Posted on 09/28/2005 4:44:24 PM PDT by NYer
I was a Protestant for twenty years before I became a Catholic. Working as a youth leader, campus and prison evangelist, and church pastor, I led many people — including friends and relatives — out of the Catholic Church. Unfortunately, it was surprisingly easy. My formula for getting Catholics to leave the Church usually consisted of three steps.
STEP 1: Get Catholics to have a conversion experience in a Protestant setting.
Most Fundamentalist, Evangelical, and charismatic Protestant churches have dynamic youth programs, vibrant Wednesday and Sunday evening services, and friendly small-group bible studies. In addition, they host special crusades, seminars and concerts. At the invitation of a Protestant friend, a Catholic may begin attending one or more of these events while still going to Sunday Mass at his local parish.
Most Protestant services proclaim a simple gospel: repent from sin and follow Christ in faith. They stress the importance of a personal relationship with Jesus and the reward of eternal life. Most of the Catholics who attend these services are not accustomed to hearing such direct challenges to abandon sin and follow Christ. As a result, many Catholics experience a genuine conversion.
Protestants should be commended for their zeal in promoting conversions. Catholic leaders need to multiply the opportunities for their people to have such conversions in Catholic settings. The reason is simple. About five out of ten people adopt the beliefs of the denomination where they have their conversion. This percentage is even higher for those who had profound conversions or charismatic experiences that were provided by Protestants. (Believe me, I know; I was a graduate of an Assembly of God college and a youth minister in two charismatic churches.)
Protestant pastors, evangelists, youth leaders, and lay ministers are acutely aware that conversion experiences in Protestant settings often lead to a Protestant faith and church membership. Why do so many Catholic leaders fail to see this? Why are they so nonchalant about a process that has pulled hundreds of thousands of Catholics out of the Church?
STEP 2: Give their conversion a Protestant interpretation.
A genuine conversion is one of life's most precious experiences, comparable to marriage or the birth of a child. Conversion awakens a deep hunger for God. Effective Protestant ministries train workers to follow up on this spiritual longing.
Before a stadium crusade, I would give follow-up workers a six-week training course. I showed them how to present a Protestant interpretation of the conversion experience with a selective use of bible verses. The scripture of choice was of course John 3:3, the "born-again" verse: "Jesus declared, 'I tell you the truth, no one can see the kingdom of God unless he is born again.'
I used the "touch and go" scripture technique, similar to that used by pilots training for landings and takeoffs. We would briefly touch down on John 3:3 to show that being born again was necessary for eternal life. Then I would describe conversion in terms of being born again. We would make a hasty takeoff before reading John 3:5 which stresses the necessity of being "born of water and spirit." I never mentioned that for 20 centuries the Orthodox and Catholic Churches, echoing the unanimous teaching of the Church fathers, understood this passage as referring to the Sacrament of Baptism! And I certainly never brought up Titus 3:5 ("He saved us through the washing of rebirth and renewal by the Holy Spirit") as a parallel reference to John 3:5.
In my experience as a Protestant, all the Catholics who had a conversion in a Protestant setting lacked a firm grasp of their Catholic faith.
In twenty years of Protestant ministry, I never met a Catholic who knew that John 3:3-8 describes the sacrament of Baptism. It wasn't hard to convince them to disregard the sacraments along with the Church that emphasized the sacraments.
Proverbs says: "He who states his case first seems right, until the other comes and examines him" (18:17). Catholics without a scriptural foundation for their Catholic beliefs never hear "the rest of the story." My selective use of scripture made the Protestant perspective seem so absolutely sure. Over time, this one-sided approach to scripture caused Catholics to reject their Catholic faith.
STEP 3: Accuse the Catholic church of denying salvation by grace.
Catholics often consider Protestants who proselytize to be bigoted, narrow-minded, or prejudiced. This is unfair and inaccurate; a profound charity energizes their misguided zeal.
There was only one reason I led Catholics out of the Church: I thought they were on their way to hell. I mistakenly thought the Catholic Church denied that salvation was by grace; I knew that anyone who believed this wasn't going to heaven. Out of love for their immortal souls, I worked tirelessly to convert them.
I used Ephesians 2:8-9 to convince Catholics that it was imperative for them to leave the Church:
For it is by grace you have been saved, through faith — and this not from yourselves, it is the gift of God — not by works, so that no one can boast.
First I would say, "The Bible says that salvation is by grace and not by works. Right?" Their answer was always yes. Then I would say, "The Catholic Church teaches that salvation is by works. Right?" (I never met a Catholic who did not say yes. Every Catholic I met during my twenty years of ministry confirmed my misconception that Catholicism taught salvation is by works instead of grace.) Finally, I would declare, "The Catholic Church is leading people to hell by denying salvation is by grace. You'd better join a church that teaches the true way to heaven."
Because I would also do a "touch and go" in Ephesians, I rarely quoted verse 10 which says, "For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do." Listen carefully to stadium evangelists, televangelists, and radio preachers. Nine times out of ten they will quote Ephesians 2:8-9 with great emphasis and never mention verse 10.
We are not slaves futilely trying to earn salvation by doing "works of the law" (Eph. 2:8-9). Yet as sons of God we are inspired and energized by the Holy Spirit to do "good works" as we cooperate with our heavenly father in extending the Kingdom of God (Eph. 2:10). Catholicism believes and teaches the full message of Ephesians 2:8-10, without equivocating or abbreviating the truth.
For twenty centuries the Catholic Church has faithfully taught that salvation is by grace. Peter the first pope said, "We believe it is through the grace of our Lord Jesus that we are saved" (Acts 15:11). The Catechism of the Catholic Church, fully endorsed by Pope John Paul II, says, "Our justification comes from the grace of God" (section 1996).
Protestantism started when Martin Luther declared that we are justified (made righteous) by faith alone. At the time I was leading Catholics out of the Church, I wasn't aware that Martin Luther had added the word alone to his translation of Romans 3:28 in order to prove his doctrine. (The word alone is not found in any contemporary Protestant English translation of Romans 3:28.) I didn't realize that the only place the bible mentions "faith alone" in the context of salvation is in James 2:24, where the idea of faith alone is explicitly refuted: "You see that a person is justified by what he does and not by faith alone." This verse was troubling, but I either ignored it, or twisted it to mean something other that what the verse and its context clearly taught.
Should Catholics participate in Protestant events?
I have no objection to Catholics participating in Protestant-oriented events and worthwhile ecumenical activities provided that:
Unfortunately, the majority of Catholic men born after WWII don't meet the above conditions. For them, attending Protestant functions may be opening a door that will lead them right out of the Catholic Church.
There are now thousands of Catholic men on the brink of leaving the one Church Christ died to establish. I recently heard of a group of Catholic men who decided not to consult the Catechism of the Catholic Church in their small-group bible study. They believed that all they needed was scripture alone. Three of these men claimed that they no longer believe in the Real Presence of Christ in the Eucharist. I can tell you from experience where this group is headed: straight out of the Catholic Church.
Over the past three decades, thousands of Catholics have left the Church for Protestant pastures. The largest church in America is the Catholic Church; the second largest group of Christians in America is former-Catholics. The Catholic men's movement has a solemn obligation to help men discover the biblical and historical roots of their Catholic faith. Then, rather than leaving, they will become instruments to help others discover the treasures of Catholicism.
Remember that a man who leaves the Church will often take his family with him — for generations. It took my family four hundred years — 10 generations — to come back to the Church after a generation of my ancestors in Norway, England, Germany and Scotland decided to leave the Catholic Church.
As one whose family has made the round-trip back to Catholicism, let me extend a personal plea to Catholic men, especially the leaders of various Catholic men's groups: don't put untrained Catholics in a Protestant setting. They might gain a short-term religious experience, but they take the long-term risk of losing their faith. It would be highly irresponsible to expose them to Protestantism before they are fully exposed to Catholicism.
At my dad's funeral twenty-nine years ago, I tearfully sang his favorite hymn, Faith of Our Fathers. Little did my dad, a minister's son, or I realize that the true faith of our forefathers was Roman Catholicism. Every day I thank God for bringing me back to the ancient Church of my ancestors. Every year God gives me breath on this earth I will keep proclaiming to both my Protestant brethren and to cradle Catholics the glorious faith of our fathers.
For each one of these teaching (and others) there are other more direct verses contradicting the passages that are often used. There is nothing in scripture that CLEARLY states Peter is the Rock of the Church and many other verses that clearly states that God is the Rock. There is no scriptural indication that Christ delegated the "keys" to Peter while Revelation says that Christ has the keys. While I'll admit the Bible states pastors are to "shepherd" their flocks, there is nothing in scripture to suggest Peter is the primary shepherd. It was stated that the "keepers of the keys" have more power to bind but as I pointed out in Revelation, Christ is the keeper of the keys so no one has more or less power to bind another. Finally, my last reference was in regards to Peter's admission that Paul was accorded a certain amount of wisdom (which explains Paul's chastisement of Peter). I see no teaching authority coming from Peter.
It is one thing to say these are the traditions of the Church handed down. However, I think the case from scripture is weak at best and a careful examination of other passages shows conflict with the teachings of the Church.
You article doesn't surprise me. In my way of thinking the whole foundation of the church is built around two fundamental principles; monergism and synergism. You either believe God saves you completely and totally (monergism) or you believe that God and man cooperate in salvation (synergism).
To me this was the primary difference between the eastern (synergistic) and western (monergistic) churches. It was confirmed at the Council of Orange but over time the RCC abandon this in favor (synergistic) view. The Protestant Reformation was a shift back to the monergistic view but it to was shortly abandoned (and is being abandoned) in favor of the synergistic view.
There is scant differences now between the Eastern Orthodox, the RCC and many Protestant churches. Most of it is nuances like the Catholic/Luthern agreement someone posted recently. It isn't a surprise to me to see an ecumenical merging of these groups. As much as I see Protestants and Catholics argue over all sorts of things, there really is very little that seperates them any more. If you doubt that simply look at a number of posts on the ecumenical harmony of various Christian groups. You won't find any truly monergistic groups listed.
As for myself I believe the synergistic view is an absolutely false and heretical doctrine rejecting many of the early church fathers' teachings and the creeds by which the western church was founded. I think the RCC has long since abandoned Augustine and the Council of Orange ways following the tradition of men-which IMO is synergism.
And whatever you do, don't aks them why they pray to Mary.
Now you're just making excuses for irresponsible behavior. -:)
You think .... perhaps that's the problem. You may want to spend more time actually reading. Here, let me help you.
Matt. to Rev. - Peter is mentioned 155 times and the rest of apostles combined are only mentioned 130 times. Peter is also always listed first except in 1 Cor. 3:22 and Gal. 2:9 (which are obvious exceptions to the rule).
Matt. 10:2; Mark 1:36; 3:16; Luke 6:14-16; Acts 1:3; 2:37; 5:29 - these are some of many examples where Peter is mentioned first among the apostles.
Matt. 14:28-29 - only Peter has the faith to walk on water. No other man in Scripture is said to have the faith to walk on water. This faith ultimately did not fail.
Matt. 16:16, Mark 8:29; John 6:69 - Peter is first among the apostles to confess the divinity of Christ.
Matt. 16:17 - Peter alone is told he has received divine knowledge by a special revelation from God the Father.
Matt. 16:18 - Jesus builds the Church only on Peter, the rock, with the other apostles as the foundation and Jesus as the Head.
Matt. 16:19 - only Peter receives the keys, which represent authority over the Church and facilitate dynastic succession to his authority.
Matt. 17:24-25 - the tax collector approaches Peter for Jesus' tax. Peter is the spokesman for Jesus. He is the Vicar of Christ.
Matt. 17:26-27 - Jesus pays the half-shekel tax with one shekel, for both Jesus and Peter. Peter is Christ's representative on earth.
Matt. 18:21 - in the presence of the disciples, Peter asks Jesus about the rule of forgiveness. One of many examples where Peter takes a leadership role among the apostles in understanding Jesus' teachings.
Matt. 19:27 - Peter speaks on behalf of the apostles by telling Jesus that they have left everything to follow Him.
Mark 10:28 - here also, Peter speaks on behalf of the disciples by declaring that they have left everything to follow Him.
Mark 11:21 - Peter speaks on behalf of the disciples in remembering Jesus' curse on the fig tree.
Mark 14:37 - at Gethsemane, Jesus asks Peter, and no one else, why he was asleep. Peter is accountable to Jesus for his actions on behalf of the apostles because he has been appointed by Jesus as their leader.
Mark 16:7 - Peter is specified by an angel as the leader of the apostles as the angel confirms the resurrection of Christ.
Luke 5:3 – Jesus teaches from Peter’s boat which is metaphor for the Church. Jesus guides Peter and the Church into all truth.
Luke 5:4,10 - Jesus instructs Peter to let down the nets for a catch, and the miraculous catch follows. Peter, the Pope, is the "fisher of men."
Luke 7:40-50- Jesus addresses Peter regarding the rule of forgiveness and Peter answers on behalf of the disciples. Jesus also singles Peter out and judges his conduct vis-à-vis the conduct of the woman who anointed Him.
Luke 8:45 - when Jesus asked who touched His garment, it is Peter who answers on behalf of the disciples.
Luke 8:51; 9:28; 22:8; Acts 1:13; 3:1,3,11; 4:13,19; 8:14 - Peter is always mentioned before John, the disciple whom Jesus loved.
Luke 9:28;33 - Peter is mentioned first as going to mountain of transfiguration and the only one to speak at the transfiguration.
Luke 12:41 - Peter seeks clarification of a parable on behalf on the disciples. This is part of Peter's formation as the chief shepherd of the flock after Jesus ascended into heaven.
Luke 22:31-32 - Jesus prays for Peter alone, that his faith may not fail, and charges him to strengthen the rest of the apostles.
Luke 24:12, John 20:4-6 - John arrived at the tomb first but stopped and waited for Peter. Peter then arrived and entered the tomb first.
Luke 24:34 - the two disciples distinguish Peter even though they both had seen the risen Jesus the previous hour. See Luke 24:33.
John 6:68 - after the disciples leave, Peter is the first to speak and confess his belief in Christ after the Eucharistic discourse.
John 13:6-9 - Peter speaks out to the Lord in front of the apostles concerning the washing of feet.
John 13:36; 21:18 - Jesus predicts Peter's death. Peter was martyred at Rome in 67 A.D. Several hundred years of papal successors were also martyred.
John 21:2-3,11 - Peter leads the fishing and his net does not break. The boat (the "barque of Peter") is a metaphor for the Church.
John 21:7 - only Peter got out of the boat and ran to the shore to meet Jesus. Peter is the earthly shepherd leading us to God.
John 21:15 - in front of the apostles, Jesus asks Peter if he loves Jesus "more than these," which refers to the other apostles. Peter is the head of the apostolic see.
John 21:15-17 - Jesus charges Peter to "feed my lambs," "tend my sheep," "feed my sheep." Sheep means all people, even the apostles.
Acts 1:13 - Peter is first when entering upper room after our Lord's ascension. The first Eucharist and Pentecost were given in this room.
Acts 1:15 - Peter initiates the selection of a successor to Judas right after Jesus ascended into heaven, and no one questions him. Further, if the Church needed a successor to Judas, wouldn't it need one to Peter? Of course.
Acts 2:14 - Peter is first to speak for the apostles after the Holy Spirit descended upon them at Pentecost. Peter is the first to preach the Gospel.
Acts 2:38 - Peter gives first preaching in the early Church on repentance and baptism in the name of Jesus Christ.
Acts 3:1,3,4 - Peter is mentioned first as going to the Temple to pray.
Acts 3:6-7 - Peter works the first healing of the apostles.
Acts 3:12-26, 4:8-12 - Peter teaches the early Church the healing through Jesus and that there is no salvation other than Christ.
Acts 5:3 - Peter declares the first anathema of Ananias and Sapphira which is ratified by God, and brings about their death. Peter exercises his binding authority.
Acts 5:15 - Peter's shadow has healing power. No other apostle is said to have this power.
Acts 8:14 - Peter is mentioned first in conferring the sacrament of confirmation.
Acts 8:20-23 - Peter casts judgment on Simon's quest for gaining authority through the laying on of hands. Peter exercises his binding and loosing authority.
Acts 9:32-34 - Peter is mentioned first among the apostles and works the healing of Aeneas.
Acts 9:38-40 - Peter is mentioned first among the apostles and raises Tabitha from the dead.
Acts 10:5 - Cornelius is told by an angel to call upon Peter. Angels are messengers of God. Peter was granted this divine vision.
Acts 10:34-48, 11:1-18 - Peter is first to teach about salvation for all (Jews and Gentiles).
Acts 12:5 - this verse implies that the "whole Church" offered "earnest prayers" for Peter, their leader, during his imprisonment.
Acts 12:6-11 - Peter is freed from jail by an angel. He is the first object of divine intervention in the early Church.
Acts 15:7-12 - Peter resolves the first doctrinal issue on circumcision at the Church's first council at Jerusalem, and no one questions him. After Peter the Papa spoke, all were kept silent.
Acts 15:12 - only after Peter (the Pope) speaks do Paul and Barnabas (bishops) speak in support of Peter's definitive teaching.
Acts 15:13-14 - then James speaks to further acknowledge Peter's definitive teaching. "Simeon (Peter) has related how God first visited..."
Rom. 15:20 - Paul says he doesn't want to build on "another man's foundation" referring to Peter, who built the Church in Rome.
1 Cor. 9:5 – Peter is distinguished from the rest of the apostles and brethren of the Lord.
1 Cor. 15:4-8 - Paul distinguishes Jesus' post-resurrection appearances to Peter from those of the other apostles. Christ appeared “to Cephas, then to the twelve.”
Gal.1:18 - Paul spends fifteen days with Peter privately before beginning his ministry, even after Christ's Revelation to Paul.
1 Peter 5:1 - Peter acts as the chief bishop by "exhorting" all the other bishops and elders of the Church.
1 Peter 5:13 - Some Protestants argue against the Papacy by trying to prove Peter was never in Rome. First, this argument is irrelevant to whether Jesus instituted the Papacy. Secondly, this verse demonstrates that Peter was in fact in Rome. Peter writes from "Babylon" which was a code name for Rome during these days of persecution. See, for example, Rev. 14:8, 16:19, 17:5, 18:2,10,21, which show that "Babylon" meant Rome. Rome was the "great city" of the New Testament period. Because Rome during this age was considered the center of the world, the Lord wanted His Church to be established in Rome.
2 Peter 1:14 - Peter writes about Jesus' prediction of Peter's death, embracing the eventual martyrdom that he would suffer.
2 Peter 3:16 - Peter is making a judgment on the proper interpretation of Paul's letters. Peter is the chief shepherd of the flock.
Matt. 23:11; Mark 9:35; 10:44 - yet Peter, as the first, humbled himself to be the last and servant of all servants.
It's a start.
I agree.
Awesome!
Its not a party till Mom show up. LOL!
Well done!
Isnt she amazing?! She really is something. I just love being on her Catholic ping list.
There is no scriptural teaching that the devil believes the testimony of scripture.
Isn't it common sense ?
You're speaking of human wisdom ?
I'd wager that we both know what that's worth, don't we ?
Satan is a highly intelligent demon. If he is the father of lies, he must know what the truth is. He is fully aware of the truth of the Gospel, and tries to get us to deny it through our thoughts or actions. Thus, the devil is fully aware of the testimony of Scripture. Does he trust in it? Does he live it? NO! But according to your previous definition of saving faith, you indicated that belief in the Scriptural testimony was sufficient. That is not enough of a qualification - unless you care to redefine what "belief" is.
I believe that Satan is, actually, somewhat self-deluded. His pride blinds him to much truth.
OTOH ... I have no problem redefining my definition of faith to include 'acceptance' of the truths of God.
Call me irresponsible then!! I'm only doing what I'm good at! LOL! :o)
That was an amazing list! Good work!
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