Doctrinal Differences Still Matter Between Catholics and Protestants

Difference Between

Going to Heaven?

Do you want to see some theological white-washing (postmodern approaches to the Bible) of important issues facing the Church… that is, salvation through Christ Jesus… here Josh C. posted the following:

If faith without works is dead, and if works are acknowledged as a necessary result of faith, then quite frankly, what does it matter when God “justifies” us? This to me seems a matter of pure theory, in some ways unknowable by human beings. And yet it has divided masses of Christians who could otherwise be joining hand in hand to obey Jesus’ commandments in a world that needs such things. Real Christians have been stymied in the doing of real works for the sake of purely abstract mental constructs of which no man will ever have full knowledge. I find this an insult to the very spirit of Christianity. Jesus’ clear and unavoidable command of obedience, and his clear and unavoidable wish and prayer for unity, has been disavowed in favor of defeating other Christians on the battlefield of metaphysical abstractions! Nonsense.

I responded simply by saying: ‘I hope your OP was not about Catholic doctrine compared to Protestant.”

Stephen C. commented later by noting that,

Fighting 16th century debates that no one cares about any more is an utter waste of time and a slanderous representation of our Lord and his intents for his church and its testimony in the world.

To which Josh C. thumbed up (Facebook ya’ know). Here I responded with the following:

Mormons and Jehovah’s Witnesses claim Jesus’ sacrifice on the Cross was to merely remove Adam’s sin from us. And now they work towards building up their salvation through good works (differing levels of heaven for LDS or an opportunity to serve on a new earth for J-Dubs). Apologists and theologians rightly show that this is a misrepresentation of salvation in the Scriptures. So while I will invite these theological and dangerous cults into my home and discuss these issues… I cannot point out that infant Baptism in the Catholic Church removes Adam’s original sin and now Catholics get the opportunity to work towards lessening of time in Purgatory? That is an unimportant theological issue?

Josh clarifies a bit…

I think there are people on all sides who get it wrong. The point isn’t “there aren’t issues.” The point is people claiming to know with absolute certainty what I do not believe, even with the Bible, they can know. Even worse, and my main point, is the using of these debate points to divide people and break fellowship.

I respond to the above

My wife’s whole family is Catholic (accept for her dad). A person I admire greatly for his authorship converted (I posted on it here many years ago)

I understand about not dividing in issues of policy, politics, and relations. I also understand there are “Evangelical Catholics” who reject Mariology and the like. Fine. I treat everyone as individuals.

BUT, as an organisation, if a person were to believe doctrine as taught by the Roman Catholic Faith, or Eastern Orthodoxy… I would be as adamant as the Reformers that this doctrine is in the spirit of anti-Christ, as, it opposes the finished work of Calvary.

And?

Grace is another word for salvation and our status in sight of God being clothed with Jesus righteousness. Mary is not full of grace to be able to share with sinners. That is Christ’s (God’s) position alone to fill.

Am I suppose to not be able to express what the Bible teaches? Or how Jerome in the Latin Vulgate mistranslated a word and a pillar of Catholic doctrine is build on that false edifice (that the Greek corrects).

If that truth[s] divide, then so be it, but I am still close to my wife’s family ~ and her uncle, Father Joe, still asks me to convert at every family gathering (of which my wife is the oldest of about 44 grandkids/great-grandkids).

But on essential doctrine I do not budge. Sorry. 

  • In essentials, unity. In non-essentials, liberty. In all things, love

BTW, I have a whole chapter (my largest) in my book on Evangelicals the get it wrong.

Mariology

Purgatory

Fireside Chat with Dennis Prager: “The Rational Bible: Exodus”

Join Dennis Prager as he talks about his new best selling book, The Rational Bible: Exodus. This week, it was the #1 best-selling Non-Fiction book on Amazon! Order your copy of the Rational Bible today.

Christianity: A Bloody Religion? (An Easter Serious Saturday)

The Bible seems to be bloodier than an R-rated horror movie. Why is there such an emphasis on blood? Michael Brown explores the Bible and bloodshed with New Yorkers and tourists in and around Washington Square Park.

What do people following the primary religions of the world do to receive a clean slate with God following wrongful behavior? Find out when Dr. Michael Brown takes to the streets and even the river to obtain an answer.

Dr. Michael Brown discusses the question “was Jesus a false prophet” in this episode of Think it Thru.

Is Penal Substitution Biblical?

This viewpoint has come under attack as of late. Here is a good “definition” from CARM:

  • Penal Substitution is a theological viewpoint within Christianity that maintains Jesus was legally punished in place of the sinners. That is, He took the place of the sinner. It is “penal” in that Christ suffered the penalty of the Law, taking the “penalty” of the Law. It was substitutionary in that Christ took our place on the cross when He bore our sins (1 Pet. 2:24) and became sin on our behalf (2 Cor. 5:21)….. Though there are varying views of the atonement, the Vicarious Substitutionary Atonement (Penal Substutionary Atonement) best explains the Scripture and most importantly, it probably relates the satisfaction of Law as a relates to the holiness of God.

The GOSPEL COALITION (AU) notes the importance of this view as The Heart of the Gospel

Bake My Satan Cake – Dammit!

The below is a clip from Tucker Carlson discussing with a Satanist their organization wanting a “Satanic cake” (upside down Cross and all) baked by a Christian baker. I include a short clip as well of a Christian trying to get an anti-gay cake baked, as well as Steven Crowder in Muslim owned bakeries trying to get a same-sex wedding cake baked. In each case I support the business owner.

Here is another example of how the “Cake-Fascists,” as GAY PATRIOT calls them, cannot legislate conscience — via THE DAILY SIGNAL:

The Christian baker in Colorado who was sued for declining to make a cake for a same-sex couple’s wedding reception received a strange request last month: Design and bake a cake celebrating Satan’s birthday.

“I would like to get a quote on a birthday cake, for a special event,” the email request to baker Jack Phillips, sent Sept. 30 and exclusively obtained by The Daily Signal, reads. It continues:

It is a cake that is religious in theme, and since religion is a protected class, I am hoping that you will gladly bake this cake. As you see, the birthday cake in question is to celebrate the birthday of Lucifer, or as they [sic] are also known Satan who was born as Satan when he was cast from heaven by God.

The request for Phillips to quote a price for the cake also asks for an “upside down cross, under the head of Lucifer.”

The incident exemplifies the complexity of government laws mandating that those in creative occupations violate their religious beliefs in serving clients or customers.

This is a danger that lawyers for Phillips, owner of Masterpiece Cakeshop in Lakewood, Colorado, say they’re raising before the U.S. Supreme Court, which in June agreed to take the baker’s case.

Phillips gained nationwide attention after declining to make the wedding cake for the gay couple, and eventually being found guilty of discrimination by a Colorado state agency and the courts.

Phillips has told The Daily Signal and others that his Christian faith not only doesn’t allow him to design and make cakes celebrating same-sex unions, it prevents him from designing cakes that involve such elements as witchcraft or explicit sexuality……

Here is an example of how this has even infected the last Libertarian presidential nomination process (from my post entitled: “Christians Discriminated Against By Gay Coffee Shop Owner“):

The point is that when the government gets into the weeds on HOW a person SHOULD think on matters regarding their own business… you will have chaos. This mom just ended up making it herself. Which, sorry, you may have ta do in a free country from time-to-time.

Now, WWRPTD? (What Would RPT Do). If I owned a bakery, I would bake cakes for everyone. Why? Because it would be a way to get people into a Christian environment to witness to. For instance, if a Satanist came into my hypothetical store and wanted me to bake a cake… I would. If he or she asked why a bakery such as mine with Christian symbols would do so, I would open up my visible bible to 1 Corinthians 8:4-8

Now concerning eating food offered to idols: We know that no idol is real in this world and that there is only one God. For even if there are “gods” in heaven and on earth (as indeed there are many so-called “gods” and “lords”), yet for us

there is only one God, the Father,
    from whom everything came into being
        and for whom we live.
And there is only one Lord, Jesus the Messiah,
    through whom everything came into being
        and through whom we live.

But not everyone has this knowledge. Some people are so accustomed to idolatry that when they eat food that has been offered to an idol, their conscience becomes contaminated because it is weak. However, food will not bring us closer to God. We are no worse off if we do not eat food that has been offered to an idol, and no better off if we do.

(ISV)

I had the pleasure (God’s Sovereignty) of being in the right-spot-at-the-right-time to lead a Satanist in the sinners prayer. I brought him to HEBREWS 10:4-10, and discussed why Satanism is so concerned about blood in sacrifices when it was done once-for-all-time. I would love to build relationships in order to do this. BUT, that is me! A business owner can do his business how he or she pleases.

The “Office” of Marriage and Love in the Reformation

The reformers’ early preoccupation with marriage was driven, in part, by their jurisprudence. The starting assumption of the budding Lutheran theories of law, society, and politics was that the earthly king­dom was governed by the three natural estates of household, Church, and state. Hausvater, Gottesvater, and Landesvater; paterfamilias, patertheologicus, and patapofiticus— these were the three natural offices through which God re­vealed Himself and reflected His authority in the world. These three offices and orders stood equal before God and before each other. Each was called to discharge essential tasks in the earthly kingdom without impediment or interference from the other. The reform of marriage, therefore, was as important as the reform of the Church and the state. Indeed, marital reform was even more urgent, for the marital house­hold was, in the reformers’ view, the “oldest,” “most primal,” and “most essential” of the three estates, yet the most deprecated and subordinated of the three. Marriage is the “mother of all earthly laws,” Luther wrote, and the source from which the Church, the state, and other earthly insti­tutions flowed. “God has most richly blessed this estate above all others, and in addition, has bestowed on it and wrapped up in it everything in the world, to the end that this estate might be well and richly provided for. Married life therefore is no jest or presumption; it is an excellent thing and a matter of divine seriousness.”

The reformers’ early preoccupation with marriage was driven, in part, by their politics. A number of early leaders of the Reformation faced aggressive prosecution by the Catholic Church and its political allies for violation of the canon law of marriage and celibacy. Among the earliest Protestant leaders were ex-priests and ex-monastics who had forsaken their orders and vows, and often married shortly thereafter. Indeed, one of the acts of solidarity with the new Protestant cause was to marry or divorce in open violation of the canon law and in defiance of a bishop’s instructions. This was not just an instance of crime and disobedience. It was an outright scandal, particularly when an ex-monk such as Brother Martin Luther married an ex-nun such as Sister Katherine von Bora —a prima facie case of spiritual incest As Catholic Church courts began to prosecute these canon law offenses, Protestant theologians and jurists rose to the defense of their co-religionists, producing a welter of briefs, letters, sermons, and pamphlets that denounced traditional norms and pronounced a new theology of marriage.

Evangelical theologians treated marriage not as a sacramental insti­tution of the heavenly kingdom, but as a social estate of the earthly kingdom. Marriage was a natural institution that served the goods and goals of mutual love and support of husband and wife, procreation and nurture of children, and mutual protection of spouses from sexual sin. All adults, preachers and others alike, should pursue the calling of marriage, for all were in need of the comforts of marital love and of protection from sexual sin. When properly structured and governed, the marital house­hold served as a model of authority charity, and pedagogy in the earthly kingdom and as a vital instrument for the reform of Church, state, and society. Parents served as “bishops” to their children. Siblings served as priests to each other. The household altogether — particularly the Chris­tian household of the married minister — was a source of “evangelical impulses” in society.

Though divinely created and spiritually edifying, however, marriage and the family remained a social estate of the earthly kingdom. All parties could partake of this institution, regardless of their faith. Though subject to divine law and clerical counseling, marriage and family life came within the ,jurisdiction of the magistrate, not the cleric; of the civil law, not the canon law. The magistrate, as God’s vice-regent of the earthly kingdom, was to set the laws for marriage formation, maintenance, and dissolution; child custody, care, and control; family property, inheritance, and commerce.

Political leaders rapidly translated this new Protestant gospel into civil law. Just as the civil act of marriage often came to signal a person’s conversion to Protestantism, so the Civil Marriage Act came to symbol­ize a political community’s acceptance of the new Evangelical theology. Political leaders were quick to establish comprehensive new marriage laws for their polities, sometimes building on late medieval civil laws that had already controlled some aspects of this institution. The first reformation ordinances on marriage and family life were promulgated in 1522. More than sixty such laws were on the books by the time of Luther’s death in 1546. The number of new marriage laws more than doubled again in the second half of the sixteenth century in Evangelical portions of Germany. Collectively, these new Evangelical marriage laws: (1) shifted primary marital jurisdiction from the Church to the state; (2) strongly encouraged the marriage of clergy; (3) denied that celibacy, virginity, and monasticism were superior callings to marriage; (4) denied the sacramentality of marriage and the religious tests and impediments traditionally imposed on its participants; (5) modified the doctrine of consent to betrothal and marriage, and required the participation of parents, peers, priests, and political officials in the process of marriage formation; (6) sharply curtailed the number of impediments to betrothal and putative marriages; and (7) introduced divorce, in the modern sense, on proof of adultery, malicious desertion, and other faults, with a subse­quent right to remarriage at least for the innocent party. These changes eventually brought profound and permanent change to the life, lore, and law of marriage in Evangelical Germany.

John Witte, Jr., Law and Protestantism: The Legal Teachings of the Lutheran Reformation (Cambridge, United Kingdom: Cambridge University Press, 2002), 200-202.


God’s Ideal Should Be Mine


Persons should accept marriage not only as a duty that served society, but also as a remedy against sexual sin. Since the fall into sin, lust has pervaded the conscience of every person, the Lutheran reformers insisted. Marriage has become an absolute necessity of sinful humanity, for without it, the person’s distorted sexuality becomes a force capable of overthrowing the most devout conscience. A person is enticed by his or her own nature to prostitution, masturbation, voyeurism, homosexuality, and sundry other sinful acts. The gift of marriage, Luther wrote, should be declined only by those who have received God’s gift of continence. “Such persons are rare, not one in a thousand, for they are a special miracle of God.” The Apostle Paul has identified this group as the permanently impotent and the eunuchs; few others can claim such a unique gift.

This understanding of the created origin and purpose of marriage un-dergirded the reformers’ bitter attack on celibacy and monasticism. To require celibacy of clerics, monks, and nuns was beyond the authority of the church and ultimately a source of great sin. Celibacy was for God to give, not for the church to require. It was for each individual, not for the church, to decide whether he or she had received this gift. By demanding monastic vows of chastity and clerical vows of celibacy, the church was seen to be intruding on Christian freedom and violating scripture, nature, and common sense. By institutionalizing and encouraging celibacy the church was seen to prey on the immature and the uncertain. By holding out food, shelter, security, and opportunity, the monasteries enticed poor and needy parents to condemn their children to celibate monasticism. Mandatory celibacy, Luther taught, was hardly a prerequisite to true service of God. Instead, it led to “great whoredom and all manner of fleshly impurity and… hearts filled with thoughts of women day and night.” For the consciences of Christians and non-Christians alike are infused with lust, and a life of celibacy and monasticism only heightens the temptation.

John Witte, Jr., From Sacrament to Contract: Marriage, Religion, and Law in the Western Tradition (Louisville, KY: Westminster John Knox Press, 1997), 50.

Double Imputation – Better Than A Double Rainbow

THEOPEDIA:

Imputed righteousness is a theological concept directly related to the doctrine of Justification. It is particularly prevalent in the Reformed tradition.

“Justification is that step in salvation in which God declares the believer righteous. Protestant theology has emphasized that this includes the imputation of Christ’s righteousness (crediting it to the believer’s “account”), whereas Roman Catholic theology emphasizes that God justifies in accord with an infused righteousnessmerited by Christ and maintained by the believer’s good works,” (Elwell Evangelical Dictionary). Imputed righteousness therefore means that upon repentance and belief in Christ, individuals are forensically declared righteous. This righteousness is not the believer’s own, rather it is Christ’s own righteousness ‘imputed’ to the believer.

A primary line of argumentation for this doctrine maintains that perfect righteousness or holiness is necessary to be with God. All mankind “fall short of the glory of God” (Rom 3:23) because all their ‘righteousness’ is like filthy rags (Is 64:6) before the throne of God, and so all are “dead in their trespasses and sins” (Eph 2:1), and as a result “will not come into [God’s] light for fear that their evil deeds will be revealed” (John 3:20). All mankind is in this predicament because all are the offspring of Adam and Eve (Rom 5) who originally sinned against God. As a result of Adam’s fall, the world was cursed and sin entered the world. But upon confession of one’s own sin and faith in Christ’s death and resurrection, the sinner is justified and counted as having the righteousness of Christ.

[….]

Imputed righteousness is one of the classic doctrines of Protestantism and traces back through the Reformers – chiefly John Calvin and Martin Luther. These men stood against the Roman Catholic doctrine of infused righteousness where the righteousness of the saints and of Christ is gradually infused to the believer through the sacraments. For the Catholic, infused righteousness either gradually dissipates as the believer takes part in worldly sins or is enhanced by good works. If the believer dies without having the fullness of righteousness, coming in part from the last rites, he or she will temporarily spend time in purgatory until the sinful status is purged from his or her record.

[….]

[….]

The High Calling Of Parenting

In this third part of the summer “Family Series,” Pastor Jackson touches on where the parent/child relationship excels and fails Biblically, giving handy Scriptural reminders and useful tools to inculcate these “weighty measures” place on children and especially parents.

1) Biblical Roles in the Family
2) Worshipfully Prioritize Your Marriage by Faith!
3) The High Calling Of Parenting

Worshipfully Prioritize Your Marriage by Faith!

This past Sunday, Faith Community Church picked back up the summer series of “Faith Matters.” Greg Gifford (WEBSITE  | TWITTER) taught on how to apply Scripture to prioritizing your marriage by strengthening the “core” of this all-important relationship. Below are some practical tools to help you prioritize your marriage by faith:

1) DIGITAL BOUNDARIES: This means you need a location to keep your phones while at home so that they are not always on you, and always demanding your attention. A simply priority would be that you do not engage technology before you meaningfully engage your spouse.

2) FIRST FIFTEEN MINUTES PROJECT: Another thing that I encourage couples to all the time is the idea of crystallizing the first fifteen minutes that you are home for each other. This means that the wife stops what she’s doing if she’s home, or the husband stops what he’s doing and you guys take 15 minutes to talk with each other. We have to hang up the phone when our spouse walks in the door. We have to put dinner on hold for a few minutes. This is just a very practical way of saying you matter to me. You’re a priority. Children—be quiet. TV—be quiet. Telephone—be quiet. My spouse is home and they are a priority to me.

3) 3-2-1-1 COMMUNICATION EXERCISE (PDF)

4) INTIMACY INVENTORY (PDF)

Biblical Roles In Family (Summer Sessions)

This is the first sermon in the summer session of 2017 at Faith Community. Over the summer Faith meets for only one service and has children as well as the parents sitting in the pews. This “kickoff” sermon discusses the issues of family and the roles of husband and wife, as well as the kids. A great connection is made to the roles of the Trinity (Father, Son, and Holy Spirit).