Who is my brother?

Before I proceed, I’ll repeat a distinction I recently made:

In Scripture, there are different types of love. Loving the brethren isn't interchangeable with loving one's neighbor or loving one's enemy. Bible-believing Christians could (and should) love Roman Catholics without loving them as fellow-Christians.

Moving along:

TRUTH UNITES... AND DIVIDES SAID:

“Out of curiosity and out of lack of knowledge about U.S. Protestant history, how long has it been the doctrinal position of Protestants to make it explicit that they will in no way regard Catholics and EO's as Christians? Are there official, formal documents from various denominations and church bodies dating back X number of years stating either directly or indirectly that Catholics and EOs are not to be thought of as Christians? Or is this an informal, and perhaps somewhat of a recent phenomenon, that's generally and widely agreed upon, and which really should be known by both Protestant leaders and by Protestant laity that it's truly a mistake of significant magnitude to ever refer to Catholics and EO's as Christians?”

1.To answer the question directly, when the Westminster Confession speaks of denominations which “have so degenerated, as to become no churches of Christ, but synagogues of Satan” (WCF 25:5), I suspect that it’s primarily alluding to the church of Rome.

2.However, the question is misleading. If a denomination defines its own theological identity, then it will, in the process, whether implicitly or explicitly, differentiate itself from the competition. In that case, it isn’t necessary for the competition to issue a separate statement. For the initial exercise is logically reciprocal.

If, for example, Tridentine theology defines itself in specific contrast to Protestant theology, then it isn’t necessary for a Protestant denomination to return the favor. By defining itself, Trent has automatically defined itself in relation to the competition. That’s how it wants the competition to view it. Classical Protestants don’t have to differentiate themselves from Trent, for Trent has already done that for us.

While the definition was unilateral in execution, it is bilateral or multilateral in its implications.

Of course, if we think a denomination is defining itself in very self-serving terms, to the expense of others, we might take issue with that self-serving definition. Still, that self-definition supplies a logical point of reference.

3.Apropos (2), if, say, Trent, or Vatican II, or the Synod of Jerusalem, implicitly or explicitly define Protestant theology as a false gospel, then we as Protestants don’t really need to build a second fence. Whoever builds the first fence will suffice for both parties. If you build a fence, I don’t need to build a parallel fence. If you build a fence facing my backyard, I don’t need to build another fence facing your backyard. A double fence would be redundant.

4.Of course, we’re still at liberty to evaluate the opposing definition on our own terms. Is the incipient modernism of Vatican II consistent with the Gospel? Is the Tridentine theology of the (seven) sacraments, Purgatory, indulgences, justification, the Mass, and/or the cult of the saints compatible with the Gospel?

5.Historically, Eastern Orthodoxy is an outlier in American culture, so we may be less familiar with what it stands for. Here are some examples, from the Synod of Jerusalem (1672) of how it demarcates its theological identity in contrast to Protestant/Reformed theology:

*****************************

To the candid and lovers of truth, what hath been said will be sufficient, or rather, so to speak, more than enough to enable them to understand what is the doctrine of the Eastern Church, and that she hath never at any time been in agreement with the Calvinists in their novelties (nor in fact with any others besides herself), nor hath she recognised him {Cyril Lucar ELC} whom they contend was of their party, as being so. For the complete refutation, however, and uprooting of the designs which have been formed, contrarily to the glory of God, against the sacred bulwarks of our Orthodox religion, and, so to speak, for the complete demolition of the blasphemies contained in the vaunted <110> Chapters {of the 1629 Confession ELC}, we have thought it right to put forth certain Questions and Chapters {the 18 decrees below ELC} corresponding in number to those written by Cyril, and diametrically opposing the same, wherein he hath, as it were (as hath been supposed many times), whetted his tongue against God, {cf. Psalm 43:4} so that they may be called a refutation and correction of the said Chapters of Cyril. And the order which is there observed will be followed in these which will be put forth by us, so that each of the Faithful may be able to compare, and judge of both, and easily know the Orthodoxy of the Eastern Church, and the falsehood of the heretics. Where, however, necessity requireth, we shall omit some things, or add some other things tending to the accurate understanding of the matter. And we shall use words, entire sentences, and periods {sic ELC} set out there, so that we may not seem to fight against words and Orthodox sentences rather than against novelties and impious dogmas.

Albeit, in prayers and supplications unto Him, we say the Saints are intercessors, and, above all, the undefiled Mother of the very God the Word; the holy Angels too — whom we know to <121> be set over us — the Apostles, Prophets, Martyrs, Pure Ones, and all whom He hath glorified as having served Him faithfully. With whom we reckon also the Bishops and Priests, as standing about the Altar of God, and righteous men eminent for virtue. For that we should pray one for another, and that the prayer of the righteous availeth much, {James 5:16} and that God heareth the Saints rather than those who are steeped in sins, we learn from the Sacred Oracles. And not only are the Saints while on their pilgrimage regarded as mediators and intercessors for us with God, but especially after their death, when all reflective vision being done away, they behold clearly the Holy Trinity; in whose infinite light they know what concerneth us.

That the dignity of the Bishop is so necessary in the Church, that without him, neither Church nor Christian could either be or be spoken of. For he, as a successor of the Apostles, having received in continued succession by the imposition of hands and the invocation of the All-holy Spirit the grace that is given him of the Lord of binding and loosing, is a living image of God upon the earth, and by a most ample participation of the operation of the Holy Spirit, who is the chief functionary, is a fountain of all the Mysteries [Sacraments] of the Catholic Church, through which we obtain salvation.

And the one having received the dignity of the Priesthood <128> from the Bishop, can only perform Holy Baptism, and Prayer-oil, minister sacrificially the unbloody Sacrifice, and impart to the people the All-holy Body and Blood of our Lord Jesus Christ, anoint the baptised with the Holy Myron [Chrism], crown the Faithful legally marrying, pray for the sick, and that all men may be saved and come to the knowledge of the truth, {cf. 1 Timothy 2:4} and especially for the remission and forgiveness of the sins of the Faithful, living and dead.

But the High Priest is also the minister of all these, since he is in fact, as hath been said before, the fountain of the Divine Mysteries and graces, through the Holy Spirit, and he alone consecrateth the Holy Myron. And the ordinations of all orders and degrees in the Church are proper to him; and in a primary and highest sense he <129> bindeth and looseth, and his sentence is approved by God, as the Lord hath promised. {Matthew 16:19} And he preacheth the Sacred Gospel, and contendeth for the Orthodox faith, and those that refuse to hear he casteth out of the Church as heathens and publicans, {cf. Matthew 18:17} and he putteth heretics under excommunication and anathema, and layeth down his own life for the sheep. {cf. John 10:11}

But it is well said by one of the Fathers, that it is not easy to find a heretic that hath understanding. For when these forsake the Church, they are forsaken by the Holy Spirit, and there remaineth in them neither understanding nor light, but only darkness and blindness.

We believe to be members of the Catholic Church all the Faithful, and only the Faithful; who, forsooth, having received the blameless Faith of the Saviour Christ, from Christ Himself, and the Apostles, and the Holy Œcumenical Synods, adhere to the same without wavering.

We believe the Catholic Church to be <131> taught by the Holy Spirit. For he is the true Paraclete; whom Christ sendeth from the Father, {cf. John 25:26} to teach the truth, {cf. John 26:13} and to drive away darkness from the minds of the Faithful. The teaching of the Holy Spirit, however, doth not immediately, but through the holy Fathers and Leaders of the Catholic Church, illuminate the Church. For as all Scripture is, and is called, the word of the Holy Spirit; not that it was spoken immediately by Him, but that it was spoken by Him through the Apostles and Prophets; so also the Church is taught indeed by the Life-giving Spirit, but through the medium of the holy Fathers and Doctors (whose rule is acknowledged to be the Holy and Œcumenical Synods; for we shall not cease to say this ten thousand times); and, therefore, not only are we persuaded, but do profess as true and undoubtedly certain, that it is impossible for the Catholic Church to err, or at all be deceived, or ever to choose falsehood instead of truth. For the All-holy Spirit continually operating through the holy Fathers and Leaders faithfully ministering, delivereth the Church from error of every kind.

We believe a man to be not simply justified through faith alone, but through faith which worketh through love, that is to say, through faith and works. But [the notion] that faith fulfilling the function of a hand layeth hold on the righteousness which is in Christ, and applieth it unto us for salvation, we know to be far from all Orthodoxy. For faith so understood would be possible in all, and so none could miss salvation, which is obviously false. But on the contrary, we rather believe that it is not the correlative of faith, but the faith which is in us, justifieth through works, with Christ. But we regard works not as witnesses certifying our calling, but as being fruits in themselves, through which faith becometh efficacious, and as in themselves meriting, through the Divine promises {cf. 2 Corinthians 5:10} that each of the Faithful may receive what is done through his own body, whether it be good or bad, forsooth.

We believe Holy Baptism, which was instituted by the Lord, and is conferred in the name of the Holy Trinity, to be of the highest necessity. For without it none is able to be saved, as the Lord saith, “Whosoever is not born of water and of the Spirit, shall in no wise enter into the Kingdom of the Heavens.” {John 3:5} And, therefore, it is necessary even for infants, since they also are subject to original sin, and without Baptism are not able to obtain its remission. Which the Lord shewed when he said, not of some only, but simply and absolutely, “Whosoever is not born [again],” which is the same as saying, “All that after the coming of Christ the Saviour would enter into the Kingdom of the Heavens must be <140> regenerated.” And forasmuch as infants are men, and as such need salvation; needing salvation, they need also Baptism. And those that are not regenerated, since they have not received the remission of hereditary sin, are, of necessity, subject to eternal punishment, and consequently cannot without Baptism be saved; so that even infants ought, of necessity, to be baptised. Moreover, infants are saved, as is said in Matthew; {Matthew 19:12} but he that is not baptised is not saved. And consequently even infants must of necessity be baptised.

Now the matter of Baptism is pure water, and no other liquid. And it is performed by the Priest only, or in a case of unavoidable necessity, by another man, provided he be Orthodox, and have the intention proper to Divine Baptism. And the effects of Baptism are, to speak concisely, firstly, the remission of the hereditary transgression, and of any sins whatsoever which the baptised may have committed. Secondly, it delivereth him from the eternal punishment, to which he was liable, as well for original sin, as for mortal sins he may have individually committed. Thirdly, it giveth to such immortality; for in justifying them from past sins, it maketh them temples of God.

The Body Itself of the Lord and the Blood That are in the Mystery of the Eucharist ought to be honoured in the highest manner, and adored with latria. For one is the adoration of the Holy Trinity, and of the Body and Blood of the Lord. Further, that it is a true and propitiatory Sacrifice offered for all Orthodox, living and dead; and for the benefit of all, as is set forth expressly in the prayers of the Mystery delivered to the Church by the Apostles, in accordance with the command they received of the Lord.

This Mystery of the Sacred Eucharist can be performed by none other, <150> except only by an Orthodox Priest, who hath received his priesthood from an Orthodox and Canonical Bishop, in accordance with the teaching of the Eastern Church. This is compendiously the doctrine, and true confession, and most ancient tradition of the Catholic Church concerning this Mystery; which must not be departed from in any way by such as would be Orthodox, and who reject the novelties and profane vanities of heretics; but necessarily the tradition of the institution must be kept whole and unimpaired. For those that transgress the Catholic Church of Christ rejecteth and anathematiseth.

And such as though envolved in mortal sins have not departed in despair, but have, while still living in the body, repented, though without bringing forth any fruits of repentance — by pouring forth tears, forsooth, by kneeling while watching in prayers, by afflicting themselves, by relieving the poor, and in fine {in summation ELC} by shewing forth by their works their love towards God and their neighbour, and which the Catholic Church hath from the beginning rightly called satisfaction — of these and such like the souls depart into Hades, and there endure the punishment due to the sins they have committed. But they are aware of their future release from thence, and are delivered by the Supreme Goodness, through the prayers <152> of the Priests, and the good works which the relatives of each do for their Departed; especially the unbloody Sacrifice availing in the highest degree; which each offereth particularly for his relatives that have fallen asleep, and which the Catholic and Apostolic Church offereth daily for all alike; it being, of course, understood that we know not the time of their release. For that there is deliverance for such from their direful condition, and that before the common resurrection and judgment we know and believe; but when we know not.

Nevertheless they [the Scriptures] should not be read by all, but only by those who with fitting research have inquired <153> into the deep things of the Spirit, and who know in what manner the Divine Scriptures ought to be searched, and taught, and in fine read.

The Saints being, and acknowledged by the Catholic Church to be, intercessors, as hath been said in Eighth Chapter {sic; Decree VIII above ELC}, it is time to say that we honour them as friends of God, and as praying for us to the God of all. And the honour we pay them is twofold; — according to one manner which we call hyperdulia, we honour the Mother of God the Word. For though indeed the Theotokos {Mary ELC} be servant of the only God, yet is she also His Mother, as having borne in the flesh one of the Trinity; wherefore also is she hymned, as being beyond compare, above as well all Angels as Saints; wherefore, also, we pay her the adoration of hyperdulia. But according to the other <157>manner, which we call dulia, we adore, or rather honour, the holy Angels, Apostles, Prophets, Martyrs, and, in fine, all the Saints. Moreover, we adore and honour the wood of the precious and life-giving Cross, whereon our Saviour underwent this world-saving passion, and the sign of the life-giving Cross, the Manger at Bethlehem, through which we have been delivered from irrationality, {In allusion to the manger out of which the irrational animals eat their food. JNWBR} the place of the Skull [Calvary], the life-giving Sepulchre, and the other holy objects of adoration; as well the holy Gospels, as the sacred vessels, wherewith the unbloody Sacrifice is performed. And by annual commemorations, and popular festivals, and sacred edifices and offerings; we do respect and honour the Saints. And then we adore, and honour, and kiss the Eikons of our Lord Jesus Christ, and of the most holy Theotokos, and of all the Saints, also of the holy Angels, as they appeared to some of the Forefathers and Prophets.

Let us briefly suffice for the reputation of the falsehoods of the adversaries, which they have devised against the Eastern Church, alleging in support of their falsehoods the incoherent and impious Chapters of the said Cyril {Lucar ELC}. And let it not be for a sign to be contradicted {cf. Luke 2:34} of those heretics that unjustly calumniate us, as though they spake truly; but for a sign to be believed, that is for reformation of their innovations, and for their return to the Catholic and Apostolic Church; in which their forefathers also were of old, and assisted at those Synods and contests against heretics, which these now reject and revile. For it was unreasonable on their part, especially as they considered themselves to be wise, to have listened to men that were lovers of self; and profane, and that spake not from the Holy Spirit, but from the prince of lies, <174> and to have forsaken the Holy, Catholic, and Apostolic Church, which God hath purchased with the Blood of His own Son; {cf. Acts 20:28} and to have abandoned her. For otherwise there will overtake those that have separated from the Church the pains that are reserved for heathens and publicans; but the Lord who hath ever protected her against all enemies, will not neglect the Catholic Church; to Him be glory and dominion unto the ages of the ages. Amen.

In the year of Salvation 1672, on the 16th [day] of the month of March, in the Holy City of Jerusalem: —
I, DOSITHEUS, by the mercy of God, Patriarch of the Holy City of Jerusalem and of all Palestine, declare and confess this to be the faith of the Eastern Church.

{Chapter VI. concludes with more than five full pages of signatories, omitted here. ELC}

http://catholicity.elcore.net/ConfessionOfDositheus.html