Criticism of the Catholic Church

Criticism of the Catholic Church subsumes critical observations made about the current or historical Roman Catholic Church, in its actions, teachings, omissions, structure, or nature; theological disagreements would be covered on a denominational basis. Criticisms may regard the concepts of papal primacy and supremacy, or aspects of church structure, governance, and particular practices.

Criticism of the Catholic Church in previous centuries was more closely related to theological disputes. The Protestant Reformation (16th century in Europe) came about in no small part due to perceived deviation from Biblical teaching in certain of the Church's practices. These theological grievances were compounded by political disputes, and to this day the debate begun at the Reformation is reflected in the diversity of Christian denominations. Current criticisms of the Roman Catholic church tend to come from outside of Christianity, relating more to concepts in philosophy and culture e.g., Christianity vs. humanism.

Some critics of the Catholic Church have gone as far as claiming that the Catholic Church is the Whore of Babylon in the Book of Revelation. Others have claimed that one reason why unbiblical Catholic doctrine has not been completely removed is because modern Bible versions remove statements from the Bible that refute unsound Catholic doctrines or even add statements onto it to support them.

Historical controversies

The present Church is accused by some of crimes committed throughout its history, such as during the Crusades and the Inquisition.

Aside from discussing specific cases, the Church's response (according to the Pope) is that Catholics are "fallen human beings" no less than non-Catholics, and that Church members, including the hierarchy, have been involved in and responsible for crimes, but that this individual guilt cannot be transferred to the body of the Church spanning centuries. In May 1995, Pope John Paul II apologized for certain historic excesses, and in 2000, he asked publicly for pardon "for the sins of Catholics throughout the ages".

Catholics considered as not being Christian

Historically, many non-Catholics have openly declared Catholics to be "non Christian." Recently, however, this rhetorical device has lost favor, and it is rare that a non-Catholic will overtly mete out that judgment. Most major denominations that will venture to make public pronouncements on the subject will only go so far as to state that Catholics are "apostate Christians," meaning that Catholics are no longer Christians according to whatever standards (usually claimed to be Biblical) the accuser is using at the time. They argue that the Church is at variance with the Bible on any number of theological points, ranging from disagreement with veneration of the apostles and saints, to disagreement with the notion that baptism is necessary to salvation, to disagreement with apostolic succession and Church hierarchy, and Church teachings that faith alone will not justify the Christian (e.g. "The demons believe too").

Dr. Ken Matto asserts "The Roman Catholic Church has been around for about 1700 years. With each passing year they continue to grow more apostate. They are not a Christian denomination but instead could easily be categorized as a cult."

Cartoonist Jack Chick asserts in his pamphlets, which are riddled with his own interpretation of select Bible verses to support his statements, that the Catholic catechism is incompatible with Biblical teaching and that Roman Catholics are not Christians. In fact, his pamphlets teach that Satan rules the Catholic Church, as well as all religions other than Chick's own.

Catholic teaching considered as unbiblical

Some Protestants charge that Church teachings are unbiblical (for example, [4]). The contention is that such teachings were late inventions and not part of the original deposit of faith. The Catholic notion of traditio refers to what is passed down, and it is generally considered that the Church predates the Bible in written form. As a result, the institution, in the Catholic faith, of the Church on Earth is an organic growth responsible for the Bible, descended from Christ, and it changes as the world changes.

Protestants who attack the Catholic Church's reliance on tradition cite the doctrines of "sola scriptura" (Scripture only) and "sola fide" (faith only). These scholars hold that the position of the Reformers regarding justification was pronounced as anathema by the Roman Catholic Council of Trent in 1547.

Some opponents of Sola Scriptura argue that, rather than being a return to fundamental Christianity, it is actually more of an innovation than traditional Roman Catholic beliefs. For example, the "salvation through faith alone vs. faith and works" controversy depends on how you read the Epistle of James. The Catholics hold the Epistle of James as important. In the earliest editions of his Bible, Luther wrote his now famous comment: "The St. James Epistle is really an epistle of straw compared to [St. Paul's letters], for it lacks this evangelical character."

In response to these charges, Dave Armstrong argues that, far from straying from the Bible, Catholicism is biblical. He asserts that Catholicism is the only Christian religion that is in full conformity with what the Bible clearly teaches. To demonstrate this, Armstrong (a former Protestant campus missionary) focuses on those issues about which Catholics and Protestants disagree the most: the role of the Bible as a rule of faith, whether we are justified by faith alone, whether doctrine develops, what the Eucharist really is, veneration of Mary and prayer to the saints, the existence of [purgatory], the role of penance in salvation, and the nature and infallibility of the papacy. (See "A Biblical Defense of Catholicism" by Dave Armstrong with foreword by John A. Hardon, S. J.)

Church tradition

Protestants critical of the Catholic Church often attack its reliance on what is referred to as "tradition" by the Church.

Others counter that the notion of "church tradition" does not mean custom. Traditio is that which is handed down — Catholics believe that the whole "deposit of faith" was given by Christ to the apostles. Tradition, the written part of the larger tradition, are the scriptures which, the Church says, must be interpreted in the context of the community founded by Christ.

Saints

It is common practice among Catholics to venerate Mary and other saints for supplication, or request help of some sort. Some Protestant Christians argue that in order for Mary and the saints to actually hear all the prayers directed to them, they would by necessity be required to possess the attributes of omniscience and omnipresence, thus allowing them to know all the requests made by either ultimate knowledge or by actually being present with each supplicant simultaneously. It is important to note that non-Catholic sects do not traditionally call on the saints or apostles with anything approaching the Catholic exuberance. However, when Catholics pray to saints they are simply asking for the saint to pray to God for them, not to have the saint do something for them.

The argument is used against the presence of the guardian angel and in some radical Protestant sects against the presence of an aggressive Devil. Christians have historically believed that only material beings occupy time and space: as spirits, saints and angels do not occupy space. This would suggest that angels and saints do not need to be omnipresent or omnipotent to answer prayers.

Marianism

For the critics of the traditional role of women in Latin America, see: Marianismo.

Dr. R. Albert Mohler, Jr., president of the Southern Baptist Theological Seminary, asserted "The issue of Mary remains one of the hottest debates on the Protestant/Roman Catholic divide, and new proposals for Marian doctrines are likely to ignite a theological conflagration. At stake is not only the biblical understanding of Mary, but the integrity of the work of Christ."

Others counter by insisting that Mary is not worshipped. Further, the same arguments against devotion to Mary can equally be applied to devotion of any of the saints or apostles.

Papal infallibility

Main article: Papal infallibility

In Roman Catholic theology, Papal infallibility is the dogma that the Pope is preserved from error when he solemnly promulgates, or declares, to the Church a decision on faith or morals.

This doctrine has a long history, but was not defined dogmatically until the First Vatican Council of 1870. In Catholic theology, papal infallibility is one of the channels of the Infallibility of the Church. Papal infallibility does not signify that the Pope is divinely inspired or that he is specially exempt from liability to sin.

The Old Catholic Churches, organized in the Union of Ultrajectine independent Catholic Churches, resisted Papal infallibility along with the First Vatican Council's dogma of Papal primacy of universal jurisdiction.

Use of Latin

Before the late 1960s the most known part of the Roman Catholic Church, the Latin rite, used a liturgy exclusively said in Latin. The absolute use of the ancient language of Rome, along with some parts said in Ancient Greek and Hebrew, in the Western Church's traditional rite Mass has been severely criticized during recent times.

During the Reformation the Protestants almost totally rejected the use of Latin as "hocuspocus".

The French Catholic Church in the 18th century adapted vernacular missals in some dioceses. In 1794 the Synod of Pistoia, firmly influenced by Jansenism, rejected the use of Latin and demanded the use of the vernacular. In the 19th century the "Old Catholic" anti-primacy movements adopted the vernacular liturgy along with other reforms. In 1962 the encyclical Veterum sapientia of Pope John XXIII instructed priests and seminaries to hold to the all-Latin Mass and to promote studying the Latin language. While the Second Vatican Council for the first time allowed the use of the vernacular in the liturgy of the Mass, it also demanded conservation of the use of Latin and stimulated of Latin Gregorian chant. The new, 1970 edition of the reformed Roman Missal allowed for a world-wide use of the vernacular in the Eucharist for the first time.

While many Catholics and non-Catholics applauded the decision to drop Latin, its virtual disappearance caused distress and anger among some Catholic lay faithful and among conservative Roman clergymen.

Traditionalist and sedevacantist Roman Catholics

Traditionalist Catholics see the Church's recent efforts at reformed teaching and (liturgical) practice (known as "aggiornamento"), in particular the Second Vatican Council, as not benefitting the advancement of the Church. Some groups, claiming the Church has betrayed the core values of Catholicism, have rejected some of the decisions of the Holy See that they see harmful to the faith. They have in common the firm adherence to the pre-conciliar Traditional Latin Mass.

Others, a numerically minor group, go so far as to characterize the current Pontiffs of the Catholic Church as heretics. Several groups, known as sedevacantists, claim that the current Pope (as well, perhaps, as some of his immediate predecessors) is not legitimate. Sedeprivationists claim the post-conciliar Popes are still materially Popes, but formally non-Catholics due to formal personal and public heresy.

Another tiny, extreme group of Vatican II opponents, known as conclavists, have appointed papal replacements: see list of conclavist antipopes. These groups are estimated to compromise not more than a few hundred Catholics worldwide.

On the other hand, some non-Catholic historians have been seeing a clear continuity of the teachings of the Church throughout the centuries, a "handing over" (traditio) of "living faith" which according to George Weigel "inspires innovative thinking."

Ordination of women

For the critics of the traditional role of women in Latin America, see: Marianismo.

In recent times, the Roman Catholic Church's exclusion of women from the ordained clergy, and so from many of the most important decisions, is seen by some (including some Catholics) as unjust discrimination (at a time when feminist and other movements have advocated equal access for women to traditionally male professions).

As a result of feminism and other social and political movements that have removed barriers to the entry of women into professions that were traditionally male strongholds, in the latter quarter of the twentieth century many women in a handful of countries sought ordination into the Roman Catholic priesthood.

The Church is convinced that it is not free to change this practice, which the Church traces back to Jesus himself, and has declared the matter closed for discussion. (This has not, however, actually ended the discussion: dissenting Catholics are continuing to talk about it.) Yet, at the same time the Church has also been praised by many historians as having raised the dignity of women relative to their treatment in the pagan societies (e.g. the Roman paterfamilias had absolute authority over them). Women were treated by medieval knights as ladies, a custom characterized by gentleness and reverence inspired by the Catholic Church's veneration for a woman, Mary, as the greatest of all saints.

The Roman Catholic position (as well as that of the Orthodox and, arguably, other ancient churches), is that this has been the clear teaching of the Church since the time of the Apostles. As the Priest is acting 'in persona Christi' (that is, in the Person of Christ) and Christ took the body of a man, the priest must be a man. In particular, in the sacrifice of the Eucharist, the priest acts in representation of Christ. Furthermore, Jesus chose only men to be the twelve apostles and because priests and bishops are successors to the Apostles, only men can become priests and bishops.

On May 22, 1994, Pope John Paul II issued an apostolic letter, Ordinatio Sacerdotalis (Priestly Ordination) which reaffirmed the traditional position, and concluded:

Although the teaching that priestly ordination is to be reserved to men alone has been preserved by the constant and universal Tradition of the Church and firmly taught by the Magisterium in its more recent documents, at the present time in some places it is nonetheless considered still open to debate, or the Church's judgment that women are not to be admitted to ordination is considered to have a merely disciplinary force.

Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church's divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Luke 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church's faithful.

Within Roman Catholicism itself, debate on the subject now largely focuses on whether this statement is meant to invoke extraordinary papal infallibility (see the concept of the extraordinary magisterium) and raise the rule that women cannot be Roman Catholic priests to the level of an irreformable dogma of the Roman Catholic Church. That disagreement as to the status reached to the heart of the Church. However, its infallibility was asserted by the CDF in its Responsum Ad Dubium on October 28, 1995, when they responded to a Bishop's inquiry with the following:

"This teaching requires definitive assent, since, founded on the written Word of God, and from the beginning constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium (cf. Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium 25, 2). Thus, in the present circumstances, the Roman Pontiff, exercising his proper office of confirming the brethren (cf. Lk 22:32), has handed on this same teaching by a formal declaration, explicitly stating what is to be held always, everywhere, and by all, as belonging to the deposit of the faith.

The Sovereign Pontiff John Paul II, at the Audience granted to the undersigned Cardinal Prefect, approved this Reply, adopted in the ordinary session of this Congregation, and ordered it to be published."

Critics accused some of those attached to Ratzinger's Congregation of trying to make the document sound infallible to try to kill off the debate, in effect spinning a fallible document as infallible. Such an accusation has been made in the past, notably Pope Paul's encyclical, Humanæ Vitæ about which one conservative curial cardinal stated "the Holy Father has spoken. The issue is forever closed."

Those criticisms are based on what some Catholics consider to be a faulty understanding of the doctrine of infallibility. What is missed by those who make these criticisms is that "what has always been taught" is, according to Catholic clergy, as infallible as a solemn definition that springs from the Pope's Infallible Magisterium. That which has always been taught by the Church is a part of its Universal Magisterium, which is as infallible as such solemn definitions as that used to define the Assumption of Mary. A mere layperson is considered to be infallible when he would simply repeat what the church has always taught.

Clerical celibacy

Main article: Clerical celibacy

The Catholic Church's discipline of mandatory celibacy for Latin-Rite priests (while allowing very limited individual exceptions) is criticized for differing from Christian traditions issuing from the Protestant Reformation, which apply no limitations, and even from the practice of the ancient Eastern Orthodox and Eastern Catholic Churches, which, while requiring celibacy for bishops and priestmonks and excluding marriage by priests after ordination, do allow married men to be ordained to the priesthood (Diaconate). Some also claim that mandatory priestly celibacy appeared only in the Middle Ages.

Some have argued that abolishing the rule of celibacy and opening the priesthood to women would update the Church's image as more relevant to modern society, and would help solve the problem of an insufficiency of candidates for priesthood in Western countries.

Many contend that maintaining the tradition in the modern age is unrealistic. In July 2006, Archbishop Emmanuel Milingo created the organization Married Priests Now!. Responding to Milingo's November 2006 consecration of bishops, the Vatican stated "The value of the choice of priestly celibacy... has been reaffirmed."

In the wake of the clergy sexual abuse scandals, some critics have charged that priestly celibacy was a contributing factor. (see below)

Human sexual behavior and reproductive matters

Some criticize the Church's teaching on sexual and reproductive matters. The Church requires members to eschew homosexual practices, artificial contraception, and sex out of wedlock, as well as non-procreative sexual practices, including masturbation. Procuring or assisting in an abortion can carry the penalty of excommunication, as a specific offence.

Although some charge that the Catholic Church rejects sex for purposes other than procreation, the official Catholic teaching regards sexuality as "naturally ordered to the good of spouses" as well as the generation of children.

Some criticize the Church's teaching on fidelity, sexual abstinence and its opposition to promoting the use of condoms as a strategy to prevent the spread of HIV/AIDS (or teen pregnancy or STD) as counterproductive.

Opposition to birth control

Roman Catholic opposition to birth control has long been criticized as contributing to overpopulation, poverty and destitution. More recently, such criticism has charged that their refusal to allow missionaries to discuss condoms in Africa has exacerbated the AIDS epidemic there.

Supporters of birth control argue that economic growth which allows for a high population density without poverty is a direct function of the availability of birth control, as it leads to smaller families (as is the case in all nations which allow birth control), which in turn have more purchasing power to support themselves and provide their children with education, which is universally recognized as necessary for sustainable growth.

Supporters of birth control argue that the dependency on child labor is a vicious circle. A higher availability of children as labor forces pushes down wages; more children require more food, which in turn requires the employment of children to bring in the food.

Most scientists dispute the Church's position on condom security, and argue for a mixed approach of preventive measures instead. Some utterly reject sexual abstinence education as misleading (see sex education, sexual abstinence).

Nevertheless, the Church stands by its doctrines on sexual intercourse as defined by the Natural law: intercourse must at once be both the renewal of the consummation of marriage and for the purpose of procreation. If each of these postulates are not met, the act of intercourse is, according to Natural Law, an objective mortal sin. Therefore, since artificial contraception expressly prevents the creation of a new life (and, the Church would argue, removes the sovereignty of God over all of Creation), contraception is unacceptable. The Church sees abstinence as the only objective moral strategy for preventing the transmission of HIV. [5] [6]

There is a movement within the church, reportedly involving several powerful cardinals (see [7]), to sanction the use of condoms in marriages where one partner has AIDS. It is debatable whether this move (if implemented) is an intended response to public and scientific criticism of the church's opposition to birth control or the result of a shift in theological thinking among church leaders. Whatever the reason, it represents a profound change in church doctrine among a clergy currently widely regarded as very conservative on many social issues. Cardinal Javier Lozano Barragán, President of the Pontifical Council for Pastoral Assistance to Health Care Workers, has stated that Pope Benedict XVI asked his department to study the issue as part of a broad look at several questions of bioethics. However, the president of the Pontifical Council for the Family, Cardinal López Trujillo, in an interview reported by Catholic News Agency on May 4, 2006, said that the Church "maintains unmodified the teaching on condoms", and added that the Pope had "not ordered any studies about modifying the prohibition on condom use."

Intolerance toward other religions

Antisemitism

Throughout the 19th century and into the 20th, the Roman Catholic Church still incorporated strong antisemitic elements, despite increasing attempts to separate anti-Judaism, the opposition to the Jewish religion on religious grounds, and racial antisemitism. Pope Pius VII (1800-1823) had the walls of the Jewish Ghetto in Rome rebuilt after the Jews were released by Napoleon, and Jews were restricted to the Ghetto through the end of the Papal States in 1870.

Although cases involving antisemitism, are not so often any more, they are still happening. Some even claim that antisemitism is endorsed by Vatican[8].

Islamophobia

Catholic church had endorsed and many times underwent crusaides against various Islamic countries. Muslims were often persecuted, especially during Spanish Inquisition, then even converts from Islam called Moriscos, were also persecuted by the Holy Office.

In 2006 he started huge outcry by many muslims becouse of remarks toward prophet Muhammed. During his visit to Germany he even stated that prophet Muhammad had brought the world only "evil and inhuman" things.

There was massive response on pope's comments[9]. Islamic political and religious leaders also expressed their concerns by his speech[10]. There were protests in almost whole Islamic world, especially Turkey, West Bank[11], Indonesia, Iran, and even some terrorist organizations like Al-Qaeda[12].

Turkey's ruling party likened the pope to Hitler and Mussolini and accused him of reviving the mentality of the Crusades, while Malaysian PM Abdullah Ahmad Badawi said that "The pope must not take lightly the spread of outrage that has been created" [13].

Legal cases involving Roman Catholic church

Sexual abuse cases

Main article: Roman Catholic sex abuse cases

See also: List of Roman Catholic clergy charged with sex offenses

See also: Roman Catholic sex abuse cases by country

In 2002, allegations of priests sexually abusing children were widely reported in the news media. It became clear that the Church was aware of some of the abusive priests, and shuffled them from congregation to congregation (sometimes after psychotherapy), in some cases without removing them from contact with children. It is estimated that up to 3% of American priests were involved.. Some were even sentenced for stalking[14].

Some of these reassignments were egregrious. The worst of these led to the resignation of Cardinal Bernard Law from the Boston archdiocese. Victims of such abuse filed lawsuits against a number of dioceses, resulting in multi-million dollar settlements in some cases. Similar allegations of abuse in Ireland led to the publication of the Ferns report in 2005, which stated that appropriate action was not taken in response to the allegations.

Some critics have charged that the Church's doctrine of mandatory celibacy for priests has been a major contributing factor to the problem; in response, the Vatican focused on the issue of homosexuality within the clergy.

In 1973, the American Psychiatric Association removed homosexuality as a mental disorder. This was not universally well received by the public then or even today. Until this time, and probably well after, the Church tried to "cure" what appeared to them to be either a mental disorder or a character defect.

Murder, Torture, Genocide, Kidnapping and Satanic ritual cases

See also: Category:Roman Catholic Church murder scandals

There has been a number of catholic church officials sentenced for extremely violent acts. Most well known are cases of Argentinian priest Christian von Wernich sentenced for 7 murders, 42 kidnappings, and 32 instances of torture. Not less frighting are cases of Theophister Mukakibibi, Maria Kisito and Sister Gertrude Rwandan nuns sentenced for helping to kill hundreds of Tutsi during Rwandan genocide, as well as Wenceslas Munyeshyaka [15] and Athanase Seromba [16]. Not less bizzare is a case of US priest Gerald Robinson[17] sentenced for killing a nun during Satanic ritual.

Some are not yet sentenced but are awaitng genocide trial like Belgium priest Guy Theunis[18]. Other like Bishop Augustin Misago, were charged but later freed.

Vatican condemned the Rwanda genocide arrest of a bishop Misago[19], as well as conviction of nuns in genocide case[20].

Embezzlement

Some Roman Catholic Church critics argue that the Catholic church is involved in many financial frouds, even money laundering. Some like Father Seamus Hetherton are even wanted by Interpol[21]. There were also many high-profiles like former Cleveland bishop Anthony Pilla[22], or Rodney L. Rodis [23].

Against Msgr. Emilio Colagiovanni there is even racketeering charge[24], another priest Father My Tran publicly admitted social security fraud [25].

See also

• Anti-Catholicism
• Roman Catholicism's links with political authorities
• Roman Catholic Church sex abuse scandal
• King-James-Only Movement
• Anti-Protestantism
• Criticism of Mormonism
• Criticism of Islam
• Criticism of Judaism
• Criticism of religion
• Radio Maryja

Notes and references

• This one appears lost: ³ Technically each diocese operates separately of its neighbours, while religious orders in each diocese are not answerable to or under the control of the local bishop. As a result suspicions about the behaviour of secular priests (priests belonging to the diocese) were not always reported to other dioceses or to religious order-run schools or hospitals, while abuse by religious priests (priests belonging to a religious order) was not always relayed by his order to the diocese and its schools. The most notorious example involved Fr. Brendan Smyth, a Norbertine Order priest in Ireland, whose activities (known about since 1945) were not reported to diocesian clergy let alone the police. In 1994, Brendan Smyth pleaded guilty to a sample set of 17 charges of sexual abuse of children in Belfast from a far longer list. A number of dioceses, the Cardinal Archbishop of Armagh and Smyth's own order publicly blamed each other and accepted no responsibility themselves for the failure to stop Smyth over 47 years.