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Catholic SourcesCatholic sources that explore this hypothesis tend to come from: Early Church Fathers and Apologists: Figures like John of Damascus, who lived in the Umayyad Caliphate, viewed Islam through a Christian lens, framing it as a distortion of Christian truth rather than a wholly separate religion. These sources often lack historical rigor by modern standards and reflect theological bias. Modern Catholic Scholarship: Some 19th- and 20th-century Catholic historians, such as Henri Lammens, S.J., speculated about Nestorian or other heterodox Christian influences on early Islam. However, these views are often colored by an apologetic agenda and are not mainstream. Contemporary Catholic Perspectives: The modern Catholic Church, as reflected in documents like Nostra Aetate (Vatican II, 1965), takes a more ecumenical approach, recognizing Islam as a distinct Abrahamic faith with shared roots but not labeling it a heresy. Official Catholic teaching does not endorse the idea that Islam directly stems from Nestorianism. Most historians, including Catholic ones, reject the idea that Islam was “born out of” Nestorian heresy as overly simplistic. Instead, they argue: Diverse Influences: Islam emerged in a pluralistic religious environment where Muhammad likely encountered Jewish, Christian (orthodox and heterodox), Zoroastrian, and Arabian polytheistic traditions. Nestorianism may have been one influence among many, but there’s no direct evidence it was a primary source. Qur’anic Originality: The Qur’an’s theological framework, cosmology, and narrative style suggest a unique synthesis rather than a derivative of any single Christian heresy. Its emphasis on monotheism, prophecy, and eschatology draws from broader Abrahamic traditions.

Was Islam born out of Nestorian heresy? A hypothesis Some Christian scholars, particularly those with a polemical or apologetic bent, have speculated that Islam may have been influenced by Nestorian Christianity, among other religious traditions present in 7th-century Arabia. The argument typically hinges on: Geographical Proximity: Nestorian communities existed in Arabia, particularly in regions like Najran and along trade routes. Muhammad likely encountered Christian ideas through interactions with traders, monks, or communities. Theological Similarities: Critics note that Islam’s view of Jesus as a prophet but not divine aligns more closely with Nestorianism’s emphasis on the human nature of Christ than with mainstream Chalcedonian Christianity. Additionally, the Qur’an’s rejection of the Trinity (Qur’an 4:171, 5:73) could be seen as a response to misunderstandings of Christian doctrine, possibly influenced by Nestorian or other non-orthodox Christian teachings. Historical Sources: Some early Christian writers, like John of Damascus (d. 749 CE), a prominent Catholic saint and theologian, described Islam as a “heresy” rather than a distinct religion. In his work On Heresies (part of Fount of Knowledge), he critiques Islam as a derivative of Christian teachings, possibly influenced by heretical Christian sects like Nestorianism or Arianism. He suggests that Muhammad may have been exposed to Christian teachings through a figure like Bahira, a Nestorian or Arian monk, though these accounts are often considered legendary by modern scholars. 🔗p.2

Clerical celibacy as discipline "The Church certainly does have the authority to make disciplinary changes, even if those disciplines originate with the Apostles themselves (as clerical continence does). But it must always be remembered that changeable disciplines exist to express the unchangeable faith. When it comes to celibacy or continence, the unchangeable faith teaches that those who embrace this way of life are important witnesses to the reality of God’s kingdom on earth. The faith also teaches that, because of this, the Church’s ministers ought to reflect the “angelic life” in at least some way. This is why the Catholic Church celebrates the discipline of clerical celibacy, has enthusiastically defended it throughout the ages, and (most likely) always will." https://benjaminjohn.substack.com/p/clerical-celibacy-in-scripture-and #celibacy

Description of the Nestorian Heresy Nestorianism is a Christological heresy originating from the views of Nestorius (384-451), Patriarch of Constantinople, who, while opposing errors that denied the full humanity of Christ, fell into the opposite error. Nestorius, assuming that there are as many persons as there are natures, taught that in Christ there are two real persons, divine and human, which are not physically united but only morally. This moral unity was supposedly formed because the Word of God dwelt in the human person of Christ as in a temple. As a result, the human will of Christ became entirely obedient to the Word, and the human person of Jesus was like an instrument through which the divine person of the Word acted. The consequence of Nestorianism is the false separation of Christ and the assertion that the Son of God is not the same person as the Son of Mary. As a result, Mary cannot be called the Mother of God but only the Mother of Christ. Furthermore, the Incarnation does not mean that God became man but only that He dwelt in a man. Nestorianism was condemned by the Council of Ephesus (431): “If anyone does not confess that the Word was hypostatically united with the flesh and that there is one Christ with His own body, the same being both God and man—let him be anathema.” This council also affirmed that since Christ is one, God-man, Mary is rightly called the Mother of God. The Catholic teaching of one person in Christ was confirmed at the Council of Chalcedon (451): “One and the same Christ, the Lord, must be confessed in two natures... The distinction of natures was never abolished by their union, but the properties of each nature were preserved, coming together to form one person and one hypostasis. It is not permitted to divide Him into two persons or to distinguish two persons in Him.” This teaching was reaffirmed at the Council of Constantinople (553). Nestorian views, in a slightly modified form, were revived in the 19th century by the Austrian priest Günther (1783–1863), whose teachings were rejected as incompatible with Catholic doctrine by Pope Pius IX in 1857. sources: 1. L. Ott, Fundamentals of Catholic Dogma 2. M. Sieniatycki, Outline of Catholic Dogmatics #christology

Comparison between Apostolic Christianity and Traditional Judaism Q. 1. Did Apostolic Christianity emerge separately from Judaism? A. No. Apostolic Christianity emerged within Second Temple Judaism. Jesus, the apostles, and the first disciples were Jews who saw Jesus as the fulfillment of the Scriptures and the messianic promises. Q. 2. In what sense is Apostolic Christianity a continuation of Judaism? A. It is a continuation in the sense of being the fulfillment of the promises of the Torah, the Prophets, and the Psalms. The New Covenant announced by the prophets (Jer 31:31) is fulfilled in Jesus. Q. 3. What was the religious practice of the first Christians like? A. They attended the Temple, participated in prayers in the synagogues and maintained Jewish practices, such as Sabbath rest, feasts and rites, adding the celebration of the Eucharist on the “first day of the week” (Sunday), a memorial of the Resurrection. Q. 4. How did they view the Law (Torah)? A. The moral Law was fully observed. Ceremonial prescriptions (sacrifices, ritual purity, circumcision) began to be reinterpreted in the light of Christ. The Council of Jerusalem (Acts 15) decided that converted Gentiles were not bound by the entire Mosaic Law. Q. 5. Does the concept of saints (the righteous) and intercession exist in Traditional Judaism? A. Yes. The intercession of the tzadikim (the righteous) was and is part of the Jewish tradition, as is the veneration of the patriarchs, prophets and sages whose merits benefit the people before God. Q. 6. Was there a belief in guardian angels and intercessory angels? A. Yes. Judaism believes in angels as messengers and protectors. This belief was fully absorbed by Apostolic Christianity, with the development of the doctrine of guardian angels and archangels. Q. 7. Was there purgatory in Judaism? A. Yes, in an analogous way. The belief in Gehinnom as a temporary state of purification of the soul before entering the Olam Haba (World to Come) is well established in traditional Judaism. Q. 8. What were the prayers like? A. The prayers of the Apostolic Christians followed the Jewish model: recitation of the Psalms, fixed prayers (Shema, Amidah), blessings before meals and daily praises. The name of Jesus and the invocation of the Father, the Son and the Holy Spirit were added. Q. 9. What Jewish festivals did the early Christians celebrate? A. They celebrated the Jewish festivals — Pesach, Shavuot, Sukkot — by reinterpreting them Christologically: Pesach: Christ as the new Paschal Lamb. Shavuot: Fulfilled at Pentecost with the coming of the Holy Spirit. Sukkot: Image of the New Creation and the definitive dwelling with God. Q. 10. How did the separation between Christianity and Judaism occur? A. The separation was progressive, especially after the destruction of the Temple in 70 AD and the decisions of the rabbinical authorities in Yavne, who began to exclude Christians from the synagogues for professing Jesus as the Messiah and God. Q. 11. Is there continuity in the belief in life after death? A. Yes. Both believe in the resurrection of the dead at the end of time, in the final judgment, in paradise (Gan Eden) and in a state of purification (Gehinnom or purgatory). Q. 12. And how was eschatology understood? A. Traditional Judaism awaited the coming of the Messiah, the restoration of Israel and the resurrection of the dead. Apostolic Christianity recognizes that the Messiah has already come (Jesus) and awaits his second coming to consummate the Kingdom. Q. 13. Was the leadership structure similar? A. Yes. Just as Judaism had the High Priest, priests, Levites and rabbis, Apostolic Christianity is organized into apostles, presbyters (elders) and deacons, later developing the episcopate. Q. 14. What was the liturgy like? A. Christian liturgy derives from the synagogue (Liturgy of the Word) and the Temple (Sacrificial Liturgy, now spiritualized in the Eucharist). Singing of psalms, readings, and blessings were common. [1/2] 🔗[2/2] 🔗source #judaism

Assurance of salvation What is the relation between the assurance of hope and the possession of sanctifying grace with the virtue of charity (which is the principle of good works)? 🔗source #grace #salvation

History of the Church of Christ - Our Brothers in Christ - Vol. X (1967) Henri Daniel-Rops #churchhistory