Recently in Protestantism Category

An email service just for our protestant brothers and sisters . . . it's way too much to pass up. Apparently YouveBeenLeftBehind.com will send up to 62 emails out to your "left behind" friends and family explaining what happened when you are raptured. That's right, for the small fee of $40, you can send out messages to those left behind to explain the good news of Jesus Christ.

Now, I'm still trying to figure out why only 62 messages (you'll have to guess which 62 friends are least likely to be raptured). But it also appears that it's $40 a year until the rapture, which could be some time off (I'm not sure what Hal Lindsey's latest date is, but he could possibly be wrong).

As a slightly technical guy, I should point out the obvious problems from a technical perspective. But Ken Magill at Direct magazine has already done a good job of explaining the realities:


Also, let's say the service gets 10,000 subscribers. That's 620,000 messages coming all at once from IP addresses that previously have shown little to no activity. As a result, Internet service providers' anti-spam filters will most certainly block or divert them into recipients' spam folders.
 
Who's going to be around at You've Been Left Behind to conduct ISP relations? Maybe the group should employ a staff of the damned to make sure things go smoothly after all those who are saved disappear. Some Unitarians would probably be up for the job--they're such an amenable bunch, after all.
 
Otherwise, imagine Satan standing at the gates of hell laughing manically and telling a seemingly endless procession of new souls: "You should have checked your spam folders! MUWAHAHAHAHAHAHAHAHAHAHAHAHAHAHAHAHA!!!"
 
Lastly, envision the circumstances under which this service will operate: Among other things, four horsemen will have come riding out of the sky, the forces of righteousness will be locked in the ultimate battle with the antichrist, celestial trumpets are blowing, and the gates of hell are open and beckoning.
 
And someone's going to say: "Wait just a second while I check my e-mail?"

Just to explain from a Catholic perspective: the Rapture is a protestant invention brought about because protestants don't have the Mass. That's right, the Mass. The Book of Revelation (or The Apocalypse) is a book based on the Mass and is virtually impossible to understand without understanding the Catholic liturgy. Revelation explains that the liturgy we celebrate in Mass is an actual participation in the Heavenly Liturgy that is being celebrated at all times (and will be in Heaven forever).

So if you don't understand the Mass, you tend to see the book of Revelation as only a difficult explanation of the end of time. And interesting human concepts like The Rapture are invented to explain it. It's important to note that the Rapture is primarily a 20th century concept, with little to no precedent for the belief. At this point in time there are multiple versions of the belief in the rapture: pre-millennial, post-millennial, even those who are essentially mid-millennial.

So what is the Truth? Jesus Christ will come at the end of time and separate the wheat from the chaff, taking the wheat to heaven. Those who haven't achieved holiness, but aren't in mortal sin, will be perfected through purgatory.

I pray that through the Sacraments, we all become wheat for Jesus.


God bless,
Jay

In a recent discussion about the Sacrament of Penance (or Confession) with a protestant family member, this passage in particular came up:


John 20:21-23. [Jesus was alone with the disciples] Jesus said to them again, "Peace be with you. As the Father has sent Me, even so I send you." And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."

Think about this passage for a second. What was Jesus trying to do?

In my old Baptist faith we viewed forgiveness much as Martin Luther tended to; we considered ourselves "saved" at one point in time and basically forgiven for everything from that point on (assuming we were really "saved"). So why would it matter if anyone can retain the sins of another person?

Another point of view: Jesus is taking a power that only God has, namely the power to forgive sins, and giving it to mere humans. As my protestant friends are fond of pointing out: why confess sins to a priest, I can go straight to God. That's a wonderful point of view - and it is true, we can go straight to God in prayer - so what is Jesus doing here? Why is He giving the disciples the power to not only forgive the sins of others, but to retain them? And what does it mean if a disciple "retains" the sins of another?

The Truth is beautiful and perfect, however it is only found in the Catholic Church. This is one of those passages of Scripture that only the Catholic Church can explain (as I've posted before). Jesus also offers the apostles the ability to "bind" and "loose", which is basically the same power (Matthew 18:18), but this is only given to the apostles. Is it carried down to their successors over time? Practically, why would Jesus give this power to the apostles and not allow it to be carried down through the ages? Is it only needed just after He ascends to heaven? That would be a difficult argument to make. And it is clear that this continues (at least in the minds of the apostles):


2 Corinthians 5:18-19. All this is from God, who through Christ reconciled us to Himself and gave us the ministry of reconciliation; that is, God was in Christ reconciling the world to himself, no counting their trespasses against them, and entrusting to us the message of reconciliation.

What makes this fascinating is that it is written by Paul, who was not present in the room as Christ gave the apostles the power to forgive sins or not. And Paul uses this power:

1 Corinthians 5:3-5. For though absent in body I am present in spirit, and as if present, I have already pronounced a judgment in the name of the Lord Jesus on the man who has done such a thing. When you are assembled, and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.

Again, clearly Paul believes he has the power to forgive sins or to retain sins, so he believes this power was passed down to him because of his role in the Church (as a priest).

Confession is one of the Sacraments most visible in the Bible (there are other verses - and books like James - that cover confession). Together these verses alone build a strong basis that the apostles were given the power to forgive or retain sins by Jesus Himself and they believed this was passed on (at least to Paul).

Speaking as a former protestant, Confession is very effective. First, it gives you knowledge (when you leave) that you are completely forgiven for your sins (assuming you meet the conditions of confession). Second, I can personally tell you that you try harder not to sin when you have to go tell someone exactly what you've done wrong. At the least it makes you pause before committing the same sin over again!

God bless,
Jay

The oddest offshoots of the protestant revolution are the churches that simply invent a religion and try to tie it to Christianity. The theology has very little to do with true Christian worship, but by including "Christianity" in part of the name, they can attract a following of believers - sometimes a huge following.

If you look at the timeline since the protestant "reformation" there is a clear trend. You start with one offshoot from the Catholic Church: the Anglicans. From there division begins to shatter the Anglican communion into two, then five, then hundreds of churches, all with a slightly different theological bent. As the division increases, these small churches get further and further from the Truth. In our day we have the "non-denominational" church, which basically means the pastor is following whatever whim moves him this week, so the theology becomes changeable and unclear. I read this definition of a system of theology recently:


Black theology refuses to accept a God who is not identified totally with the goals of the black community. If God is not for us and against white people, then he is a murderer, and we had better kill him. The task of black theology is to kill Gods who do not belong to the black community. . . . Black theology will accept only the love of God which participates in the destruction of the white enemy. What we need is the divine love as expressed in Black Power, which is the power of black people to destroy their oppressors here and now by any means at their disposal. Unless God is participating in this holy activity, we must reject his love.

This is "black liberation theology" and is followed by "Christian" leaders, typically in non-denominational (from what I can gather) churches, but also in at least one very large church. Ask yourself one question: What exactly about the definition is Christian?

The answer is simple: nothing. In fact, this definition is a form of self-worship, since the minister and followers attempt to "kill Gods who do not belong to the black community." First, this implies that either there are many "gods" or none (God is an illusion that we shape). Second, it implies that we have control over God, rather than the other way around. Third, if Christ died today (Good Friday), this definition accepts that God only died for black people, not for white.

Don't get stuck on this definition: there are white racist churches out there as well. The point is that without explicit protection from Jesus Christ, theology tends toward a god that we control. A god that is small, obedient, and doesn't ask the hard things from us. Thankfully I'm Catholic and I have the promise of Jesus Christ that my Church will never fall into this trap and never fail. But I have to pray for those who invent their own religion: may the scales of arrogance fall from their eyes. And may they accept in faith that God is real and Jesus loves every single one of us.

My prayers are with you on Good Friday.

God bless,
Jay

The Foundation of Faith

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This is a special posting from a reader of our site named Robert Wolfe who has been doing prison ministry for years (and working with non-Catholics). Over time he developed a document that he could give to explain his Catholic faith in a rational, Biblical way. I asked if I could post it on our site and he generously agreed, so I'm posting it here.

There is also a MS Word version of the file in two formats:
Foundations of our Faith for Protestants and Foundations of our Faith for Catholics. The difference is that the Catholic version includes quotes from Popes and Catholic spiritual writers over time.

Without further adieu, here is the document: Foundations of our Faith: A Bible-based Defense of Truth, the Church, and the Dogma of Faith:

Necessarily, the foundation of Christian faith is truth. Faith based on untruths would be a false faith or no faith at all. It should be apparent that absolute moral truth exists and can be known because it is impossible that God, in His perfect justice, would establish requirements for the salvation of men and fail to provide a way for those requirements to be known infallibly. Yet Christians do not agree on these requirements. The purpose of this booklet is to encourage discussion on the faith, but fruitful discussion on matters of faith cannot proceed until agreement is reached on how to know the truth, especially the truth about what we must do to be saved. Therefore, this booklet reviews what the bible says about discerning truth and the Church's role in that discernment. It concludes with quotations from early Christian writers concerning the Church and its role in our salvation.

TRUTH EXISTS

We are assured that truth exists. Jesus said to the Jews who followed him:
John 8:32 You shall know the truth and the truth shall make you free.
Jesus also said to Pilate:
John 18:37-38 37... for this was I born, and for this came I into the world; that I should give testimony to the truth...38Pilate saith to him: What is truth?
Jesus gave no answer to Pilate, but He said to Thomas:
John 14:6 I am the way, and the truth, and the life;

God Demands Truthfulness
Proverbs 12:22 Lying lips are an abomination, to the Lord [an abomination is an object of great hatred].
Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain [suppress, in KJV] the truth of God.
Psalm 5:7 thou wilt destroy all that speak a lie.
The bible is full of these admonitions for truthfulness and against lies. See also Psalms 15:1-3 and 145:18, Zach. 8:16, Eph. 5:8-10 and 6:12-14, 1 Cor. 5:8, 1Tim. 2:1-4, 2 John 1-6, 3 John 3-4, James 3:13-15, and many others.

GOD HIDES THE TRUTH FROM THOSE WHO DO NOT LOVE IT

God hides the truth from those who do not love the truth given by the leaders of His Church and allows them to believe what is false.
Rom. 11:7-8 7That which Israel sought, he hath not obtained: the election [elect, RSV] hath obtained it, and the rest have been blinded: 8As it is written: God hath given them the spirit of insensibility: eyes, that they should not see, and ears that they should not hear, until this present day. [See Isaiah 6:9 for the Old Testament verse Saint Paul is quoting. See also Is. 6:10, which says, "Blind the heart of this people, and make their ears heavy, and shut their eyes: lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them."]
Rom. 11:9-10 9And David saith: ... 10 Let their eyes be darkened, that they may not see [see Psalm 68:24 for the Old Testament verse Saint Paul is quoting. Psalm 68 is the messianic Psalm prophesizing the passion of Jesus].
Saint Paul quotes Isaias and David to show that God blinds and withdraws His grace from those who refuse to acknowledge the truth, allowing them to believe falsehood. Jesus Himself confirmed the same to His disciples:
Luke 8:9-10 9And his disciples asked him what this parable might be. 10To whom he said: To you [the leaders of His new Church] it is given to know the mystery of the kingdom of God; but to the rest in parables, that seeing they may not see and hearing may not understand. And again St. Paul says:
2 Cor. 4:2-4 2But we renounce the hidden things of dishonesty, not walking in craftiness nor adulterating the word of God: but by manifestation of the truth commending ourselves to every man's conscience, in the sight of God. 3And if our gospel be also hid, it is hid to them that are lost, 4In whom the god of this world hath blinded the minds of unbelievers, that the light of the gospel of the glory of Christ, who is the image of God, should not shine unto them.
2 Thess. 2:8-11 8And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: him 9whose coming is according to the working of Satan, in all power and signs and lying wonders: 10And in all wicked deception to them that perish: because they receive not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying: 11that all may be judged [condemned] who have not believed the truth ....
Saint Paul is speaking about the anti-Christ and all deceivers preceding the anti-Christ. The Bible here says that God will hide the truth from those who do not love and believe it and will thus allow them to condemn themselves. Why does God do this? Because He wills that the truth should be known for all time through the leaders of His Church, as we shall now show from the Bible.

Sola Scriptura, the Bible Alone

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I thought this was pretty well done. It's a video covering the topic of Sola Scriptura, the protestant notion of Scripture Alone. Basically this is one of the pillars holding up the protestant version of Christianity. But is it true?
If you can't see it, go here.

Thoughts?

God bless,
Jay

I just watched an interesting show that is being shown on the National Religious Broadcast (NRB) network – for me that’s channel 378 on DirecTV. The show was actually created by a protestant pastor who felt his congregation was too anti-Catholic, so he filmed a conversation about Catholicism with a Catholic priest.

Pastor Andrews of Kensington Community Church basically explores the common misconceptions of Catholicism by asking questions of Father Riccardo who explains the Catholic position. They go through most of the big, obvious issues between Catholicism and protestantism and Father Riccardo does an excellent job of explaining what Catholics believe and why.

I really enjoyed it. It was great to see this honest dialogue where no one was angry or offended; it was a simple explanation of the differences and similarities (“Common Ground”) between the two Christians. And I was thrilled to see an honest, clear explanation of the Catholic position – I almost expected errors and misconceptions, but I didn’t notice a single one.

They also get into other subjects. For example, one of the more fascinating points that Father Riccardo makes is about reverence and fear of God. He tells the story of a nuclear physicist who became a priest. The main explained that nuclear reactor has a powerful core, which contains the nuclear reaction. This core is surrounded by clear blue water, which is then contained by thick glass. The priest pointed out that while looking at reactor, you realize that if the glass breaks you would be dead in less than an instant. And then he explained that we should remember this every time we walk by the tabernacle (which contains the Eucharist – Jesus Christ body, blood, soul, and divinity).

And at the end, they go into the Holy Spirit's power and it is a fascinating discussion. Father Riccardo points out that this is one thing Catholics could learn from protestants: how to understand the actual power and reality of the Holy Spirit in our lives.

If you get a chance, be sure to catch this – it’s also been on Trinity Broadcast Network and FaithTV. I believe they will probably run it again, because it seems to get good reviews on both sides of the issue. You can also purchase it at ProtestantCatholic.com. From the press it’s getting, I’d bet that it will show up again.

God bless,
Jay

Is the Catholic Church the Church founded by Christ in Matthew 16:18? This former protestant explains why it must be so - and why he converted to the Catholic Church. It's worth viewing:




It comes from LoveToBeCatholic.com. Pretty interesting.

God bless,
Jay

Recently, a hot topic for the media has been a certain document issued by the Congregation for the Doctrine of the Faith entitled RESPONSES TO SOME QUESTIONS REGARDING CERTAIN ASPECTS OF THE DOCTRINE ON THE CHURCH. It's classic to me how the media feels it necessary to make it sound like Pope Benedict is personally making comments anytime the Magisterium issues a document. Yes, each issued document is "ratified and confirmed...and ordered (for) publication" by the pope, but I believe the media simply enjoys stirring up controversy when it come to reporting on the pope.

Many of the articles I've read attempt to make it sound like the Church is changing Her mind on the doctrine proclaimed in reference to the Church or that the issuing of this document was ill-intended. However, as is always the case, this document was issued to provide clarification as to what the Church, specifically at the 2nd Vatican Council, has taught about the Church in relation to other Christian churches and communities.

In reference to what the document had to say about the Catholic Church's understanding of God's presence within other Christian churches and communities, it stated the following:


“It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church”[12].

It also goes on to explain the Catholic Church's explanation as to why it does not refer to those Christian communities born out of the Reformation of the sixteen century as churches:

According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery[19] cannot, according to Catholic doctrine, be called “Churches” in the proper sense[20].

Again, nothing new here. Pope Benedict XVI and the rest of the Magisterium are simply reasserting what the Church has always taught and believed. I highly recommend reading the entire document, I provided a hyperlink to it above.

In Christ,
Joe


It’s become popular for protestant groups to claim some earlier historical status than the Reformation. In reality, all of the current protestant sects come from the Reformation and simply broke off further at one time or another. But this isn’t satisfying, is it? So these churches try to claim a much earlier birth that makes them seem older and more long-lasting.

In my Southern Baptist days I had a pastor who would claim that the early church was exactly like the Southern Baptist church (we were restoring how church should be). Of course, even a surface reading of the Acts will tell you that that is clearly not true. The newest claim I’m hearing goes back to the twelfth century and a group called the Waldenses (earlier claims that they were formed during the reign of Constantine have been proven false). This is from a Christian school in my area:


Our logo, the open Bible, the lighted candle and the seven stars above is inspired by and gives tribute to an early group of Christian "faithful ones" known as the Waldenses. They were what we might call pre-Reformation Protestants who were seeking to be pure or faithful to the Lord in the practice of their faith. Tradition tells us of their existence and struggles before the 1100's in the northwestern Italian Alps, but certainly by the 1100's they are present as witnessed by their Confession of 1120 called "the Noble Lesson", and the coming of a lay leader Peter Waldo of Lyon around 1170 from whom they derive their present name. In their effort to be faithful they were compelled to reject a number of practices of the Roman Catholic Church, and adopt others more consistent with their understanding of the Bible. These changes were similar to what the later reformers would make but many years ahead of them, which gives their present relatives reason to claim that "the Waldensian Church is the oldest evangelical church in existence, predating the Reformation by at least 400 years". However, because of this and possibly due to their nearness to Rome they became targets of cruel and unrelenting "mass persecutions, which began in the 1200s and continued intermittently for the next 500 years, up to the 1700s. The Waldensian population was almost totally exterminated during those terrible years". It was not until 1848 that they were granted religious and civil liberties.

Sounds exciting, doesn’t it? A church that predates the Reformation by 400 years.

Who were the Waldenses?
Of course, if you claim to be part of a group, you should accept the groups teaching, right? So it’s important to understand what the Waldenses taught so we can know whether they really were “pre-Reformation Protestants” as the text claims. What did the Waldenses believe?

Started by a man named Waldes in northern Italy, the Waldenses focused on Matthew 19:21 as a way to heaven (“If thou wilt be perfect, go sell what thou hast, and give to the poor.”). He sold everything and took a vow of poverty and soon attracted followers. The issue with the Waldenses begins here: they began preaching publicly and they weren’t teaching Christianity. They had no theological training and were not well educated, so they had a tendency to pull single passages from Scripture and use them to create doctrine (some suggest that the Waldenses only had a portion of the New Testament translated for their studies, so they didn’t have the whole of Scripture to understand some of the issues raised). Among other things, they believed:

  • Lying was a very serious sin
  • You should never take an oath
  • War was always wrong
  • Purgatory did not exist
  • Marriage was bad (those who entered the Waldenses dissolved their marriage immediately)
  • The Sacraments depended upon the holiness of the minister

This last one I want to point out in particular. Catholics believe that the Sacraments come from God, not man. So they man performing the Sacrament, once he is ordained by God, cannot negatively affect the Sacrament’s functioning in your life. The Waldenses believed that a priest who was a sinner (which all are) has imperfect Sacraments, so you should seek the holiest priest you could find.

The Waldenses outside of the above mirrored the Catholic church and clergy. They did believe in the Sacraments, although they limited the Eucharist to once a year. They also strongly emphasized the need for good works as part of our personal salvation. In fact, this is their profession of faith:


In the name of the Father, Son, and Holy Spirit, and of the Blessed and Ever-Virgin Mary. Be it noted by all the faithful that I, Valdesius, and all my brethren, standing before the Holy Gospels, do declare that we believe with all our hearts, having been grasped by faith, that we profess openly that Father, Son, and Holy Spirit are three Persons, one God....

We firmly believe and explicitly declare that the incarnation of the Divinity did not take place in the Father and the Holy Spirit, but solely in the Son, so that he who was the divine Son of God the Father was also true man from his Mother.

We believe one Church, Catholic, Holy, Apostolic and Immaculate, apart from which no one can be saved, and in the sacraments therein administered through the invisible and incomprehensible power of the Holy Spirit, sacraments which may be rightly administered by a sinful priest....

We firmly believe in the judgment to come and in the fact that each man will receive reward or punishment according to what he has done in this flesh. We do not doubt the fact that alms, sacrifice, and other charitable acts are able to be of assistance to those who die.

And since, according to the Apostle James, faith without works is dead, we have renounced this world and have distributed to the poor all that we possess, according to the will of God, and we have decided that we ourselves should be poor in such a way as not to be careful for the morrow, and to accept from no one gold, silver, or anything else, with the exception of raiment and daily food. We have set before ourselves the objective of fulfilling the Gospel counsels as precepts.

We believe that anyone in this age who keeps to a proper life, giving alms and doing other good works from his own possessions and observing the precepts from the Lord, can be saved.

We make this declaration in order that if anyone should come to you affirming that he is one of us, you may know for certain that he is not one of us if he does not profess this same faith. - Giorgio Tourn, The Waldensians : The First 800 Years


As you can see, the Waldenses actually considered themselves Roman Catholic, despite the differences in dogma. Note that some of the heresies they proclaimed cropped up after this initial Confession of Faith (like the issues with Sacraments and sinful priests).

Do Protestants come from the Waldenses?
After looking at the Waldenses, it is clear that modern protestants share almost no similarity in belief other than a few points here and there. In fact, the Waldenses are more Catholic than protestant in their beliefs. Among problems protestants should have claiming a Waldenses history:

  • Their focus on good works
  • Their acceptance of the Sacraments
  • Their believe that marriage was not good and could be invalidated
  • Their adherence and claim to be Catholic

So it seems a bit silly for protestant groups to claim this history. Unless they assume no one will really look into it – and that the date of origin improves their brand of protestantism.

God bless,
Jay

Sola Fides, Martin Luther’s famous doctrine of “faith alone,” has rung through the centuries to give us our modern difference between protestant and Catholic understanding of salvation. On this blog, we focus on Scripture and what it tells us; so what does Scripture tell us about how we will be judged?

First, it’s important to note that the words “faith alone” are never used in Scripture with one exception: James tells us that we are not saved by “faith alone” in James 2:17. Adding that with the fact that sola fides was first invented 1,500 years after the Crucifixion by a man of questionable Scriptural understanding and you can understand why I have my doubts.

However a recent book by Dave Armstrong called The Catholic Verses underlined this by pointing out all of the Biblical quotes that refer to salvation. Let’s start with Matthew:


Matthew 16:27. For the Son of man is to come with his angels in the glory of his Father, and then he will repay every man for what he has done.

This is a direct quote from Jesus. Note that he won’t pay us for what we have believed, but for what we have done. I know what you’re thinking, “But Paul said . . .” First, Paul never says “faith alone” save us. Again, Martin Luther added the phrase “alone” to that verse. Catholics do believe that faith saves us, but works are necessary to salvation as well. And the Bible supports it – including Paul:

2 Corinthians 5:10. For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body.

In case “what he has done” isn’t clear enough, Paul specifies “in the body” to clarify it means what we have actually done (works) while on earth before death. That seems supremely clear. And it keeps going:

1 Peter 1:17. And if you invoke as Father him who judges each one impartially according to his deeds, conduct yourselves with fear throughout the time of your exile.

This clarifies that each of us will be judged according to our deeds, rather than our faith. This is the first Pope, St. Peter, teaching us that we should be afraid for our salvation and work towards holiness. Not convinced? Back to Jesus

Matthew 25:31-46. “When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left. Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, ‘Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? And when did we see thee a stranger and welcome thee, or naked and clothe thee? And when did we see thee sick or in prison and visit thee?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.’ Then he will say to those at his left hand, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, ‘Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to thee?’ Then he will answer them, ‘Truly, I say to you, as you did it not to one of the least of these, you did it not to me.’ And they will go away into eternal punishment, but the righteous into eternal life.”

Not once in this statement is faith mentioned. Every focus is on what they actually did, rather than what they believed. Faith drives these actions, but salvation is not for those who believe, but do not do.

This Advent season, work out your salvation with fear and trembling as St. Paul did, by feeding the hungry, giving to the poor, housing the homeless, and working towards holiness while on earth.


James 2:18. But some will say, “You have faith and I have works.” Show me your faith apart from your works, and I by my works will show you my faith. You believe that God is one; you do well. Even the demons believe – and shudder. Do you want to be shown, you foolish fellow, that faith apart from works is barren?

God bless,
Jay

PS – Dave Armstrong’s The Catholic Verses shows many more Scripture that supports this notion and even shows how Scripture should have been written if sola fides was correct. I’ll write a review of it when I’m done, but I would recommend it at this point. The subtitle is “95 Bible Passages that Confound Protestants.”

A common disagreement between Catholics and protestants is over the “brothers” of Christ. Catholics argue that Mary was a perpetual virgin and had no other children than Jesus, whereas protestants point to a few passages in the Bible to argue she did. Here are my five Biblical proofs showing that Jesus did not have actual brothers (each argument – in my mind – gets stronger). Let’s get started:

One: Brother doesn’t mean Brother
This is weak as a “proof,” but is an important Scriptural consideration. “Brother” – especially in the Bible – doesn’t necessarily mean brother in the English sense of the word:


From An Expository Dictionary of New Testament Words: Adelphos (the Greek word for “brother” in the New Testament): denotes a brother, or near kinsman; in the plural, a community based on identity or origin of life. It is used for:
  1. male children of the same parents
  2. male descendants of the same parents, Acts 7:23, 26; Hebrews 7:5
  3. people of the same nationality, Acts 3:17, 22; Romans 9:3
  4. any man, a neighbor, Luke 10:29; Matthew 5:22, 7:3
  5. persons united by a common interest, Matthew 5:47
  6. persons united by a common calling, Revelation 22:9
  7. mankind, Matthew 25:40; Hebrews 2:17
  8. the disciples, and so, by implication, all believers, Matthew 28:10, John 20:17
  9. believers, apart from sex, Matthew 23:8; Acts 1:15; Romans 1:13; 1 Thessalonians 1:4; Revelation 19:10 (the word sisters is used of believers, only in 1 Timothy 5:2)


So we can clearly conclude that Scriptural passages noting Jesus’ brothers aren’t necessarily “brothers” in the English sense of the word (children of the same parents). The Old Testament is full of examples where men are called brothers that clearly are not brothers (Gen 11:26-27, 14:14, 29:10, 29:15; Deut 23:7; 2 Sam 1:26; 1 Kings 9:13, 20:32; 2 Kings 10:13-14, Jer 34:9; Amos 1:9).

You can argue that Jesus had brothers, but the reality of the Scriptural word “brother” must be taken into consideration. To further advance this argument, you can look at Matthew 12:49-50, 23:1, and 23:8. In all of these passages Jesus refers to obviously non-brothers as brethren.

At this point a non-Catholic is likely to point at Matthew 13:55 where James and Jude are referred to as Jesus’ brothers. However, if you add in your analysis Matthew 27:56, Mark 15:40, and John 19:25, you’ll see that they are called sons of Mary, wife of Clopas. Most argue that Clopas and Joseph, Jesus’ foster father, were related, which makes James and Jude Jesus’ cousins or other near relative. But not His brothers.

Two: Nowhere to be Found
We know from various sources that Joseph was an older man when he took Mary as his wife. Christian tradition teaches that Mary and Joseph were consecrated virgins, so Joseph was accepting Mary as his wife in order to simply provide her with a home, something unwed women at the time needed. It was not unusual in that time to see two consecrated virgins marry. Why does this matter? Fast forward to Luke.

In Luke 2, we have the story of Mary and Joseph searching for Jesus when He was lost at the temple. One notable oddity of this passage is the lack of other children. I think we can all agree that Jesus was the first child (otherwise Mary wasn’t a virgin), so at this point Jesus was about 12. Where are his brothers? Not one other sibling is mentioned or even referred to in this passage and with an elderly Joseph you have to call into question the potential brothers of Jesus.

Three: Subtle but True
As a more subtle argument (that is still valid), I would point to Mary’s reply to the Angel Gabriel:


Luke 1:34. And Mary said to the angel, “How can this be, since I have no husband?”

When she was told she would bear the Christ Child her response was “How can this be, since I have no husband?” Clearly Mary was aware that she was about to get married. Why would she ask this if she were not a consecrated virgin? As St. Augustine famously pointed out, “if she intended to have intercourse, she wouldn’t have asked this question!”

Was Jesus an only child? Yes, and His mother was a perpetual, consecrated virgin.

Four: A Mistake by God?
This is the classic response to the argument that Jesus had brothers:


John 19:26-27. When Jesus saw his mother [from the cross], and the disciple whom he loved standing near, he said to his mother, "Woman behold, your son!" Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his home.

In the times that Christ lived in, brothers would take care of their mother when the Father died. It was a strict practice among the Jews – the oldest brother would have been the first to take over. But if the eldest died, it would have naturally passed to the next eldest brother. You only gave your mother to another person if you had no brothers. It’s that simple.

So here Jesus gave John (a non-brother) responsibility for His mother. Some protestants claim that James (a follower of Christ) was one of the brothers of Jesus, which would invalidate any argument that Jesus had non-believing brothers (a typical response when you point this out). Even so, it would have been an odd mistake to give this responsibility away if Jesus had brothers. This is another clear Biblical example that He did not have brothers –this is much clearer and stronger than the two passages that suggest He did have brothers. Note also that this clearly suggests Joseph had died by this time (most put Joseph’s death around the 15th birthday of Jesus). This ties in with the point that Joseph was significantly older than Mary.

Five: An Odd Response
If Jesus did have brothers, this is the oddest response ever by Mary Magdalene:


John 20:16-18. Jesus said to her, “Mary.” She turned and said to Him in Hebrew, “Rabboni!” (which means Teacher). Jesus said to her, “Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God.” Mary Magdalene went and said to the disciples, “I have seen the Lord”; and she told them that He had said these things to her.

If Jesus really had brothers, then Mary Magdalene disobeyed one of His last instructions to her. Clearly she was a very close disciple and would have known whether or not Jesus actually had brothers. And furthermore, John in writing this passage acts as if Mary did exactly the right thing – he does not explain why she went to the apostles rather than Christ’s brothers.

This passage is the clearest example that Jesus did not have brothers. He did have cousins, nephews, etc. and He had disciples that he considered His brethren.

Bonus: 2,000 Years of Christian Tradition
This isn’t Scriptural, so I add it as a bonus. From the earliest times of the Church, it was believed that Mary was an ever-virgin and Jesus had no brothers – these two beliefs are tied together. In Writings on the Perpetual Virginity of Mary we cite some of the many Early Church Fathers on Mary’s Virginity and Jesus’ lack of brothers. It provides some extra details that flesh out the reality of the situation.

Conclusion: Jesus was an Only Child
Let me quote a protestant source, Commentary on the Whole Bible:


The word till [Matthew 1:24-25] does not necessarily imply that they [Mary and Joseph] lived on a different footing afterward (as will be evident from the use of the same word in 1 Samuel 15:35; 2 Samuel 6:23; Matthew 12:20); nor does the word firstborn decide the much-disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as Lightfoot says, “The law, in speaking of the firstborn, regarded not whether any were born after or no, but only that none were born before.

And Dave Armstrong in A Biblical Defense of Catholicism (a book I highly recommend) points out:

John Calvin used this very argument [cited above] to establish the fact of Mary’s perpetual virginity, which he believed (based primarily on Scripture alone), as did Luther, Zwingli, Bullinger, and many later prominent, theologically conservative, and scholarly protestants (such as John Wesley). No one ever denied this doctrine until the late fourth century, when one Helvidius tangled unsuccessfully with St. Jerome. Calvin appealed to St. Jerome in his own commentary on this issue, and the issue of Jesus’ supposed blood brothers did not come up again until the last few centuries, in which “higher criticism” has often been employed to question traditional interpretations of the Bible.

In terms of individual arguments, not all of these draw a perfect conclusion. However, when you combine these arguments together, you see the picture that Jesus was an only child. Outside of the Bible there is no evidence that Jesus had a brother. Recently, even the famous “Brother of Jesus box” was proven a forgery (it attempted to prove that Jesus has a brother, James). There is simply no reason to believe that Jesus had siblings.

God bless,
Jay

Jesus never said . . .

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We've argued time and again that protestantism introduced relativism into Christianity. Suddenly you are the pope and can decide (without the help of decades of theological study) what is right, what is wrong, and what the Bible really says. If you reject the Church's authority, how long until you also reject parts of Biblical authority? This article is the perfect example.

This guy - who calls himself "Reverend" argues that "Jesus never said one word about homosexuality, never said one word about civil marriage or abortion." Never mind what the rest of the Bible teaches, this guy has decided that the only part of the Bible that matters is direct quotes from Jesus. He doesn't actually know what Jesus said about homosexuality, abortion, or civil marriage, since the Bible didn't capture all of Jesus' words (the Bible specifically states this). He's arguing that since Jesus' words in the Bible don't specifically condemn abortion, homosexuality, and civil marriage then they are okay. Never mind what the rest of the Bible states plainly!

This is relativism taken to the next level. He decides which parts of the Bible are valid and fit his personal worldview. He is no longer Pope, he has made himself God. What a shame - and what a source of confusion for non-Christians. This is why Jesus prayed that we would be "one" and why Jesus set up an institutional Church to lead the faithful.

God bless,
Jay

Growing up in the Bible Belt I have come in contact with many varieties of Protestantism. The one that has never ceased to amaze me is the variety that proclaims that the true follower of Jesus will be healthy and wealthy. Now let me follow this comment by saying that I have met many of our Protestant brothers and sisters who have at least a basic understanding of the need for suffering in the life of the Christian. Yet, to this day, I meet individuals who sincerely believe that suffering and financial difficults are a sign that one is not living in accord with God's will.

The purpose of this article is to see what you think. Do any of you know individuals like this? How do you dialogue with them? What are your thoughts about this teaching? Here are a couple of verses that I have found useful in discussing this matter with them.


Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there will your heart be also. - Matt 6:19-21

Then Jesus told his disciples, " If any man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake will find it. For what will it profit a man, if he gains the whole world and forfeits his life? Or what shall a man give in return for his life? - Matt 16:24-26


It is not surprising that in an age so strongly influenced by materialism that we see these types of "Christian churches" springing up, but what do you think?

In Christ,
Joe

"If I speak in human and angelic tongues, but do not have love, I am a resounding gong or clashing cymbal. And if I have the gift of prophecy, and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains, but do not have love, I am nothing..."

- 1 Cor 13:1-2

I find this quote from scripture to be a good theme for this article. Sometimes in my experiences with dealing with our separated brethren, the religious dialogue turns into gongs and cymbals clashing to win an argument. However, it should not be so. Jesus prayed that we believers might be one, and this can only be founded on love. This article will examine the essentials that must be kept in ecumenism and apologetics in light of the Vatican II document Unitatis Redintegratio.

First of all, I really like how Unitatis Redintegratio explicitly states the activities that must be engaged in the “ecumenical movement” in order to promote Christian unity. In sum, they are to avoid erroneous judgments of our separated brethren, to have "dialogue" between experts from different Churches to clarify the teachings of their communion, to cooperate in the duties for the common good, to come together for common prayer, and to examine our own faithfulness to Christ, renewing wherever necessary. These concrete actions should be always on the minds of all Catholics who engage in any form of ecumenical activity. They should also produce the fruits of "justice and truth, concord and collaboration, as well as a spirit of brotherly love and unity" (UR 4). Amen! I have a hard time seeing how they would not! While all the activities listed are important, the document declares one of these activities to be "primary". The Council Fathers thought that the principal activity is to "make a careful and honest appraisal of whatever needs to be renewed and done in the Catholic household itself", so that we may give others a greater witness to the fullness of truth which lies in the Catholic Church (UR, 4). This awareness is fundamental and indispensable for Catholics involved in these activities. If we do not keep this as our primary concern, then spreading the Catholic faith will become an issue of pride and we will fail to live by the truth we have. We will also forget that our separated brethren can contribute to our edification. Those of us involved in apologetics should be especially attentive to this.

No ecumenism is possible without interior conversion. I believe this point cannot be stressed enough. Before we try to spread the Gospel of love, it must be deeply rooted in us. People can see insincerity quite easily. Therefore, whenever Catholics engage in apologetics, they must keep their own renewal as part of the apologetic mission. I believe apologetics to be good and necessary, but it can also be quite dangerous. If a Catholic intent on defending his or her faith does not constantly seek greater union with God, then he or she will not receive the graces to be “self-denying, humble, and gentle in the service of others” (UR, 7). Nor will he or she have an “attitude of brotherly generosity” toward his or her opponents (Ibid.). When this aspect lacks, apologetics becomes an intellectual dispute, a fight where the one with the best argument “wins”. I know first hand because I have fallen into this trap several times. The fruits of these types of encounters are not to be desired. Nobody will be converted to the fullness of the truth if in defending my faith I do not have my renewal and the good of the other as my primary goal, no matter how logical and reasonable my argument may be.

Leonard Klein was a concerned Lutheran minister. According to this article he:


As a conservative Lutheran, Klein, 60, has not felt [good to be where he is] for a very long time. He was an outspoken critic of what he describes as the liberal direction of his denomination, the Evangelical Lutheran Church in America (ELCA), and challenged the group on issues of abortion, inclusive language, gay ordination and gay marriage.

Why convert? And most especially, why choose Catholicism?

"The Catholic Church understands that Christian teaching comes through scripture, and that is cared for and applied by the bishops," Klein said. "... A lot of things just aren't up for a vote."

In other words, he followed the Truth home to the Catholic Church. It's an interesting article, since it also points out that Klein is now a married Catholic priest.

God bless - and have a happy, holy Easter!
Jay

We spend a lot of time on this blog criticizing protestants for leaving Christ's Church, but on a positive note there are some things protestants do very well. Joe (from this blog) and I began discussing this earlier today and I wanted to point out the items we came up with:


  • Evangelization. No one doubts that protestants evangelize very well. From the groups of people going through a neighborhood to a push to bring God into conversations, protestants do a great job of bringing others closer to Christ
  • Scripture Study. Clearly most protestants do a better job of studying Scripture than most Catholics do. This was Luther's push when creating the protestant church and it has carried on through the years.
  • Emphasizing Prayer. Protestant churches also do a good job of keeping the faithful focused on their prayer lives. Prayer is what develops our relationship with God, so this is extremely important in our spiritual lives.
  • Baptism. Baptism and marriage are the two Sacraments protestants kept (for the most part - there are some fringe groups that I'm not counting). Most protestant churches still do a good job of encouraging baptism for believers and keeping marriage sacred.

Individual protestant churches do other things well, but in general I think these are the things virtually all protestant churches do well. Any thing I missed?

In saying this it's important to note that this does not mean it's okay to just be a protestant. Christ calls us to a deeper relationship to Himself in the Eucharist and the other Sacraments, so we are all called back to the Catholic Church. However, our protestant brothers and sisters do an excellent job of living the faith in these areas.

God bless,
Jay

I recently read Without Roots: The West, Relativism, Christianity, Islam which includes a speech and a letter written by then Cardinal Ratzinger, who is now our Pope. In it he gives what I thought was a very insightful analysis of the protestant movement:


Today’s [religious] panorama is quite varied. To do it justice we would have to go well beyond the scope of this short statement. Despite the apparent diversity of the phenomena of state churches, evangelical movements, secularization, and the search for a renewal of the faith, Protestantism as a whole seems to be characterized by a consciousness of its profound intertwining with modern culture. This is both its strength and its weakness, since the fatal tendency to conform to the times – which led Protestantism to the brink of dissolution during the Enlightenment – is alive and well today, as the traditional Protestant churches in the United States demonstrate. Protestantism has thus become, for the most part, a cultural fact: it is somehow still called Protestant, although no longer connected to any particular denomination.
In this regard, the words of the former Prime Minister of France, Lionel Jospin, are telling. He called himself an atheistic Protestant. He characterized his atheism in terms of his Protestant cultural origins. I say this because Protestantism – given its openness toward the modern culture, which it helped mold to a remarkable extent – could appear to be the ideal representative of a civil religion. Yet its current crisis and the deep transformations it has undergone demonstrate that “de-confessionalization” does not automatically produce something that resembles a broad Christianity encompassing other denominations.
Today, in the old confessional churches of Protestantism, there is a steady, disconcerting loss of vitality. Free churches of an evangelical model are being formed that their enemies call “fundamentalist,” but that are nonetheless able to attract thousands of people in search for a solid foundation in their lives. Statistics tell us that the more churches adapt themselves to the standards of secularization, the more followers they lose. They become attractive, instead, when they indicate a solid point of reference and a clear orientation. An ambiguous light is thus cast upon the concept of civil religion: if it is no more than a reflection of the majority’s convictions, then it means little or nothing. If instead it is a source of spiritual strength, then we have to ask what feeds this source.

In my mind when you conform to the times – such as allowing contraception, abortion, divorce and homosexuality – you choose to put God second. In other words, rather than offend people, you ignore Truth. Rather than call people to sacrifice for their beliefs, you choose to maximize something other than God. This is the problem of many protestant churches that are now even changing their worship to accommodate the whims of those who want church without wanting obligation, sacrifice, or change.

God bless,
Jay

Exorcisms and Demonic Possession

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Do you believe in demons? As a Christian, you don’t really have a choice. It is obvious in the Bible that Jesus not only believed that demons existed, He also believed people could be possessed by demons (see Luke 8:27-39).

I recently saw the movie The Exorcism of Emily Rose which raises the question of whether possession is real. As Christians – even for those who are not Catholic – we believe that demons exist and that they can possess us if we engage in certain activities that open us up to possession. At the same time, psychological problems are real and those who consider themselves possessed must be tested for these issues before undergoing an exorcism.

The Catholic Church continues to perform exorcisms:


CCC 1673. When the Church asks publicly and authoritative in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing. In a simple form, exorcism is performed at the celebration of Baptism. The solemn exorcism, called “a major exorcism,” can be performed only by a priest and with the permission of the bishop. The priest must proceed with prudence, strictly observing the rules established by the Church. Exorcism is directed at the expulsion of demons or to the liberation of demonic possession through the spiritual authority which Jesus entrusted to his Church. Illness, especially psychological illness, is a very different matter; treating this is the concern of medical science. Therefore, before an exorcism is performed, it is important to ascertain that one is dealing with the presence of the Evil One, and not an illness.

One interesting thing to me is that most protestant denominations no longer perform exorcisms. Why? Are they assuming that demons aren’t real? Or possession isn’t real? In the Bible Jesus even discusses those who are not apostles and are performing exorcisms in a positive light. How is it possible that exorcism is no longer needed? Clearly, if a denomination claims to adhere to sola scriptura they would have to argue that exorcisms are necessary.

Any thoughts?

God bless,
Jay

We have a lot of questions asked of us here at DeoOmnisGloria.com and naturally so. I thought it would be interesting to post what I would consider to be some of the best questions to ask Protestant friends, when the opportunity presents itself, to make them think about what they believe in terms of Sacred Scripture, Authority, and Church History. These questions come from Stephen Ray's site, Defenders of the Catholic Faith. His article, Why I Am A Catholic is worth reading as well.


1) Where did Jesus give instructions that the Christian faith should be based exclusively on a book?

2) Other than the specific command to John to pen the Revelation, where did Jesus tell His apostles to write anything down and compile it into an authoritative book?

3) Where in the New Testament do the apostles tell future generations that the Christian faith will be based solely on a book?

4) If the meaning of the Bible is so clear—so easily interpreted—and if the Holy Spirit leads every Christian to interpret it for themselves, then why are there so many different Protestant denominations, and millions of individual Protestants, all interpreting the Bible differently?

5) How did the early Church evangelize and overthrow the Roman Empire, survive and prosper almost 350 years, without knowing for sure which books belong in the canon of Scripture?

6) Who in the Church had the authority to determine which books belonged in the New Testament canon and to make this decision binding on all Christians? If nobody has this authority, then can I remove or add books to the canon on my own authority?

7) Why do Protestant scholars recognize the early Church councils at Hippo and Carthage as the first instances in which the New Testament canon was officially ratified, but ignore the fact that those same councils ratified the Old Testament canon used by the Catholic Church today but abandoned by Protestants at the Reformation?

8) If the early Church believed in sola Scriptura, why do the creeds of the early Church always say “we believe in the Holy Catholic Church,” and not “we believe in Holy Scripture”?

9) The time interval between the Resurrection and the establishment of the New Testament canon in AD 382 is roughly the same as the interval between the arrival of the Mayflower in America and the present day. Therefore, since the early Christians had no defined New Testament for almost four hundred years, how did they practice sola Scriptura?

10) If Christianity is a “book religion,” how did it flourish during the first 1500 years of Church history when the vast majority of people were illiterate?


In Christ,
Joe

The United Church of Christ is well known for a couple of reasons: they are extremely liberal and they are shrinking rapidly. In response to this, the UCC began running a commercial last year that featured bouncers refusing some access to church. In particular, they suggested that those who felt homosexuality was sinful were also racist (at least the bouncers went in this direction).

My question is: what do you think? In my mind the United Church of Christ is taking protestantism to a new level. Not only did they throw off the "oral Word" St. Paul discussed, they are also ignoring large parts of the "written Word" we all call the Bible. This isn't just Sola Scriptura, it's Sola Nada (so to speak).

Even if you confront a UCC minister or member directly about this Scripture, they ultimately all argue the same point, "we just see it differently" (even though they may have no backup in Scripture). Is this a situation where we can only pray and fast for them?

For those who don't realize, if you do follow Scripture you'll see that there are several realities. For example, sin does exist and we cannot condone it. The Bible clearly condemns homosexual acts and other perversions of our sexuality as well as abortion (which the UCC does not condemn). By ignoring God and suggesting that it is okay, the UCC is essentially lying to it's members and deceiving them into believing that they can do these and still be "good." It might feel good to tell others that everything is okay, but it isn't love, which is what we are striving for on earth. Love your neighbor as yourself; don't lie to him under the assumption that he cannot be a better person.

God bless,
Jay

In this day and age, absolute ignorance always surprises me. After all, you can simply call up Google and find a quick answer to most of your problem. So, when I saw this story on an adoption agency that rejects Catholic couples, I immediately thought it was some bigotry against Catholics. However, the article seems to indicate sheer ignorance.

Apparently, they believe Catholicism contradicts their Statement of
Faith
(but other Christian denominations don’t, I guess). There’s only one section they could possibly be thinking of:


I believe that God, by His grace, provided redemption and restoration in Jesus Christ for all who repent and believe. As the Savior, Jesus takes away the sins of the world. Jesus is the one in whom we are called to put our hope, our only hope for forgiveness of sin and for reconciliation with God and with one another.

I believe that in all matters of faith and life, the Scriptures of the Old and New Testaments are the final authority. The Scriptures point us with full reliability to Jesus, God’s Son. The Scriptures tell us that we receive forgiveness of sins by faith in Jesus Christ, and that God provides salvation by grace alone for those who repent and believe.

I believe that forgiveness comes through the sacrifice of Jesus Christ, God’s Son, who was made flesh, took our place in death, rose from the dead, and is now in glory with the Father interceding and praying for His people.


In the article, they seem to suggest that Catholics don’t believe the first part (about us trusting in Jesus for our salvation). Of course, that would be incorrect: Catholics do believe that our forgiveness comes from Christ and our hope is in Him.

However, there is one area that we would not agree with: I believe that in all matters of faith and life, the Scriptures of the Old and New Testaments are the final authority. In fact, I don’t think Catholics would be alone in saying this is not completely correct.

If they do believe this, then they have a big problem, since the Old and New Testaments themselves disagree. The easy example is 1 Timothy 3:15 which states that the Church is the “foundation and pillar of Truth” – I think all would define “Truth” as the “final authority” in “faith and life.” In addition, protestants have many traditions as well, so not “all” matters of faith and life are covered, apparently (like the style of their worship).

And I’m curious how they think that protestant denominations all agree with this, but have completely different doctrines from one another – on key issues, such as whether baptism is symbolic or not, whether we consume bread or Eucharist, etc. In the end, this part of the statement of faith is questionable, so I doubt this is why they are denying Catholics. My guess is that they think we worship Mary and they just didn’t take the time to find out if their assumptions were correct. It’s really too bad.

Ultimately, I think this story is just sad. Children in need of parents must wait a little longer because of the outright discrimination against faithful Catholics by this agency. The problem with adoption, we always read, is a lack of parents. Why would you throw out a Jesus-loving, mass-attending Catholic family? Let’s hope they look up a fact or two and maybe change this silly policy.

God bless,
Jay

When I was a Southern Baptist, the preacher often commented that we were creating a worship service that returned “to the way church worshiped in the New Testament.” This was more than a simple belief, it was an ideology. So, the question is clear: what do we know about church gatherings in the New Testament? Surprisingly, we know very little, but there are a few passages that cover this topic. This article is an attempt to look at the early Church and discover how it functioned.

When we look to the Bible, it is clear that we should start with the book of Acts, which is a historical text that covers the early church activities. So what does Acts say about what should happen in church? Well, it’s important to note that Acts was written before the destruction of Jerusalem in 70 A.D. For Christians, that moment represents the clear line when the Old Covenant is no longer valid. Up until that point, Christians continued going to the Temple on Saturdays, the 7th day of the week. This continues to happen in Acts – see the start of Acts 3 for an example of this.

Acts does lay out the groundwork for early Church worship. First, we know that church involved three activities:


Acts 2:42. And they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.

The structure of this verse breaks out the key aspects of the early Church’s worship: the apostles’ teaching (oral at that time), the Eucharist (breaking of bread), and prayers. We also note that they gathered on Sundays, not Saturdays:

Acts 20:7. On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the morrow; and he prolonged his speech until midnight.

This verse also emphasizes the Eucharist in worship and preaching – apparently Paul was a little long-winded ;-) 1 Corinthians 16 seems to suggest this was a weekly gathering that included collecting donations.

So, in looking at Scripture we come up with a weekly service that includes:


  • Preaching of the Apostles
  • Eucharist
  • Prayer
  • Donations

That’s not a lot of detail – of course my old Southern Baptist church is already out of the mix because they didn’t even do the Lord’s Supper weekly (note: the Bible actually requires the Eucharist as the Catholic Church teaches, not just a symbolic Lord’s Supper – for more read: Understanding the Eucharist).

This isn’t a lot of detail. If we look into the early Church fathers, especially those that wrote around the same time, we see similar points:


Didache 14,1. On the Lord’s Day of the Lord gather together, break bread and give thanks, after confessing your transgressions so that your sacrifice may be pure. Let no one who has a quarrel with his neighbor join you until he is reconciled, lest your sacrifice be defiled. For this is that which was proclaimed by the Lord: “In every place and time let there be offered to Me a clean sacrifice. For I am a Great King,” says the Lord, “and My name is wonderful among the gentiles.”

The Didache was written before 140 A.D., which puts it just after the New Testament was complete – the writer (who is unknown) is likely a contemporary of the Apostles. Note the emphasis on the Eucharist and on Sunday being the day of worship. Also, this passage puts the Sacrament of Confession outside of Sunday worship, just as Catholics do it today.

Justin Martyr takes the time to explain formally what worship was during that time (remember, this is several hundred years before the Bible was compiled by the Church):


Justin Martyr First Apology 67. On the day which is dedicated to the sun, all those who live in the cities or who dwell in the countryside gather in a common meeting, and for as long as there is time the Memoirs of the Apostles or the writings of the prophets are read. Then, when the reader has finished, the president verbally gives a warning and appeal for the imitation of these good examples. Then we all rise together and offer prayers, and, as we said before, when our prayer is ended, bread is brought forward along with wine and water, and the president likewise gives thanks to the best of his ability and the people call out their assent, saying the Amen. Then there is distribution to each and the participation in the Eucharistic elements, which also are sent with the deacons to those who are absent. Those who are wealthy and wish to do so, contribute whatever they themselves care to give; and the collection is placed with the president . . .

This was written about 150 A.D. and pretty explicitly describes the Roman Catholic mass of today. Notice that the Eucharist is the central aspect of worship and is even sent to those who cannot attend – this emphasizes its importance. The service starts with reading of the Bible (again, the works of the apostles weren’t made Scripture until 395 A.D., so they are simply called the writings of the apostles). The sermon is understated here and mainly consists of appeals to imitate the apostles. Then the community prays and celebrates the Eucharist as Christ told us to in John 6. At the end, we have a collection. The only difference in Roman Catholic mass is that the collection is taken up just before the prayers. Imagine that! For 2,000 years the mass has hardly changed – praise be to God!

When looking for details about early Church worship, the Bible doesn’t cover the details, just the main aspects. However, we can look to other writings just after the Bible was written to get the details of how Christians worshipped during that time. Now look at your church, do they follow the early Church? Do they even follow the general requirements of Scripture?

God bless,
Jay

In order to approach this topic, it is essential for us to understand what we mean by the term relativism.


Relativism is the philosophical position that all points of view are equally valid and that all truth is relative to the individual. This means that all moral positions, all religious systems, all art forms, all political movements, etc., are truths that are relative to the individual. Under the umbrella of relativism whole groups of perspectives are categorized. In obvious terms, some are:
cognitive relativism (truth) - Cognitive relativism affirms that all truth is relative. This would mean that no system of truth is more valid than another one and that there is no objective standard of truth. It would, naturally, deny that there is a God of absolute truth.
moral/ethical relativism - all morals are relative to the social group within which they are constructed.
situational relativism - that ethics (right and wrong) are dependent upon the situation.

Within the ranks of both Catholicism and Protestantism we find the effects of relativism, particularly in terms of morality. In other articles we have discussed moral relativism, so I won't make that the main focus of this article. I want to look at how relativism has affected Catholicism specifically and Protestantism as a whole.

More and more I talk with people who have joined a local “community church” – in other words a church not affiliated with any specific denomination. This seems a logical next step for the protestant movement, since it allows greater individual ability to interpret Scripture without oversight, but I think there are a few issues that are especially problematic in this type of church.

First, it’s important to note the reasoning behind creating a community church. I once attended a very large Southern Baptist church where the pastor served several times as president of the Southern Baptist Association. The Association as a group achieves two main objectives as far as this discussion goes: (1) it forces member churches to abide by a common creed or doctrine and (2) it collects dues and helps expand the association/church membership. The pastor I spoke of recently left his church and formed a new “community” church. This allows him to remove both of these stipulations, which is problematic in my mind.

In other articles, I’ve discussed whether it is ever okay to split off and form your own church, so I’ll leave that alone here (after noting that I think it is wrong to intentionally cause division within the Christian community). But splitting off to form a community church causes other issues. The biggest issue involves doctrine. Whether protestants realize it or not, their beliefs are guided by a specific doctrine that they trust in. For example, sola scriptura would clearly be a doctrinal belief of virtually all protestants. And individua