Confused about Catholicism, Part 4

Beyond the general contradiction between the Bible and Catholic teaching on justification are the specifics along the way. In Catholicism, water baptism (usually of infants) takes away original sin on the soul.4 Yet the Bible is clear that the gospel which saves the soul (1 Cor 15:1-4) does not include water baptism (1 Cor 1:17). Thus, to participate in the practice in the Roman Church is to depart from biblical teaching. In Catholicism, penance is practiced as a precondition to communion. Simply understood, penance is doing something good to make up for something bad, usually in the form of repetitious prayers using a rosary. Certainly, restitution is a good thing. If a man steals from his neighbor, he needs to make things right by his neighbor. The idea of penance in the Catholic Church, however, is not the same and is sometimes substituted for the concept of repentance. Read the rest HERE

Confused about Catholicism, Part 3

The biblical evangelical does not dismiss church tradition and church authority as if they have no role to play in life. Paul told the Thessalonians, “So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us” (2 Thess 2:15). Here the idea of tradition in the sense of apostolic teaching is clear. From the vantage point of our historical moment, we are talking about biblical teaching. It just does not include the concept of “Roman” authority and centrality. In addition, Paul commands Titus, who apparently serves as a church emissary from the apostle, to “rebuke with all authority” (Titus 2:15). Elders are to be obeyed according to the author of Hebrews as they minister the Word of God to their flocks (Heb 13:7, 17). However, there is no passage of Scripture which actually conveys the notion of a global network of bishops headed up by one man who mediates the interpretation of this word. Read the rest HERE

Confused about Catholicism, Part 2

Roman Catholics and evangelicals agree on the nature of God. At the most basic level, both view God in the sense of classical theism. What is meant by classical theism is that there is one Creator God2 who is personal, transcendent, and immanent. Note the following declaration from the Vatican I council (1869-70) which is still official church dogma:

The holy, Catholic, apostolic Roman Church believes and professes that there is one true and living God, the Creator and Lord of heaven and earth. He is almighty, eternal, beyond measure, incomprehensible, and infinite in intellect, will and in every perfection. Since he is one unique spiritual substance, entirely simple and unchangeable, he must be declared really and essentially distinct from the world, perfectly happy in himself and by his very nature, and inexpressibly exalted over all things that exist or can be conceived other than himself. read the rest HERE

Confused about Catholicism, Part 1

One of the greatest shocks in the history of the Evangelical Theological Society occurred in May 2007 when the president of the organization, the respected Francis Beckwith, resigned his position and membership because he had become a Roman Catholic.1 Beckwith, currently Associate Professor of Philosophy and Church-Studies at Baylor University (traditionally a Baptist school), had left the Catholic church when he was fourteen years old and was now returning to his roots after many years in evangelical churches.

The official response from the ETS Executive Committee was cordial, thanking Beckwith for his past work for the society, but highlighting the necessity of a parting of the ways largely because “we wholeheartedly affirm the distinctive contribution and convictional necessity of the work of the Evangelical Theological Society on the basis of the ‘Bible alone and the Bible in its entirety’ as ‘the Word of God written and…inerrant.’” Read the rest HERE