Replies

1. Do not allege that there are 33,000 Protestant denominations.
2. Avoid the term "anti-Catholic."
3. Do not justify lack of charity by appealing to the example of St. Jerome.
4. Do not exaggerate the inadequacy of Sola Scriptura, as if it were not possible to understand the Bible at all without the Magisterium.
5. Do not insist that Protestants need to know, as a matter of faith, that Matthew wrote Matthew.
6. Do not think that it suffices, for falsifying Sola Scriptura, to demonstrate that inspired oral Apostolic Tradition existed during the Apostolic era (2 Thess 2:15, etc.).
7. Do not argue that since St. Paul knew that the magicians who opposed Moses were named Jannes and Jambres (2 Tim 3:8), these names must have been preserved in the old covenant equivalent of Apostolic Tradition.
8. Do not cite 2 Peter 1:20-21 against the Protestant principle of private interpretation of Scripture.
9. Never attack the textual integrity of the Bible.
10. Never compromise biblical inerrancy in order to score points against Protestantism.
11. Do not jump to James 2:24 in order to counter every Protestant proof-text for justification by faith alone.
12. Do not descend into arguments over whether we should give priority to Jesus or St. Paul as our teacher of the doctrine of justification.
13. If you wish to cite Acts 7:51 against the Calvinist doctrine of irresistible grace, be forewarned that there exists a cogent rebuttal.
14. Similarly, if you wish to cite Matthew 23:37 against the Calvinist doctrine of irresistible grace, be forewarned that there exists a cogent rebuttal.
15. Do not cite Ephesians 2:10 against justification by faith alone.
16. Avoid making hay about Martin Luther adding the word "alone" to Romans 3:28.
17. Never ask, if a Protestant believes his salvation is eternally secure, what motivation he has to do good and avoid evil.
18. Do no otherwise than reference ancient documents for what they are.

Avoid the term "anti-Catholic." The term is ill-defined. If it refers to a form of bigotry or prejudice then it could only be applied to individual Protestants (or other non-Catholics) on a case by case basis, and that only after they had exhibited a demonstrable pattern of bad faith. If, on the other hand, it refers to theological opposition to Catholicism, then it ought not to be used as a term of disdain. For Catholics are theologically opposed to Protestantism. Indeed, according to Dominus Iesus, Protestant "churches" are not, properly speaking, churches. The distinctives of Protestant theology are heresy, and the Council of Trent has pronounced anathema upon them. If, then, Protestants who believe Catholicism to be heretical are anti-Catholic, by the same standard Catholics who believe Protestantism to be heretical are anti-Protestant.

This article could serve as a survey of Catholic apologetics used on FR.

It will not satisfy any Protestant to object to his proof-text that "it can't mean that because then it would contradict this other passage over here." The Protestant will have his own understanding of that other passage over there as well.

Here's why I think this is wrong. I would amend it to "... do not appeal to Jas. 2:24 ... as if it were dispositive or conclusive."

So much of debate of biblical interpretation has to start with blunting the other side's swords -- or, rather, with pointing out how blunt they already are. This works both ways.

The whole proof-text approach to this conversation is useless. But if somebody says, "Such and such a text says thus and so," (and let us not overlook the lengthy bold-texted citations of Scripture before we jump on Catholic responses to them) it seems to me legitimate to ask "What about this passage over here where it seems to say the opposite?"

I certainly think that some of the approaches to the conversation are needlessly or excessively polemical, and the "round and round we go" character of the conversation suffices to show their futility.

BUT, an oversimplified statement of one side of an argument often generates an oversimplified retort. And more than once appeals for nuance and for careful consideration of the problem have been met with accusations of "parsing", as though the very thoughtfulness this guy seems to be advocating were itself suspect.

Indeed, I think this guy has himself fallen into the kind of error he cautions us against. The amount of time it takes to compose or to read a precise and careful, not to say ruminative, presentation of the truth of the matter not only militates against useful conversation but calls down charges of equivocation or obfuscation (to both of which charges I have been subject) and arguments that "It just can't be true if it's that complicated."

I think the apologetic enterprise, as carried out by either side, with the notable exception (most of the time) of Forest Keeper, is spiritually perilous and often intellectually vapid.

So There. Ah HAH!. Gotcha! Nyah nyah. Etc.

19. Do not try to allege personal shortcomings of Martin Luther or any other Protestant leader, past or present, as reasons to reject Protestantism. This will not impress the Protestant. It will, in fact, reinforce him. He will remind you that we are all sinners in need of redemption and Luther was no different. He will then lecture ad nauseum how Moses, King David, St Paul and many others were sinners too. If he’s well versed in church history, he may throw your point back at you and cite personal failings of Catholic leaders.

20. Do not trot out the arguement that Protestant churches are “not true churches” just “ecclesial communities” as described in Dominus Deus. To the Protestant, the Church is the Body of Christ, which consists of all persons who know and love the Lord. If you tell him that he is not part of the “true Church” (as the Catholic Church understands it), he will think you are telling him he is not really a Christian. This is a serious insult to a Protestant and the discussion will, at best, end right there. Rather, entertain a discussion with him on the meaning of “Church” and take the opportunity to describe the Catholic Church’s understanding. You will go far in this approach.

21. If you are speaking with a Baptist or Evangelical type, don’t try to compare and contrast the Eucharist with their Lord’s Supper. They are two very different things. Rather, compare it to their altar call. Explain that in Mass, Catholics are invited to come forward to recieve Christ. A Baptist will understand that as it is very similar (though not exactly) to a Baptist/Evangelical altar call.

22. If a Protestant asks you if you are saved, the answer is yes. That question, translated into Catholicese would generally be “Are you living out your baptismal vows?” You could then discuss how you were committed to the Lord when you were born, raised in His fellowship, and as a young person publicly confessed the Faith (Confirmation).

23. Do not cite the number of Protestant denominations as reason to discredit Protestantism. The Protestant values spiritual unity, not institutional unity. He may even argue that institutional unity, with its internal politicking, can actually hinder spiritual unity (eg ECUSA). He will then cite inter-denominational efforts such as InterVarsity Christian Fellowship, the Pro-Life movement, Billy Graham Crusades, Promise Keepers, Habitat for Humanity, Alpha, etc as examples of spiritual unity.

24. You may find that you have more in common with the Protestant than you thought you would.

25. Protestantism is not simply one person, his Bible, and God. You have a Bible (I assume) and the ability to read and comprehend the text (I hope) just like the Protestant. What Protestants do is gather in Bible study groups, Sunday School classes, churches and other types of gatherings to read and study the Scripture together. Their study is guided by either study material written by a trained minister, or by a trained leader. More difficult topics and higher textual studies are lead and supervised by ministers. What you can do is present the Magisterium as a vast library of study, knowledge and teachings gathered from Catholic priests, theologians, scholars, laymen, etc over the last 2000 years. Think of it as the Library of Congress for the Catholic Church, that is available for every single Catholic.