What does the word "Catholic" mean?
Header Image: Photo by Mateus Campos Felipe on Unsplash.com
For many people today, non-Christians and (low church) Christians alike, when they hear the word “Catholic”, certain images spring to mind: the Pope, the rosery, Catholic school, big old churches buildings, choirboys, maybe monks or statues of Mary even; and sadly more recently, sex abuse scandals.
But, generally speaking, all of these are actually aspects of Roman Catholicism — a particular branch of Christianity, and not what the word “catholic” truly means as we’ll see when examining how the early church used the word and what the original Greek word means.
καθολικός (katholikos)
The Greek word where we get the English word “catholic” from is καθολικός (katholikos) meaning “universal”, which comes from the Greek phrase καθόλου (katholou), meaning “on the whole”, “according to the whole” or “in general” (catholicus in Latin). In non-ecclesiastical use, it still retained its root meaning in English in some literature from the 1800s, though that usage has fallen out of common use in modern times.
The first Biblical[1] reference to the word is found in Acts 9:31 when speaking about “the church throughout [all] Judea, Galilee, and Samaria…”. The words “throughout” and “all” are καθ (κατά) and ὅλης (ὅλος) respectively in Greek, which together come to form the word καθολικός.
The earliest historical use of the word, in the context of the Church, is found in one of the letters of Ignatius to the Smyrnaeans, written around A.D. 107, where he writes:
Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church.
From here on we begin to see that the word “catholic” was used in reference to mean “orthodoxy” (the word “orthodox” means “right belief”) as opposed to the non-orthodox heretics who were then by definition not catholic as they were not ‘according to the whole’ which was, as Jude wrote, “the faith that was once for all delivered to the saints” (Jude 1:3). The Catholic Church, in its original and Apostolic sense, would have meant the entirety of the Body of Christ across the world, i.e., all the believers wherever they may be, rather than it being “universal” in the physical sense that the institution of “church” should be all encompassing (like as an official, global institution that all must attend). The difference may be subtle, but it’s an important one.
The development of doctrine about Jesus after Paul’s death, with all its commonalities and unifying features, is seen as an early form of “Catholicism” by modern scholars, which really begins in Ignatius (outside of the New Testament) and continues to grow and spread as time goes on, with the definition becoming more refined.
Historical Use of the Term
As we saw above, Ignatius was the earliest Christian writer we have who applied the word katholikos to the Church. Some people object to using Ignatius as evidence of this, as some of the letters attributed to him are considered spurious (not authentic), though scholarly opinion on this is fairly universal in which are genuine letters, as neither Eusebius nor Jerome makes any reference to the eight spurious epistles.
Justo L. Gonzalez explains in his book, The Story of Christianity: Volume 1: The Early Church to the Reformation, Volume One:
The original meaning of Catholic church referred to this episcopal collegiality, as well as with the multiform witness to the gospel in several canonical gospels. … It was the church “according to the whole,” that is, according to the total witness of all the apostles and all the evangelists. The various Gnostic groups were not “Catholic” because they could not claim this broad foundation. … Only the Church Catholic, the church “according to the whole,” could lay claim to the entire apostolic witness. (pp.81,82).
The other early uses that appear after Ignatius are in the Martyrdom of Polycarp (around AD 150), “…and to all the congregations of the Holy and Catholic Church in every place…”, and then also in the earliest New Testament list from around the second century,[2] the Muratorian fragment the phrase is found three times: “…in the esteem of the Church catholic …. received into the catholic Church … used in the catholic Church …”.
From here on we see the phrase occurring in more and more writers from the second century onward, such as Tertullian A.D. 200 (The Prescription Against Heretics XXX), Clement of Alexandria A.D. 202 (The Stromata 7:17), Cyril of Jerusalem A.D. 315–386 (Catechetical Lectures, XVIII, 26), Jerome A.D. 418 (writing to Augustine), and Augustine of Hippo A.D. 354–430 (Against the Epistle of Manichaeus called Fundamental, ch. IV). Then we have Vincent of Lérins, who famously wrote in A.D. 434:
…in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense Catholic, which, as the name itself and the reason of the thing declare, comprehends all universally. (Commonitorium, ch. II)
Another interesting use of term appears in the Edict of Thessalonica, Theodosian Code XVI.i.2 (A.D. 380), where Theodosius I, emperor from 379 to 395, declared “Catholic” Christianity the official religion of the Roman Empire for those who “believe in the one Deity of the Father, Son and Holy Spirit, in equal majesty and in a holy Trinity” and that they should “assume the title Catholic Christians”. All others will be “branded with the ignominious name of heretics”.
Overall, from the earliest writers to the emperor in the fourth century, the phrase “church catholic” referred only to those Christians and Churches who held to the ancient traditions passed on by the Apostles and evangelists (Gospels), and to those doctrines which were known as having apostolic origin. This view was more formally solidified by the words added to the end of the original Nicene Creed of A.D. 325 (“And whosoever shall say that there was a time when the Son of God was not … the Catholic and Apostolic Church anathematizes them.”) and also its revision in the Nicene-Constantinople Creed of A.D. 381 (“And we believe in one, holy, catholic and Apostolic Church.”), where you could call Nicene Christianity the “catholic faith”.
Donatist Controversy
During the fourth century, a controversy appeared bringing schism with it in Carthage, when two bishops appeared, one in competition and opposition to the other. The Donatists, named after Donatus, were unlike any other group or heresy which had come before, as their error was not in the nature of Christ or some other aspect of Christology, but rather about ecclesiology.[3] Donatists claimed to represent the true Church and took for themselves the title of “catholic”. This struck against the historical, orthodox Church, which had been universally known as “the catholic church” (ἡ καθολική ἐκκλησία). The Donatists set about to create marks upon which catholicity could be tested—marks that were obviously only found within their congregations (such as the integrity of the believers, and purity and holiness of the community). This forced the historic Church to respond and find an answer to the question “What and where is the one Church?”. Optatus, the legitimate bishop of Carthage, refuted Donatus, interestingly, by using as his defence the fact that their churches were all in communion with the See of Rome. The Donatists were confined to a small area of North Africa and not in communion with Rome, which meant a breakaway from the chair of Peter and therefore unable to claim the name “catholic” as they were anything but. After this, Augustine came on the scene and was a relentless critic of the Donatists, building upon Optatus’ refutations, explaining that the true Church is the one Vine, whose branches are over all the earth. Eventually, this all lead to the schism being quashed in 410.
How the Roman Catholic Church Came to Be
In contemporary usage, the phrase “Catholic Church” (usually capitalised) brings to mind, for many, the Roman Catholic Church specifically. How did this perception shift from meaning the whole Church body to one particular branch of Christianity?
In the early days of Christianity, “Catholicism” was a broad term which encompassed both the Eastern and Western empire of the Greeks and Latins, respectively. The Western Church had its capital in Rome, while the Eastern in Constantinople, and the whole body of believers had the five main Bishops of the following regions, who were known as Patriarchs, overseeing them: Jerusalem, Antioch, Alexandria, Rome, and Constantinople. Despite disagreements, catholicity, or unity, was somewhat kept across both Eastern and Western churches until rising tensions beginning around the 9th century finally came to a head in the 11th century resulting in what is now known as The Great Schism, traditionally dated A.D. 1054[4] (sometimes called the East-West Schism).
There were a variety of doctrinal factors leading up to this point mainly consisting of: the procession of the Holy Spirit (also known as the filioque controversy), if leavened or unleavened bread should be used in the Eucharist, the prominence of the See of Constantinople in the “Pentarchy”[5] and, a major sticking point, the claim to universal jurisdiction by the Bishop of Rome. Out of the five Patriarchs (or “sees”[6]), Rome was considered “first among equals” for the prominence and pre-eminence of Rome both within the Empire and within Christianity as a place of the Apostle Peter’s bishopric.
After the Great Schism, both Eastern and Western churches regarded themselves as “catholic”, but the West recognised only the Pope in Rome as their sole leader, whereas the East continued with their historically recognised Patriarchs, and both sides thought of the other as “not catholic” or “schismatics” for various theological reasons mostly related to the Filioque.
Due to the split, the two sides of the Church came to be known under different names to differentiate them: the Roman Catholic Church (as its centre was now officially only in Rome), and the Orthodox Catholic Church which is more commonly known as the Eastern Orthodox Church. Both claiming to be “catholic” and the true lineage of the ancient Apostolic Church (usually in conjunction with Apostolic Succession[7]), yet both rejecting the others claims and doctrine and having no universal unity at all, which the name “Catholic” should imply.
Post-Reformation and Modern Times
Although, historically, a fair bit out of the scope of the title of this paper, it bears mentioning some modern usages to bring this case to a close with a more satisfying sense of completion. After the Protestant Reformation in the 16th Century when groups of churches, monks and bishops across Europe broke away from the church in Rome, some of the resulting groups have reclaimed the name “catholic”. Lutherans, Anglicans, and some Methodists claim to be “catholic” in the ancient sense, believing themselves to be in continuity with the original Apostolic and universal church and in keeping with the faith as defined by the Nicene Creed, yet despite this, the phrase “Catholic Church” has been pervasive in the minds of the general populace as meaning only the Roman or Western church and nothing more.
Conclusion
As we can see, the word and meaning of “Catholic” is not so simple or straight-forward. It has a very wide history with a lot of nuances, and although the Roman Church has laid claim to the name, it is certainly not it’s only meaning or definition. Some qualification of terms is often needed (or should be) when speaking to Christians of various denominational backgrounds, in order to help people to see the wider, and more historical context, of the “one holy, catholic and apostolic Church”.
Footnotes
[1] The Greek words which make up our English word “universal” in this sense, had been around as a concept in Greek long before Christianity. Aristotle (d. 322 B.C.) wrote in this On Interpretation, 17a: “I call universal (καθόλου) that which is by its nature predicated of a number of things, and particular (καθ᾿ ἕκαστον) that which is not; man, for instance, is a universal, Callias a particular”
[2] The traditional second century date still holds the biggest following amongst scholars, though there are some who propose a fourth century date, claiming it would be more suited to that period when NT lists were quite common, which is appears to parallel. Still, others argue that the fragment isn’t a canon list at all, but an introduction to the New Testament, similar to the Marcionite prologues, which would suit the second century date better. The debate is still unsettled on this matter. (The Biblical Canon Lists from Early Christianity, pp.175-177)
[3] The Donatists refused to accept the sacraments and spiritual authority of the priests and bishops who had fallen away from the faith during the Diocletian persecution (A.D. 303–305).
[4] Even though there was a long period of time when the Eastern and Western churches had a resentful relationship, the date of 1054 is commonly taken as the beginning of the schism, as it is when Pope Leo IX and Michael Cerularius had major disagreements resulting in their mutual excommunication. The Crusades, eventual capture of Constantinople in 1204, and the establishment of a Latin Patriarchate replacing the Eastern Orthodox Ecumenical Patriarchate, rendered all later efforts of unity between East and West by the Church Councils of Lyons (1274) and Florence (1439), of no effect.
[5] Pentarchy, in early Byzantine Christianity, the proposed government of universal Christendom by five patriarchal sees under the auspices of a single universal empire. (Britannica, Pentarchy)
[6] A diocese or territory over which a bishop rules. (Catholic Dictionary)
[7] The Roman Catholic, Eastern Orthodox, Old Catholic, Swedish Lutheran, and Anglican churches accept the doctrine of apostolic succession and believe that the only valid ministry is based on bishops whose office has descended from the Apostles. (Britannica, Apostolic succession)
Further Reading / Sources
Find this article on Academia.edu too: (PDF) The origins and meaning of the word "catholic" in early Christianity | Luke J . Wilson - Academia.edu
- The Nicene Creed: https://thesacredfaith.co.uk/home/perma/1559484660/article/creedal-christians-the-nicene-creed.html
- Man-Made Tradition vs Apostolic Tradition: https://thesacredfaith.co.uk/home/perma/1456617338/article/human-tradition-vs-apostolic.html
- Alexandria, Clement of. The Stromata. Ed. Kevin Knight. n.d. 2021 July 2021. <https://www.newadvent.org/fathers/02107.htm>.
- Augustine. Nicene and Post-Nicene Fathers Series 1, Augustine: The Writings Against the Manichaeans and Against the Donatists. Ed. Philip Schaff. 2. Vol. 4. Hendrickson Publishers, Inc., 1995.
- BBC News. Catholic Church child sexual abuse scandal. 26 February 2019. 29 July 2021. <https://www.bbc.co.uk/news/world-44209971>.
- Britannica, The Editors of Encyclopaedia. Apostolic succession. 3 January 2020. 29 July 2021. <https://www.britannica.com/topic/apostolic-succession>.
- Britannica, The Editors of Encyclopaedia. Pentarchy. 1 November 2016. 29 July 2021. <https://www.britannica.com/topic/pentarchy>.
- Catholic Dictionary. Dictionary: EPISCOPAL SEE. n.d. 29 July 2021. <https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=33355>.
- Cross, Frank Leslie and Elizabeth A Livingstone, The Oxford Dictionary of the Christian Church. Oxford University Press, 2005.
- Edwards, David L. Christianity: The First Two Thousand Years. London: Cassell, 1998.
- Gallagher, Edmon L and John D Meade. The Biblical Canon Lists from Early Christianity. New York: Oxford University Press, 2017.
- Gonzalez, Justo L. The Story of Christianity: The Early Church to the Reformation. 2. Vol. 1. Bravo Ltd, 2010.
- Halsall, Paul. Medieval Sourcebook: Banning of Other Religions Theodosian Code XVI.i.2. 20 January 2021. 29 July 2021. <https://sourcebooks.fordham.edu/source/theodcodeXVI.asp>.
- Jerusalem, Cyril of. Catechetical Lectures. Ed. Kevin Knight. n.d. 29 July 2021. <https://www.newadvent.org/fathers/310118.htm>.
- Kirby, Peter. The Muratorian Fragment. n.d. 29 July 2021. <http://www.earlychristianwritings.com/text/muratorian-metzger.html>.
- Lerins, Vincent of. Commonitorium. Ed. Kevin Knight. n.d. 29 July 2021. <https://www.newadvent.org/fathers/3506.htm>.
- Marone, Paola. The Use of the Term “Catholic” in the Donatist Controversy, in “Pomoerium” 6. 1 January 2004. 29 July 2021. <https://www.academia.edu/1353389/The_Use_of_the_Term_Catholic_in_the_Donatist_Controversy_in_Pomoerium_6_2007-2008_pp._81-91>.
- Roberts, Alexander and James Donaldson. ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus. Ed. A Cleveland Coxe and Philip Schaff. 2. Hendrickson Publishers, Inc., 1995.
- Schaff, Philip and Henry Wace, Nicene and Post-Nicene Fathers Series 2: The Seven Ecumenical Councils. 2. Vol. 14. Hendrickson Publishers, Inc., 1995.
- Tertullian. Prescription against Heretics. Ed. Kevin Knight. n.d. 29 July 2021. <http://www.newadvent.org/fathers/0311.htm>.
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For 1700 years, the Council of Nicaea has been surrounded by myths, misunderstandings, and outright fabrications. From claims that Constantine “invented” the Trinity to the idea that the council decided the books of the Bible, there’s no shortage of misinformation floating around. That’s why I’m excited to announce my upcoming book, What Really Happened at Nicaea? This book sets the record straight, taking you inside the actual events of 325 AD—what was debated, what was decided, and why it still matters today. If you’ve ever wondered:✅ Did Constantine rewrite Christianity?✅ Was Jesus’ divinity really up for debate?✅ Did Nicaea create the Bible?✅ What was actually said about Arianism? Then this book is for you. Be the First to Know! What Really Happened at Nicaea? will be available soon, and you can be among the first to hear when it’s released. Head over to lukejwilson.com/what-really-happened-at-nicaea.html and sign up for updates. Let’s cut through the myths and uncover the truth about Nicaea! ...
Luke J. Wilson | 06th January 2025 | Christmas
As the Church celebrates Epiphany, we reflect on the Magi's visit to the Christ child, guided by a star—a sign of God’s revelation to the nations. This story, steeped in wonder and mystery, has sparked fascination for centuries. What was this “Star of Bethlehem” that led the wise men to Jesus? Was it a miraculous light, or could it have been a natural astronomical event designed by the Creator to herald the birth of the King of Kings? The chart is from the SkySafari app The Great Conjunction In December 2020, the world witnessed a rare astronomical event called a “great conjunction.” Jupiter and Saturn appeared so close in the night sky that they seemed to merge into a single brilliant light. Such conjunctions are infrequent, occurring roughly every 20 years, but the alignment of 2020 was the closest in nearly 800 years. These celestial phenomena prompt awe and wonder, reminding us of Psalm 19:1: “The heavens declare the glory of God.” They also offer an opportunity to consider how the natural world might point us to the divine. Could a similar conjunction have been the famed “Star of Bethlehem”? Saturn and Jupiter appear to close in on each other as the Great Conjunction 2020 approaches on 21 December (apparent distance given in degrees and arcminutes). Credit: Pete Lawrence Astronomy and the Magi The Magi, often referred to as “wise men from the East,” were likely Persian astrologers skilled in interpreting the stars. Around 7 BC, a triple conjunction of Jupiter and Saturn occurred in the constellation Pisces. To the Magi, this alignment carried profound symbolism. Jupiter, the planet of kingship, coronations, and the birth of kings. In Hebrew, Jupiter was known as Sedeq or “Righteousness,” a term also used for the Messiah. Saturn, associated with divine protection Pisces, later linked to the birth of Jesus as the “fisher of men” In September of 3 B.C., Jupiter came into conjunction with Regulus, the star of kingship, the brightest star in the constellation of Leo. Leo was the constellation of kings and was associated with the Lion of Judah. Together, these signs might have suggested the birth of a royal figure in Israel. Compelled by this celestial message, the Magi embarked on their long journey, seeking the child born to be King. Following the Star The journey of the Magi culminates in Bethlehem, where the star appears to “stop” over the place where the child was. This detail aligns with the phenomenon of retrograde motion, where planets appear stationary in the night sky due to their orbits. Could Jupiter have been this “star,” guiding the Magi at just the right moment? In December, 2 BC, the Magi arrived and visited Jesus in Bethlehem. At this point, Jesus may have been about a year or two old — toddler age. The verse in Matthew 1:11 suggests Jesus was no longer a baby at this point based on the Greek word used: παιδίον (paidion) meaning a young child. Jupiter was then right above Bethlehem when viewed from Jerusalem due to its paused retrograde motion, which lasted for about six days, which aligns with the Biblical text: Matthew 2:9 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. A Sign of Revelation Epiphany invites us to marvel not only at the star but at the God who uses creation to reveal His glory. Whether the Star of Bethlehem was a miraculous light or an astronomical event, it points to Jesus, the true Light of the World. In Jesus, God’s love is made manifest — not just to Israel but to all nations. The Magi’s journey reminds us of our own pilgrimage of faith. Like them, we are invited to seek Christ, to bow in worship, and to offer Him our treasures: our hearts, our lives, our devotion, as “living sacrifices” (Rom 12:1). Jesus, the True Star As we celebrate Epiphany, let us remember th...
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KingsServant | 12th March 2025 | Islam
This is a guest post by “KingsServant” In 2019 a book called Defying Jihad was published by Tyndale House, the reputable Christian publisher telling the story of “Esther Ahmad” a pseudonym used by the author alongside her co-author Craig Borlase, who has previously written alongside, well known Christian personalities such as Matt Redman the singer and Andrew Brunson, an American pastor imprisoned by the Turkish government. As I began to read this book over this past year I was expecting an encouraging account of how a former Jihadi found Christ and escaped her previous accomplices. Very quickly, however, I became uncomfortable, her descriptions of her background involved allegedly committed Muslims doing very un-Islamic things and the unnamed militant group doing unusual things that didn’t fit my knowledge gained from years of study of Islam and interactions with Muslims, including extremists. As my doubts about the authenticity of the book solidified, and yet I couldn’t find anyone else who had questioned these things before me, or on the other hand provided verification of her story. I decided to contact Craig. During our brief and cordial email exchange he told me that he had been in touch with people who knew Esther after she escaped her family home, but so far has not suggested he has any other lines of evidence confirming any of the key elements of her account before that time. As a result, I am writing this article to draw attention to the aspects that raise suspicion. According to “Esther’s” story, she was raised in Pakistan where she was sent to an extremist madrassa (or Muslim school) for girls, there they were shown images of victims of violence and told that Christians and Jews were responsible - the emphasis on Jews and particularly Christians by a militant group based in Pakistan is strange. All the terrorist groups in Pakistan direct their efforts towards Hindus (especially in Kashmir) or other Muslims, since Christians are such a tiny minority there. Things rapidly become even stranger when a Mullah displays weapons to the group of girls telling them “… one day you will get to handle these” as the book continues describing them being encouraged to aspire to physical violence towards Jews and Christians specifically, the description of “Aunt Selma” volunteering for and dying fighting Jihad is likewise out of place. Islamic terrorist groups very rarely recruit women for combat roles, as Devorah Margolin describes Hamas and ISIS as departing from convention by encouraging female participation in violence and even then in only a very restricted way under particular circumstances with a specific fatwa (or Islamic ruling) being issued.1 On page 33, the militant group leader “Anwar” suggests that Esther could find a husband in the west to bring him to Islam. It is strictly forbidden for a Muslim woman to marry a non Muslim man, the idea that they would be encouraged by a scholar to date is about as unbelievable. In a conservative Pakistani culture, she would more likely find herself the victim of a so-called “honour killing” for such a thing.2 After her initial chance encounters with her future husband “John” (not as a result of trying to follow “Anwar’s” advice), on page 92 it is recorded that he said to her “… I’m not against your faith and beliefs…”, it’s the kind of thing that we might expect a liberal in the west to say, but not a Pakistani believer who knows that Islam denies that Jesus is the Son of God and that he died for sinners. Following her conversion according to her account, she engaged in a number of public debates with clerics in which she defended her decision to leave Islam and follow Christ. It is not uncommon for apostates to have meetings with scholars arranged by their family members in the hope that they might be won back to Islam, but it is very surprising that her influential father would want to give his apostate daughter su...
Luke J. Wilson | 05th March 2025 | Lent
Ash Wednesday marks the beginning of Lent, a season of repentance, fasting, and preparation for Easter in the Christian calendar. It is observed by many Western Christian traditions, including the Roman Catholic Church, Anglican Communion, Lutheran churches, and some Methodist and Reformed communities. The day falls 46 days before Easter Sunday and is always on a Wednesday. Origins and Historical Development The practice of Ash Wednesday can be traced back to the early centuries of Christianity, though its formal observance developed over time. The use of ashes as a sign of repentance has deep biblical roots, appearing frequently in the Old Testament. People would cover themselves with ashes as an outward sign of sorrow for sin and a desire to turn back to God (e.g., Job 42:6, Daniel 9:3, Jonah 3:6). By the 8th century, the imposition of ashes on the forehead became a common practice in the Western Church. Pope Urban II (r. 1088–1099) helped formalise Ash Wednesday as the official beginning of Lent, reinforcing the idea of a season of penitence leading up to Easter. The name “Ash Wednesday” itself comes from the tradition of marking the faithful with ashes, typically in the shape of a cross, while the priest or minister recites words such as, “Remember that you are dust, and to dust you shall return” (Genesis 3:19) or “Repent, and believe in the Gospel” (Mark 1:15). The Lenten Fast Fasting has always been a central aspect of Lent, and by the time of the Council of Nicaea (AD 325), a forty-day period of fasting before Easter had become a standard part of Church practice. This was based on the example of Jesus’ forty days in the wilderness (Matthew 4:1–2) and was intended to prepare believers spiritually for the Passion and Resurrection of Christ. Athanasius, the great bishop of Alexandria, regularly wrote paschal (Easter) letters to the churches to encourage fasting, self-control, and moderation during this period. His writings provide valuable insight into how Lent was observed in the early Church and confirm that the practice was well established long before later claims that it had pagan origins. In one of his letters, written around AD 332, he describes the structure of the Lenten fast: The beginning of the fast of forty days is on the fifth of the month Phamenoth [Ash Wednesday]; and when, as I have said, we have first been purified and prepared by those days, we begin the holy week of the great Easter on the tenth of the month Pharmuthi [Palm Sunday], in which, my beloved brethren, we should use more prolonged prayers, and fastings… — Athanasius, Letter III (c. AD 332) The early Lenten fast was stricter than modern observances. Many early Christians abstained not only from meat but also from dairy, eggs, and wine. In some traditions, believers ate only one meal per day, typically in the evening. While practices have evolved over time, the principle remains the same: Lent is a time of self-discipline, spiritual renewal, and preparation for Easter. Meaning and Observance of Ash Wednesday Ash Wednesday serves as a solemn reminder of human mortality and the need for repentance. The ashes, often made by burning the palm branches from the previous year’s Palm Sunday, symbolise both death and the hope of renewal in Christ. The day is also marked by fasting and abstinence in many traditions, such as within Roman Catholicism and Eastern Orthodoxy, the faithful are required to fast and to abstain from meat and dairy on various days. Many other denominations encourage similar practices or personal acts of self-denial as a way of focusing on spiritual growth. Churches hold special services where worshippers receive the imposition of ashes. The act is not merely ritualistic but is meant to be a public declaration of one’s commitment to turn away from sin and seek God’s grace. Greek Orthodox Yearly Fasting Calendar (2025). Fasting isn’t just for Lent! An Anglican Perspective The Ch...
Luke J. Wilson | 28th February 2025 | Early Church
The Bible is often described as “God-breathed,” a phrase taken from 2 Timothy 3:16: “All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness.” But what does it mean for Scripture to be “inspired,” and how did the books of the Bible come to be recognised as part of the canon — the authoritative collection of writings that make up the Bible? Were they really “decided” at the Council of Nicaea, as some popular myths claim? Table of Contents Understanding Biblical Inspiration What is the Canon? The Septuagint and the Deuterocanonical Books How Were the Books of the Bible Selected? Why Were Some Books Excluded? Has the Bible Been Edited or Corrupted Over Time? Did the Church Decide the Canon at Nicaea? Conclusion Further Reading Understanding Biblical Inspiration A helpful analogy for inspiration is that of an architect designing a great building. Consider St. Paul’s Cathedral in London — Christopher Wren was the architect who planned and designed it, yet he himself did not lay a single brick. Instead, countless workers followed his design to bring the cathedral into existence. Similarly, God is the ultimate author of Scripture, yet He worked through human writers to bring His message to us. The Holy Spirit inspired them, guiding their words while allowing their personalities, historical context, and literary style to remain evident in their writings. This means that while the Bible is written by human hands, it carries divine authority because its true source is God Himself. The process of inspiration does not mean God dictated each word like a secretary taking notes, or by possessing the authors, but rather that He ensured the truth of His message was faithfully recorded by the biblical writers. What is the Canon? The word “canon” comes from the Greek κανών (kanōn), meaning “rule” or “measuring rod.” In the context of the Bible, the canon refers to the official list of books recognised as divinely inspired and authoritative for faith and practice. The canon developed over time as the early church recognised which writings carried divine authority. The Old Testament canon was largely settled by the time of Jesus, based on the Hebrew Scriptures used in the Jewish community. The New Testament canon, however, was formed through a process of discernment over several centuries, as the church recognised which writings were truly inspired and authoritative. The Septuagint and the Deuterocanonical Books The Septuagint (LXX) is the Greek translation of the Hebrew Scriptures, produced in the 3rd-2nd centuries BC. It was widely used by Greek-speaking Jews and later by early Christians, including the apostles. The Septuagint included several books not found in the Hebrew Bible, known as the Deuterocanonical books (such as Tobit, Judith, Wisdom, and 1–2 Maccabees). While these books were accepted in many early Christian communities and remain part of the canon in Catholic and Orthodox traditions, Protestant reformers later removed them, considering them useful but not divinely inspired at the same level as the rest of Scripture. The reformers’ view was influenced by Jerome, who, in the 4th century, argued that these books were not part of the Hebrew Bible and therefore should be considered separate. However, he still included them in his Latin Vulgate translation, recognising their historical and devotional value. The Reformers followed Jerome’s stance, moving these books into a separate section rather than outright removing them. It was not until the 19th century that an American Bible Society, citing printing costs and other practical considerations, physically removed these books entirely from Protestant Bibles. This decision solidified what is now commonly referred to as the “Protestant canon” of 66 books. And the other Books (as Hierome saith) the Church doth read for example o...
Luke J. Wilson | 23rd February 2025 | Book Release
For 1700 years, the Council of Nicaea has been surrounded by myths, misunderstandings, and outright fabrications. From claims that Constantine “invented” the Trinity to the idea that the council decided the books of the Bible, there’s no shortage of misinformation floating around. That’s why I’m excited to announce my upcoming book, What Really Happened at Nicaea? This book sets the record straight, taking you inside the actual events of 325 AD—what was debated, what was decided, and why it still matters today. If you’ve ever wondered:✅ Did Constantine rewrite Christianity?✅ Was Jesus’ divinity really up for debate?✅ Did Nicaea create the Bible?✅ What was actually said about Arianism? Then this book is for you. Be the First to Know! What Really Happened at Nicaea? will be available soon, and you can be among the first to hear when it’s released. Head over to lukejwilson.com/what-really-happened-at-nicaea.html and sign up for updates. Let’s cut through the myths and uncover the truth about Nicaea! ...
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