Against Evangelicals and Catholics

8/14/2019 Against Evangelicals and Catholics

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'hap"r

In"ro&*c"ion

'hap"r +

Th Wa o! Sa%$a"ion

'hap"r ,

Th Wa o! Worship

'hap"r -

Th Marks o! "h 'h*rch

'hap"r

Wha" is an E$ang%ica%/

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'hap"r 0

1E$ang%ica%s an& 'a"ho%ics Tog"hr1

'hap"r 2

'onc%*&ing Rmarks

Bib%iograph

Copyright 1995 by Kevin Reed

The electronic version of this document has been provided as a convenience for ourreaders. No part of this publication may be transmitted or distributed in any form or by any

means !electronic mechanical photocopying or other"ise# "ithout prior permission of the

publisher. $n%uiries may be directed to& 'rotestant (eritage 'ress '.). *o+ 1,-9 /allasTe+as 051, .2.3. This publication is available as a printed boo4 in an edition "hich

includes a subect inde+ and a scripture inde+. 'lease "rite to the publisher for more details

about this title as "ell as our other publications.

2ome of the material in chapter 6 of the present "or4 is adapted from the e+pandedtreatment of the subect inBiblical Worshipby Kevin Reed !/allas& 'resbyterian (eritage

'ublications 1995#.

'hap"r

In"ro&*c"ion

$n 1997 a group of notable evangelicals and Roman Catholics issued a statement ofcooperation entitled 8vangelicals and Catholics Together& The Christian :ission in the

Third :illennium.8 The document has provo4ed numerous articles and boo4s assailing the

evangelical signatories to the accord.

The present author has surveyed many of the responses to ect but he has come a"ay "ithmi+ed feelings. 2o far most of the critics of ect ta4e aim at areas "here Rome is an easy

target; but they avoid critical aspects of doctrine and practice "here modern evangelicals

e+hibit remar4able similarities to Rome.

There can be no %uestion that the ect document represents a colossal compromise "ith

Rome on the part of any professing 'rotestant "ho supports it. :oreover the accord and its

aftermath reveal much about the present state of evangelicalism. $n particular the situation
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demonstrates that most evangelicals have departed from the doctrines and practices of the

'rotestant Reformation.

e the religion of others. ?et this reasoning !from anterior

belief to posterior practice# does not al"ays apply to Roman Catholicism; and it isincreasingly unserviceable "hen dealing "ith evangelicals. The fact is aberrant practices

often obtain admission and long usage in religious assemblies before anyone see4s toprovide a rationale for them. e some of the established doctrines and practices

of both Romanists and evangelicals. $t is not our desire to create animosity but our

commitment tosola scripturare%uires that "e candidly e+amine the beliefs and practicesof all parties in this controversy.

The sober reality is that ect is merely the tip of the iceberg. *oth Roman Catholics and

evangelicals are ma4ing ship"rec4 of the faith. $f there is going to be a recovery of biblical

religion in our land "e must repent and return to the scriptural principles "hich mar4ed the'rotestant Reformation.

#oo"no"s !or 'hap"r

1. 2ee the comments by Richard


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Th Wa o! Sa%$a"ion

3t the heart of the controversy bet"een Rome and historic 'rotestants is a dispute over the

"ay of salvation. $n spea4ing of salvation "e note that the term 8salvation8 encompasses a"ide range of important topics and it is important to distinguish bet"een various aspects of

redemp tion.

2ince the fall of man4ind the human race stands in need of salvation !or deliverance#&

deliverance from theguiltof sin and also deliverance from thepowerof sin. Drom thebiblical doctrine ofjustification,"e learn the divine provision "hereby sinners are

delivered from thepunishmentdue to the guilt of their sins. Drom the doctrine of

sanctification,"e learn the means "hereby od delivers sinners from the reigning powerof sin.

)f course there are other facets of redemption such as election effectual calling glorification etc. )bviously the subects of redemption are interrelated to one another; but they are

not identical and should not be confounded. ven though the various aspects of salvationbear a close relationship to one another the scriptures clearly distinguish bet"een them. $n

several places "ithin 'aulEs epistles the apostle maintains a clear distinction bet"een

ustification and sanctification. Dor e+ample& 8*ut ye are "ashed but ye are sanctified butye are ustified in the name of the Ford Gesus and by the 2pirit of our od8 !1 Cor. B&11; cf.

Rom. ,&6-; 1 Cor. 1&6-#. @1A

3nother closely related topic is the nature ofregeneration,or the ne" birth. Those "hom

od regenerates are given repentance faith and in"ard rene"al so that they strive for

godliness.


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and men the man Christ Gesus; "ho gave himself a ransom. od "as manifest in the flesh8

!1 Tim. &5 =B 6&1B#.

3 crucial %uestion every man must ponder is ho" he can bejustbefore od. This is alegal%uestion pertaining to ourguiltas sinners.


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:oreover even if men "ere inclined to see4 od their understanding is so dar4ened that

they cannot grasp the truth of od& 8there is none that understandeth.8 8The natural manreceiveth not the things of the 2pirit of od& for they are foolishness unto him& neither can

he 4no" them because they are spiritually discerned8 !Rom. 6&11; 1 Cor. &17#.

:en are inherently incapable of contributing anything favourable to od for 8there is nonethat doeth good no not one8 !Rom. 6&1#. 8Can the thiopian change his s4in or theleopard his spotsH then may ye also do good that are accustomed to do evil. 8 !Ger. 16&6#.

There is a simple e+planation for this total inability on the part of man4ind. Natural men are

spiritually dead,8dead in trespasses and sins8 !ph. &1# "holly incapable of the motions

of living creatures. They can neither perceive understand nor respond to the spiritualverities "hich surround them. These dead men need life spiritual life; they need to be

8born again8 born spiritually.

Rgnra"ion

arlier "e mentionedregeneration,or the ne" birth. The e+pression 8born again8 has been

bantered about prominently "ithin 8evangelical8 circles in recent years but the terminology

is often employed "ithout ade%uate definition. ?et a mista4e regarding the nature ofregeneration can be critical resulting in a horrendous distortion of the doctrine of salvation.

The 2econd (elvetic Confession describes the ne" birth in the follo"ing manner& 8$n

regeneration the understanding is illuminated by the (oly 2pirit that it may understand

both the mysteries and "ill of od. 3nd the "ill itself is not only changed by the 2pirit butit is also endued "ith faculties that of its o"n accord it may both "ill and do good.8 @A

3mong the fruits of regeneration arefaithandrepentance#These graces are the results ofodEs "or4 "ithin the sinner; they are not the cause of the new birth#The inherent state of

man4ind is rebellion against od enmity ignorance and unbelief. $n order for sinners toe+ercise faith and repentance the 2pirit of od must convince us of our sin and misery

enlighten our minds in the 4no"ledge of Christ rene" our "ills and persuade and enable

us to embrace Gesus Christ as he is freely offered in the gospel.@6A

nli4e the imputed righteousness of Christ "hich isexternalto the sinner faith andrepentance are the "or4s of odwithinthe sinner. Nevertheless theseinternal"or4s are

totally gracious in no "ay flo"ing from the actions merit or the ability of the redeemed

sinner.

2cripture teaches that salvation is 8by grace through faith; and that not of yourselves& it isthe gift of od& not of "or4s lest any man should boast8 !ph. &,=9#. Thuseen faith is a

gift$faith is not an action ta4en by the sinner of his o"n innate ability. 2alvation is 8not of

him that "illeth nor of him that runneth but of od that sho"eth mercy8 !Rom. 9&1B#. Theempo"erment is sovereignly granted by the 2pirit of od. 8*ut as many as received him to

them gave he po"er to become the sons of od even to them that believe on his name&

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"hich "ere born not of bloodnor of the will of the flesh, nor of the will of man,but of

od8 !Gohn 1&1=16; cf. 6&B=,#.

3*s"i!ica"ion b #ai"h


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(istoric 'rotestants have given a clear testimony about the nature of saving faith. 8Daith in

Gesus Christ is a saving grace "hereby "e receive and rest upon him alone as he is offeredin the gospel.8@0A

This definition preserves the distinctive %uality oftrust!8receive and rest upon him alone8#

"hich is an essential aspect of genuine faith. Fi4e"ise this description points to anothercritical aspect of faith& the contentof our belief. areth if "e then discard the biblical

teaching concerning him. ?et that is precisely "hat multitudes have done throughout the

centuries& they embrace heretical notions about Gesus thereby resting in 8cunningly devisedfables8 ! 'et. 1&1B# rather than e+ercising true faith in the Christ of the *ible.

Dor e+ample GehovahEs


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true holiness8 !ph. 7&7#. Thus the true believer "ill e+hibit a change of heart by his good

"or4s.

2aving faith inevitably leads to good "or4s. Note the relationship bet"een faith and "or4sin odEs redemptive design. 8Dor by grace are ye savedthrough faith$and that not of

yourselves& it is the gift of od& not of "or4s lest any man should boast.&or we are hiswor'manship, created in Christ (esus unto good wor's,"hich od hath before ordainedthat "e should "al4 in them8 !ph. &,=1-#.

3s noted earlier ustification should not be confounded "ith sanctification; but neither

should it be divorced from sanctification as if redemption involves one to the e+clusion of

the other.@9AThe redeemed sinnerEs deliverance from the guilt of sin evo4es a desire to befree from the po"er of sin as "ell. Therefore the genuine believer pursues 8holiness

"ithout "hich no man shall see the Ford8 !(eb. 1&17#.

#a"a% Errors o! Roman 'a"ho%icism

The foregoing presentation is only a cursory reminder of maor truths connected "ith thedoctrine of salvation. Nevertheless the issues raised provide a basis for evaluating both

Roman Catholicism and contemporary evangelicalism.


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Roman Catholics spea4 of faith and grace in relation to ustification. To the casual non

=Romanist this may sound very similar to the "ords used by 'rotestants. *ut "hen onebegins to e+amine ho" the terms are defined and the relationship they bear to one another

radical differ ences become apparent.@16A

2ince Romanists vie" ustification as a process "ithin a man they go on to assert thatChristians 8through the observance of the commandments of od and of the Church faithco =operating "ith good "or4s increase in that ustice "hich they have received through

the grace of Christ and are still further ustified.8@17A

nderlying this Romish vie" of salvation is a faulty vie" of the inherent state of fallen

man4ind.


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Thus "hile Romanists claim that salvation comes from od they contend that saving

grace is channeled through the rites of the church.The ultimate effect of RomeEssacerdotalism is to ma4e the institutional church the mediator bet"een od and man; the

church and her priests usurp the role of Christ.

Drom the foregoing discussion it should be clear that Roman Catholicism has e+changedthe biblical gospel for another gospel. The Romish Church has denied the forensic nature ofustification; it has reected the scriptural teaching of ustification by faith; it has

confounded ustification and sanctification; they have sought regeneration by the

performance of ecclesiasti cal rites.

#a"a% Errors o! 'on"mporar E$ang%ica%ism

ed for its practice ofdecisional regeneration#This error may

ta4e t"o prominent forms& !1.# mass meetings "here hearers are as4ed to come for"ard at

the 8invitation8 !or altar call# in order to register their decision for Christ !an action oftene%uated "ith faith or regeneration#; and !.# the one=on=one method of 'elagian evangelism

"here the 8convert8 is told to recite a 8sinnerEs prayer8 after "hich he is solemnly assured

of his salvation and e+horted not to doubt his favourable standing before od. !No doctrine

of papal absolution "as ever stated "ith more certainty#. *oth of these methods e+hibit acomplete misunderstanding of the biblical "ay of salvation.

This style of mass evangelism is sometimes called 8*illy raham vangelism8 because ofthe most famous modern practitioner of the techni%ue. $t dates bac4 to the 19th=centurypractices of the heretical 3merican evangelist Charles Dinney.@-A

The one=on=one form of decisionalism has been greatly populari>ed by Campus CrusadeEs

&our !piritual %aws,and other programs of lay evangelism such as Eangelism Explosion#

$f these techni%ues "ere restricted to fringe sects of free="ill baptists our criticisms "ouldbe %uite limited. ?et it is a sad commentary on the state of modern 3merican religion that

these sorts of 8gospel presentations8 are pervasive in 8evangelical8 circles. These practices

of evangelism are even tolerated and approved "ithin 8reformed8 denominations.

1. These techni%ues betray an erroneous vie" of the human "ill. The practitioners of thesemethods inevitably give the impression !and sometimes openly state# that the sinnerEs "ill

is determinative in salvation in spite of the biblical declaration that election 8is not of him

that "illeth nor of him that runneth but of od that sho"eth mercy8 !Rom. 9&1B#.

The heresy of free "ill is implicit "ithin the language commonly employed by evangelicals"hen they e+hort men to 8acceptChrist as 2aviour.8 This e+pression is not found any place

in scripture; it communicates a false notion ofthe sinner)s soereigntyin conversion and it

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also helps to confoundhistoricfaith "ithsaingfaith. iven the sinful state of man4ind

the pertinent %uestion is not "hether "e 8accept Christ8 but "hether od accepts us.

vangelicals "ill spea4 of the guilt and effects of sin thereby asserting that man "as damaged at the fall of 3dam. ?et much li4e Rome contemporary evangelicals deny the

inabilityof fallen man4ind because they elevate the human "ill as the determinative factorin regeneration.

The heresy of free "ill has appeared many times in church history. ed ho"ever that 8"ithout odEs gracious interposition the preaching of the gospel

"ill al"ays be fruitless. odEs sovereignty undergirds evangelism; it does not undermineit.8@7A

. The e+ercise of the sinnerEs "ill ma4ing a decision is e%uated "ith faith. The 8deci sion8

is vie"ed as the means to regeneration; 8faith8 is said to precede or produce regenerationand forgiveness of sins. Daith is seen as the cause of regeneration not the fruit of it& hence

our description of this doctrine as decisional regeneration#$ndeed in this scheme of things

8faith8 practically becomes theground of justification,since converts are told to rest their

assurance upon their decision for Christ. Thus "hen evangelicals claim to believe inustification by faith alone they often mean something radically different than the historic

'rotestant doctrine. @5A

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6. The nature of conversions is rarely e+amined. :any persons confuse mental assent "ith

faith;temporary faithis not distinguished fromsaing faith#)ne result is that many "homa4e a profession of faith later fall a"ay and they are then categori>ed as 8carnal

Christians.8@BA

3t root the scriptural doctrine of saving faith is almost completely absent among modernevangelicals. $t has been replaced by spurious forms of faith "hat Reformation 'rotestants"ould have calledhistoric faithandtemporary faith#

/ue to the techni%ues of decisionalism spurious professions should be e+pected. The

practitioners of these evangelistic methods spend so much time preparing the mood of the

audi ence telling anecdotes and pressing for decisions that Christ is rarely preached in thefulness necessary for hearers to ma4e an intelligent profession of faith. The hearers are

e+horted to place their 8faith8 in an un4no"n 2aviour a person "hom they 4no" too little

about to rest upon for salvation.

*y contrast Christ must be preached and 4no"n 8as he is offered in the gospel&8@0Athat isin his offices of prophet priest and 4ing. The confusion in respect to the person of Christ

has reached such alarming proportions that a debate has erupted among evangelicals over

8the lordship controversy.8 The puritan preacher Thomas :anton summari>es the rootproblem&

8:any "ould admit Christ to be their advocate to plead for them but not their 4ing to rule

over them.8@,A

3s "e noted earlier genuine faith not only possesses a right understanding of ChristEs

person; it is oined "ith other saving graces "hich "ill never be found in these 8carnalChris tians8 "ho populate the pe"s of modern evangelicalism. $n the *ible ustification

precedes sanctification and the t"o concepts cannot be divorced as though the one "ill

e+ist to the e+clusion of the other.@9A

7. :any contemporary evangelicals confound ustification "ith regeneration; li4e Rome

they confuse the legal !e+ternal# nature of ustification "ith the in"ard "or4 of od in

rene"ing the sinner. $n the past t"o decades there has been an enormous emphasis on the

necessity of being 8born again.8@6-AThis focus has led to an over=emphasis on the experientialaspects of salvation to the virtual e+clusion of the forensic nature of

ustification. The result is that the doctrine of ustification has been eclipsed by a doctrine

of 8letting Gesus into your heart.8 That is the e+ternal basis of ustification !by ChristEsimputed righteousness# has been replaced by a %uest for the in"ard e+perience of being

8born again.8 @61A

$t is significant to note that the older 'rotestant doctrinal formulations placed the discussion

of regeneration solidly "ithin the conte+t of the broader scope of redemption. Dor e+amplethe


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ne" spirit created in them are further sanctified really and personally through the virtue of

ChristEs death and resurrection by his "ord and 2pirit d"elling in them.8@66A*y settingforth regeneration in relation to effectual calling and sanctification the


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7. Dor an e+cellent discussion on the role of faith see Goel R. *ee4e 8Gustification by Daith

3lone !The Relation of Daith to Gustification#8 chapter 6 of(ustification by &aith lone!edited by /on Kistler; :organ 'a.& 2oli /eo loria 1997# pp. 56=1-5.

5. Dor an e+ample of a standard e+position on different 4inds of faith see Thomas :anton

8Daith8 in Body of Diinity!1B9; rpt. dinburgh& *anner of Truth 199# pp. 15=-.

B. There are other forms of inade%uate faith illustrated in scripture such as the superficial

belief of people "ho "itnessed miracles ac4no"ledged the supernatural elements theysa" but yet lac4ed a genuine faith in Christ !cf. 3cts ,&16 1=6#.

0.


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saved& EDor they being ignorant of odEs righteousness and going about to establish their

o"n righteousness have not submitted themselves unto the righteousness of odE !Rom.1-&6#.8 /avid Clar4son 8The /octrine of Gustification is /angerously Corrupted in the

Roman Church8 in!elect Wor's of the 0eerend and %earned Daid Clar'son!1B05;

Fondon @ation

of 'elagian evangelism. $n a footnote he states& ECharles Dinney denied original sin the

substitutionary atonement the necessity of supernatural grace in the ne" birth and arguedthat the doctrine 8of ustification by an imputed righteousness is another gospel.8E 2ee

(ortonEs essay 8


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6. erstner Gohn (. 8The Theological *oundaries of vangelical Daith8 in+he

Eangelicals: What +hey Beliee, Who +hey re, Where +hey re Changing#dited by/avid D.


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every time $ ta4e the :ass.8 E !3rmstrong 8The vangelical :omentH8 Chapter 16 of

0oman Catholicism: Eangelicals naly1e What Diides and 2nites 2s pp. 6-B=-0#.2tating his uneasiness "ith modern evangelism 3rmstrong e+presses many legitimate

criticisms. ?et he fails to follo" through "ith the implications of his observations. 3fter

all if both Rome and evangelicals have corrupted the gospel "hy should either group be

regarded as a true Christian churchH 2ee chapter 7 belo" for a discussion of such issues.

6. Confession 1-&1; Farger Catechism JB0; 2horter Catechism J61.

66. Confession 16&1.

'hap"r ,

Th Wa o! Worship

$n the first chapter "e e+amined the biblical doctrine of redemption and "e sa" that both

Roman Catholics and evangelicals have departed from the scriptural understanding of the'rotestant Reformation. $n this chapter "e "ill e+amine scriptural principles of "orship

and use them to measure the "orship practices of both Rome and present=day

evangelicalism.

Bib%ica% Taching on Worship

$t "as a glorious day in ancient $srael. The tabernacle had recently been built according to

the divine blueprint given to :oses by the Ford !+. 5&,=9#. 3aron and his sons "ere

consecrated to their priestly vocation and they offered the prescribed sacrifices unto od!Fev. ,=9#. The 8glory of the Ford appeared unto all the people.8 Dire came out from the

Ford and lit the offering on the altar consuming the sacrifice 8"hich "hen all the people

sa" they shouted and fell on their faces8 !Fev. 9&6=7#.


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be sanctified in them that come nigh me and before all the people $ "ill be glorified8 !Fev.

1-&6#.

odEs displeasure "ith synthetic "orship is e+pressed throughout scripture. $n order to gaina better understanding of scriptural principles of "orship "e "ill ma4e a further

e+amination of precepts and e+amples from the *ible.

Bib%ica% 6rcp"s

$n the boo4 of /euteronomy :oses e+horts the children of $srael to 4eep the la" of od.

$n chapter 1 he revie"s scriptural precepts pertaining to "orship.

The Ford forbids his people to imitate pagan "ays of "orship; the $sraelites "ere

commanded to eradicate the remnants of corrupt "orship from their midst. They "erecommanded to destroy 8all theplaces8 "herein the heathen served their gods. They "ere

instructed to purge the land of all theimplementsassociated "ith false "orship& 8?e shall

overthro" their altars and brea4 their pillars and burn their groves "ith fire; and ye shallhe" do"n the graven images of their gods.8 ven the terminologyof corrupt "orship "as

to be erased& 8/estroy the names of them out of that place8 !/eut. 1&=6#.

To the modern mind this may sound strangely intolerant. *ut the Ford "arned his people

against the danger of imitating the "orship practices of the pagans& 8?e shall not do so untothe Ford your od.8 The chapter concludes "ith a further "arning against imitating

heathen "orship. 8Ta4e heed to thyself that thou be not snared by follo"ing them after that

they be destroyed from before thee; and that thou in%uire not after their gods saying (o"did these nations serve their godsH even so "ill $ do li4e"ise. Thou shalt not do so unto the

Ford thy od.


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Worship in "h Wi%&rnss

/uring the "ilderness "anderings the $sraelites had to be schooled in proper principles of

"orship. Their native tendency to"ard corrupt "orship "as sho"n early "hile they "aited

for :oses to return from :t. 2inai. ro"ing restless 3aron and the people constructed a

golden calf to serve as a visible symbol of deity.

irtually all e+positors decry the action of the $sraelites as idolatry.


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this pattern8 !1 Chron. ,&11=16 19#. Nothing "as left for improvising; everything "as

ordered by the divine pattern for "orship.

2olomon built the temple according to the heavenly blueprints left by /avid and Gerusalemremained the seat of public "orship for the entire 4ingdom of $srael.

3fter the death of 2olomon the 4ingdom became divided and the people slid into

corruption and apostasy. The northern tribes s"iftly embraced false "orship and never

recovered from their apostasy.


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The 10th chapter of Kings also e+plains the origin of the mongrel religion of the

2amaritans. 3fter the 3ssyrians con%uered the northern 4ingdom of $srael the 3ssyrian4ing deported the $sraelites; he then used the land of $srael as a relocation center for

*abylonians and other displaced persons ! Kings 10&7=71#. These heathen refugees

8feared not the Ford& therefore the Ford sent lions among them "hich sle" some of them8

! Kings 10&5#.

3larmed by this development the 4ing of 3ssyria sent bac4 an $sraelite priest to instruct

the people ho" to serve the Ford. The people then professed to "orship the Ford od but

they attempted to render service to the Ford by resorting to their customary idolatry

employing their o"n devices and priesthood. 82o they feared the Ford and made untothemselves of the lo"est of them priests of the high places "hich sacrificed for them in the

houses of the high places. They feared the Ford and served their o"n gods after the

manner of the nations "hom they carried a"ay from thence. 2o these nations feared theFord and served their graven images both their children and their childrenEs children& as

did their fathers so do they unto this day8 ! Kings 10&6=66 71#.

The technical term for such a religious admi+ture issyncretism#Dor centuries it has been

themodus operandiof Roman Catholicism. 2adly this 2amaritan approach to "orship isonly too prominent among professing 'rotestants and in the church gro"th movement

among contempo rary 8evangelicals.8 The trends in popular culture and the deviant "orship

of the pluralistic masses are adopted as a "ay to ma4e "orship 8relevant8 and appealing tomodern society.

Th King&om o! 3*&ah

3fter the separation of the northern tribes the 4ingdom of Gudah often embraced corrupt

"orship beginning "ith the reign of Rehoboam& 8Gudah did evil in the sight of the Fordand they provo4ed him to ealousy "ith their sins "hich they had committed above all that

their fathers had done. Dor they also built them high places and images and groves on

every high hill and under every green tree. 3nd there "ere also sodomites in the land& andthey did according to all the abominations of the nations "hich the Ford cast out before the

children of $srael8 !1 Kings 17&=7#.@7A


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/uring the reign of godly King Gehoshaphat the people manifested an attachment to

corrupt "orship in spite of efforts by the 4ing to reform the land. 8The people had notprepared their hearts unto the od of their fathers.8 :any resorted to sites of corrupt

"orship 8for the people offered and burnt incense in the high places8 and these high

places "ere not ta4en a"ay ! Chron. -&66; 1 Kings &76; Chron. -&66#.

Corrupt "orship reveals a serious problem of the heart. $n conducting unsanctioned"orship the people sho"ed that their hearts "ere not right "ith od regardless of "hat

their professed motives might have been.

$n subse%uent generations the 4ingdom of Gudah degenerated into further idolatry and *aal

"orship. 8They left the house of the Ford of their fathers and served groves and idols& and"rath came upon Gudah and Gerusalem for this their trespass8 ! Chron. 7&1,#.

Could anything be clearerH The Ford detests corrupt "orship and he punishes this sin.

(e>e4iah "as a good 4ing and he issued a call for national repentance; he also establisheda program of reform ! Kings 1,&5=B; Chron. 6-#.

The passover "as restored. :oreover the people 8arose and too4 a"ay the altars that "erein Gerusalem and all the altars for incense too4 they a"ay and cast them into the broo4

Kidron all $srael that "ere present "ent out to the cities of Gudah and bra4e the images in

pieces and cut do"n the groves and thre" do"n the high places and the altars out of allGudah and *enamin in phraim also and :anasseh until they had utterly destroyed them

all8 ! Chron. 6-&17; 61&1#.

nder (e>e4iahEs leadership "e see t"o aspects of reform united& the positive "or4 of

restoring the biblical pattern of "orship and the negative "or4 of removing the elements ofunscriptural "orship. *oth aspects are essential components of thorough reform.

3s a negative facet of reform (e>e4iah 8bra4e the images and cut do"n the groves and

bra4e in pieces the brasen serpent that :oses had made& for unto those days the children of

$srael did burn incense to it& and he called it Nehushtan @ a piece of brassA8 ! Chron. 1,&7#.

The destruction of the brasen serpent is an e+tremely important event for it demonstratesthe far=reaching scope of genuine reform. The brasen serpent "as originally made at the

command of od. $t had not ho"ever been designated as an implement for use in the

ordinary "orship of the Ford. Therefore because the brasen serpent had beensuperstitiously abused it "as necessary to destroy it.

Contemporary readers may find it difficult to comprehend this deed. $t is easier to discern

"hy (e>e4iah led the people to destroy the high places images and groves dedicated to

unsanctioned "orship. *ut truly the brasen serpent "as a hallo"ed symbol of odEsformer deliverance of the $sraelites.


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(e>e4iah "as "iser than both 'apists and our modern evangelical churchmen "ho "ould

no doubt follo" a more 8moderate8 course. The 4ing reali>ed that the serpent had becomea snare; it fostered superstition. 3nd (e>e4iah 4ne" that this superstition this corruption of

"orship "as sufficient to provo4e the "rath of od. Dar better to dispense "ith a sacred

relic than leave it as a temptation for present and future generations.

3s noted the brasen serpent "as included in no part of the ordinary "orship of od. *ycomparison the passover "as an integral part of the stated "orship of od; therefore the

passover "as rene"ed and restored. *ut since the serpent had no sanctioned role in the

stated "orship of od it "as better to remove it altogether.

3fter (e>e4iahEs rule the nation again drifted into apostasy. The last reforming 4ing "asGosiah.@5A$n addition to purging the 4ingdom of corrupt "orship the young 4ing directed

repairs of the house of the Ford ! Chron. 67=65; Kings #. 3fter GosiahEs death the

4ingdom of Gudah passed again into apostasy. The nation then fell to the *abylonians andthe Ge"ish people "ere carried a"ay into e+ile.

ventually the Ge"s "ere permitted to return to their homeland and commence rebuilding

the temple in Gerusalem. They "ere careful to restore the temple and its services according

to the scriptural pattern !>ra 6&1-#. ra 6&1-; B&1, -=#.

'hris"8s Taching on Worship

Christ reinforces the )ld Testament commandments "hich restrict the obect of "orship to

the Ford od alone.


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place of od=given responsibilities. 8


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$n another manner Gesus reiterates the importance of odEs appointment in religion. 3 great

change "as about to occur respecting the out"ard ordinances of "orship. 3t "hosedirectionH Not by manEs appointment but by the appointment of od. (e alone is the

la"giver. None may tamper "ith the pattern "hich he has established; yet it is his divine

prerogative to ma4e alterations in conformity "ith his purposes.

Gesus ne+t summari>es the essence of true "orship "hich includes the inseparable union ofboth piety and 4no"ledge. True "orshippers shall "orship od 8in spirit and in the truth.8

The "orship of true "orshippers is characteri>ed in this manner as an out"or4ing of odEs

saving grace. odEs sovereignty in salvation e+tends not only to the manner in "hich the

elect are saved but also to the purposes for "hich they are redeemed. )ne essential designin the salvation of the elect is that they shall "orship in spirit and truth& 8for the Dather

see4eth such to "orship him8 !Gohn 7&6#.

The language is repeated in imperative form. $t is language similar to other imperatives inthe teaching of Christ such as the statement recorded in the previous chapter of GohnEs

gospel& 8?emustbe born again.8 The true "orshippers 8shall"orship the Dather in spiritand in truth. They that "orship himmust"orship him in spirit and in truth8 !Gohn 6&0;

7&6=7#.

True "orship must be 8in spirit.8 $t involves the inner man demanding sincerity and love.


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the top to the bottom8 !:att. 0&51#. This event mar4ed the fulfillment of the Fevitical

ordinances of the )ld Testament. Dormerly 8the priests "ent al"ays into the firsttabernacle accomplishing the service of od8 !(eb. 9&B 7; cf. (eb. ,. No" 8Christ is

not entered into the holy places made "ith hands "hich are the figures of the true; but into

heaven itself no" to appear in the presence of od for us.8 The earthly tabernacle !and

temple# had al"ays been a mere 8e+ample and shado" of heavenly things8 !(eb. ,&5; 1-&1;Col. &10#. No" that the substance is manifest in Christ the types and shado"s give "ay to

reality.

Through his priestly offering on the cross Gesus 8by himself purged our sins8 and 8sat

do"n on the right hand of the :aesty on high8 !(eb. 1&6#. (aving been declared 8a priestfor ever after the order of :elchisedec8 Christ rendered the Fevitical priesthood obsolete

!(eb. 5&B#.

This discussion is important on t"o counts& it sho"s the obsolescence of the olderceremonial forms of "orship along "ith the Fevitical priesthood and it indicates the end of

sacrifice for sin.


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read among you cause that it be read also in the church of the Faodiceans; and that ye

li4e"ise read the epistle from Faodicea8 !Col. 7&1B#.

Closely tied to the reading of the scriptures "as the practice of e+pounding the "ord bypublic preaching and teaching. Gesus routinely e+pounded the "ord of od "ithin

assemblies for public "orship& 8Gesus "ent about all the cities and villages teaching in theirsynagogues and preaching the gospel of the 4ingdom8 !:att. 9&65#. Thus it is notsurprising to see the apostles adopting the same course& 83nd daily in the temple and in

every house they ceased not to teach and preach Gesus Christ8 !3cts 5&7#. Fater 'aul and

*arnabas abode in 3ntioch 8teaching and preaching the "ord of the Ford "ith many

others also8 !3cts 15&65#. *efore 'aul departed from Troas 8upon the first day of the "ee4"hen the disciples came together to brea4 bread 'aul preached unto them8 !3cts -&0#.

'reaching "as obviously a regular part of public "orship. (ence the apostolic aspirations

8$ am ready to preach the gospel to you that are at Rome also8 !Rom. 1&15# and theapostolic admonitions& 8'reach the "ord; be instant in season out of season; reprove

rebu4e e+hort "ith all longsuffering and doctrine8 ! Tim. 7.

#%%owship

The reference in 3cts &7 to fello"ship points to an important truth. 3lthough temple

"orship has been discontinued that does not mean that religious duties are no" limited to

private and family e+ercises. There yet remains a role for congregational "orship and

public ordinances. The public e+ercises of "orship are no longer centered around aparticular location !Gerusalem#; nevertheless corporate obligations are e+tensive among the

people of od. Dor this reason "e find an apostolic admonition to provo4e one another

8unto love and to good "or4s& not forsa4ing the assembling of ourselves together as the

manner of some is8 !(eb. 1-&7=5#.

ed !cf.

3cts 17&1=6#. $t is in the conte+t of the congregation assembled corporately that "e find

many e+pressions of public "orship and service. Therefore "e see "hy it "as mentioned asan important factor that the early Christians continued steadfastly in apostolic fello"ship.

Corporate "orship is the highest public e+pression of adoration rendered unto od.@0A

Th Sacramn"s

3lthough the ceremonies of the temple have reached their fulfillment the church is not left

"ithout any out"ard signs or seals of odEs covenant. Rather the FordEs 2upper andbaptism serve as a visible "ord to compliment the "ord preached.

The FordEs 2upper "as instituted by Gesus on the night before his crucifi+ion. $t "as a

commanded ordinance; the language is plain& 8Ta4e eat. /rin4 ye.8 8This do in

remembrance of me8 !:att. B&B; Fu4e &19=-; cf. :ar4 17&=6#.

9
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That these actions "ere meant to be an ongoing observance is clear from both the "ords of

the 2aviour and the apostolic commentary provided in 1 Cor. 11& 6=B& 8Dor $ havereceived of the Ford that "hich also $ delivered unto you that the Ford Gesus the same

night in "hich he "as betrayed too4 bread& and "hen he had given than4s he bra4e it and

said Ta4e eat& this is my body "hich is bro4en for you& this do in remembrance of me.

3fter the same manner also he too4 the cup "hen he had supped saying This cup is thene" testament in my blood& this do ye as oft as ye drin4 it in remembrance of me. Dor as

often as ye eat this bread and drin4 this cup ye do sho" the FordEs death till he come.8

The divine "arrant for baptism should be un%uestioned since it is embedded in the "ords

of the reat Commission. 8o ye therefore and teach all nations bapti>ing them in thename of the Dather and of the 2on and of the (oly host& teaching them to observe all

things "hatsoever $ have commanded you& and lo $ am "ith you al"ays even unto the end

of the "orld. 3men.8 !:att. ,&19=-#. Numerous baptisms are recorded throughout theboo4 of 3cts.

The sacraments are out"ard signs and symbols; through them the gospel is preachedthrough divinely=ordained 8pictures8 of redemption. 8Though fe"er in number and

administered "ith more simplicity and less out"ard glory8 than the old ordinances theNe" Testament sacraments hold forth Christ 8in more fulness evidence and spiritual

efficacy to all nations both Ge"s and entiles.8@,AThe )ld Testament ordinances

prefigured !in a typical manner# the :essiah "ho "as yet to come; "hereas the Ne"Testament ordinances declare the "or4 of Christ "ho has already come and con%uered sin

and death.

2ince these signs are ordained by od it should be clear that it is a monstrous presumption

for anyone to add ne" sacraments or to supplement the t"o sacraments of Christ "ithother 8images8 of human devising.@9A?et throughout history men have often corrupted

the church "ith liturgical 8aids to "orship8 and ne" ecclesiastical ordinances. )thers have

embellished the sacraments by imposing a superstitious manner of observing them such asRomish baptismal rites or 3nglican liturgical forms. These deviations are an insult to

Christ because they imply a deficiency in the scriptures as though the sacraments of Christ

are insufficient as signs and seals and therefore re%uire humanly=devised supplements toincrease their effectiveness.

Prayer

'rayer is a basic element of "orship "hether public or private. Throughout the )ld

Testament prayer "as freely offered in a variety of settings beyond the boundaries of thetemple. Therefore "e should not be surprised to see Christians constantly resorting to

prayer "ithin congregational meetings. There are numerous e+amples of congregational

prayer in the boo4 of 3cts !3cts 7&7=61; B&B=0; 1&5; 16&6; 17&6; 1B&16; 1B&5; -&6B;1&5#. 3postolic inunctions repeatedly enoin prayer !'hil. 7&B; Col. 7&; 1Thess. 5&10;

5&5; Thess. 6&1; 1 Tim. &1= ,#.

O"hr 6rac"ics o! Worship

6-
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*ased upon 3cts &7 "e have briefly noted several basic elements of public "orship

found in the Ne" Testament& the reading and preaching of the "ord of od thesacraments and prayer. Readers may "onder beyond the subects mentioned in 3cts are

there additional elements of "orship "hich continue from the )ld Testament or "hich

have been instituted by Christ or the apostlesH

Drom other passages of scripture "e learn that psalm=singing "as a regular practice "ithinthe Christian church !1 Cor. 17&B; :att. B&6-; :ar4 17&B; ph. 5&19; Col. 6&1B#. The

*ible additionally provides a "arrant for fasting as "ell as special times of than4sgiving.

@1-A

Apos"o%ic Warning


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*ased upon the teaching of scripture "e derive the follo"ing truths respecting "orship&

1. od is the only proper recipient of "orship.

. :an4ind must "orship the Ford only according to the means prescribed by od.

6. $t is sinful to amend or alter the "orship prescribed by od in his "ord.

7. There is no longer a central place for "orship. The temple ordinances have reachedfulfillment.

5. The sacrificial ordinances have reached their conclusion; the finished "or4 of Christ

means that sacrificial ordinances are no longer to be conducted as part of stated public"orship.

B. There is therefore no need for a ne" sacrificial priesthood.

0. The ordinary elements of "orship no" include& prayer the reading preaching and

hearing of odEs "ord; singing of psalms; and the right administration of the sacraments as

"ell as occasional appointments of fasting and than4sgiving.

Th Worship o! Rom

The centerpiece of Romish "orship the :ass is blatant idolatry. Rome holds to the

doctrine of transubstantiation contending that the bread and "ine are transformed into the

actual body and blood of Christ. The :ass is believed to be an actual sacrifice possessingpropitiatory merits. The elements of bread and "ine are uplifted "here they may be adored

!"orshipped# by the assembled congregation. The people share only in the "afer for thecup is "ithheld from the laity. This 8sacrifice8 of the :ass "ith its ceremonial priesthoodis utter blasphemy against the finished priestly "or4 of Christ. The :ass is a gross

corruption of the FordEs 2upper.

Romish edifices for "orship are filled "ith graven images& pictures and statues made to

depict the Ford :ary the apostles and the saints. Rome claims that these images serve adidactic purpose and that the images may properly be venerated. :oreover popish

religious orders and merchants peddle a multitude of religious artifacts "hich promote

superstition among the people.

Rome has e+panded from t"o to seven the number of sacraments and added a multitude ofecclesiastical rites including clerical attire the ecclesiastical year and symbolic rituals for

hosts of religious observations. The "ord of od is cro"ded out by liturgy images and

ritual. 3dditionally li4e the 'harisees Rome has a multitude of religious ordinances "hichstand as a symbol of her false piety. $mposed clerical celibacy is a prime e+ample of an

ecclesiastical ordinance "hich contravenes biblical doctrine.

6


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Repeated and regular attendance at the :ass and other Romish rituals is patent

disobedience to the scriptural commands for Christians to avoid idolatry. 3nyone "ho4no"ingly retains a connection "ith this Romish "orship cannot maintain a credible

profession of faith for the *ible says& 8


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"ho never sing the psalms "ill unite in singing 8Daith of )ur Dathers8 oblivious to the fact

that the hymnEs author composed it as a testimony of his o"n conversion to RomeI @17A'erhaps it is fitting since these modern evangelical choristers are on a parallel pilgrimage.

vangelicals have also mutilated the sacraments.


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for it hides the fact of (is deity (is victory on the cross and (is present 4ingdom. $t

displays (is human "ea4ness but it conceals (is divine strength; it depicts the reality of(is pain but 4eeps out of our sight the reality of (is oy and (is po"er. $n both cases the

symbol is un"orthy most of all because of "hat it fails to display. 3nd so are all other

visible representations of /eity.86nowing 3od!/o"ners rove& $nterarsity 'ress 1906#

pp. 7-=71.

6. Readers should note that Roman Catholics and Futherans divide the ten commandments

dif ferently than ordinary 'rotestants. 'apists and Futherans combine the first t"o

commandments into one thus subsuming the second command as a mere appendi+ to the

first. They divide the tenth commandment into t"o commands prohibiting different 4indsof covetousness. Thus they still maintain ten in number but the effects on their doctrine of

"orship is devastating.

$n practice many modern 'rotestants have un"ittingly adopted this same vie"point. Thesecond commandment is e+pounded as a mere e+pansion of the first and restricted in

application only to false deities and open homage to images. 3s a result they admit imagesinto churches ostensibly for didactic purposes. This modern interpretation is contrary to the

'rotestant confessions of the Reformation. 2ee (eidelberg Catechism J9B=9,


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9. 3mong evangelicals "e have often heard it argued that "e need 8pictures of Gesus8 to

instruct children and other unlearned people. $f individuals sense the need for visiblerepresentations of divine truth "e suggest they study the la"ful administration of the

sacraments. $n baptism and the FordEs 2upper !rightly observed# they "ill find divinely=

ordained out"ard representations of the essential truths of redemption.

1-. $n the Ne" Testament narratives there are several e+amples of temporary aspects of"orship practices "hich "ere suited to the transitional era of the apostles. lse"here $

have noted reasons "hy such apostolic 8signs and "onders8 "ere never e+pected to be

permanent elements of "orship. 2ee Kevin ReedBiblical Worship!/allas& 'resbyterian

(eritage 1995#,pp. 05=,-.

11. $n the ree4 Ne" Testament ethelothrees'ia The eneva *ible translates the term as

8voluntary religion8 "ith a note e+plaining it as 8such as men have chosen according to

their o"n fantasy.8 Tyndale renders it 8chosen holiness.8

1. a of this hymn is often altered in evangelical hymnals; the original

te+t reads&

Faith of our fathers! Mary's prayers

Shall win our country back to thee;

And through the truth that comes from God,

ngland shall then indeed be free

Faith of our fathers, holy faith!

"e would be true to thee till death

6B


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Cited from&


38/57

then it is our duty to avoid such an assembly and admonish others to do li4e"ise. 2uch

openly corrupt assemblies are synagogues of 2atan.

$t is not our purpose to enter into a detailed discussion of each of the individual mar4s. 3s asummary "e note the follo"ing facts.

8Daith cometh by hearing and hearing by the "ord of od8 !Rom. 1-&10#. $f a religious

assembly has not the gospel of Christ it is not "orthy to be called a church.


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These principles have great relevance to the present interaction bet"een 'rotestants

evangelicals and Roman Catholics. ?et the imperative nature of proper churchmembership is studiously avoided in contemporary literature on inter=denominational

relations.


40/57

conversion by the use of their free "ill and vie" salvation as a proect of moral

improvement !especially "hen that affirms a notion of entire sanctification# they arefurther afield from the gospel than Rome has ever been.8@1-A)ne might e+pect the author

to state the implications of his observations and discuss the mar4s of the church as they

relate to evangelicals. *ut the essay comes to an abrupt halt "ithout follo"ing through on

such important ramifications.

arlier in the same boo4 Robert odfrey correctly summari>es Gohn CalvinEs analysis of

the chief disputes bet"een Rome and the 'rotestants& namely the conflicts respecting the

gospel and true "orship. 3fter his historical overvie" odfrey as4s 8


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$n an enlarged discussion of related themes "e could e+plore the differences bet"een the

visible church and the invisible church. The scriptures clearly ma4e a distinction bet"eentheuniersal church of all ages the elect 8the heavenly Gerusalem the general assembly

and church of the firstborn "hich are "ritten in heaven8 !(eb. 1&=6# and the local

congregations "hich are composed of those in out"ard communion "ith the assemblies of

Christ. Thus the historic 'rotestant creeds distinguish bet"een theisiblechurch and theinisiblechurch !cf.


42/57

remains. $n such irregular circumstances "here there is not an acceptable pree+isting

church the believer"ould be encouraged to help form one or perhaps move to a locationnear a true congregation. /uring the Reformation 'rotestants formed numerous 8house

churches8 sometimes calledpriy congregations,and often held 8underground8 meetings.

!2ee 2econd (elvetic Confession chapter 10.#

The present author has discussed ecclesiastical polity in more detail else"here. 2ee& KevinReedBiblical Church 3oernment!/allas& 'resbyterian (eritage 19,6 1997 e+panded

edition#; alsoPresbyterian 3oernment in Extraordinary +imes!/allas& privately

published @loose=leafA 1996#.

B. 8Therefore "e condemn the papal assemblies as the pure "ord of od is banished fromthem their sacraments are corrupted or falsified or destroyed and all superstitions and

idolatries are in them.


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1. :icha'hap"r

Wha" is an E$ang%ica%/

*efore going any further "e need to address a problem of nomenclature&


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salvation not only in the offering of it to men but in the applying of it to their hearts as

"ell. Fast century ho"ever the evangel began to be seen more as the divine offer of graceand not so much as the divine application of grace.8@7A

The termeangelicalhas undergone a further shift in usage in that it is no" commonly

used to describe ashared experience,instead of a common commitment to a body ofdoctrine. $n previous centuries the term pointed obectively to a set of beliefs a body oftruth concerning redemption held by 'rotestants. :ost 8conservative8 'rotestants no

longer hold these doctrines; but large numbers of these 8conservative8 non=Catholics have

had an emotional religious e+perience; further they possess a >eal for sharing their

e+perience "ith others.@5AThe common denominator of e+perience becomes the bond ofunity and it cuts across denominational boundaries ma4ing creedal differences largely

irrelevant to those "ho share a similar religious e+perience.@BAThus the term eangelical

has shifted from anobjectiefocus to a purelysubjectieone.

The problem of definition is clouded by modern "riters li4e Keith Dournier "ho "ish to

e+tend the termeangelicaleven further to include Roman Catholics. Dournier "rites in acongenial manner. (e uses lingo popular among evangelicals.@0ANevertheless he candidly

states 8$ am a Roman Catholic not by accident or mista4e but by heartfelt conviction.8@,A

DournierEs theological convictions become apparent as he ta4es the reader through a

meandering description of his personal e+periences. /uring his narrative he endorses many

of Roman CatholicismEs distinctive doctrines and practices& ustification as a process

transubstantiation and the sacrifice of the :ass baptismal regeneration praying beforeimages free "ill and denial of human inability charismatic e+periences the rosary and

devotion to :ary.


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Throughout his "ritings Dournier uses a tactic that most evangelicals "ill find disarming.

(e employs the lingo of evangelicals and uses language calculated to soften the contrastbet"een 'rotestants and Romanists. 3s "e shall see in the ne+t chapter this tactic is also

e+hibited in the document 8vangelicals and Catholics Together.8

Readers should not be fooled by such an approach.


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argued "as hidden under a bushel of ecclesiastical authority tradition and liturgy. The

essence of the saving message for Futher "as ustifi cation by faith alone the article by"hich not only the church stands or falls but each individual as "ell. rasmus Thomas

:ore and Gohannes c4 denigrated those "ho accepted this vie" and referred to them as

8evangelicals.8 E Gohn (. erstner 8The Theological *oundaries of vangelical Daith8 p.

6.

6. The termProtestantitself is derived from the Fatin "ordprotestari,"hich means to

witness, confessortestify#The idea is one of giving a public testimony to the truths of the

Christian faith. )nce again "e see the 'rotestant reformers "ere described by a term "hich

points to their contentof their faith.

7. Gohn (. erstner 8The Theological *oundaries of vangelical Daith8 p. 65. 2ee chapter

1 above. 3lso note erstnerEs statement regarding -th=century evangelicalism. $t has 8lost

some important aspects of its Reformation heritage especially as these relate to thedoctrines of grace the depth of human depravity and the indispensable need of odEs

saving initiative not only in sending his 2on Gesus Christ to accomplish salvation but alsoin inclining sinners to accept it8 !p. 61#.

5. The e+perience is often said to be that of the ne" birth or conversion. The 8testimonies8of these evangelicals usually revolve around the pivotal moment of their 8decision8

regardless of "hether the decision "as made at a mass rally in a one=on=one conversation

or as a result of some other provocative event !or events#.

3s "e have noted earlier the modern conception of conversion is radically different fromthe biblical position of the 'rotestant reformers.


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,.Eangelical Catholics p. 59.

9.Eangelical Catholics pp. 1B1 10.

1-. ens of

names from 2t. Theresa of 3vila to *onhoeffer. 2helley as an historian of the National3ssociation of vangelicals is more inclusive than Ramm less eclectic than *loesch and

more inclined to stress 8a true decision for Christ.8 *loesch some"hat confusingly spea4s

of a ne" evangelicalism replacing the old 8Neo=vangelicalism of the forties and fifties.3ll three distance themselves to varying degrees from fundamentalism but do not e+clude

it.E 2ydney 3hlstrom 8Drom 'uritanism to vangelicalism& 3 Critical 'erspective8 in+he

Eangelicals: What +hey Beliee, Who +hey re, Where +hey re Changing!3bingdon&

Nashville 1905# pp. B9=0- ,, !note 1#.

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'hap"r 0

1E$ang%ica%s an& 'a"ho%ics Tog"hr1


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Christ as 2aviour;8 but biblical language is more precise. )ne suspects that the term accept

"as employed here precisely because of its "idespread currency in evangelical circles; andbecause it is language acceptable to 'apists.@0AThe "ordaccepthere smac4s of 'elagian

evangelism "here a manEs destiny is thought to rest "ith his o"n free "ill if he "ill only

8accept Christ.8 *y contrast the scriptures spea4 ofsaing faith as trusting in Christalone

as he is offered in the gospel.@,A

No" having provided a faulty description offaith,the CT document uses this fla"ed

premise to arrive at its definition of 8brothers and sisters in Christ.8@9A

CT says 83s vangelicals and Catholics "e dare not by needless and loveless conflict

bet"een ourselves give aid and comfort to enemies of the cause of Christ.8@1-AThat remar4overloo4s the fact that 'apistry is an enemy to the cause of Christ and must be opposed.

This truth "as a fundamental principle of the Reformation and evangelicals "ho sign a

peace pact "ith Rome are aiding and abetting the Romish enemy of Christ.

The document e+presses dismay over conflicts bet"een evangelicals and Romanists inFatin 3merican and astern urope.@11A


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The language of CT is clear; its signatories regard evangelicals and Roman Catholics as

8broth ers and sisters in Christ.8 They 8affirm that opportunity and means for gro"th inChristian discipleship are available in our several communities.8@15A

They go further& 8The one Christ and one mission includes many other Christians notably

the astern )rthodo+ and those 'rotestants not commonly identified as vangelical.8@1BA3re they tal4ing about liberal 'rotestants hereH $f so this is about the broadest definition ofthe church !and Christianity# one could devise. There is no discrimination bet"een true and

false churches ust as there is no discrimination bet"een true and false gospels. 3ll "ho

merely profess some breed of nominal Trinitarianism are included in this ecumenical

vision.

This concept is made painfully apparent by the inclusion of the 3postlesE Creed as the only

confessional formulation broad enough to encompass everyone they have invited to the

ecumenical party.@10A$t is true that during the Reformation both 'rotestants and Romanistsaffirmed their acceptance of the 3postlesE Creed. ?et "riters on both sides contended over

the proper meaning of the creed !for e+ample the e+pression 8the holy catholic church8#ust as they did so many other issues.@1,ATo include this creed "ith no further e+planation

is to render its use virtually meaningless.@19AThirty years ago this 4ind of broad=churchecumenism "ould have been cried do"n among evangelicals as gross liberalism.

The ecumenical refrain builds as the document says 8+isting patterns of distrustful

polemic and conflict are not the "ay @to unityA.


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The document lists among the unresolved differences bet"een evangelicals and Roman

Catholics 8the church as visible communion or invisible fello"ship of true believers.8@BAThis is an interesting dilemma. The Reformers spo4e of the church both in terms of a body

not al"ays visible to the eyes of men !i.e. the elect# as "ell as the true visible church; they

made necessary distinctions "hen describing the relationships bet"een these t"o

perspectives. *ut in the CT document "e are given a choice of one or the other. )fcourse 'apists have often held that the identity of the church is e%uivalent to the

institutional church of Rome; and perhaps some evangelicals !out of 3nabaptist roots# see

the church only in terms of an invisible spiritual body. *ut "e stand firm "ith theformulations of the 'rotestant creeds and confessions !"hich mirror scriptures# sometimes

spea4ing of the church as obscure to the eyes of men !the body of the elect# but at other

times referring to the church in its institutional sense as an out"ard community of thoseprofessing the true religion !and their children#.

3mong the list of unresolved differences bet"een evangelicals and Romanists is 8the sole

authority of 2cripture !sola scriptura# or 2cripture as authoritatively interpreted in the

church.8@0AThis disagreement is the most fundamental issue of authority. eal for the Christian mission is

hollo".

CT spea4s of the obligation to contend 8against all that opposes Christ and his cause.8@,A

2houldnEt that duty include contending against Roman Catholicism since Romepromulgates a false gospel and idolatryH $f 8earnestly contending for the faith8 means

anything !cf. Gude 6# surely it means that true believers must oppose those "ho corrupt the

gospel and "orship.

E$ang%ica% :a%/

No"here in the document is the term evangelical defined.


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. vangelicals are right to denounce abortion as murder and to call abortionists to

repentance. 2ince pro=life evangelicals oppose those "ho murder the body "hy do they note%ually abhor those "ho see4 to murder the soul !such as the e+ponents of popish religion#H

6. 8$ntroduction8 6rd and 1-th paragraphs.

7. $n a schi>ophrenic moment the authors say 8The achievement of good "ill and

cooperation bet"een vangelicals and Catholics must not be at the price of the urgency and

clarity of the Christian "itness to the gospel8 !8


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1B. 8$ntroduction8 7th paragraph.

10. 8


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7. arlier the document states 8the decision of the committed Christian "ith respect to his

communal allegiance must be assiduously respected.8 83ny form of coercion physicalpsychological legal economic corrupts Christian "itness and is to be un%ualifiedly

reected8 !8


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apostle e+claimed 8*ehold $ 'aul say unto you that if ye be circumcised Christ shall

profit you nothing. Dor $ testify again to every man that is circumcised that he is a debtor todo the "hole la". Christ is become of no effect unto you "hosoever of you are ustified by

the la"; ye are fallen from grace8 !al. 5&=7#.

$n a parallel fashion Catholicism has told its follo"ers that 8+cept ye 4eep the doctrineand sacraments after the manner of Rome ye cannot be saved.8 There is one notabledifference& the Gudai>ers based their claim upon an erroneous understanding of scriptural

ordinances "hereas Rome teaches its follo"ers to rely upon a multitude of beliefs and

practices "hich are nothing but 8commandments and doctrines of men8 !Col. &; cf.

:att. 15&9; :ar4 0&0#.

Thus to Roman Catholics "ho may read this publication "e call upon you to repent from

any reliance upon Romish ordinances; for Christ "ill become of no effect to you if you

resort to these ordinances as a basis for salvation. True salvation comes through resting inChrist alone; it is all of grace or not at all. 82alvation is of the Ford8 !Gonah &9#. The true

people of od forsa4e all hope of salvation in any source but Christ alone.

Christians are also commanded to forsa4e idolatry. That is a principal reason "hy repentant

sinners must leave Rome. The "orship of Roman Catholicism is in large measureinstitutionali>ed superstition and idolatry; and believers must flee from the presence of such

corrupt "orship. 8er or a Romanist. ?ou have made your 8decision8 into a

"or4 and subverted the doctrine of salvation by grace.


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To any evangelicals "ho have signed or supported the CT accord "e have but one thing

to say& RepentI The CT document "as bad enough. *ut %uite fran4ly "e find some ofthe rationale offered for its support as troubling !or more so# than the accord itself.@1AThe

apostle 'aul is emphatic 8Though "e or an angel from heaven preach any other gospel

unto you than that "hich "e have preached unto you let him be accursed.8 (eyI in case

you missed the point the apostle repeats it again in the ne+t verse& 83s "e said before sosay $ no" again $f any man preach any other gospel unto you than that ye have received

let him be accursed8 !al. 1&,=9#.

$n light of the apostleEs admonition and in vie" of RomeEs perversion of the gospel it is

absolutely ine+cusable for any professing 'rotestant to lend support to the CT document"hich spea4s of a common mission "ith Rome. Those "ho are leaders among the people

bear a special responsibility in this regard& 8:y brethren be not many masters 4no"ing

that "e shall receive the greater condemnation @judgmentA8 !Games 6&1#.@A


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1. Dor e+ample see G. $. 'ac4erEs defensive article 8

Documents

Against Evangelicals and Catholics