Category Archives: LDS

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Ignorance – Vincible & Invincible

Ignorance is NOT a synonym for stupid.  Ignorance is a lack of knowledge, NOT mental capacity.


-by Jimmy Akin

“In moral theology, ignorance is defined as a lack of knowledge that a person ought to have. Ignorance is distinguished from mere nescience, which is a lack of knowledge that a person has no need of. For example, a person who did not know the square root of 1429 would be ignorant of it if he were taking a test that required him to know the answer, but he would be nescient of it if performing a task that didn’t require the number.

Moral theology divides ignorance into a number of categories. The two I will consider here are invincible and vincible. Ignorance is invincible if it a person could not remove it by applying reasonable diligence in determining the answer. Ignorance is vincible if a person could remove it by applying reasonable diligence. Reasonable diligence, in turn, is that diligence that a conscientious person would display in seeking the correct answer to a question given (a) the gravity of the question and (b) his particular resources.

The gravity of a question is determined by how great a need the person has to know the answer. The answers to fundamental questions (how to save one’s soul, how to preserve one’s life) have grave weight. The answers to minor questions (the solution to a crossword puzzle) typically have lightweight.

The particular resources a person has include (a) the ease with which he can obtain the information necessary to determine the answer (e.g., a man with a good textbook on the subject may be able to find the information with greater ease than a man who lacks such a textbook) and (b) the ease with which he can make an accurate evaluation of the evidence once it is in his possession (e.g., a smart man may be able to evaluate the evidence with greater ease than an ordinary man). The graver the question and the greater the resources available, the more diligence is needed to qualify as reasonable. The lighter the question and the fewer the resources available, the less diligence is needed to qualify as reasonable.

Just as it is possible to show less than reasonable diligence, it is also possible to show more than reasonable diligence. Diligence can be supererogatory (and praiseworthy) if one shows more diligence than would be expected from an ordinary, conscientious person. Diligence can be excessive or scrupulous (and blameworthy) if someone spends so much time seeking the answer to a particular question that he fails to attend to other matters he should attend to, or if he refuses to come to a conclusion and continues seeking even when he has enough evidence.

Depending on its type and degree, ignorance may remove, diminish, leave unaffected, or even increase one’s culpability for a materially sinful act (cf. CCC 1735, 1746, 1859). Conversely, it may have the same effects on one’s imputability for a materially righteous act. Here we will deal only with the effects of ignorance on one’s culpability for sin.

Invincible ignorance removes one’s culpability for a materially sinful act, whether one of omission or commission (CCC 1793). Vincible ignorance may affect one’s culpability for a sinful act, depending on the kind of vincibility. If some insufficient diligence was shown toward finding the answer, then the ignorance is termed merely vincible. If little or no diligence was shown, the ignorance is termed crass or supine. If one deliberately fostered the ignorance then it is termed affected or studied.

If vincible ignorance is merely vincible, crass, or supine, it diminishes culpability for the sinful act relative to the degree of diligence that was shown. If a vincibly ignorant person showed almost reasonable diligence, most of his imputability for the sin could be removed. If he was crassly ignorant, having shown little or no diligence compared to what was reasonable, little or none of his imputability would be removed.

Affected or studied ignorance can increase culpability for a sin, especially if it displays hardness of heart, whereby one would commit the sin irrespective of any law that might exist concerning it. Such an attitude shows contempt for moral law and so increases culpability (cf. CCC 1859).

Potentially, ignorance can diminish or remove imputability for any kind of sin. However, no one is presumed to be ignorant of the principles of moral law since these are written on the heart of every man (CCC 1860). It is possible for a person to be invincibly ignorant that an act is required by natural law. This may be true if the act involves a point that is not obvious, if the person is not mentally quick enough to discern the application of natural law to the case, or if he has been raised to strongly believe in a system that denies the point of natural law. However, such ignorance must be proven, not presumed.

In practical use, the terms vincible and invincible may pose problems for those unfamiliar with Catholic moral terminology. For many, vincible is a wholly unfamiliar term and invincible can suggest that which can never be overcome, no matter how much diligence is shown. Because of these difficulties, it may be advisable in practice to speak of innocent (invincible) and culpable (vincible) ignorance when addressing such people.

However, other individuals (notably radical traditionalists and Feeneyites) may view one as suspect if one substitutes the innocent/culpable ignorance terminology. When addressing such individuals, the standard terminology should be used.

A special case is the application of vincible and invincible ignorance to salvation. Failure to embrace the Christian faith (infidelity), total repudiation of the Christian faith (apostasy), and the post-baptismal obstinate denial or willful doubt of particular teachings of the Catholic faith (heresy) are objectively grave sins against the virtue of faith. Like any other grave sins, if they are committed with adequate knowledge and deliberate consent, they become mortal sins and will deprive one of salvation.

Also like any other grave sins, their imputability can be removed, diminished, unaffected, or increased by the varying types of ignorance. Invincible ignorance removes culpability for the sins against faith, merely vincible ignorance diminishes culpability (sometimes to the point of being venial), crass or supine ignorance will affect culpability for them little or not at all, and hard-hearted, affected ignorance will increase culpability for them.

For those who have had their culpability for sins against faith removed or diminished to the point of veniality, they are not mortal sins and thus will not of themselves deprive one of heaven. A person who is ignorant of the gospel of Christ and his Church through no fault of his own (or, by extension, through his merely venial fault) can be saved-if he otherwise does what is required for salvation, according to the level of opportunity, enlightenment, and grace God gives him (CCC 847, 1260).

In such cases, people are not saved apart from the true Church. Though they are not “fully incorporated” into the mystical Body of Christ, they are “joined” or “related” to the Church (to use Vatican II’s language) by the elements of saving grace God has given them. One might thus speak of them as having been “partially incorporated,” though not obtaining membership in the proper sense (Pius XII, Mysitici Corporis 22).

Unfortunately, there are a number of erroneous views regarding salvation and invincible ignorance that need to be pointed out. First, the fact that someone is invincibly ignorant of the true faith is not a ticket to heaven. A person who is not culpable for sins against faith may still be culpable for other mortal sins-the same ones people of faith can commit-and may be damned on that account.

Second, the fact that someone is invincibly ignorant does not mean that they should not be evangelized. The farther from the center of God’s truth a person is the more spiritual jeopardy they are in. Even if they are not culpable for sins against faith, the fact they are ignorant of the true religion and do not have access to the sacraments means that they are more likely to commit mortal sin and thus more likely to be damned. Christ did not leave us the option of only evangelizing some peoples (Mark 16:15) or of only teaching them some doctrines (Matt. 28:20). Consequently, it is a false understanding of evangelism or a false spirit of ecumenism that would suggest that classes of people can be left in total or partial ignorance of the true faith on the pretext that they are invincibly ignorant and should not be disturbed.

Third, those who have accepted the Catholic faith are in a special position concerning innocent ignorance. Vatican I taught that God gives special grace to those who have embraced the true faith so that they may persevere in it, “not deserting if he [God] be not deserted.” As a result of this special grace, “those who have received the faith under the teaching authority of the Church can never have a just reason to change this same faith or to reject it” (Dei Filius 3; ND 124, D 1794, DS 3014). It then infallibly condemned the proposition that “the condition of the faithful and of those who have not yet attained to the only true faith is the same, so that Catholics could have a just reason for suspending their judgment and calling into question the faith that they have already received under the teaching authority of the Church, until they have completed a scientific demonstration of the credibility and truth of their faith” (ibid., canon 3:6; ND 130, cf. D 1815, DS 3036). This applies, of course, to those who have genuinely accepted the Catholic faith under the influence of the Magisterium, not those who-though baptized or received into the Church-never actually accepted the Catholic faith due to absent or grossly defective catechesis.

Fourth, some radical traditionalists, those known as Feeneyites, assert that while invincible ignorance might excuse sins against faith, one would not thereby be excused from the necessity of baptism for salvation. This is false, since invincible ignorance excuses from acts of omission (such as failure to be baptized) as well as acts of commission. If one is invincibly ignorant of the requirement of baptism but would seek baptism if one knew it was required then the lack of baptism will not be held against one. This is expressly taught by the Church (CCC 1260). One would thus be recognized as having baptism of desire, at least implicitly.

Fifth, Feeneyites sometimes assert that there are no individuals who are invincibly ignorant of the necessities of baptism and embracing the Catholic faith. This position reflects a misunderstanding concerning what constitutes reasonable deliberation for many in the non-Catholic world. If someone has never heard of the Christian faith, or if he has been taught all his life that the Catholic Church is evil, then it could well be that he would not discover the truth of the Christian faith or the Catholic Church merely by exercising reasonable diligence in weighing the various religious options presented to him.

In many parts of the world it is easy for people to display reasonable but not supererogatory diligence and be invincibly ignorant concerning the Christian faith in general or the Catholic Church in particular. The assertion that there are no invincibly ignorant people also is manifestly contrary to the teaching of the Church, which acknowledges that there are “righteous people in all religions” (CCC 2569; cf. 847, 1260).”

Love,
Matthew

7th Day Adventist, Apologetics, Assemblies of God, Baptist, becoming Catholic, Ecumenism, Episcopalian/Anglican, Evangelical, Jehovah's Witness, LDS, Lutheranism, Non-denominational, Presbyterianism/Calvinism, United Methodism

Protestantisms

“I pray that they will all be one, just as You and I are one—as You are in me, Father, and I am in You. And may they be in Us so that the world will believe You sent Me.” -Jn 17:21


-by Jimmy Akin

“Recently, friends called to our attention the existence of a new Facebook group, calling itself “Catholic Answers,” that serves as a forum to attack Catholic teaching as false and unbiblical. Its description page includes the group’s “one rule”:

Because all liars will have their part in the lake of fire (Rev 21:8), so, If a Roman Catholic decides to make the false claim that there are “x number of denominations”, they will be required to name them all, by name [sic].

The multiplication of Protestant denominations and sects following the Reformation is a common talking-point for Catholic apologists and often a sore spot for Protestants. It’s a licit point for Catholics to raise—after all, Christ came to build one Church whose members would live and believe in unity with each another, not many churches that disagree over important points of faith and morals. But it’s also one that should not be exaggerated.

What are the different varieties of Protestantism?

There are many varieties of Protestantism, and they display an enormous amount of theological diversity. For this reason, it is almost always a mistake to speak of “the” Protestant position on any subject. Even the core distinctives on which Protestantism is based—sola fide and sola scriptura—are understood in markedly different ways. When we move to other doctrines, the diversity only increases.

There are literally thousands of independent Protestant denominations and many more independent congregations. Catholic apologists have pointed to these numbers as illustrations of the tendency of Protestant principles—especially sola scriptura—to cause fragmentation and doctrinal confusion.

This is a valid point. However, sometimes apologists cite misleading numbers, claiming—for example, that there are something like 33,000 Protestant denominations. This number is given as the total number of Christian denominations in the World Christian Encyclopedia, but the methodology used to count them is flawed. It considers two groups to be separate denominations if they are in different countries, even if they are in communion with each other. Because the Catholic Church is found in many countries, the Encyclopedia counts Catholicism as being 242 separate denominations!

Even when denominations operate independently of each other, it doesn’t mean that they disagree theologically. A Presbyterian denomination in America may be totally independent of a Presbyterian denomination in Uganda, but they may have the same doctrinal views.

About half of Protestants worldwide belong to one of six major traditions—Lutherans, Calvinists, Anglicans, Methodists, Baptists, or Pentecostals—with the remainder belonging to smaller traditions, including nondenominational groups.

These major traditions historically have all been Trinitarian in theology, and they broadly accept the results of the early ecumenical councils dealing with the Person of Christ. Use of the Apostles’ Creed and the Nicene Creed is common in many of them, though some clauses (e.g., those regarding belief in the communion of saints, baptism for the forgiveness of sins, and especially the Catholic Church) may be understood in different senses.

Although the majority of groups stemming from the Reformation are Trinitarian, there are movements that reject this teaching. Whether Unitarianism, Mormonism, Jehovah’s Witnesses, and Oneness Pentecostalism fall under the definition of Protestant is open to debate.

Over time, a number of movements have emerged in Protestantism that cut across these traditions. By the twentieth century, many historic Protestant denominations had become more theologically liberal, though they still contained conservative congregations and individuals. In the 1920s, they came to be known as “mainline” Protestant churches, and they include representatives of all the major Protestant traditions except Pentecostalism.

Mainline denominations were criticized by more conservative ones, who came to be called “fundamentalists” because they favored The Fundamentals—a twelve-volume set of books advocating conservative positions. Over time, the origin of the term was largely forgotten, and today fundamentalist is a term used to refer to very conservative Protestants (as well as members of other groups and even other religions, e.g., “fundamentalist Muslims”). The term also has taken on negative connotations. If someone is called a fundamentalist, it suggests that he is doctrinally rigid and hostile to other viewpoints. For this reason, the term should be used only for those few Christians who apply it to themselves. Otherwise, it becomes an insult that adds more heat than light.

Because of the negative connotations the term acquired, conservative Protestants needed a different and more positive term for themselves, and in the United States they began to call themselves “evangelicals.” This can be confusing since the term evangelical has been used in other senses. In Europe, it is applied to mainline Protestant churches or, alternately, to anyone who strongly favors evangelism (i.e., preaching the gospel).

However, in the United States evangelical generally indicates a conservative Protestant who distances himself from the rigidity associated with fundamentalism, though the term is fluid and not all who identify themselves as evangelical fit this profile.”

Love & unity,
Matthew

7th Day Adventist, Anti-Catholicism, Apologetics, Assemblies of God, Baptist, becoming Catholic, Ecumenism, Episcopalian/Anglican, Evangelical, Jehovah's Witness, John Wycliffe, LDS, Lutheranism, Non-denominational, Presbyterianism/Calvinism, Scripture, United Methodism

Bible burning


-please click on the image for greater detail.

The Scriptures are written on our hearts. Paper pages also exist.

-Catholic News Agency

“There are some things in them (Epistles of St. Paul) hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.” -2 Peter 3:16

“Ever since the Protestant Revolt in the 16th century, the Catholic Church has been accused of ignoring, opposing, hiding, and even destroying the Bible in order to keep it from the people. Allegedly, copies of the Bible were chained to the walls of churches during the Middle Ages so that people could not take them home to read. Supposedly the Church during the Middle Ages also refused to translate the Bible into the various tongues of the common people, the vernacular languages, in order to further hinder personal Bible reading. Furthermore, it is claimed that the Church even went as far as to burn vernacular Bibles.

When examining these charges against the Church, we must consider several points. First, if the Church truly wanted to destroy the Bible, why did her monks work diligently through the centuries making copies of it? Before the printing press (before 1450), copies of the Bible were handwritten with beauty and painstaking accuracy. One reason for Bibles being chained to the walls of churches is because each copy was precious both spiritually and materially. It took a monk about a year to hand copy the entire Bible, so Bibles were scarce. The chain kept it safe from loss or theft, so all the people of the church community (parish) could better benefit from it.

Secondly, concerning the vernacular, we must remember that in the 5th century when St. Jerome translated the Bible from the original languages into Latin, Latin was the language of the people. This Bible is commonly called the Vulgate, the common version. Even after a thousand years, Latin still remained the universal language in Europe.

Translating the Bible into the vernacular languages during the Middle Ages was simply impractical. Most vernacular languages at that time did not have an alphabet, so they could not be put into written form. Also, only a few people could read. The few educated persons, who could read, could also read Latin. This situation did not create a great demand for a vernacular Bible nor promote a popular devotion to personal Bible reading.

Even though impractical, there are examples of the Church promoting the vernacular. One example is the mission of Sts. Cyril and Methodius to the Slavic people in Moravia during the 9th century. They are both famous for introducing the Slavonic liturgy. In their work St. Cyril had to develop an alphabet for the Old Slavonic language. (It became the precursor of the Russian “Cyrillic” alphabet.) In 885 St. Methodius translated the entire Bible into this language. Despite strong political opposition from the Germans, Pope Hadrian II, after careful investigation, confirmed St. Methodius as Archbishop of Moravia and endorsed their Slavonic liturgy. (St. Cyril had already died.) Several later popes continued to uphold their work against attacks; however, Pope Stephen VI recalled the liturgy after being deceived by the German opposition. [1]

In 7th century Britain, before English was even a language, Caedmon, a monk of Whitby, paraphrased most of the Bible into the common tongue. During the early 8th century, St. Bede the Venerable also translated parts of the Bible into the language of the common British people. On his death bed in 735, he translated the Gospel of St. John. Also in this period, Bishop Eadhelm, Guthlac, and Bishop Egbert worked on Saxon Bibles. During the 9th and 10th centuries, King Alfred the Great and Archbishop Aelfric worked on Anglo-Saxon (Old English) translations. After the Norman conquest of 1066, a need for an Anglo-Norman Bible arose, so the Church produced several translations, e.g. Salus Animae (1250). In 1408 the provincial council of Oxford made it clear that vernacular translations could receive approval from the Church. In 1582 the famous Douay-Rheims New Testament translation was completed, while the Old Testament was finished in 1609. Ironically the Douay-Rheims New Testament influenced the King James Bible. [2,3]

After the 14th century when English finally became the popular language of England, vernacular Bibles were used as vehicles for heretical propaganda. John Wycliffe, a dissentient priest, translated the Bible into English. Unfortunately, his secretary, John Purvey, included a heretical prologue, as noted by St. Thomas More. Later William Tyndale translated the Bible into English complete with prologue and footnotes condemning Church doctrines and teachings. [2] St. Thomas More commented that searching for errors in the Tyndale Bible was similar to searching for water in the sea. Even King Henry VIII in 1531 condemned the Tyndale Bible as a corruption of Scripture. In the words of King Henry’s advisors: “the translation of the Scripture corrupted by William Tyndale should be utterly expelled, rejected, and put away out of the hands of the people, and not be suffered to go abroad among his subjects.” [4] As food for thought, if the Wycliffe or Tyndale Bibles were so good, why do Protestants today not use them as they do the King James Bible?

One action that Catholic Christians pursued to stop this propaganda was to burn these books. Does this action make the Church anti-Bible? No. If it did, then the Protestants of this period were also anti-Bible. John Calvin, the main Protestant Reformer, in 1522, had as many copies as could be found of the Servetus Bible burned since Calvin did not approve of it. Later, Calvin had Michael Servetus himself burned at the stake for being a Unitarian. [5] In those days it was common practice on both sides to burn unapproved books. Finally, it is one matter to destroy the real thing and another to destroy a counterfeit.

The Church did not oppose faithful vernacular translations but heretical additions and distortions to the Bible. The Church prohibited these corrupt Bibles in order to preserve the integrity of Holy Scripture. This action was necessary if the Church is to preserve the truth of Christ’s Gospel. As St. Peter in his Epistle (in the Bible) warns us, the ignorant and unstable can distort the Scriptures to their own destruction [2 Peter 3:16; see front panel].

Should good Christian parents allow their children to read a Bible with anti-Christian propaganda or profanity in the footnotes? I certainly would not. Finally, if the Catholic Church truly wanted to destroy the Bible, she had ample opportunity to do so for 1500 years.”

Love,
Matthew

References
[1] Warren H. Carroll, The Building of Christendom (Christendom College Press, 1987) pp. 359,371,385.
[2] The Jerome Biblical Commentary (Prentice-Hall, 1968) Vol. II, pp. 586-588.
[3] Henry G. Graham, Where We Got The Bible (TAN Books, 1977) p. 99.
[4] Ibid., pp. 128,130.
[5] Ibid., p. 129.

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Chaining the Bible

The Catholic Church doesn’t have a problem with the Bible.  The Church has a problem with inaccurate translations of the Bible.  Who is to determine what is inaccurate or not?  Who is to determine the meaning of Scripture?  The Church.  Mt 16:19, 18:18

https://www.catholicprotestantbridge.com/blog/2019/2/4/did-the-catholic-church-ban-burn-or-chain-bibles-to-keep-laymen-from-reading-the-bible

WHY DID THE CATHOLIC CHURCH CHAIN BIBLES? I HEARD THEY DID IT TO KEEP THE LAITY FROM READING THE BIBLE FOR THEMSELVES?

The same reason Protestants chained them. Because bibles were extremely valuable and susceptible to theft-not to keep them from the laity!

Bibles were rare and valuable. By today’s standards, each one would be worth $100,000. That’s why they were chained by both Protestants and the Catholic Church.

Before the printing press, Bibles were copied by hand and each one took thousands of hours to make so they were scarce. The Church wanted to keep them secure.


-by Steve Weidenkopf

“In his 1929 book Survivals and New Arrivals, Hilaire Belloc examined the forces attacking the Catholic Church and its role in society. He put them into two chief categories: “survivals,” those “old forms of attack” that continue to be used by the Church’s enemies but are, in the main, on their way out; and “new arrivals,” the newer forms of attack that focus primarily on the Church’s moral teachings rather than its theological doctrines.

Among the “survivals” was a holdover from Protestantism Belloc termed the “biblical attack.” Its key element, he wrote, is “Bibliolatry”—elevating the Bible to the level of an idol. It is Bibliolatry that is the root of the myth that the Church locked and chained Bibles in medieval churches to prevent the laity from reading them. The implication of this myth is that if medieval people had been able to read the Bible for themselves, they would have recognized that the Catholic Church’s teachings are false and would have sought to free themselves from the yoke of Rome.

The notion that the Church restricts access to Scripture to control its interpretation comes from the Saxon monk-turned-revolutionary Martin Luther. Luther published three famous treatises in 1520 in response to the bull of Pope Leo X (r. 1513–1521), Exsurge Domine, that condemned many of Luther’s teachings.

In An Appeal to the Christian Nobility of the German Nation, Luther exhorted Emperor Charles V and the German nobility to reject papal authority and establish a national German Church in opposition to Rome. He argued that Rome had built three “walls” around itself to maintain its hold on Catholics. He identified these walls as the following false teachings:

1) that the spiritual power is greater than temporal power;

2) that only the pope can authentically interpret Scripture; and

3) that only the pope can call an ecumenical council.

He warned the German nobility that they must be aware “that in this matter we are not dealing with men but with the princes of hell.”

To Luther, the belief that the pope is the only interpreter of Scripture (which is not in fact Church teaching but rather Luther’s erroneous understanding of it) was “an outrageous fable” and is not rooted in the only authoritative source of divine revelation that Luther recognized, Scripture itself. Instead, he put forth the idea that all Christians should be able to interpret Scripture for themselves, a doctrine that would lead to a multitude of rival Protestant denominations.

It is widely believed that, to facilitate the lay reading of Scripture, Luther was first to translate the Bible into German. He was not. The first Bible in the German vernacular was produced in the eighth century at the monastery of Monse. By the fifteenth century, there were 36,000 German manuscript bibles in circulation, and a complete printed Bible in the German vernacular appeared in 1529, five years before Luther’s translation was published. In short, the Church made Scripture accessible to laymen long before Luther and the Reformation did.

There is, in fact, a sense in which the Bible is the product of the Catholic Church, as it was the bishops of the Church who decided which books circulating in the fourth century would be considered canonical. Indeed, the Church took great pains throughout its history to guard, defend, and preserve Scripture. Pope St. Damasus I (r. 366–383) first took up the task of publishing a vernacular version of Scripture, and he employed his brilliant yet irascible secretary St. Jerome (342–420) to accomplish the task. Jerome learned Greek and Hebrew to properly translate the word of God into vernacular Latin.

His translation, which became known as the Vulgate, was not well received in North Africa, where a riot erupted over his version of the book of Jonah. The widespread acceptance of the Vulgate in the Church took time. Perhaps part of the resistance can be attributed to the long memory of the Church. Jerome’s new translation came less than a hundred years after Diocletian initiated the Great Persecution. One of his edicts mandated the surrender of all copies of the sacred writings, an event so destructive that its memory remained with the Church long after the persecution ended. The Church maintained great respect and love for the sacred word, as evidenced by the efforts of monks to preserve it.

The sixth century was witness to the activity of a uniquely saintly man who renounced his worldly life to become a hermit. His reputation for holiness attracted many followers, and soon thereafter Benedict of Nursia founded a monastery at Monte Cassino. Benedict’s vision for his monks was rooted in the idea that monasticism was a “school of divine service” in which the monk committed himself to a life of obedience focused on a routine of work, prayer, study, and self-denial. Benedict’s monks preserved and maintained Western civilization through their painstaking work of copying ancient Greek and Roman manuscripts, as well as devoting time to copying and illustrating Scripture.

Working in the scriptoriums of Benedictine monasteries in the Middle Ages was not easy. It took nearly a year to copy a Bible manuscript. The process was laborious and wearisome; as one monk recorded, “He who does not know how to write imagines it to be no labor; but though three fingers only hold the pen, the whole body goes weary.” Any copying work the monk did not finish during the day had to be completed at night, even in the cold winter months.

Bibles were not only copied but richly and beautifully illuminated with elaborate images. Bible illumination began in the fifth century with Irish monks who painstakingly prepared the skins of calves, sheep, or goats into vellum that was used for the manuscripts. The famous Lindisfarne Gospels manuscript, copied and illuminated in the eighth century, was the work of one scribe who used 130 calfskins and took five years to complete the work. The amount of labor that went into each copy of the Bible led to preventing their theft either by locking them in containers or chaining them to desks. In other words, these were security measures, not efforts to keep Scripture from the faithful.

Indeed, protecting and expensive Bible by securing it allowed greater, not lesser, access to it. Moreover, the Bible was usually placed in a public area of a church so those who could read could peruse its pages. The first mention of this protective policy occurs in the mid-eleventh century in the catalog of St. Peter’s Monastery in Weissenburg, Alsace, where it was recorded that four Psalters were chained in the church. Moreover, the practice was not exclusive to the Catholic Church: Protestants also utilized the well-known security measure, as evidenced by the chaining of the Great Bible (also known as the Chained Bible) published by command of King Henry VIII of England in 1539.

The Real Story

The Protestant principle of sola scriptura led to the myth that the Catholic Church kept the word of God from the faithful to maintain its authority; the chaining of bibles in medieval churches was seen as evidence of this. It also led to the false claim that Martin Luther’s translation of the Bible into German was the first such vernacular edition; in fact, there had been many vernacular editions preceding Luther’s, including St. Jerome’s Vulgate.

It was the Church that, far from suppressing the Bible, determined the canon of its books and then preserved and authoritatively interpreted the written word of God throughout its history. Catholic monks painstakingly preserved the sacred writings and beautifully illustrated them throughout the medieval period. These priceless manuscripts were chained or locked up in churches not to prevent their use but to protect against theft, thus allowing greater access to them, which was standard practice in both Catholic and Protestant churches until the printing press enabled mass production of bibles.”

Love, His Word,
Matthew

7th Day Adventist, Anti-Catholicism, Apologetics, Assemblies of God, Baptist, becoming Catholic, Ecumenism, Episcopalian/Anglican, Evangelical, Jehovah's Witness, LDS, Lutheranism, Non-denominational, Presbyterianism/Calvinism, Scripture, United Methodism

Where does the Bible say everything Christians believe must be found in the Bible?


-by Trent Horn

:When Catholics and Protestants have discussions about what divides us, Protestants often pepper their Catholic friends with the question, “Where is that in the Bible?” But seldom do they stop to apply the standard of sola scriptura to their own beliefs. If they did, they would find that some of them don’t come from the Bible at all but from a theological tradition they received from a parent or pastor.

Let’s look at three examples of extrabiblical Protestant traditions.

Where does the Bible say we are not purified of sin after death?

The single most common question we receive at Catholic Answers is, “Where is purgatory in the Bible?” But Protestants who assume that Catholic doctrine about the afterlife should be spelled out explicitly in Scripture rarely apply this same standard to their own beliefs about life after death. The Protestant author William Edward Fudge writes:

While the Reformers talked about last things, they never did construct an eschatology using the building blocks of Scripture. . . . Luther and Calvin rejected the Roman Catholic doctrine of purgatory, for example, not because they made a thorough study of scriptural eschatology and found it missing, but because purgatory clearly contradicted the doctrine of justification that they had discovered in the Bible.[1]

Protestants typically believe that every Christian is united with Christ immediately after death, and therefore we will have no need for purification. But the passages they cite in defense of this claim, such as Philippians 1:23 (“My desire is to depart and be with Christ, for that is far better”) and 2 Corinthians 5:8 (“We would rather be away from the body and at home with the Lord”) do not stand up to scrutiny.

If I say, “When I am at work in the office, I am away from my family,” that does not mean the moment I leave my office I will be home with my family (I might have to endure a long daily commute, for example). Likewise, a desire to be with Christ does not prove there will be no process of purification before we achieve that desire. In fact, 2 Corinthians 5:10 teaches that we can be apart from the body but not at home with the Lord: “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.”

Where does the Bible say we should make Jesus our personal Lord and Savior?

Protestants who object to the Mass or sacraments as unbiblical and unnecessary often say that all we need to do instead is accept Jesus as our Lord and Savior and confess our sins directly to God rather than to some priest.

Setting aside the fact that the Mass and the sacraments are biblical, I would point out the idea of basing one’s faith around a personal relationship with Jesus is not. Concerning the popular “Sinner’s Prayer” (“Dear Lord Jesus, I know I am a sinner, and I ask for your forgiveness. I trust and follow you as my Lord and Savior”), Protestant apologists Matt Slick and Tony Miano note, “There is not a single verse or passage in Scripture, whether in a narrative account or in prescriptive or descriptive texts, regarding the use of a ‘Sinner’s Prayer’ in evangelism. Not one” [emphasis in original].

This doesn’t mean it is wrong to ask Jesus to have a personal relationship with us. It just means that this foundational Protestant belief is not found in Scripture. The Bible also never instructs us to confess our sins to the resurrected Jesus, even though almost all Christians are comfortable doing that. So Protestants who adhere to sola scriptura should rethink their belief in these things—or rethink their belief in sola scriptura.

Protestants often cite 1 John 1:9 to defend confessing sins to God (and not to a priest), because it says, “If we confess [Greek, homologōmen; root homologeō] our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.” But this passage doesn’t say we should confess our sins to God alone. The context of the passage concerns what we say or confess to other people rather than what we communicate to God.

The previous verse, “If we say we have no sin, we deceive ourselves, and the truth is not in us,” and the following verse, “If we say we have not sinned, we make him a liar, and his word is not in us,” describe believers speaking to one another. In fact, aside from Hebrews 13:15, homologeō is never used to describe confessing anything to God. In John’s writings, it is always used to describe confessing a belief to other men. In both the sacrament of confession and anointing of the sick, the priest does not directly forgive sin or heal, but rather he becomes the means by which God grants forgiveness or healing.

Most Protestants would agree with this thinking on something like baptism, since—like Catholics—they usually deny the validity of self-baptism. Those who believe in baptismal regeneration correctly point out that although God alone takes away sin, God does not act alone when he takes away a person’s sins through baptism. Instead, God works through other believers who baptize on his behalf. The same principle applies when God uses a minister to forgive a person’s sins through confession.

Where does the Bible say all revelation ceased after the apostolic age?

Protestants claim that the word of God is confined to what is recorded in Scripture and that no new revelation was given after the last books of the Bible were written. Catholics agree that public revelation, or the deposit of faith, ceased after the death of the last apostolic man (this includes the apostles and their associates like Mark and Luke). We disagree, however, with the idea that this truth can be known from Scripture alone. Protestants who are skeptical of Sacred Tradition should ask why they believe in the cessation of divine revelation since Scripture does not explicitly address this issue.

Some have argued that this truth is described in Jude 3, which speaks of “the faith which was once for all delivered to the saints,” but this verse on its own cannot support the claim that public revelation has ceased. Protestant apologist John MacArthur says that the Greek word translated “delivered” in this verse “refers to an act completed in the past with no continuing element.” He also says the phrase “once for all” (Greek, hapax) means “nothing needs to be added to the faith that has been delivered ‘once for all.’” This would mean that the “faith” had been delivered before Jude was written, which means Jude and its teaching about the cessation of public revelation would not have been a part of that original deposit of faith.

Arguments from Jude 3 also confuse “delivering the faith” with public revelation. Jesus gave “the faith” once and for all to the apostles, but the public revelation of that faith continued for decades after Jesus’ interactions with them during the writing of the New Testament. There isn’t any explicit biblical evidence that this revelation ceased after the death of the last apostle (or that it didn’t continue for centuries rather than decades).

Catholics agree with Protestants that this public revelation did cease in the apostolic Church. The Catechism says that “no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ” (66). But Catholics believe this truth based on the trustworthiness of the Magisterium, which preserves God’s word in both its written (Scripture) and unwritten (Tradition) forms—not, as Protestants would have to believe, based on the clear teaching of the Bible alone.

So when Protestants ask, “Where is that in the Bible?”, you might charitably ask in reply, “Where does the Bible say everything we believe as Christians must be found in the Bible?” Then you could offer to share with them some other common Protestant beliefs that have their roots not in Scripture but in traditions—both sacred and human.”

Love,
Matthew

7th Day Adventist, Apologetics, Assemblies of God, Baptist, becoming Catholic, Ecumenism, Episcopalian/Anglican, Evangelical, Five Solas, Heresy, Jehovah's Witness, LDS, Lutheranism, Non-denominational, Presbyterianism/Calvinism, Protestantism, Scripture, Sola Scriptura, United Methodism

Bible is NEVER sola


Oral Torah = Tradition


-by Douglas Beaumont, Catholic Answers, Dr. Beaumont earned a Ph.D. in theology from North-West University and an M.A. in apologetics from Southern Evangelical Seminary, where he taught for many years before coming into full communion with the Catholic Church in 2014.

“Most Protestants have no problem with God’s Revelation taking more than one form

It must be recognized that most Protestants do not have a problem with the idea that God’s revelation can take more than one form.

In his letter to the Romans, St. Paul writes, “What can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made” (1:19–20).

Paul seems to be echoing the Old Testament book of Wisdom, which says, “For from the greatness and beauty of created things comes a corresponding perception of their Creator” (13:5). All of this agrees with the psalmist, who declared that “the heavens are telling the glory of God; and the firmament proclaims his handiwork” (Ps. 19:1).

Natural and Supernatural Revelation

Catholics and Protestants agree that God makes Himself known in ways outside of Scripture

So we see in Scripture itself that God reveals Himself (clearly and to all people) through his creation, apart from Scripture. Theologians call this kind of revelation natural (because it comes through nature) or general (because it is given to all people).

In contrast, revelation that is given by prophetic utterances or recorded in inspired writings is called supernatural (because it is direct communication from God) or special (because it is not available to all people without qualification).

Catholics and Protestants agree that these two modes of revelation are both legitimate and authoritative—at least in theory. In its two millennia on earth, the Catholic Church has developed many careful distinctions, one of them being to subdivide supernatural, public revelations into those originally written (Sacred Scripture) and unwritten (Sacred Tradition).

Catholics emphasize that all truth is “God’s truth” and therefore that no revelation can truly contradict another, whereas Protestants elevate the written form above the others. But Protestants will agree that God can and does reveal himself in ways outside the pages of the Bible.

In Principle Protestants Agree: God’s revelation comes to us in more than the written form.

The Importance of Interpretation

Language is a set of signs pointing to things in reality

An important thing to note here is that regardless of their source, written words need to be interpreted. Language is a set of signs (whether oral or written) pointing to things in reality. Therefore, our knowledge of reality will determine our interpretation of words.

When I say or write the word dog, English speakers will know what I mean because we have agreed that this word refers to the animal we all recognize as a dog.

That’s pretty straightforward, but language is not always that easy to understand. Dog can also refer to a person (usually, but not always, in a negative way) or it can be a word to modify a type of day in summer or express how tired I am. Aside from the challenge of words having multiple definitions, sometimes the same meaning is applied to distinct things in very specific ways.

For example, if I say, “My wife is a peach,” no one would suspect that I had married a fruit! Instinctively, they would compare what they know about peaches and women to what I had said and infer my actual meaning (“My wife is sweet”).

This is as true of the Bible as anything else. For example, the words of Scripture describe our planet as being circular (Isa. 40:22) and as having corners (Rev. 7:1). Because something cannot be both circular and cornered, it seems clear that one of these verses was meant to be taken metaphorically. But which one? One could argue from genre types or try to dig into the original Hebrew and Greek, but in our age it is much easier to consult natural revelation (simply look at the planet!).

Catholicism Affirms: God’s public, special revelation has come to us in written and unwritten form.”

Love & His will, which is perfect,
Matthew

7th Day Adventist, Apologetics, Assemblies of God, Baptist, becoming Catholic, Early Church, Ecumenism, Episcopalian/Anglican, Evangelical, Jehovah's Witness, LDS, Lutheranism, Non-denominational, Presbyterianism/Calvinism, United Methodism

Early Church: before ~400 AD, Christianity w/out the Bible


-please click on the image for greater detail.

-by Catholic Answers

“Question:

I recently listened to a debate on sola scriptura between a Catholic apologist and a Baptist who runs an anti-Catholic organization. The Baptist claimed the Catholic Church did not decide the canon of the New Testament at the councils of Hippo (393) and Carthage (397, 419). As proof he alluded to the Muratorian Fragment, saying that, since it was far older than those councils and since it contains the New Testament canon as we know it, the issue was obviously settled long before the Catholic Church made any decisions. Is it true?

Answer:

The Baptist fellow is wrong and misled the audience. The Muratorian Fragment (so-called because it represents only a portion of the actual second-century document discovered in 1740 by Lodovico Antonio Muratori), is the oldest extant listing of New Testament-era books revered by early Christians. It was written sometime between 155 and 200. Patristic scholars believe the unknown author originally wrote the list in Greek (since the Latin is very poor), but the oldest copy available is an eighth-century Latin manuscript.

Although the Muratorian Fragment is important in studying how the early Church developed the New Testament canon, it doesn’t give exactly the same list of books that was later adopted as canonical at the councils of Hippo and Carthage. The Muratorian Fragment is just that: a fragment of a larger list of books which were considered canonical or quasi-canonical during the second century.

The Fragment itself provides us with a good though incomplete idea of this early canon. Virtually the entire New Testament canon as we know it is represented but not all of it: the Gospels of Luke and John (preceded by what seems to be an allusion to the Gospels of Matthew and Mark), Acts, 1 & 2 Corinthians, Galatians, Romans, Ephesians, Philippians, Colossians, 1 & 2 Thessalonians, Philemon, Titus, 1 & 2 Timothy, Jude, two letters of John (since the fragment simply says “the two ascribed to John,” we don’t know which two of his three letters are meant), and Revelation.

The unknown author adds other non-canonical books to this lineup but makes clear these were not considered part of the canon: the so-called Pauline Epistles to the Laodiceans and to the Alexandrians (about which the Fragment’s author expresses his conviction that they were not authored by Paul), the Apocalypse of Peter, and the Shepherd of Hermas). The Fragment’s list is cut short abruptly with a final, enigmatic phrase which may indicate that the author had gone on to include still other non-inspired writings: “Those also who wrote the new book of psalms for Marcion, together with Basilides, the founder of the Asian Cataphrygians.”

As you can see, although the Muratorian Fragment lists most of the New Testament books, it’s missing a few (e.g. James, one of John’s epistles, most likely 3 John), and it also adds the book of Wisdom as canonical, which is very interesting from a Catholic perspective.

These facts demonstrate that, although the Fragment came close, it did not represent the actual canon of inspired Scripture. Further, there is no internal evidence in the document that it sought to represent any kind of official canon that was regarded by the Church as binding.

In the first four centuries of the Church many books, such as the seven letters of Ignatius, the Letter of Clement [the fourth pope] to the Corinthians, the Didache, and The Shepherd were revered by many Christians as inspired but were later shown to be non-inspired.

It was not until the Synod of Rome under Pope Damasus in A.D. 382, followed by the Councils of Hippo and Carthage, that the Catholic Church defined, albeit non-infallibly, which books made it into the New Testament and which didn’t. Probably the council fathers studied the (complete) Muratorian Fragment and other documents, including, of course, the books in question themselves, but it was not until these Councils that the Church officially settled the issue.

The plain fact of the matter is that the canon of the Bible was not settled in the first years of the Church. It was settled only after repeated (and perhaps heated) discussions, and the final listing was determined by the pope and Catholic bishops. This is an inescapable fact, no matter how many people wish to escape from it.”


-by Douglas Beaumont, Catholic Answers, Dr. Beaumont earned a Ph.D. in theology from North-West University and an M.A. in apologetics from Southern Evangelical Seminary, where he taught for many years before coming into full communion with the Catholic Church in 2014.

“When a skeptic argues against the Bible, he is usually not attacking the book but the ideas in the book. Skeptics are not really concerned about how many generations there are between Adam and Jesus or how many angels were at Jesus’ tomb. It is Christianity that concerns them (and hence the New Testament in particular). Since many Christians and skeptics alike consider the Bible to be the foundation of Christianity, to call its historicity, manuscript transmission, scientific accuracy, etc. into question is to call Christianity into question.

Defenses of Christianity, then, often either begin or conclude with a defense of the Bible. But what if the trustworthiness of the Bible could not be satisfactorily defended?

I don’t think this is the case, but it is worth thinking about for at least these two reasons: 1) most skeptics think the Bible has not been defended sufficiently, and 2) the case for Christianity will be even stronger if it can survive the failure of these popular methods. If the defense of Christianity is not coextensive with that of the Bible, then attacks on the latter can’t be used against the former.

I would argue that even if we lost the Bible completely, Christianity would remain undefeated. Therefore, the defeat of the Bible would not entail the defeat of Christianity.

How can we be sure of this?

First, Christianity preceded the Christian Bible. The New Testament writings did not begin until at least a decade after Christ started the Church, yet those who believed were Christians and therefore constituted the Church (1 Cor. 1:2 cf. 15:1-5).

Second, Christianity continued to exist without most of its members possessing the New Testament. Even after the New Testament started to be written and copied, its contents were not in the possession of the average believer. Even literate Christians would have to wait 1,500 years or so, when the printing press made bibles widely accessible. Even in our own time, people from many parts of the world become Christians when the Bible is forbidden or inaccessible in their own language. Yet Christianity has spread across the globe. It is possible, then, that Christianity’s message could have been communicated only orally through the ages.

Third, suppose some atheistic world dictator had every copy of the Bible destroyed and somehow made it impossible to create any future copies or to publish it online. Would Christianity disappear from the Earth? Of course not.

Before the New Testament was canonized, Christianity existed. Before it was completed, Christianity existed. Before its writing had even commenced, Christianity existed. It is, therefore, both a theoretical and a historical fact that Christianity can exist while no Bible exists.

All right, you ask: if the Bible is not necessary for Christianity’s existence, how would we know what Christianity teaches? As it turns out, we can find out pretty much everything necessary from a multitude of extra-biblical historical sources. These include:

  • Catechetical instructions (e.g., The Didache, first century)
  • Sermon messages (e.g., 1-2 Clement, A.D. 95-97)
  • Early epistles (e.g., Letters of Ignatius, A.D. 98-117)
  • Baptismal confessions (e.g., The Old Roman Creed, second to third century)
  • Bible commentaries (e.g., Theophilus’s, or the Diatessaron, second to third century)
  • Liturgical instructions (e.g., Liturgy of St. James or St. Basil, fourth century)
  • Authoritative pronouncements (e.g., ecumenical councils, canons, creeds, and definitions, fourth to fifth century).

We can see, then, that the content of Christianity, and thus most of the issues skeptics have with it, would remain even if the Bible was taken out of the equation. At a minimum, it is clear that the message that brought people into Christianity was from the very beginning that Jesus Christ, the Son of God, died, was buried, and rose again. This was the message the apostles died for, the message the early Church was persecuted for, and that two centuries later brought the greatest empire on Earth to its knees.

So, ultimately, it is not the Bible but the historic Christian Church (which gave the world the canonical scriptures and their orthodox interpretation) that skeptics must defeat in order to bring Christianity down. This puts the Catholic apologist in a much stronger position than the Protestant, who must build his defense on the trustworthiness of just part of the Church’s tradition while rejecting others.

Now, this is not a reductionist attempt to shield the Bible from legitimate criticism, and or a suggestion that we should abandon defense of the Bible. There is no need! The evidential arguments for the reliability of the Bible are extremely strong (so much so that if they are thought to fail the Bible, then, to be consistent, the rest of ancient history goes with it). If nothing else, it is difficult to imagine that God would bother inspiring hundreds of pages of communication only to have it lost or corrupted before it could be disseminated!

Still less is this an attempt to downplay the importance of the Bible for Catholics. The Church holds Sacred Scripture in the highest regard—reveres it, exhorts all believers to read it deeply.

Rather, it is good simply to realize that, even without the Bible, Christianity endures. This allows us, as circumstances may demand, to benefit from a different apologetic focus: to move from defending the Bible to defending the Church that produced it. This approach neatly sidesteps issues of biblical inspiration, transmission, inerrancy, and infallibility and opens the door to more accessible and accepted pieces of evidence. The skeptic’s target becomes both smaller and more difficult to hit—all without threat to Christianity’s teachings (which are, after all, the skeptic’s real prey).

Finally, lest someone think this is some sneaky Catholic sleight of hand, even the sixteenth-century Protestant scholar William Whitaker reluctantly admitted:

“I confess that the divine Providence can preserve from destruction whatever it chooses; . . . . we may, in the same manner, infer that there is no need of the scriptures, that everything should be trusted to divine Providence, and nothing committed to writing, because God can preserve religion safe without the scriptures.”“

Love,
Matthew

7th Day Adventist, Apologetics, Assemblies of God, Baptist, becoming Catholic, Ecumenism, Episcopalian/Anglican, Evangelical, Jehovah's Witness, LDS, Lutheranism, Non-denominational, Presbyterianism/Calvinism, United Methodism

Depositum fidei: how Scripture & Tradition work together


-by Douglas Beaumont, Catholic Answers, Dr. Beaumont earned a Ph.D. in theology from North-West University and an M.A. in apologetics from Southern Evangelical Seminary, where he taught for many years before coming into full communion with the Catholic Church in 2014.

“All these with one accord devoted themselves to prayer” (Acts 1:14).

“Catholicism teaches that the doctrines contained in Sacred Scripture (the Bible) and Sacred Tradition (the Church) are authoritative because God’s revelation is the source of both. The Catechism puts it this way: “Sacred Tradition and Sacred Scripture make up a single sacred deposit of the word of God” (97).

This means that “both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence” (82).

To some Protestants, this might sound blasphemous. The idea that anything the Church says could be on the same level as Scripture just doesn’t make sense. After all, only the Bible was inspired by God, right? How, then, can Catholics say that both must be reverenced equally?

More importantly, what happens if they come into conflict? The Protestant, in principle, does not face these difficulties because the Bible is said to hold the supreme place. As the ultimate and final level of religious authority, according to sola scriptura, when the Bible comes into conflict with any other authority it must be declared the winner.

“Where Is That in the Bible?”

Protestants hold to subtly different forms of sola scriptura. At one end of the spectrum, it is thought to mean that only the Bible may be trusted as a source for faith and practice—and so everything the Christian believes must be explicitly found in it. On the other end, it means that the Bible is simply the most trustworthy source, and so no teachings can explicitly contradict it.

Protestants’ objections to Catholic claims about Sacred Tradition will vary depending on which version of sola scriptura they hold. Some will argue that any addition of Tradition to the Bible is illicit, others will only see a problem if a particular tradition goes against Scripture. Either way, though Protestants are generally uncomfortable with an authoritative, big-T Church Tradition because they think it threatens the authority of Scripture.

Some Catholic assume that by sola scriptura Protestants mean anything not found in the Bible is off-limits for Christian faith and practice. This is not what it originally meant, but it is the way the principle is often understood by those on the more Fundamentalist end of the spectrum.

Most Protestants, though, realize that to hold such a position would be self-defeating. This is because if one believes that everything a Christian is to believe or practice must be taught in the Bible, then the teaching that everything a Christian is to believe or practice must be taught in the Bible must be taught in the Bible—but it isn’t.

Although some apologists for this more extreme version of sola scriptura may point to verses such as 2 Timothy 2:16-17—which says that all Scripture is inspired and useful—for support, such appeals to prooftexts are unconvincing. Nowhere in the Bible does it say clearly that Scripture alone is the source for all Christian faith and practice. Thus, Protestants who hold to any form of sola scriptura thereby show that at least one Christian belief (or two, if you include the canon) can be derived from something besides the Bible itself.

In Principle, Protestants Agree: Not everything that Christians are to believe must be taught explicitly in Scripture.

In Particular, Catholicism Affirms: Some things that Christians are to believe have been taught outside of Scripture.

REFLECT: Since it is practically unavoidable to believe things that are not taught in Scripture, how do we discern between them?”

Love & Christian unity,
Matthew

7th Day Adventist, Apologetics, Assemblies of God, Baptist, becoming Catholic, Ecumenism, Episcopalian/Anglican, Evangelical, Jehovah's Witness, LDS, Lutheranism, Non-denominational, Presbyterianism/Calvinism, United Methodism

Biblical non-biblical traditions

“All these with one accord devoted themselves to prayer” (Acts 1:14).


-by Douglas Beaumont, Catholic Answers, Dr. Beaumont earned a Ph.D. in theology from North-West University and an M.A. in apologetics from Southern Evangelical Seminary, where he taught for many years before coming into full communion with the Catholic Church in 2014.

“We don’t even have to appeal to extra-Biblical doctrines or events to find accord with Protestants on the validity of extra-Biblical traditions—we can just use Scripture. In the New Testament, there are numerous affirmations of extra-Biblical traditions:

  • – The Old Testament does not name the magicians in Egypt who tried to discredit Moses, but Paul calls them Jannes and Jambres (2 Tim 3:8).
  • – Jude expects his readers to be aware that Michael the Archangel disputed with Satan over the body of Moses (verse 9) and that Enoch prophesied Christ (verse 14), but these stories are found nowhere else in Scripture.
  •  – The writer of the book of Hebrews 11:37 talks about Old Testament saints being sawn in half for their faith—but he didn’t get this from the Old Testament.

And it is not just New Testament references to the Old Testament that seem to go beyond the Bible. In Acts 20:35, Paul quotes Jesus as saying, “It is more blessed to give than to receive”—yet Jesus is not recorded as having said this anywhere in the Gospels.

It seems apparent that the New Testament writers were not afraid to reference extra-biblical traditions.

This does not, of course, raise extra-biblical traditions to the level of inspiration—but it does show that unwritten traditions can be infallibly affirmed.

IN PRINCIPLE Protestants Agree: Traditions not recorded in Scripture can be infallibly affirmed (by Scripture).

IN PARTICULAR Catholicism Affirms: Traditions not recorded in Scripture can be infallibly affirmed (by the Church).

It is not uncommon to hear Protestants complain that Catholics added unbiblical traditions to what the Bible teaches. Sometimes they will even cite scriptures that disparage man-made traditions (e.g., Matthew 15:3–6). Doesn’t holding to traditions not taught by the Bible nullify the word of God?

The first thing to note here is that there is a big difference between something being non-biblical and it being anti-Biblical. Owning a cell phone is non-Biblical; worshipping an idol is anti-Biblical. Simply not appearing in the Bible doesn’t make something false. Moreover, numerous facets of Protestant worship are based on a denomination’s tradition rather than anything affirmed or commanded in Scripture.

For example, the idea of youth pastors, worship bands, meeting in Church buildings, or sitting in pews has no explicit support in Scripture. Most Protestants, however, recognize that not all Christian beliefs and practices are spelled out in the Bible. They realize that there is development and religious thought and that these sometimes lead to affirmations that, though extra-Biblical, are nonetheless authoritative.

To believe otherwise would be to reject the Church’s explanation of the Trinity at the Council of Nicaea, or the Council of Chalcedon’s definition of the incarnation of Jesus Christ. Indeed, it would threaten Protestantism itself, which is a development that did not come to exist until the sixteenth century. The real problem, then, comes when a religious group teaches something that is contrary to the Bible.

IN PRINCIPLE Protestants Agree: We can affirm beliefs and practices that aren’t explicit in Scripture but developed over time.

IN PARTICULAR Catholicism Affirms: The Church can teach doctrine and prescribe practices that aren’t explicitly found in Scripture but developed over time.”

Love,
Matthew

7th Day Adventist, Anti-Catholicism, Apologetics, Assemblies of God, Baptist, becoming Catholic, Ecumenism, Episcopalian/Anglican, Eschatology, Evangelical, Jehovah's Witness, LDS, Lutheranism, New Testament, Non-denominational, Presbyterianism/Calvinism, Purgatory, Scripture, Theology, United Methodism

Purgatory & 2 Cor 5:8

Every Catholic has heard the challenge:

“How can you believe that? Don’t you know the Bible says…”

It’s a challenge we have to meet. If we can’t reconcile apparent contradictions between Scripture and Catholic teaching, how can our own faith survive? And if we can’t help our Protestant brothers and sisters overcome their preconceptions about “unbiblical” Catholic doctrines and practices, how will they ever come to embrace the fullness of the Faith?

In these excerpts from Meeting the Protestant Challenge, Karlo Broussard gives an example of how to counteract the Protestant claims about Purgatory and the rapture

“At Home with the Lord”
2 Corinthians 5:8 and Purgatory

THE PROTESTANT CHALLENGE: How can the Catholic Church teach that there is an intermediate state after death, like purgatory, when the Bible says that the only place for a Christian to be (besides this life) is heaven?

Referring to a soul’s “entrance into the blessedness of heaven,” the Catechism teaches that it will enter either “through a purification or immediately” (CCC 1022). This presupposes that it’s possible for a soul to die in God’s friendship but yet not be present with the Lord in heaven.

Some Protestants view Paul’s teaching in 2 Corinthians 5:6-8 as contradicting this belief. Paul writes,

So we are always of good courage; we know that while we are at home in the body we are away from the Lord…and we would rather be away from the body and at home with the Lord.

Since the Bible says that for a Christian to be “away from the body” is to be “at home with the Lord,” there can’t be any intermediate state in the afterlife.

MEETING THE CHALLENGE

1. Paul doesn’t say what the challenge assumes he says.

Protestants who appeal to this passage often fail to realize that Paul doesn’t say that “to be away from the body is to be at home with the Lord.” Paul simply says, “While we are at home in the body we are away from the Lord” and that “we would rather be away from the body and at home with the Lord.”

Protestants may reply that although Paul doesn’t exactly say what the challenge claims, that’s what he means. Are they right? Does the logic follow? Does the statement, “We would rather be away from the body and at home with the Lord” mean the same as, “To be absent from the body is to be at home with the Lord”?

Suppose I’m at work, and I’m wishing that I could instead be away from work, and at home. Can we conclude from this that if I’m away from work, I must automatically be at home?

Doesn’t seem like it. I could be away from work, eating lunch at McDonald’s. I could be away from work, on my way home, but sitting in traffic. So, it’s fallacious to conclude from this verse that, once away from the body, a Christian must immediately be present with the Lord.

2. Even if we concede the interpretation of 2 Corinthians 5:8 that the challenge asserts, it still doesn’t rule out purgatory.

But let’s assume for argument’s sake that the interpretation this challenge offers of 2 Corinthians 5:8 is true, and that to be away from the body is to be immediately present with the Lord. That still wouldn’t pose a threat to purgatory.

First, because the challenge assumes that purgatory involves a period of time (during which we are “away from the body” but not “with the Lord”). But as we’ve seen, the Catholic Church has never defined the precise nature of the duration of purgatory. We simply don’t know what the experience of time is beyond this life. If purgatory did not involve a duration of time as we know it, it would be perfectly compatible with the challenge’s interpretation of this verse.

A second reason is that the challenge assumes purgatory is a state of existence away from the Lord. But, as we have also seen, purgatory could very well be that encounter with the Lord that we experience in our particular judgment, as we “appear before the judgment seat of Christ” (2 Cor. 5:10). This makes sense because Paul describes the soul’s judgment as being one of a purifying fire (1 Cor. 3:11-15). It makes sense for God’s presence, not His absence, to be part of our soul’s purification.

COUNTER-CHALLENGE: Shouldn’t you make sure that the Bible passage you use to challenge a Catholic belief actually says what you think it says?

AFTERTHOUGHT: The early Christian writer Tertullian (c. A.D. 160-220) affirms the existence of a state after death before entering heaven when he writes, “Inasmuch as we understand the prison pointed out in the Gospel to be Hades [Matt. 5:25], and as we also interpret the uttermost farthing to mean the very smallest offense which has to be recompensed there before the resurrection, no one will hesitate to believe that the soul undergoes in Hades some compensatory discipline, without prejudice to the full process of the resurrection.”

“Caught Up with the Lord in the Air”
1 Thessalonians 4:15-17 and the Rapture

THE PROTESTANT CHALLENGE: How can the Catholic Church teach that faithful Christians will experience the final trial when the Bible teaches that Christians will be raptured before such a time?

The Catechism says that that the Church “must pass through a final trial that will shake the faith of many believers,” and such a persecution will “unveil the ‘mystery of iniquity’ in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth.” And this religious deception will be “that of the Antichrist” (675).

But some Protestants believe that the Bible teaches otherwise: that Christians will not experience the persecution of the Antichrist but will be snatched up by the Lord prior to it. This is a doctrine known as the pre-tribulation Rapture.

The passage they often appeal to is 1 Thessalonians 4:15-17, which reads,

For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.

Protestants argue that Paul can’t be talking about the Second Coming here, because Jesus only comes part-way down and then goes back up. Moreover, because no judgment of the nations is mentioned, like we see in Matthew 25:31-46 and Revelation 20, it must be referring to the “rapture.”

MEETING THE CHALLENGE

1. The challenge misreads the text as a partial coming-from and return back to heaven.

Verse 15 reads that the Lord will “descend from heaven with a cry of command.” But nowhere does Paul actually say that Jesus returns to heaven. If Jesus’ descent is definitive, it’s not a partial coming like the pre-tribulation rapture requires it to be.

But what are we to make of Paul’s description that the saints who are alive will be “caught up…to meet the Lord in the air”? A possible interpretation is that Paul is describing how Christians will meet the Lord in the air to escort him, in a way that is analogous to the ancient custom of citizens ushering in important visitors.

It was common for citizens to meet an illustrious person (such as dignitary or victorious military leader) and his entourage outside the walls of their city and accompany him back in. This was a way for people to honor the visitor and take part in the celebration of the visitor’s coming.

We see an example of this in Acts 28:14-15, where the brethren at Rome went out of the city to meet Paul as he approached: “And so we came to Rome. And the brethren there, when they heard of us, came as far as the Forum of Appius and Three Taverns to meet us.” This ancient custom also explains why the crowds go out to meet Jesus on Palm Sunday and usher him into Jerusalem (see Matt. 21:1-17).

So, for Paul, those who are alive at the Second Coming will do for our blessed Lord what the ancients did for their dignitaries: they will be caught up in the air to meet the approaching king Jesus and escort him as he “descend[s] from heaven with a cry of command” (1 Thess. 4:16).

2. The details of the passage reveal that Paul is talking about the final coming of Jesus at the end of time.

Notice that it’s not just the living who are caught up with the Lord, but also the dead in Christ: “And the dead in Christ will rise first” (v.16). That Paul speaks of the resurrection of the dead tells us that he’s referring to the end of time.

We know this for several reasons. First, Paul states in 1 Corinthians 15 that the end happens in tandem with the resurrection of the dead:

For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at His coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power (1 Cor. 15:22-24).

If Paul viewed the resurrection of the dead as occurring in tandem with the end of time, and if he speaks of the resurrection of the dead in tandem with Christ’s coming in 1 Thessalonians 4:15-17, it follows that Christ’s coming in those verses is His coming at the end of time and not the beginning of a pre-tribulation rapture.

A second reason why we know Paul is talking about the end of time is because when he speaks about the “coming of the Lord” in 2 Thessalonians, he says that the Antichrist and his reign of evil must precede it:

Now concerning the coming of our Lord Jesus Christ and our assembling to meet him him, we beg you, brethren, not to be quickly shaken in mind or excited, either by spirit or by word, or by letter purporting to be from us, to the effect that the day of the Lord has come. Let no one deceive you in any way; for that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of perdition, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. Do you not remember that when I was still with you I told you this? And you know what is restraining him now so that he may be revealed in his time. For the mystery of lawlessness is already at work; only He who now restrains it will do so until he is out of the way. And then the lawless one will be revealed, and the Lord Jesus will slay him with the breath of His mouth and destroy him by His appearing and His coming (2 Thess. 2:1-8).

It’s clear that Paul is connecting the “coming of our Lord” here in 2 Thessalonians and the “coming of the Lord” in 1 Thessalonians 4:15, because he speaks of “our assembling to meet Him.”

So, if the “coming of the Lord” in 1 Thessalonians 4:15-17 must be preceded by the Antichrist and his reign of evil, those verses can’t be referring to a pre-tribulation rapture. Rather, they must refer to our Lord’s coming at the end of time, when he vanquishes all evil and condemns those “who did not believe the truth but had pleasure in unrighteousness” (2 Thess. 2:12).

A final clue for this being the final day of judgment is the fact that the Lord will descend with “the sound of the trumpet of God” (v.16). Paul speaks of the same trumpet when he describes the resurrection of the dead at the end of time:

Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable nature must put on the imperishable, and this mortal nature must put on immortality (1 Cor. 15:51-53).

Since in Paul’s mind, the trumpet is associated with the resurrection of the dead at the end of time, and he speaks of it when describing the “coming of the Lord” in 1 Thessalonians 4:15-17, we can conclude that the “coming of the Lord” that Paul writes of in 1 Thessalonians 4:15-17 is the final coming at the end of time.

COUNTER-CHALLENGE: How can a text be used to support an idea when the text never mentions that idea?

AFTERTHOUGHT: The rapture is often portrayed as a “secret coming” of Jesus. But in 1 Thessalonians 4:15-17, Paul describes Christ’s coming with “the sound of the trumpet of God.” There is nothing secret about descending with the sound of a trumpet!

Love, pray for me,
Matthew