from speaking in tongues at prayer meetings.

The Epistle to the Corinthians does not directly indicate the foreign nature of the glossolal language, but at the same time, there is nothing in the Epistle that speaks against glossolalia in foreign languages. On the contrary, many passages of Scripture are best explained precisely on this assumption.” “How many,” writes the Apostle Paul, “for example, there are different words in the world, and not one of them is without meaning. But if I do not understand the meaning of the words, then I am a stranger to the speaker (1 Cor. 14:10-11). The meaning of the Apostle’s words is quite clear: the Corinthians, living in a city where there were always many foreigners, knew from experience that it was useless to listen to a foreigner without knowing his language.

Probably the terms “other languages”, “different languages”, etc. were widespread in the Apostolic Church and denoted one phenomenon - the charisma of foreign languages. This judgment applies to both the book of Acts and the Epistle. From comparisons of the names of the gift of tongues by the Apostle Paul and Saint Luke, it is clear that both the Acts and the first letter to the Corinthians describe the same phenomenon, and some difference in the expression of the Apostle Paul and Saint Luke is very simply explained by the fact that they did not write at the same time and for different purposes. Comparing the terms used to describe the gift of tongues by the Apostle Paul and the Evangelist Luke, we can conclude that the Acts: lalin eteres glosses (Acts 2:4) and the Epistle: lalin glossea (1 Cor. 12:30) speak of the same nature of glossolalia.

About glossolalia among Pentecostals and the judgment of the Apostle Paul about the gift of tongues

Analyzing the Apostle’s prohibitions regarding the gift of tongues, set out in the First Epistle (1 Cor. 14), one cannot help but notice that Pentecostals do the exact opposite of the Apostle’s exhortations and prohibitions. “If I come to you, brothers, and begin to speak in unknown tongues, what benefit will I bring you,” says the Apostle Paul, “if I do not speak to you either by revelation or by knowledge” (1 Cor. 14:6). Thus, Saint Paul points out the pointlessness of using charisms at meetings of believers. The gift of tongues was given solely for preaching to the pagans.

Pentecostals constantly speak in tongues at prayer meetings, without burdening themselves with the interpretation of what is said. As if addressing them, the Apostle Paul edifies: “If there is no interpreter, then remain silent in church, but speak to yourself and to God” (1 Cor. 14:28). Saint John Chrysostom says the following about this: “If you cannot remain silent, if you are so ambitious and vain, then speak to yourself. With such permission he prohibits even more because it brings shame.”

“If the whole Church comes together, and everyone begins to speak in unknown tongues, and those who do not know or do not believe come in to you, will they not say that you are mad” (1 Cor. 14:23). It is impossible to say more precisely. Attending meetings where everyone speaks “in tongues” leaves a painful impression of the insanity of the “prayers.”

In the Holy Scriptures we read: “Tongues are a sign, not for those who believe, but for those who do not believe” (1 Cor. 14:22). If so, then how can unbelievers talk about the possession of glossolals if this blow is intended for them? It is intended for non-believing foreigners. When it is used for other purposes, in the assembly of the faithful, then this gift is not useful, but even harmful, for through it the name of Christians can be blasphemed. Which could well have taken place in the Corinthian Church.

The gift of tongues is intended for listeners, as evidenced by the following verse: “For when I pray in an unknown tongue, although my spirit prays, my mind remains unfruitful” (1 Cor. 14:14). But how then can we understand the words that “the glossolal edifies itself” (1 Cor. 14:4).

Here is how Saint John Chrysostom resolves this apparent misunderstanding: “The fruit for the speaker is the benefit of the listeners. This is what the Apostle said in his letter to the Romans: “Yes, I have some fruit in you, as I also have in the rest of the nations” (Rom. 1:13).” . With this, the Apostle Paul once again prohibits fruitless, unedifying prayer.

In itself, without interpretation, the gift of tongues is not edifying for the Church. Even during interpretation, it is allowed to speak to two, to many - to three, “and that separately” (1 Cor. 14:27). At Pentecostal meetings, everyone speaks in “tongues,” but no one ever interprets “tongues.” How far from this is the practice of sectarians. One can only guess: either they are not at all familiar with the instructions of the Apostle Paul, or they do not want to follow them...

Charismatics themselves usually view “speaking in tongues” as the outpouring of the latter rain promised in Joel. 2:28, 29. They believe that glossolalia is the final and all-encompassing manifestation of the Holy Spirit at the end of time, preceding the Second Coming of Christ. She is the main sign, and for some, the sign of the end.

Thinking Christians everywhere—who are not charismatic or Pentecostal Church members, who have not joined the neo-Pentecostalism born in the early 1960s, and who have not been captured by the charismatic movements of the 70s and 80s—are pondering how they should evaluate these modern innovations. Committed Christians, Church leaders at all levels, students of theology, as well as pastors of more traditional Christian Churches are wondering what to make of neo-Pentecostalism and modern "charismatic renewal movements" where "other tongues", glossolalia, are given great importance, if not the key value. People everywhere are interested in “speaking in tongues,” its nature, its significance in personal life, its purpose in the Church, and the reasons for the sudden, explosive spread of this phenomenon in almost every denomination.

Psychologists and psychiatrists have conducted thorough studies of individuals who practice glossolalia. Linguists of various specialties have explored the linguistic basis of glossolalia as a language among Christians and non-Christians, including pagans who also practice glossolalia. Socio-cultural research has shown that glossolalia is not an exclusively Christian practice.

It is used in a great variety of existing national non-Christian religions around the world. R. P. Spittler in his Dictionary of Pentecostal and Charismatic Movements (1988) writes: “Whatever its origin, glossolalia is a human phenomenon, not limited not only to the framework of Christianity, but even to the framework of the religious behavior of mankind.”

Felicitas D. Goodman has been involved in in-depth research on glossolalia. She reports that glossolalia is observed among "Eskimos, Sami (Lapps), Chukchi, Khanti (Ostyaks), Yakuts and Evenks, who in their rituals use a secret language, which is a mixture of nonsense syllables and the national language."

There are many examples of illogical sounds, or glossolalia, on all continents within national religions.

The famous linguist W. J. Samarin, who studied Christian glossolalia in depth, formulated a definition: “Glossolalia is meaningless, but phonetically structured human speech, which, from the point of view of the speaker himself, is a real language, but as a system does not resemble any of the languages ​​known to mankind, whether alive or dead." This definition emerged as a result of ten years of studying “other languages.” Therefore, some of the adherents of “speaking” suggested that they were speaking in the language of angels, and not in human. Both definitions show that glossolalia is “unusual speech behavior” in any Christian or non-Christian religious community.

Recent research has shown that glossolalia was not a consequence of studying the Scriptures. “Tongues” or, here, glossolalia simply happened as if by itself, and only then Parham’s disciples began to study the Bible in search of an explanation for what was happening at their meetings.

In the 60s, the charismatic movement, which also included glossolalia, entered its second stage (“second wave”), went beyond the traditional Pentecostal and holy churches and embraced many traditional churches. This incorporation into more traditional churches is usually called neo-Pentecostalism or "denominational Pentecostalism." Another name is the "charismatic renewal movement."

The practice of "tongues" is widely adopted in world Christianity. Undoubtedly, this is the fastest growing phenomenon not only among traditional Pentecostal churches and neo-Pentecostals, but also among various charismatics and renewal movements. It is estimated that between 140 and 370 million Christians worldwide practice glossolalia. If we accept that the total number of Christians around the world is about 1.8 billion, then it turns out that this phenomenon affects from 7.7 to 20.5 percent of Christians.

In conclusion, we present an eloquent argument that Pentecostals often use among themselves:

Everything must happen in order!

When a president or a tsar is met, it is “customary” to greet him with joint applause or rejoicing. Silence would be very indecent, directly contrary to order. Why then should it be wrong for the community to rejoice together before the King of kings, for example by praying together in tongues or singing in tongues? After all, it would be, on the contrary, out of order if she did not do this!

It would be normal if the guest was greeted in a different language and translated for the audience. Thus, the most perfect foreign language in a community, which should be understood, must be interpreted, otherwise it is of no use to the community. Then there will be a wonderful order, full of life!

There is a special solemnity and a special power in the congregational singing and worship of God in a community, as all who have experienced it can testify to. In this corporate worship, it does not matter how each individual greets his King. All are jointly directed towards the same Lord, and worship rises like a fragrance to the throne of God. It is not surprising that the glorifying community is in the presence of God in a special way, and thus the healing presence of God is in a special way!

The totality of Catholic doctrine is manifested in its desire for a universal, complete transformation of the world (those aspects of it that contain elements of worldview and morality). The Catholic Church is not limited only to the moral transformation of private human life, is not limited only to concern for the salvation of an individual human soul. She strives for a universal transformation of the world. She strives to “permeate” with the Holy Spirit moral, social, scientific, economic, political life, culture, philosophy, art” - in a word - everything, even, so to speak, the atmosphere we breathe and the stones of the pavement on which we let's go.

The universality, the integrity of Christianity's embrace of the Catholic confession of all aspects of life is expressed in the Catholic hymn: “We want God.” When translated into Russian from Polish language it contains the words: we want God at sea and on land, in language and in customs, in laws, in school, in the dreams of children, today and tomorrow, in happiness: and tears, etc. In short, in the words of the slogan of the fellowship of Jesus: “Everything for the greater glory of God.” This universality, this holistic scope, this maximalism attracts. He speaks of immeasurable love for God. Be moderate in everything, but have no measure in your love for God. This maximalism is for the strong, and it educates the strong. Strength always attracts.

This totality, the desire for the universal coverage of all aspects of reality by Christianity, is quite logical and consistent because the whole world belongs to God. This totality and maximalism is identified in our consciousness with the greatness of the goal of Christianity. Great energy is born only for great purposes.

And this maximalism, this totality of the Catholic religion allows us to understand why the Catholic movement is so energetic, why it is invincible, why it is the leader of the Christian movement, why there is so much monasticism and the predominance of celibate clergy (in the Western rite - only celibate, and in oriental rites- married and celibate). Indeed, in order to take on the feat of celibacy or complete dedication to God, in order to overcome the temptation of this world, in order to almost not live for earthly pleasures, one must have a large supply of spiritual energy, which can only be given by the greatness of purpose that the Catholic Church has.

Do we find such maximalism in Orthodoxy or in Lutheranism? These religions do not claim to govern philosophy, science, culture, state and economic life. At best, they are only limited to religious influence on private life and the education of family morality. They do not, like the Catholic Church, have social, scientific doctrines that bind members of their Church as a right. They always give in to the powers that be. And from the words of Christ: “Render to God what is God’s, to Caesar what is Caesar’s,” they often fulfill only the second half of the formula. Where they can win, they compromise, and where they can achieve a compromise, they capitulate. This is why indifference to religion and atheism are so widespread in countries with Protestant and Orthodox populations.

Can such weakness of will, can such belittling of the goals and objectives of Christianity attract people? This is one of the reasons for the loss of the authority of religions in Orthodox and Protestant countries.

§2. The infallibility of the Church in matters of faith and morals.

The world is like the world's oceans. Its waters are in constant motion. And it’s bad for the person who finds himself in his power. Our moral life is like this ocean. Every day life confronts us with many problems and moral issues that require solutions. And because Life is very complex, and most people are not sufficiently informed, trained and educated to always act promptly and correctly in a variety of circumstances, then people often make mistakes in their behavior both as individuals and as groups. They say you have to act according to your conscience and then you won’t go wrong. But the decision of conscience depends on the nature of the information on this issue, as well as on the purity of the heart, which, unfortunately, is not always pure among Christians. Therefore, it happens that Christians may differ in the moral assessment of the events in question. And again and again we find ourselves in the power of relatives, in the power of delusions. Meanwhile, a person longs for the absolute, lasting, true, especially in his moral behavior, on which his eternity depends.

And only in the Catholic confession of Christianity is there such confidence in its moral correctness, in its moral infallibility, which guarantees us a happy eternity.

This guarantee consists in the infallibility of the Holy See in matters of faith and morals, when the pope defines something “EX SATHEDERA”. The essence of this expression: “ex cathedra”, as defined by the 20th Ecumenical Council, is as follows: “We,” writes the pope... with the approval of the sacred council, teach and define as divinely revealed dogma the following. The Roman high priest, when he speaks from the pulpit, i.e. e. fulfills the duty of the shepherd and teacher of all Christians, with his supreme apostolic authority determines the observance of the doctrine of faith or morals by the universal Church, possesses, as a result of the divine assistance promised to him in St. Peter, that power of infallibility - which the divine redeemer wanted to endow his Church with to be determined teaching about faith or morals. Therefore, such definitions of the Roman Pontiff are not transformable either on their own or with the consent of the Church" (quoted from L. Karsavin's book "Catholicism", P., 1918)

First of all, from the above text it is clear that all definitions about faith and morals proclaimed by the pope are not subject to change or transformation. To declare an infallible, non-transformable provision, the following conditions are necessary:

Firstly, it must concern the faith and morals of the universal Church and have universal significance. In the absence of this feature, in the definition proclaimed by the pope, the dogma of infallibility is not applicable.

Secondly, The pope must act as teacher and shepherd of the universal Church, and not only as a Roman bishop or a private individual. The infallibility of the pope is linked to his office as the visible head of the Church.

Third, The Pope gives a definition by the power of apostolic authority, referring to his own apostolic authority.

Fourthly, The pope does not proclaim a new teaching, but defines or formulates it as something already existing in the Church for observance by the universal Church.

The Council explains that “the Holy Spirit was not promised to the heirs of Peter for this purpose, so that they would make manifest through His (i.e., the Holy Spirit’s) revelation a new teaching, but so that, with His assistance, they would holyly and faithfully expound what was transmitted through the apostles or revelation preserved by faith."

Thus, in this future ocean of life there is one single point of peace, and therefore salvation. In ancient times they said: “Roma locuta - causa finita.” Rome said it was over. Doubts, hesitations, strife, disputes are over. Life returned to normal again. The world has avoided mistakes, prosperity continues.

§3. Unity of the Catholic Faith.

This unity is based not only on the unity of teaching, which is also found in Orthodoxy. Unity in teaching does not yet give real, practical unity. This unity is based on the fact that the Catholic faith has its world administrative center in the person of the pope and the dependence of other bishops on him, which is expressed in the dogma of the primacy of the pope. The unity of this world center creates the unity of action of Catholic believers, raises Catholic self-awareness to an understanding of its global significance, cultivates and maintains a sense of solidarity among all Catholics regardless of nationality, and helps to realize and assert their independence from secular power, often not Christian.

There is a great difference in the authority of church authority, depending on whether the church authority acts only as a national center, as is practiced in Orthodoxy and Protestantism, or, if the church authority acts as a world, universal center. This difference increases even more if there is no consensus between national religious centers, as in Orthodoxy and Protestantism. Unity of opinion under a pluralistic system of church authority is, as a rule, impossible. But in unity there is strength.

§4. Organization of the Catholic Church.

By organization we understand the opposite of spontaneity, namely: intentionality in activity, conscious setting of tasks for believers, rallying them and leading them to solve these problems.

It is unlikely that there is such a religion in the world with so many different associations specialized in their activities. Let us list the largest Catholic associations published in the book by N. A. Kovalsky “International Catholic Organizations”, M., 1962.

International Confederation Christian trade unions; International Christian Worker Youth; International Federation of Christian Workers' Movements; International organizations of Christian Democrats (these are political parties of Christians in Europe and America); Apostalate of the Laity; Pax Christi (Peace of Christ); World Union of Women's Catholic Organizations (about 36 million people); International Federation of Catholic Men; Pax romana (Roman world); International Federation of Catholic Youth (only boys included). World Federation of Catholic Women's Youth. International Catholic Children's Bureau. International Catholic Association of Societies for the Protection of Girls. World Union of Catholic Teachers. International Catholic Education Service. International Federation of Catholic Universities. International Center studying issues of religious education. International Catholic Federation for Physical Education. International Union Catholic press. International Catholic Broadcasting and Television Association. International Catholic Film Service. International Catholic Relief Union. International Catholic Commission on Migration. International Confederation of Catholic Charities. International Catholic Committee of Nurses and Nurses. International Association of Ladies of Philanthropy (about 1 million people). International Union for Social Research. World Union of Catholic Philosophical Societies.

This outdated list (1962) does not include all international Catholic organizations. From the book by M.P. Mchedlov “Catholicism”, M., 1974, it should be added: “All over the world there are about 160,000 Catholic schools..., about 800 radio stations... There are organizations of Catholic action for men, for girls, for women, for young men, for journalists, for teachers, for people with university education, for doctors, nurses and nurses, for athletes, etc. Sections of Catholic action are created in every parish, in every diocese... In total There are about 40 different international organizations."

So wide range Catholic organizations testify to the totality of the Catholic doctrine, its coverage of all aspects of human life, and the desire of the Catholic Church for the universal transformation of the world. And these associations do not just exist. They act and their activities are coordinated in one direction.

Such organization not only helps to build the kingdom of God within us. But she raises Christians; and thereby indirectly influences their secular activities as citizens of the state, and the development of material and spiritual culture.

§5. Monasticism.

A particular type of Catholic organization is monasticism - the guard of the Catholic Church. The monasticism of the Catholic Church is divided into orders of contemplative and active apostolic life. The latter are engaged in missionary work. These include most monks and nuns. Orders are specialized, i.e. each of them has its own field of activity, its own style, its own characteristics in the organization. Specialization in missionary work allows for the greatest productivity. There are monks who live only in monasteries and monks who live in the world and wear civilian clothes. Many monks work as scientists at research centers, at universities, many as teachers, doctors, nurses and other professions, exerting a Christian influence on their environment. A Catholic monk is not a recluse who has completely withdrawn from the world (although there are some). This is active public figure, catcher of human souls.

Here are some figures characterizing the state of monasticism in the Catholic Church. Churches: in total there are about 300 thousand monks and 800 thousand nuns. The largest monastic associations: 35 thousand people. Jesuits, 27 thousand Franciscans, 21 thousand Salesians, 16 thousand Capuchins, 12 thousand Benedictines, 10 thousand Dominicans (figures taken from M. Mchedlov’s book “Catholicism”, M., 1974)

§6. Closeness to life, participation in solving social problems, in the development of science, in the dissemination of education.

When studying the history of the Catholic Church, one is struck by its desire to actively participate in solving various life problems and not only participate, but also strive to carry out its point of view in solving them. Consequently, the Catholic Church does not isolate itself from life, but considers it its duty to develop and pursue its point of view in problems related to issues of faith and morals. This is understandable, if the Church is a guide to Christ, then it is obliged to enter into all spheres of human activity, in which there is a lot or a little, but contains a religious theme, because Their salvation depends on people’s attitude to issues of faith and morality.

Based on this position, the Church has its own social teaching, set out mainly in encyclicals: “Rerum novarum”, “Quadragissima annum”, “Mater et magistra”, its own political parties, guided by this doctrine. The Church has its representatives in the UN, UNESCO, etc. international organizations, its papal Academy of Sciences, its universities - the forge of its personnel for worldly life. That is why there are Catholic trade unions of Catholic students, teachers, journalists, etc. There is a film league that boycotts immoral and anti-religious films and creates its own Christian film production and other associations.

In the Middle Ages, the Church fought for “God’s peace.” This was the name for abstinence from civil strife, preached by the Church from Wednesday evening to Monday morning, as well as on days sanctified by memories of events from the life of Christ. "God's peace" was recognized as mandatory under Pope Urban II at the Council of Clermont in 1305.

The Church fought against serfdom, against the selfish power of feudal lords and kings. So one of bright examples Such a struggle is the struggle of the Italian Franciscans in the 13th century with the Italian feudal lords. VII Chapter of the Charter of the 3rd Order of St. Francis forbade her members to wage war except in defense of Christianity or the fatherland. Movement of the 3rd Order of St. Francis, the so-called tertials, was massive, and the feudal lords lost their military strength, their vassals. Also, the head of the charter prohibited "solemn oaths", with the exception of certain cases. On this basis, the tertials refused to swear allegiance to the feudal lords and noble families. Chapter XIII established monetary contributions for the formation of the community treasury. By depositing money there, artisans and workers received the right to use capital to develop their business or buy up the lands of bankrupt nobles. The proletarians began to stir and the rich clearly felt what unification meant. The people flocked to the order of the tertials. The kingdom of God promised by the mendicant monks was actually coming. Millions of hands reached out to the anchor of salvation and in Italy it was possible to count the people who did not join the liberating brotherhood... Italian democracy was born of a small book in which St. Francis, under the supervision of a brilliant politician (Cardinal Hugolin), outlined the rules for a peaceful society of praying and fasting" (see: Arved Barin, "Francis of Assisi", St. Petersburg, 1913). The Church fought against the unjust claims of emperors and others powerful of the world this. The facts of excommunication from the Church of Emperor Henry IV, imp. Frederick I Barbarossa, his son Henry VI, emperors Otto IV and Frederick II, the English king Henry VIII, Napoleon, etc. The Church condemned slavery, racism and other errors, incl. and our time. The Church has always fought against any despotism of secular authorities in matters of faith and morals and became the basis for the established European democracy.

“In the field of science and education, there are many facts that prove that the Catholic Church is the founder of their development. Let’s name just a few. Until the 11th century, the Church alone was engaged in educating the masses. And one must think that she succeeded in this, if those miracles of art that are Romanesque and Gothic cathedrals, and painting and sculpture of the 14th-15th centuries still evoke our admiration today. In France alone, before the revolution of 1789, there were 25,000 free church schools and 900 colleges. The Church has the honor of founding the first university in Europe, the University of Paris in the 13th century with 40,000 students! Let us remember the numerous libraries in which the Church collected the treasures of human thought. The works of Homer and Virgil, Plato and Aristotle, Cicero and others have reached us only thanks to the painstaking work of monastic copyists. With the advent of printing, the Church made extensive use of it for the spread of human thought. And in our time, only obstacles created by the spirit of some governments prevent the Church from participating even more widely in the spread of enlightenment and scientific knowledge" (See: F. Lelotte, "Solving the Problem of Life", B., 1959) "The most prominent scientists in the field of electricity and radio waves were faithful Catholics: Ampere, Volta, Galvani, Belen, Marconi, Branly. The same must be said about Pasteur, Laennen, Claude Bernard, C. Nicollet, who became famous for their medical discoveries... Mathematicians: Cauchy, Chals, C. de la Vallée-Poussin; entomologist Fabre; astronomers Secchi and Le Verrier; founder of organic chemistry J.B. Dumas; outstanding geologists: P. Termier de Laparin; M. Planck - inventor of quantum theory; Mendel (monk), who discovered the law of heredity in biology; archeology: Champollion, de Rouget, Marais, Capar, Cheil, Rossi; orientalist L. de la Vallée-Poussin; in the field of studying radioactivity Becquerel and others... The Church makes a special contribution to science, providing the opportunity for many priests and monks to devote themselves scientific work. Let us cite from past centuries Pope Sylvester II, for the breadth of his scientific views, called Archimedes of the 10th century; the English Franciscan, the father of experimental physics Roger Bacon, the Polish canon Copernicus, the founder of modern astronomy... Let's name his contemporaries: Abbot Lemaître, professor at the University of Louvain, laureate of the Frank Prize in space physics; the abbots of Bray and Bussoni; fathers Poidebard and Teilhard de Chardin, famous for their research into the prehistoric past" (ibid.).

"In the absence of figures relating to the entire Church, we present data on only one sector of it: the Jesuits alone run 31 universities and 152 scientific publications. The attitude of the Church to science is appropriately reflected in the Vatican... Here we find an observatory, a wonderful museum and libraries , as well as various scientific institutions, of which... the Academy of Sciences of the Holy See... among 70 members chosen from the most eminent scientists of the whole world, this Academy includes not only Catholics, but also Protestants and even non-believers, under the one condition, so that they do not treat the Church with sectarian hostility" (ibid.).

We have given only some facts from the attitude of the Catholic Church to science, education, social issues, etc. To become more familiar with everything that the Church has done in these areas, one should read the history of the Church and special works devoted to these problems. Let us only note that the Catholic Church, more than any other, participates in social, economic and humanitarian life, because this is required by its totality, its holistic coverage of all aspects of life, its desire for a universal reorganization of the world on the basis of the teachings of Christ (see above). She has always been alien to fragmentation, narrow sectarianism, limiting a person only to reading the Bible, only to caring about the salvation of the soul. The Catholic Church does not run away from life, but goes towards it, only striving to transform it in the spirit of Christian perfection.

§7. Independence from secular power

This independence of the Catholic Church is due to the following factors.

Firstly, the nature of Catholic ideology.

a) A religion that places spiritual values ​​above all others must logically place the body that creates and distributes these values, that is, the Church, above the body that creates and distributes material values, i.e. state and its supreme secular power. In the very formulation of the hierarchy of values ​​there is also a hierarchy of power. This is the first justification for the religious independence of the Church from the state.

b) The greatness of the goal of the Catholic Church, resulting from its totality, its embrace of all aspects of human life (see above) raises the authority of the Church in the eyes of others and the feeling of its self-esteem and significance. The Church, which has such great tasks before itself, cannot allow itself to be humiliated by submission to secular power, the subject of which is only national-particular, earthly, transitory values.

This is the second justification for the religious independence of the Catholic Church.

Secondly, sovereignty of the Apostolic See and its international influence and authority.

a) The Apostolic See is in political independent state The Vatican, recognized by international tradition and law, has its diplomatic representations in approximately 80 countries of the world with approximately the same number of diplomatic representations of these states at the Vatican.

b) The Apostolic See has enormous authority and influence, based on its religious and moral leadership of hundreds of millions of Catholic Christians, on its historical and present-day merits in the life of all humanity.

This is the third and fourth justification for the religious independence of the Catholic Church.

Third, celibacy of the clergy. Celibacy of the clergy, in accordance with the words of the Apostle Paul: “I want you to be without worries. The unmarried man cares about the Lord’s things, how to please the Lord; but the married man worries about the worldly things, how to please his wife” (1 Cor. 7, 32-33). Celibate clergy are more principled, less prone to capitulation and compromise to the detriment of religion when persecuted for their faith than married clergy, and therefore more steadfastly implement the requirements of the Christian faith.

This is the fifth justification for the religious independence of the Catholic Church from the state.

There is no need to prove that Orthodox Church and Protestantism, with its many ecclesiastical varieties, does not have the independence of the Catholic Church. There is also no need to prove that the independence of the Church in its religious and moral sphere is a necessary condition for the fruitfulness of its activities. And although the content of the ideals is different; Christian confessions are based on the common commandments of love of God and neighbor, but their implementation in life largely depends on the freedom of activity of the Church, which in turn is determined by its independence.

Here it is enough to recall tsarist Russia, in which the Orthodox Church acted as a servant of the state and even as an appendage to its police machine (Peter I’s decree on violating the secret of confession by the clergy, in the event of an indication of treason against the monarchy; the sanctification of serfdom; the rejection of systematic the fight against drunkenness of the people for the sake of preserving vodka income, which is well described by Leskov in his work “Soborians”).

Conclusion.

In the section “The main features of the Catholic faith, distinguishing it from other Christian confessions,” only those positive features of the Catholic confession are named that are not found in the rest of the Christian confessions combined. If we compare the Catholic confession with each Christian confession separately, then the advantage of Catholicism will be even greater.

The positive features of the Catholic confession, which distinguish it from other Christian confessions, owe their origin mainly to the dogmas of the primacy and infallibility of the Bishop of Rome, i.e. dads.

a) Thus, the totality-universality of Christianity’s coverage of all aspects of human life, containing elements of worldview and morality, follows from the dogma of the infallibility of the pope in matters of faith and morals.

It is quite obvious that the Church and its teaching authority, recognizing itself as the only one, infallible in matters of faith and morals, that only it is the only owner of the truth in these areas, and no one else but it will quite naturally consider itself obliged to extend its correct understanding to all areas of human life that contain the subject of its infallibility, i.e. elements of worldview and morality.

b) Such features of the Church as its infallibility and its unity directly follow from the dogmas of the primacy and infallibility of the pope.

c) The organization of the Church follows from its totality; it is a means to accomplish the tasks of universally covering all aspects of human life with Christianity. Without the goal of universal coverage of all aspects of human life by Christianity, there would be no need for such diverse organizational forms of the Church.

The totality, the all-embracingness of life by the Christian worldview follows, as we said above, from the dogmas with the primacy and infallibility of the pope.

d) Closeness to life, participation in decisions social problems, in the development of science, in the spread of enlightenment, also follows from the totality of Catholic dogma, and therefore from dogmas with the primacy and infallibility of the pope.

e) The independence of the Church also follows from these dogmas. For the concept of primacy and infallibility of the one who possesses this primacy and infallibility already contains within itself the need for independence, without which there would be neither primacy nor the realization of the consequences of infallibility.

Thus, we see that all the positive features of the Catholic confession that Christianity needs can be created only by the Catholic doctrine, namely its most important element, the doctrine of the supremacy (primacy) and infallibility of the pope. There can be no other source of their formation.

Catholicism is the largest denomination of Christianity. It is predominantly distributed in Western, Southwestern and Central Europe (Spain, France, Italy, Portugal, Germany, Austria, Belgium, Poland, Czech Republic, Slovakia, Hungary), Latin America and the USA. Catholicism is practiced by part of the population of the Baltic states (in Lithuania, in the southeast of Latvia), as well as the western regions of Ukraine and Belarus.

The basis of the doctrine of Catholicism is the Holy Scripture and Sacred Tradition. The Catholic Church considers all books included in the Latin translation of the Bible (Vulgate) to be canonical. Only the clergy is given the right to interpret the texts of the Bible.

Sacred tradition is formed by the decisions of the 21st council, as well as the judgments of the popes on church and worldly issues. Following the Nicene-Constantinopolitan Creed and other decisions of the first seven councils, the Catholic Church creates its own understanding of a number of dogmas. At the Council of Toledo in 589, an addition was made to the creed about the procession of the Holy Spirit not only from God the Father, but also from God the Son.

In the salvation of people burdened with original sin, Catholic doctrine assigns a special role to the church. It is designed to help a person compensate for the lost ability to achieve eternal salvation. This mission is carried out with the help of the treasury of supererogatory deeds, that is, the surplus of good deeds performed by Jesus Christ, the Mother of God and the saints. As Christ's vicar on earth, the pope manages this treasury of supererogatory affairs, distributing them among those who need them.

Catholicism recognizes seven sacraments: communion (Eucharist), baptism, penance, confirmation, unction, priesthood and marriage. The sacrament of baptism is carried out by pouring water, while in Orthodoxy only by immersion in water. The sacrament of anointing (confirmation) is performed upon reaching the age of seven or eight.

In addition to the recognition of the existence of heaven and hell, common to Christian movements, the Catholic Church formulated the doctrine of purgatory - an intermediate place where the souls of sinners are purified by going through severe trials. The dogma of purgatory was adopted by the Council of Florence in 1439 and confirmed in 1562 by the Council of Trent.

Catholicism is characterized by sublime veneration of the Mother of God - the Virgin Mary. In 18541 the dogma of the immaculate conception of the Virgin Mary was adopted, and in 1950 the dogma of the bodily ascension of the Mother of God was adopted, according to which Holy Mother of God The Ever-Virgin was taken to heaven “with soul and body for heavenly glory.” In 1954, a special holiday dedicated to the “Queen of Heaven” was established.

In Catholicism, the cult of angels, saints, icons, relics is preserved, canonization (canonization) and beatification (raise to the rank of blessed) are carried out. The center of religious and ritual rituals is the temple, decorated with paintings and sculptures on religious themes.

The head of the Catholic Church, the vicar of Jesus Christ, the supreme ruler of the Vatican State is the Pope. The special status of the popes is justified by their inheritance of power transferred by Jesus Christ to the Apostle Peter, who, according to church tradition, was the former first bishop of Rome. The pope is elected for life by a conclave of cardinals. According to the dogma of the Catholic Church, adopted by the Vatican Council in 1870, the pope is considered infallible in matters of faith and morals. In 1978, Polish Cardinal Karol Wojtyla was elected pope, taking the name John Paul II. The international center of the Roman Catholic Church and the residence of the Pope is located in the Vatican. The Vatican State (area 44 hectares, about 1 thousand citizens) has its own coat of arms, flag, anthem, guard, and maintains diplomatic relations with more than 100 countries of the world.

Through the Roman Curia, the central administrative apparatus, the pope directs ecclesiastical and secular organizations operating in most countries of the world. According to the reform carried out in accordance with the apostolic constitution “The Good Shepherd” (1988), the Roman Curia includes a secretariat of state, 9 congregations (overseeing various areas of the church), 12 councils, 3 tribunals and 3 chancelleries. According to the decision of the Second Vatican Council, a church synod operates under the pope with an advisory voice, convening once every three years. Its members include patriarchs and metropolitans of the Eastern Catholic Churches, representatives of national episcopal conferences, monastic orders, and persons personally appointed by the pope.

There are over 400 thousand priests in the Catholic Church. Among the special duties of the Catholic clergy is celibacy.

An important position in the Catholic Church belongs to monasticism, organized in congregations and brotherhoods. There are currently about 140 religious orders, led by the Vatican's Congregation for Sanctified Life and Societies of Apostolic Life. Monastic associations specialize in missionary activities and charity. The most influential monastic orders are the Dominicans, Franciscans and especially the Jesuits. Special associations of priests and laity are also being created. The most numerous and powerful of them is God's Work, with 72 thousand members in 87 countries. His followers teach at 475 universities around the world and occupy key positions in government agencies and the media.

Attempts active adaptation doctrinal complex, cult, church structures to the modern world found their expression in the renovation movement (agiornamento). These problems were discussed at II Vatican Council, whose sessions ran from 1962 to 1965. After long discussions, 16 documents on various theological and social issues were adopted. The conciliar constitution on liturgy includes many provisions aimed at simplifying rituals and worship and adapting them to specific conditions. A combination of Latin worship with local customs is allowed, especially in Asian and African countries. When performing rituals, local people are used spoken languages, national music. The need to combine sacred tradition and modern forms culture, the use of choral singing, polyphonic music, folk melodies. John Paul II proclaimed strengthening the authority of Catholic doctrine and cult as one of the main tasks of his pontificate. A number of his encyclicals are devoted to actualization in modern world three hypostases of God. Thus, the image of God the Son is the main theme of the encyclical “Redeemer of Man.” In it, Jesus Christ is depicted as the center of the Cosmos and history, the standard of man. The encyclical “Rich in Mercy” is dedicated mainly to the first person of the Holy Trinity - God the Father, whose essence is revealed through mercy and salvation, through religious faith, bestowed on man. The third hypostasis—the Holy Spirit—is given a special role in the encyclical “Lord and Giver of Life.” It states that with all the achievements of human civilization and the development of science and technology, the world is on the brink of disaster. The Holy Spirit will help you escape from it; turning to it is interpreted as a search for higher spirituality.

The clergy, leaders of orders and secular Catholic organizations are looking for new forms of awakening interest in religion among all segments of the population, especially among young people. The network of spiritual centers, operating mainly at educational institutions and monasteries, is expanding. Along with sermons and prayer services, such centers hold discussions on the problems of “fathers and sons” and sex, and church ensembles perform.

Methods of religious education are being developed that take into account the age characteristics of various groups of youth. The church pins great hopes on updating catechisms - books containing (in the form of questions and answers) a statement of the main provisions of the Christian faith and morals. Authoritative teachers, psychologists, and linguists are involved in the compilation of catechisms. Currently, in various countries of the world, over 300 thousand people are engaged in teaching catechisms (catechesis). In recent years, there has been an increase in the proportion of lay church activists among catechists, working in close contact with parish priests.