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by Alister E. McGrath,Harold O. J. Brown,Donald Bloesch

Download Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us eBook
ISBN:
0802471811
Author:
Alister E. McGrath,Harold O. J. Brown,Donald Bloesch
Category:
Religious Studies
Language:
English
Publisher:
Moody Pub; First Edition edition (September 1, 1994)
Pages:
345 pages
EPUB book:
1159 kb
FB2 book:
1774 kb
DJVU:
1818 kb
Other formats
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Rating:
4.5
Votes:
282


Roman Catholicism book. Goodreads helps you keep track of books you want to read.

Roman Catholicism book. Start by marking Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us as Want to Read: Want to Read savin. ant to Read.

Roman Catholicism : Evangelical Protestants Analyze What Divides and Unites U. This book is divided into four sections.

Roman Catholicism : Evangelical Protestants Analyze What Divides and Unites Us. by Harold . Brown and Moody Publishers. This book is a most excellent resource for anyone who wonders about the pope, the Roman church, The Reformation, or Evangelicals.

Unhelpful antagonism and unhealthy courtesy, Harold .

evangelical Protestants analyze what divides and unites us. Published 1994 by Moody Press in Chicago. Unhelpful antagonism and unhealthy courtesy, Harold . Evangelical and Catholic cooperation in the public arena, Ronald Nash. What shall we make of ecumenism?, Alister E. McGrath. No place like Rome? why are evangelicals joining the Catholic Church?, Kim Riddlebarger. What still keeps us apart?, Michael S. Horton. Did I really leave the holy Catholic Church? the journey into evangelical faith and church experience, William Webster.

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Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us Moody Bible Institute, 1994. Note that many of the books on this list are marked "Protestant"; thus the list is not strictly Roman Catholic sources. Roman Catholic Apologetics

Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us Moody Bible Institute, 1994. John Ankerberg, John Weldon. Roman Catholic Apologetics. This is by no means a complete list of Roman Catholic apologetics works.

John Armstrong, e. Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites U. Keith A. Fournier, A House United? Evangelicals and Catholics Together: A Winning Alliance for the 21st Century. Colorado Springs: Navpress, 1994. Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us. Chicago: Moody, 1994. Loraine Boettner, Roman Catholicism. Philadelphia: The Presbyterian and Reformed Publishing Company, 1962. James G. McCarthy, The Gospel According to Rome. Eugene, OR: Harvest House Publishers, 1995. Leonardo Boff and Clodovis Boff, Introducing Liberation Theology. Related Topics: Reformation, Library and Resources, Catholicism, Cultural Issues.

Roman Catholicism deserves a prominent place in the library of every evangelical pastor and layperson. It provides a much needed exposition and defense of evangelical Protestant beliefs placed in bold relief beside the teachings of the Roman Catholic Church. By no means does the book gloss over the very real doctrinal differences that exist between evangelical Protestants and Roman Catholics. Nonetheless, it also seeks to underscore those doctrines evangelicals and Roman Catholics mutually affirm. This is a highly recommended book.

Find nearly any book by Alister E McGrath (page 3). Get the best deal by comparing prices from over 100,000 . Get the best deal by comparing prices from over 100,000 booksellers. The Science of Theology (History of Christian Theology, Vol 1). ISBN 9780802801951 (978-0-8028-0195-1) Softcover, Wm.

Contributor) Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us, Moody (Chicago, IL), 1994. With Michael Green) How Shall We Reach Them?, Thomas Nelson (Nashville, TN), 1995. Evangelicalism and the Future of Christianity, Inter-Varsity Press (Downers Grove, IL), 1995.

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This volume represents a serious and scholarly consideration of the historic and contemporary issues that divide Roman Catholics and Protestants.
  • Iaiastta
I read Roman Catholics and Evangelicals: Agreements and Differences by Norman Geisler and Ralph MacKenzie, then I read Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us. The first, being written by a two person team, is more consistent. It follows a pattern of explaining a Roman Catholic doctrine, briefly giving a list of the Roman Catholic arguments in favor of the doctrine, giving a longer evangelical response to each Roman Catholic argument, then giving additional evangelical arguments. It mostly discusses official Roman Catholic theology, based on the Council of Trent and other infallible writings of the Roman Catholic Church.

The second book, Roman Catholicism, is a collection of 13 essays. It is about 100 pages shorter, but some of the essays, especially the first six, are more technical and difficult to read. It is not as structured with lists of arguments, and the writing is less uniform because of the various authors. One idea that came up several times is that Roman Catholics define "justification" differently from evangelicals. For Roman Catholics, it includes both the initial justification of a person, plus the life-long process of becoming more Christ-like - what evangelicals call sanctification. For evangelicals, justification occurs once, at the beginning of a person's Christian life, and it is followed by the life-long process of sanctification. This is a constant source of misunderstanding, and occasionally I thought some of the writers of this book lost track of it. Roman Catholicism describes the theology of the Council of Trent, various creeds, writings of popes and other councils, Vatican I and Vatican II, writings of twentieth century liberal Roman Catholic theologians, and the practices and beliefs of the laity.

Which book is better? If I had read just one of these books, I would have to choose the Geisler book, Roman Catholics and Evangelicals, because it is easier to read. But Roman Catholicism has a lot more historical information that is very valuable and some of it is reasonably easy to read. Both books are written from a conservative viewpoint.

The following is a brief review of each of the thirteen chapters. These make the review longer than what is usually acceptable. You should not feel obligated to read all thirteen reviews.

Part 1: The Historical Background
1. One, Holy, Catholic, Apostolic Church. Covers the very early church, the early creeds, the church fathers. It requires quite a bit of prior knowledge to understand it. On page 27, it says "Tertullian's traducianism in anthropology virtually demands the monergism of reformation thought, but his soteriology was disorganized and shows little coherent development." I only partially understand this. Not all of the chapter is that intellectual. Some of it would require an advanced degree in theology or ministry to understand it.
2. How did the Church in Rome become Roman Catholicism? The first part of this chapter was difficult for me to understand. It mentions Anselm and Abelard and the way Anselm argued the existence of God. Then come the Mass and Penance, Prevenient Grace, the tension between the Aristotelian view of Thomas Aquinas and the Platonic view, mediated and causal grace, nominalism, "the recurring pattern of return back to moralism and away from Christ" in the Protestant churches (page 59), the difference between regeneration and justification, the role of "means of grace" in spiritual growth (sanctification) versus conversion. I found myself understanding a paragraph or two, then getting pretty lost in the next couple of paragraphs. It does not seem to be a very cohesive chapter.
3. What really caused the great divide? Based on three of Calvin's writings, which deal with worship, salvation, sacraments, and church government.
Part 2. The Theological Issues
4. Roman Catholic theology today. This chapter indicates that there is some difference between the official doctrines of Rome and the theology that is taught in Roman Catholic seminaries and in theological books. Theologians try to harmonize theology with the Enlightenment. (page 86) Roman Catholic theologians display as much diversity as evangelical theologians. (page 90) The most influential Roman Catholic theologian is Karl Rahner. When Rahner writes, he affirms that the traditional teaching of the Roman Catholic church is binding, he states the traditional teaching, then he explains what the teaching can mean to us today. (page 94, 98) In this third step, he can explain away the traditional teaching and present something much different. Rahner coined the phrase "anonymous Christianity", which seems to embrace pluralism and universalism, the belief that someone who has never heard the gospel can be saved. (page 108) Rahner speaks of "the divinization of the world as a whole," which seems to be a form of pantheism and a blurring of the difference between Jesus and the rest of us. (page 109)
5. Mary, the saints, and sacerdotalism. This chapter is more readable than some of the others. It covers doctrines that are secondary, relative to justification. It is pointed out that Roman Catholic doctrine on Mary has grown over time, much of that growth starting during the reformation with the Council of Trent. This growth in doctrine has widened the chasm between Roman Catholics and Protestants. The author vigorously (but politely, and without unnecessary emotion, I think) refutes the Roman Catholic doctrines on Mary, the saints, and sacerdotalism (the power of priests as essential mediators between God and mankind.)
6. Is Spirituality Enough? Spirituality is defined as "the way we live out our vocation under the cross of Christ." So it is what we do. It starts with a survey of different kinds of spirituality - primitive/animistic, rational/philosophical, mysticism, nomism. Then it discusses the influence of Hellenism (Greek philosophers and their language) on Catholicism. In a section titled "Gains and Losses in the Reformation" it says "Worship came to be centered exclusively in the written and proclaimed Word, and the visible Word became an appendage to the service of worship rather than its fulfillment (as in Luther and Calvin)." (page 153) I don't know what the visible Word is, here. The chapter discusses grace, favoring a Calvinist view. The evangelical view of spirituality, and works, is explained, "Spirituality in the evangelical sense is not the precondition for salvation but its fruit and consequence." (page 156) I thought this chapter was difficult to read, and hard to see what was the central point of it.
Part 3, The Common Ground
7. Unhelpful antagonism and unhealthy courtesy. The unhelpful antagonism mentioned here is mostly from the past, some from the very distant past. As when Pope Boniface VIII said, in 1302, "It is absolutely necessary for every human creature for salvation to be subject to the Roman pontiff," and in 1648, when the Westminster Confession said that the pope is "the man of sin and son of perdition." The problem nowadays is that postmodernists don't think there is objective truth, or, if there is objective truth, it is extremely hard to determine truth, so why haggle over doctrines. It mentions that some of the strong Roman Catholic doctrines have "escape clauses." For example, it is necessary to be baptized, except there is an escape clause, and the sacrament of penance (reconciliation) is necessary except there is an escape clause.
8. Evangelical and Catholic cooperation in the public arena. Written by Ronald Nash (now deceased), this chapter has some strong statements that some (not me) would say are outspoken or over-the-top, which are directed toward various liberals. "a member of a Southern Baptist church occupies the White House, and large numbers of evangelicals and Roman Catholics are appalled by what they see as his contribution to the continuing decline of morality in America." (page 181) (And this was written in 1995, before the Lewinsky affair.) "Because evangelical and Catholic political liberals act in such harmony with their allies in the dominant liberal media and the major power structure in the Democratically controlled Congress and White House and the predominantly left-wing faculty on college campuses, they do not worry about such attacks." (page 190) The theme of the chapter is that conservative Roman Catholics and Evangelicals should work together on the social issues that they agree about.
9. What shall we make of ecumenism? Some disagreements between evangelicals and Roman Catholics are caused by misunderstanding - often because they use different definitions of important words. Other disagreements are caused by real differences in doctrine that will probably never be reconciled. Roman Catholics and evangelicals define "justification" differently. For evangelicals, it is the beginning of Christian life, the moment when one believes and is justified by faith. For Roman Catholics, it means this, plus the process of sanctification. The author, Alister McGrath, seems to equate sanctification and regeneration (page 203), a concept that is foreign to me.
Part 4, The Way Ahead
10. No place like Rome? Some well known evangelicals have converted to Roman Catholicism and it looks like the trend will continue. Often, the reason is either the subjective look and feel of Catholicism ("smells and bells"), or doctrinal. When it is doctrinal, the former evangelical person may have had weak understanding of the evangelical creeds and doctrines. Scott Hahn left the Presbyterian Church in America because of sola scriptura. The chapter has a lengthly defense of sola scriptura. Another reason is that many evangelical churches have become doctrinally soft. At least in the Roman Catholic church there is a catechism and a magisterium, which has authority, to tell you what you should believe.
11. What still keeps us apart? By Michael S. Horton. This chapter is more Reformed (Calvinist) that most, and is stronger in its rejection of Roman Catholic doctrines. More Reformed when it says "we cannot even respond to Him of our own free will, corrupted as it is by our sinful affections." (page 254) It rejects the definition of "evangelical" that is mostly based on spirituality (behavior) in favor of a definition that is theological - what is the evangel, the gospel, the good news? "If you are an orthodox Catholic, you are not in the evangelical camp." (page 249) There are vigorous discussions of sola scriptura, justification by grace alone through faith alone and imputed righteousness. It is also strong in its rejection of some modern trends in evangelicalism, such as the belief that all people are basically good - the rejection of original sin and total depravity. There are lots of scathing statements directed at both the Roman Catholic doctrines of the Council of Trent and modern day evangelicals who dilute or even deny the Reformation doctrines of justification by grace alone through faith alone, substitutionary atonement, and others. "We must remember that it is not we [evangelicals] who anathematized Rome, but Rome [the Council of Trent] that anathematized the gospel and thereby anathematized itself." (page 258) "Who can deny that Protestants have led the way in the twentieth century away from a high view of Scripture and God's grace in Christ?" (page 254)
12. Did I really leave the Holy Catholic Church? By William Webster. The author converted from Roman Catholic to evangelical as a young man. After Karl Keating published Catholicism and Fundamentalism, he studied the history of the church. This chapter gives historical information on the most important doctrines where Roman Catholics and evangelicals disagree. In each case, Webster shows that history supports the evangelical view. He uses many quotes from modern Roman Catholics, theologians such as Augustine, and the Church Fathers to support his case. He ends with an appeal Roman Catholic readers to convert to evangelicalism.
13. The Evangelical Moment? John H. Armstrong. This chapter discusses the affects of Vatican II and recent developments in evangelicalism. Vatican II is seen by some as five revolutions: modernity, self-understanding, liturgical, the relationship of the Roman Catholic Church to other Christian churches and to non-Christian faiths, and religious freedom with respect to each state government. Six kinds of Roman Catholics are listed: liberal, extreme syncretist, nominal, conservative/moderate, archconservative, and charismatic. Armstrong expresses concern over evangelical trends: "Modern evangelicalism is, in reality, more Catholic than Protestant" because they see works as an essential precondition for justification. They do not see justification as something that God sovereignly accomplishes without help from the sinner. "As Protestantism has moved further and further into mysticism and subjectivism since the nineteenth century, it has proportionately moved away from its evangelical foundation." Armstrong calls for a new Biblical reformation.
  • Frdi
Far too many people on both sides of The Reformation have no idea of why it happened. We have become people of pragmatism, relegating doctrine to the "professionals" - who have taken a cue from "the people" and tossed doctrine aside as well.

This book is a very reasonable, well reasoned in depth examination of the doctrinal issues that caused The Reformation - and are still unresolved. There is a section that examines the areas in common between the Roman Catholic Church and Evangelicals, yet keeps the reader aware of the danger that lie beyond.

This book is divided into four sections. The last section, "The Road Ahead" is the best part of the book, including chapters by Michael Horton, Kim Riddlebarger, and a former Roman Catholic; each chapter reviews the essential elements of the Christian faith that have been and continue to demand a separation between the Romans and Biblical Christians.

This book is a most excellent resource for anyone who wonders about the pope, the Roman church, The Reformation, or Evangelicals. Well documented with end notes so you can check their work. Easy to read, even when discussing deep theological issues.
  • HeonIc
Pretty good treatment of the material by capable reviewers. Ok predominately evangelical reviewers. There's probably a liberal counterpart out there somewhere if one feels so inclined. Fighting fundamentalists and KJO types will probably not care for it, due to a seemingly objective treatment of the subject matter.
  • Elildelm
Our story can begin from very different perspectives. We can look at Pope Boniface VIII who told us that it is absolutely necessary for salvation that the saved must be in submission to the Roman Pontiff. Later on, the Westminster Confession refers to the Pope with such great compliments as calling him the antichrist, Man of Sin, and Son of Perdition.

Can't we all just get along?

Over time, we have indeed got along better. Still, we can wonder how this relationship works. How serious are our differences? Are the differences between a Protestant and a Catholic on the same level as those of a Methodist and a Baptist?

In this work, many evangelical Protestants state their opinion. Sometimes it can seem hard to get an overall idea. One side can seem to say we need to strive for unity. Another gets the impression that our differences are too radical and based on differences of the Gospel itself. 

Many chapters deal with many different perspectives. I naturally found the chapters on history and such to be the most interesting. The chapter detailing conversions to Catholicism by people like Tom Howard and Scott Hahn were quite interesting. Sometimes, seeing people who I think should know better be concerned about supposed cracks in Protestantism, I just had to wonder. These seemed like pretty simple objections to me. It's possible I'm missing something, but it's also possible I'm not.

William Webster's was the chapter I found the most appealing of all. This one involved a look at the doctrines historically, including how many of the church fathers interpreted a key passage like Matthew 16:18. Webster's critique is one I think a Catholic should want to answer.

The question of unity is regularly raised. On the one hand, we want to be unified because there are opponents on the gate that want to get rid of both of us. On the other hand, shouldn't a unity be built on truth? What if there are differences in how we see the Gospel? Do we brush those aside? Do both sides though want to return to a state where the other is the side of the devil?

There's also concern over an increasing liberalism in Catholicism today, such that many other religions can be seen as being under salvation, and of course differences between the Council of Trent and Vatican II. While I have not heavily invested myself into these issues, they are quite concerning. I do know also that Pope Francis has been making a lot of waves.

So where do I stand from here? How about aiming for better-natured disagreements? I still cherish my Roman Catholic friends. I have no doubt many Roman Catholics are brothers and sisters in Christ. I also don't doubt that many are lost. The same I say about Baptists and Lutherans and Presbyterians and other denominations. I know many Catholics who I am convinced love Jesus more than I do and Thomas Aquinas is my favorite thinker outside the Bible.

But I do have things to think about. Can I discuss these with my Catholic friends? Absolutely. My main hope is that if we disagree, we will still part as that. Friends.

In Christ,
Nick Peters
Deeper Waters Apologetics