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| A House United? Evangelicals and Catholics Together; Fournier, Keith | |
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| lightninboy | Jan 5 2009, 12:20 PM Post #1 |
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Journal of the Grace Evangelical Society, Spring 1995 -- Volume 8:14 -------------------------------------------------------------------------------- A CRITIQUE OF KEITH A. FOURNIER’S A House United? Evangelicals and Catholics Together: A Winning Alliance for the 21st Century Robert N. Wilkin Executive Director Grace Evangelical Society Irving, TX I. Introduction I am very interested in this book for a number of reasons. First, the man who assisted in the writing of this book, Bill Watkins, was my contemporary in seminary. Second, recently at a meeting of Bible scholars in Chicago, Bill and I and had a brief conversation about the book. Third, the issue which this book addresses is vital to the clear proclamation of the Gospel. Fourth, this issue is now receiving widespread attention. This is due, in part, to the release in 1992 of a statement entitled "Evangelicals and Catholics Together: The Christian Mission in the Third Millennium" (which Fournier includes in full in the appendix). Fifth, and most significant, I believe this book addresses a very important Gospel issue. The book begins in an arresting way: "I am a Christian. I am a Catholic Christian. I am an evangelical Catholic Christian" (p. 19). A little later, on the same page, Fournier admits that many Protestant Christians have a hard time accepting those claims because of their view of the Gospel. The critique to follow will attempt to demonstrate that Fournier has not proved that he is an evangelical Christian. However, before beginning this critique, we should note some of the book’s strong points. The title accurately describes the contents of the book, something which is very helpful to the reader. The cover is attractive. There is an appendix giving the complete 1992 statement entitled, "Evangelicals and Catholics Together: The Christian Mission in the Third Millennium." Since that document directly relates to the discussion of whether a person can be born again by believing the gospel of Roman Catholicism, it is very helpful to have it included. The tone of the book is irenic. Fournier comes across as a likable person. The reports in the book of the author’s efforts on behalf of the Pro-Life Movement are impressive, as are his strong commitment to conservative morality and his drive to make a difference with his life. The impression the author leaves is that he is someone who might read this review and give it serious consideration. Beyond that, I hope that many Catholics will read and carefully consider this review. We now turn to a critique of Fournier’s book and of the thesis which it presents. II. Biblical Argumentation Is Absent Fournier is a lawyer, not a theologian. However, as no doubt he himself would agree, this does not excuse him from the need to show that what he’s saying is biblical. Fournier directly quotes 102 passages and refers to another 163 by my count. While that is not a lot of verses to quote or refer to in a book of this size, it certainly seems at first glance to be a sufficient number, depending, of course, on how they are cited. However, when these are examined more carefully, one can easily see that this book never really supports its case from Scripture at all. First, references to verses are almost always made in footnotes, actually endnotes, which studies show most readers will not read. In addition, these references tend to be grouped together so that in some notes ten or more passages are cited at once. This means that the author rarely even attempts to support his points with the Word of God. Second, as you read the text of the book, you rarely see verses mentioned, let alone discussed. Less than one page in three has any mention of a text of Scripture. Third, the author never once explains what a given passage means. He merely quotes or refers to passages. Fourth, when he does quote or cite verses, it is usually to support minor points. We do not find any scriptural support, for example, for the idea that Catholics and evangelical Protestants are both members of God’s household. What passage or passages support such doctrinal diversity in God’s family? Since the book’s main title is the question, "A House United?", it is vital to establish this point. Yet it is assumed rather than established. Fifth, passages which clearly require explanation in order to establish the case that Catholics are Christians are not explained. We need explanations of passages like John 5:24; 10:28-29; Acts 10:43-48; Rom 3:21-31; 4:1-8; 8:38-39; Gal 1:8-9; 3:6-14; Eph 2:8-9; Titus 3:5; 1 John 5:9-13; and Rev 22:17, to name but a few. Sixth, when he does actually quote verses, the author switches from version to version as if Bible translations were a kind of smorgasbord. He cites the following versions: the New International Version, the New American Standard Bible, the New King James Version, the New American Bible, the New Revised Standard Version, and The Message: The New Testament in Contemporary English (once). This is a questionable practice. It gives the reader the impression that the author will cite whatever version states the text as he sees it. By comparison with other recent books attempting to prove a theological viewpoint, this book fails to carry its case biblically. III. Fournier Relies on Experience to Prove His Case Instead of establishing his case from the Bible, Fournier uses experience. Chapter two (pp. 38-49) tells about his lapse from Catholicism as a child and the beginning of his return to Catholicism at age seventeen. In chapter three (pp. 50-61) Fournier reports on his selection of a college. He had a short stint in an Assembly of God Bible College in Lakeland, Florida. While there he decided he wanted to attend a Catholic school. Being from Boston, he went to Boston College to enroll. He only stayed a few days, however. While Boston College is a Catholic school, Fournier felt that at the time it "lacked a strong faith-nurturing environment" (p. 61). He ended up choosing a college recommended by someone he knew and trusted. He chose a Franciscan Catholic college: the College of Steubenville (Ohio). In chapter four Fournier tells of his experiences at the College of Steubenville, including what he considered to be a revival there. Fournier jumps ahead nearly two decades in chapter five (pp. 76-97), recounting his involvement with Pat Robertson and his working in the newly created Center for Law and Justice in Virginia. Chapter six ends the first third of the book. In it Fournier moves on to discuss an organization called Liberty, Life, and Family, which he founded in 1992. Thus the first third of the book is an expanded testimony of the author. A testimony of what? Of the Gospel of the Bible or of some other gospel? We will take up that issue in a moment. The rest of the book is made up of chapters which explore various themes, such as: unity in history, unity in the face of persecution, the breakdown of the family, barriers to family reunion, our common heritage, a common agenda, and alliance building. While these chapters are not autobiographical, experience is used as the support for points made in these chapters as well. Here, however, Fournier moves beyond his experiences to those of others. One type of argument from experience is to point out that many well-respected people agree with one’s position (an ad populum argument). At many points Fournier does just that. At times he attempts to make his case by pointing to those who agree with him and saying they all surely can’t be wrong. For example, when discussing Dave Hunt’s critique of the ecumenical accord, "Evangelicals and Catholics Together," Fournier says: Are Protestants as astute in their understanding of theology, history, and culture as J. I. Packer, Charles Colson, Os Guiness, Richard Land, Pat Robertson, John White, and Thomas Oden really that far off base? Are Catholics as devoutly committed to Jesus Christ as Richard John Neuhaus, William Bentley Ball, John Cardinal O’Connor, James Hitchcock, Peter Kreeft, and Ralph Martin really unsaved and deceivers of the faithful? This type of argument proves nothing. If God’s Word is against an argument, it doesn’t matter how many "heavyweights" support that argument. The majority is rarely right, anyway. Didn’t the Lord say that "narrow is the gate and difficult is the way that leads to life, and there are few who find it" (Matt 7:14)? Surely Fournier himself would not be impressed with that same argument applied to the abortion debate. The majority of the Supreme Court decided that abortion was a constitutionally protected "right." No court since then has overturned that decision. In addition, a host of governors, senators, presidents, CEOs, and even pastors and theologians can be cited who believe that there is nothing morally wrong with abortion (and that forbidding it is actually a grave evil). I gather that Fournier would argue that abortion is wrong even if he were the only person on the planet who believed that way. His use of the ad populum argument is really nothing more than special pleading. Experience is excellent for illustrations of truth which has been established from Scripture. However, experience is absolutely worthless for establishing truth—especially experience contrary to Scripture. IV. Catholics Don’t Qualify As Evangelical Christians Under Fournier’s Own Definition In addition to the fact that Fournier doesn’t build his case from Scripture and that he argues from experience, his effort to prove that Catholics are Christians fails at the level of definition. Under his own definition, Catholics don’t qualify as evangelical Christians. Many Evangelicals who approach a book like this one, this reviewer included, do so with a bias. We believe that Catholics who agree with the basic teachings of Rome are not evangelical Christians. The teachings of Rome seem to be clearly antithetical to evangelical Christianity at many key points. Thus Fournier’s claim to be both a practicing Catholic and an evangelical Christian makes many wonder how he could substantiate his claim. If, but only if, he could show from Scripture that the gospel of Rome is the Gospel of the Bible, could he change the opinion of well-grounded Evangelicals. However, on he contrary, he reinforces the belief that the gospel of Rome is not the Gospel at all. A. Fournier’s Definition of Evangelical Christianity Is Inadequate Fournier begins his definition of evangelical Christianity in this way: An evangelical Christian, then, is one who believes the good news about Christ and proclaims it. In other words, an evangelical Christian is a proclaiming Christian. Anyone who knows Christ as Savior and Lord and tells others about Him can legitimately attach the adjective evangelical to the noun Christian. In fact, it’s hard to imagine what a Christian would be without also being evangelical in orientation. Putting the two words together almost results in redundancy. It’s close to talking about buildings that lack structure or ordering a hamburger without the meat. If it’s a building, it has structure. If it’s a hamburger, it has meat. You don’t get one without the other. Likewise, if someone is a Christian, he or she should be an evangelical Christian. One who truly follows Christ not only believes the gospel but shares it. In the very next paragraph he adds one additional requirement to being an evangelical Christian—obedience: "So in the truest sense of the term, I am an evangelical Christian. And if you are evangelical in your relationship, convictions, and obedience to Christ, you are a Christian too." Thus he defines an evangelical Christian as one who (1) believes the gospel, (2) shares the gospel, and (3) obeys Christ. Since obedience to Christ is open-ended, it isn’t surprising that, according to Fournier, being an evangelical Christian also requires baptism (p. 35), perseverance in charity (p. 33), thinking, speaking, and acting properly (p. 33), and ongoing church membership (p. 33). The expression evangelical Christian doesn’t occur anywhere in Scripture. However, each of those words is found there. In light of this, it is surprising to this reviewer that Fournier doesn’t give any discussion of the biblical uses of these words. He simply assumes his own definition of the expression. The word Christian occurs three times in the NT (Acts 11:26; 26:28; 1 Pet 4:16). In Acts 26:28 Christian appears to be used as a synonym for believer. The other two references seem to have a broader usage, referring to believers who are under Christian instruction. The word evangelical is the adjectival form of the Greek word euangelion, meaning Gospel or Good News. It occurs 77 times in the NT. With but a few exceptions, euangelion is used in the NT in reference to the Good News of Jesus Christ. There are three possible ways to define the expression evangelical Christian. First, an evangelical Christian can be defined simply as one who believes the Gospel of Jesus Christ. Under this definition anyone who is trusting in Christ and Him alone for eternal life is an evangelical Christian. Second, an evangelical Christian can be defined as one who believes the Gospel of Jesus Christ and all of the other fundamentals of the faith (such as the virgin birth, the deity of Christ, Jesus’ bodily resurrection, and His second coming; cf. Gal 2:11-14ff.; 5:4; Col 2:4-10; 1 Tim 6:3-5; 2 Tim 2:15-18). Under this definition there is a distinction between being a believer and being an evangelical Christian. Third, the expression evangelical Christian can be used to refer to both one’s beliefs and practices. In this case an evangelical Christian is an orthodox believer who is walking in fellowship with Christ. Under this definition it is proper to discuss one’s works. Is the individual walking in love? Is he giving? Does he attend church regularly? Is he in the Word? Is he a person of prayer? Does he share his faith regularly? According to Scripture, believers are to separate from fellow believers who are not walking with the Lord (cf. 1 Cor 5:9-13). It has been my experience that the most common use of the expression evangelical Christian today is the second one. Thus a believer not walking in fellowship could still be called an evangelical Christian. However, even if we accept Fournier’s definition, traditional Catholics are not evangelical Christians. Even under that definition, in order to be considered an evangelical Christian, one must believe the fundamentals of the faith. No amount of piety can overcome unorthodox beliefs, especially concerning the Gospel itself! It is at this very point that Roman Catholics fail to qualify as evangelical Christians. While devout Catholics believe many of the fundamentals of the faith, they don’t believe the most important one: the true biblical Gospel! B. Fournier’s Definition of the Gospel Is Unbiblical The "gospel" which Fournier and other devout Catholics believe is not the Gospel which Jesus and the apostles taught. It is not the Gospel of the Bible. It is not the message of salvation by grace through faith alone apart from works. It is not a free gift. Instead, it is the gospel of Rome: salvation by grace through faith plus works—including baptism and other sacraments, turning from sins, doing good deeds, attending church, giving money, etc. While the author never attempts to explain his view of the gospel in detail, he gets his point across here and there throughout the book. Fournier says the following about the gospel: Conversion is a process (p. 29). There is an integral place for the deeds of faith (not deeds done apart from or in addition to faith) in the salvation process (p. 208). Salvation must be sustained, nourished, and deepened (p. 33). "One who does not however persevere in charity is not saved" (p. 33, citing the Second Vatican Council approvingly). "All who have been justified by faith in baptism are incorporated into Christ" (p. 29, italics added, citing approvingly the "Decree on Ecumenism" by the bishops of the Catholic Church). How can a baby be saved without acknowledging Jesus? Obviously, the infant cannot respond by faith. On the other hand, his parents, godparents, other believing relatives, and especially the church in its local expression can respond in his behalf. The faith exercised need not be his (p. 215, italics added). A Christian [is] a follower of Christ (p. 25). The Eucharist, or Lord’s Supper … [is] a source of life to all who will believe (p. 30, italics added). Justification not only declares me righteous but [also] makes me righteous (p. 212). Justification is not the end-all of salvation; rather, it marks the beginning of the salvation process (p. 218). Fournier didn’t place these statements one after another as I have done. Instead, he sprinkled them throughout the book. It would have been more forthright to have a chapter in which he explained and defended his view of the Gospel. Fournier’s gospel is unbiblical. First, conversion is not a process. A person is saved the very moment he or she trusts in Christ (John 5:24; Eph 2:8-9). Second, eternal salvation can’t be lost (John 10:28-29; Rom 8:38-39). Third, salvation is not conditioned in any way upon deeds done, whether before or after conversion. Eternal salvation is "not of works, lest anyone should boast" (Eph 2:9). Fourth, water baptism is not a condition of being incorporated into Christ (cf. Acts 10:43-48). Fifth, people can’t be saved on the basis of the faith of their parents, godparents, or the church. People must believe the Gospel for themselves (John 3:16; 5:24). Sixth, a Christian is not automatically a follower of Christ. A Christian is one who believes in Christ. A disciple is one who follows Christ (whether he or she is a believer or an unbeliever!). Seventh, the Lord’s Supper doesn’t convey life to the recipient. The Lord’s Supper is a special meal which is designed only for those who already have life (1 Cor 11:17-34). Eighth, justification does not make one righteous in his behavior. It is a divine declaration of righteousness (Luke 18:14; Rom 3:24). Those whom God has declared righteous don’t always live righteously (cf. 1 Cor 3:1-3; 11:30; Jas 5:19-20). Anyone who believes the gospel as articulated by Fournier is not trusting in Christ alone to save Him. He is trusting in Christ plus baptism, the Eucharist, and his own works. C. Fournier’s Attempt to Downplay Protestant/Catholic Differences Is Flawed On several occasions Fournier does acknowledge in a general way that Roman Catholics have some different views from Protestants regarding salvation, but he attempts to smooth over the differences: Between our various traditions and confessions, there are numerous differences over God’s role and humanity’s role in the salvation process, but these are Family differences. They are not disagreements between nonChristians and Christians but between committed Christians with different theological and biblical understandings. Our differences are important, but they do not mean that some of us are going to hell while those who are "right" among us are going to Heaven. We are brothers and sisters in Christ… Even though the differences between us are still too great for us to fellowship together at the Lord’s Table—the liturgical sign of Christian unity—I do not believe they are so great as to hinder us from making common cause to transform our culture for the sake of our common Savior and Lord. Fournier does not state what his areas of difference are. Surely it would be important to explain and discuss differences that he himself considers "numerous," "important," and "too great for us to fellowship together at the Lord’s Table." The reader may be left with the gnawing feeling that the author wants to avoid discussing divisive issues. Of course, that’s the point. If the issues are so divisive that the author decided not to deal with them, then isn’t the thesis of the book overturned by this alone? How can we be part of a "house united" if we have such numerous and important differences that we can’t enjoy table fellowship together at the Lord’s Supper? Fournier gives no proof, biblical or theological, for his claim that though the differences are "numerous" and "important," they "do not mean that some of us are going to hell while those who are ‘right’ among us are going to Heaven." He seems to expect his readers to believe him simply because he makes a dogmatic assertion. If his claim is true, couldn’t a Mormon or a Jehovah’s Witness write a book making the same claim? Don’t they believe the gospel as they perceive it? Haven’t they been baptized? Aren’t they active in the Pro-Life movement and in other charitable outreaches? Don’t they attend church and share their faith regularly? If Fournier is allowed to sweep under the rug what he calls numerous and important "differences over God’s role and humanity’s role in the salvation process," then the designation evangelical Christian becomes primarily a matter of conduct, not belief. Yet Fournier’s own definition indicates that an evangelical Christian must believe the Gospel. Indirectly, Fournier does acknowledge this objection. He cites the view of Reformed theologian R. C. Sproul regarding Catholics and the Catholic church: If justification by faith alone is an essential doctrine of Christianity, then any church [that denies that truth], no matter how virtuous it is…would have to be viewed as apostate. For the most part Fournier doesn’t directly deal with this charge. However, I’ve found five indirect answers which he gives to that charge in the book: Catholics are evangelical Christians since some Protestant ministers have converted to Catholicism. Catholics are Christians since some Catholics have also called Protestants unbelievers and apostates. Since Christ never intended His church to be a divided house, Catholics must be Christians. Catholics are evangelical Christians since every Christian’s calling is "unity in diversity and diversity in unity." Catholics and evangelical Christians have a common book, a common history, a common creed, a common Savior, and a common mission. The first argument seems to have some weight. On reflection, however, it is a weak argument. Protestant ministers have indeed become Catholics. Yet haven’t some also become Eastern Orthodox, Mormons, Buddhists, Hindus, and even atheists? The fact that some Protestants have become Catholics says nothing about whether Catholics are Christians. As a matter of fact, if Protestants have to convert to Catholicism, this suggests exactly the opposite point from the one that Fournier is trying to make: Catholicism and Protestantism don’t share the same fundamental beliefs. If they did, Protestants could join Catholic churches without being baptized or undergoing catechism. The second argument also backfires. The fact that some Catholics call Protestants heretics merely proves that Fournier isn’t speaking for all Catholics when he claims that both Protestants and Catholics are Christians. Some Catholics recognize that the gospel of Catholicism can’t be reconciled with the Gospel of evangelical Christianity. They realize that if Catholics are Christians, then Protestants are not, since they don’t believe the same gospel. The third argument is flawed on the grounds that only saved people are a part of God’s house. Catholics are not members of God’s household unless they trust in Christ and Him alone for eternal life, contrary to Catholic teaching. The fourth argument is merely a restatement of the third. The fifth argument is clever, but false in every particular. The official Roman Catholic Bible differs significantly from any of the versions used by evangelical Christians. In addition, Catholics base their theology on both their Bible and their tradition. The history of Catholicism differs sharply from that of evangelical Christianity. While there are some early creeds that some evangelical Christians may have in common with Catholics, there are many major doctrinal differences which separate us. So, too, while both point to Jesus as Savior, there is a major difference about what that means. And finally, while the mission of both groups is to evangelize, the message (the evangel) proclaimed is radically different, and as a result so is the mission. D. Fournier’s Failure to Discuss Key Bible Passages Is a Grave Weakness A discussion of relevant biblical texts is absolutely essential if Fournier is to establish his point that Catholics and evangelical Christians believe the same gospel. An explanation of what Jesus meant in Matt 7:13-14 regarding the narrow gate that only a few will find seems important. An explanation of Luke 18:9-14, in which the self-righteous Pharisee was condemned and the trusting sinner went away justified without doing any good works, would also seem critical. And what of Gal 1:6-9 and the anathema against those proclaiming a false gospel? Does anyone qualify under that anathema today? If so, who? It would have helped to see a discussion of passages like Rom 8:38-39 and Eph 2: 8-9 as well. These passages indicate that what we believe makes all the difference in the world. Yet not even one of these passages is explained by Fournier. In fact, he doesn’t explain any passages at all in defense of his claim that Catholics and evangelical Christians believe the same gospel. While there is much to object to in R. C. Sproul’s Lordship Salvation theology, he is right in his insistence that the gospel of Rome is not the Gospel of the Bible. (Of course, neither is the gospel of Lordship Salvation biblical!) Catholicism is not Christianity. One cannot be saved by believing Roman Catholic doctrine. E. Fournier’s Identification of Catholics as Evangelical Christians Is Mistaken According to Fournier’s own definition, an evangelical Christian must believe the Gospel. Since the gospel of Rome—which Fournier believes—is not the Gospel of the Bible, Catholics are not evangelical Christians. The logic of this is inescapable. Major Premise: Evangelical Christians believe the Gospel. Minor Premise: Catholics don’t believe the Gospel. Conclusion: Catholics are not evangelical Christians. Fournier should have attempted to prove that Catholics believe the Gospel of the Bible. However, any such effort is doomed, since the gospel according to Rome is decidedly unbiblical. |
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No I will not, No I will not Not go quietly | |
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| lightninboy | Jan 5 2009, 12:22 PM Post #2 |
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V. Fournier Fails to Prove That Evangelicals Should Cooperate with Roman Catholics Fournier’s main point, as indicated by the title, is that Evangelicals should cooperate with Roman Catholics in evangelism and in social outreach. That thesis is predicated upon his view that traditional Roman Catholics are (evangelical) Christians and hence that Evangelicals and Catholics are both members of the Body of Christ. In the previous section we saw that Fournier failed to prove that Catholics are Christians. Therefore, unless Fournier were to advance other reasons for Evangelicals to unite with Catholics, there would be no reason to do so. However, Fournier doesn’t advance any other reasons; hence his own case collapses like a house of cards. Thus we may draw the following conclusions: A. Cooperation in Evangelism Is Unwise Since Catholics Don’t Believe the Gospel If Catholics don’t believe the Gospel, evangelical Christians can’t in good conscience cooperate with them in evangelistic outreach. Some evangelical Christians, however, do cooperate with Catholics in evangelistic crusades. Of course, in light of his view that Catholics and evangelical Christians agree on the fundamentals of the faith, Fournier thinks this is a good practice (cf. pp. 324-28). But why would Evangelicals themselves wish to unite with Catholics in evangelistic outreach? The probable reason is a desire to increase their influence. Unfortunately, such cooperation leads to compromise and the net effect is not positive. Consider a city-wide evangelistic campaign. Let’s suppose that Evangelist Brown is having a crusade in San Diego, California. He contacts all of the Protestant and Catholic churches in the city. His staff signs up as many churches as they can to sponsor the crusade. Sponsoring churches promise to provide counselors, to bring people to attend, and to follow-up individuals in their area who respond at the crusade. This means that some of the counselors at the crusade will be practicing Catholics who believe their church’s gospel of salvation by faith plus works. This is the "gospel" they will share with those whom they counsel. In addition, some of those who respond to the evangelist’s message will be designated for Catholic churches to follow up! Worse still, the evangelist must be careful not to say anything to offend the many Catholics who are working in the crusade. If he offends the Catholics, they won’t cooperate with him in his future crusades. The preacher will be tempted to alter his message so that it will be acceptable to Catholics. In that case, then, the evangelist would not be proclaiming the Gospel at all. His proclamation would be an amalgam which Catholics and Protestants would feel comfortable with. His goal would then amount to little more than getting large numbers of people to attend and to come forward. Theological compromise on a fundamental of the faith is clearly contrary to a commitment to God’s truth. Evangelicals can’t cooperate with Catholics in evangelism without the likelihood of terrible compromises like these taking place. Of course, it’s true that the crowds may be bigger and that more Catholics are in the audience than there would otherwise be. This does mean that more Catholics are exposed to the message of the Protestant evangelist than would otherwise be the case. However, if the message being preached is not the clear Gospel, the whole procedure is flawed. The results are what we used to call in the campus ministry I once worked with: "evangelastic." Lots of numbers, yet with few people actually trusting Christ. B. Cooperation in Sports, Work, and the Like Is Fine Since No Spiritual Compromise Is Required While I don’t believe it is wise or biblical to cooperate with Catholics in evangelism, I happen to believe that there is nothing wrong with cooperating with Catholics or Mormons or Buddhists—or even atheists—on some issues. If I were on a basketball team and a teammate was an atheist who could shoot, I’d still pass him the ball! If I were a supervisor at a secular company in Salt Lake City, I wouldn’t hesitate to delegate projects to a competent Mormon. If I were in Congress, I would freely ask other Congressmen to support my legislation regardless of their religion. If I were on the school board I would welcome the help of like-minded board members, even if they were militant agnostics. No spiritual compromise is required in cases such as these. We live in the world. We have unbelievers as neighbors and co-workers. By cooperating with them in life, we may be able to share the Gospel with them. C. Cooperation in Social Outreach Is a Judgment Call If an evangelical Christian wishes to participate in a Pro-Life march, the presence of Catholics, Mormons, or Buddhists need not stop him. The same is true with other forms of social outreach like feeding the hungry. If the basis of cooperation is not the Gospel, then a believer should be free to cooperate if he wishes (cf. 1 Cor 10:27). Even so, we should be aware of the fact that many of the people we will work with in the outreach need to hear the Gospel. We may be used of God to share more than physical bread on such occasions. We must always be aware, as well, that sometimes there is an evangelistic component in social outreach. If evangelism is a part of an outreach we are considering, we will, of course, want to make sure that it is the true biblical Gospel that will be proclaimed before we decide to participate. VI. Some Catholics Are Christians While I don’t agree with Fournier’s claim that all devout Catholics are Christians, I do believe that some Catholics, devout or otherwise, are. The Lord Jesus said, For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have everlasting life. —John 3:16 Whoever includes Catholics. There is no suggestion in what I’ve said earlier that there are no practicing Catholics who are born again. I believe that there are those who are. However, they were not saved by believing the gospel as taught in Catholicism. The only way of salvation is the biblical one of believing in Christ and Him alone for eternal life. That is not what the Roman Catholic Church teaches. The question is not whether a Roman Catholic believes in the deity of Christ, His virgin birth, His death on the cross, and His bodily resurrection. All devout, and even most nominal, Catholics believe these things. While these are all vital truths, God does not offer eternal life on the basis of believing any or all of these things. He promises eternal life on the basis of trusting Christ and Him alone for it. Also, the question is not whether a Roman Catholic is a moral person who regularly attends church, prays, gives, spends time with his or her spouse and children, and so forth. Many Catholics fit that profile. However, morality does not save. The question is whether a Roman Catholic has ever placed his or her trust in Christ and Him alone for eternal life. An active Catholic might come to faith in Christ through the witness of a family member or friend. It is even conceivable that an active Catholic might hear the Scripture in his own church and believe it! Since not all who come to faith in Christ immediately leave the church in which they grew up, it is reasonable to conclude that some practicing Catholics are born again. It is also possible for a saved individual to convert to Catholicism. I am convinced that the co-author of the book, Bill Watkins, is in danger of doing that. While, to my knowledge, Bill has not converted to Catholicism yet, by his own admission he is, or at least was, seriously contemplating it. Christians can become confused and can join groups, such as the Roman Catholic Church, that believe and teach a false gospel. |
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No I will not, No I will not Not go quietly | |
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| lightninboy | Jan 5 2009, 12:23 PM Post #3 |
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VII. The Gospel Is Under Siege The issue which this book addresses is, I feel, one which will be the issue over the next five years. It may well become "politically correct" to think of, and to refer to, Catholics as evangelical Christians. However, this is really a subtle attack on the Gospel of Grace. The message of Fournier’s book is actually dangerous. Untaught believers who read it may be duped into thinking that Catholics are Christians and that the gospel of Catholicism is only cosmetically different from the Gospel of evangelical Christianity. Sadly, some (many?) untaught believers will likely end up converting to Catholicism as a result. Worse still, unsaved Catholics and Protestants who read this book will have their works-salvation thinking reinforced. This book is must reading for pastors, educators, and well-grounded laypeople. However, those who are not well-grounded in the Scriptures should be encouraged to avoid this book, unless they read it with the help of a mature believer. The spirit of our age strongly supports tolerance and unity. This book is written in that spirit. While I believe in tolerance in non-essentials, we must not sacrifice an essential point of doctrine, the Gospel, on the altar of tolerance and unity. Some things are worth dividing over. The Gospel is certainly one of those things. A House United? Evangelicals and Catholics Together: A Winning Alliance for the 21st Century? I think not. ENDNOTES 1Keith A. Fournier with William D. Watkins. Colorado Springs: NavPress, 1994. 368 pp. Cloth, $18.00. Editor’s note: It has been a surprise, not to say a disappointment, to a number of people I’ve talked to that, the Navigators, an organization that has stressed memorization and meditation on God’s Word, would publish a book that will offend so many conservative, Bible-believing Protestants. 2Since there are so many "protest" groups active today, many people doubtless think our word Protestant merely means protesting against Roman Catholicism. The Latin roots of the word suggest bearing witness (see testatio in Cassell’s Latin Dictionary [New York: MacMillan Publishing Co., 1979], 601-602). In 1529, however, at the Diet of Speier, where the name Protestant was coined, the Lutheran minority had good reason to protest the unfairness of Rome. The Catholic majority ordered that in Lutheran territories the Catholics should be tolerated, but in Catholic territories Lutherans were to have no freedom of worship. The term Protestant spread to refer to all Western European Christians who rejected Rome. See Kenneth Scott Latourette, A History of Christianity (New York: Harper & Row, Publishers, 1953), 727. Ed. 3On the other hand, as this book itself points out in many places, there are also many evangelical Christians who do not have a hard time accepting the idea that traditional Roman Catholics are evangelical Christians. 4The denomination "Roman Catholic" is actually a contradiction in terms. Early Christendom evolved into the "Old Catholic Church." Five major centers of Christianity had especially powerful bishops (papas, or popes). After the depredations of the Muslim invaders, these eventually narrowed down to two, Rome and Constantinople,. The Eastern wing of the State religion came to be called Orthodox, the Western, Catholic. The word Catholic comes from the Greek kath’holou, "according to the whole," whence katholikos, "universal." Roman means restricted to the adherents of the pope of Rome. Hence "Roman Catholic" means "Restricted Universal" or "Exclusive All-Inclusive." "Roman Catholic" is an oxymoron. Ed. 5A possible exception is note 4 on page 360. There Fournier (or more likely Watkins) argues that death in Rom 5:12 refers to spiritual separation from God, not physical death, because of "the entire context of Paul in Romans 5 and 6." However, even here we are not given even one piece of evidence to support his point. 6Compare, for example, Zane C. Hodges’s, Absolutely Free! A Biblical Reply to Lordship Salvation (Grand Rapids: Zondervan Publishing House, 1989, and Dallas, TX: Redención Viva, 1989) and Joseph C. Dillow’s, The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man (Miami Spring, FL: Schoettle Publishing Co., 1992). 7Dave Hunt, "The Gospel Betrayed," Berean Call, May 1994, pp. 1-2ff. Fournier cites this article twice. However, we have been unable to verify the existence of this journal or this article, after repeated calls to three leading theological libraries and even the Library of Congress. 8A House United? 331. 9Ibid., p. 34, italics original. Fournier here confuses evangelical with evangelistic. Some cults are very evangelistic, yet deny even the basic Christian doctrines on which the Gospel rests (e.g., the Trinity, the deity of Christ, the virgin birth). 10Ibid., italics added. 11See, however, p. 61, where Fournier cites approvingly this definition by Carl Henry: "[An evangelical Christian is] one who affirms the good news that God forgives sin and gives new life to sinners on the grounds of the substitutionary death of Christ and His bodily resurrection." There is no mention here of sharing the Gospel or of obeying Christ. In light of earlier quotations that show that an evangelical Christian must also share his or her faith and obey Christ, it appears that Fournier is merely agreeing with Henry that an evangelical Christian includes such faith, not that this is all that is required. 12Strictly speaking only the root of the word evangelical occurs. The Greek NT has the root evangel in the words euangelion and euangelizo. 13The first two letters in euangelion, eu, when used as a prefix on a word normally mean "good" or "well." This prefix has come over into English too. We have words like eulogy, "good things said about a person," euphony, "good sounds," and euphoria, "good feeling." 14See, for example, 2 Cor 11:4 and Gal 1:6, which refer to "a different gospel" than the one Paul preached. Such a gospel, according to Paul, is not really "Good News" at all (cf. Gal 1:7). 15This is not to suggest that there are no Catholics who are saved. See section VI below for further discussion of that issue. 16See also p. 24, where Fournier indicates that for people to believe in Christ requires them "to bow their knee before Jesus and submit to Him as Lord." 17This was a cause célèbre in the Reformation. See, for example, Paul Holloway, "A Return to Rome: Lordship Salvation’s Doctrine of Faith," Journal of the Grace Evangelical Society, Autumn 1991, 13-21. 18The Lord Jesus had some disciples who were not believers (John 6:64). 19See footnote 16 above. 20A House United?, 266, emphasis added. Note that he refers to salvation as a "process." 21Ibid., 75. 22In fact, while writing this article it came to my attention that there is a book by professor Stephen E. Robinson of Brigham Young University in which he makes just such a claim. In his book, entitled Are Mormons Christians? (Salt Lake City: Bookcraft, Inc., 1991), he declares that Mormons are indeed Christians. 23A House United? 21, bracketed material and ellipsis original. 24Ibid., 22. 25Ibid., 23. 26Ibid., 23ff. 27Ibid., 24ff. 28Ibid., 250-52, 261-89. 29I became a Christian in college, at which time I joined a General Baptist Church. Several years later when I moved to the South, I joined a Southern Baptist Church. I wasn’t required to convert to the Southern Baptist faith. I was merely transferring my membership from one church to another. The same would not be the case if a Roman Catholic wished to become a Baptist or vice versa. 30Again, we must differentiate between evangelical and evangelistic. The two most "evangelistic" groups today, Mormonism and Jehovah’s Witnesses, are the least evangelical in doctrine. See also footnote 9. Other key passages could be cited. For example, wouldn’t a discussion of Rom 4:4-5, 8:38-39; Gal 3:6-14; and Eph 2:8-9 have been vitally important? 31James says that "friendship with the world is enmity with God" and that "whoever therefore wants to be a friend of the world makes himself an enemy of God" (Jas 4:4). 32I believe there are people who trust Christ in these types of crusades. Some of the counselors and some of the churches which do follow up are clear on the Gospel. And, sometimes people can filter out the errors in what the evangelist is saying and trust in Christ alone in spite of the garbled message. However, the more anyone garbles the Gospel, the harder it is for a listener to see the truth and be saved. 33While I found no direct claims as to what percentage of Roman Catholics are saved, Fournier’s statements about conversion and good works clearly suggest that all practicing Catholics who are doing good works are saved. Of course, Fournier believes that any Catholic could lose his or her salvation by ceasing to do good deeds and by falling away from the Church of Rome. 34Of course, the more the Gospel is garbled, the harder it is for a listener to understand and believe it. However, since the Bible is read in Catholic churches, it is conceivable that a thoughtful, seeking Catholic might come to trust Christ and Him alone for eternal life through what he heard in church. Like Luther, he might become so frustrated in trying to work his way to God that he might begin to contemplate the meaning of Scripture for himself. See also footnote 31 above. 35Some even remain in that church their whole life. 36He wrote an open letter, dated September 24, 1994, in which he indicated: "At one point not too long ago I was prayerfully entertaining that option [to become a Roman Catholic]. I certainly have not ruled it out, and it is still an issue of prayer for me. But at this time I am not ready to make such a commitment… Keith [Fournier] and I have had many conversations about Catholic doctrine and practice, almost all of which have been initiated by me with absolutely no proselytizing pressure from Keith." He went on to say, "I am also closer to the spirit and many of the conclusions of Catholic thought than I ever have been before. In fact, I prefer to refer to myself as a classical Christian [rather] than as an evangelical Protestant, though I do not disparage the latter label for myself or for others." |
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No I will not, No I will not Not go quietly | |
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| lightninboy | Jan 5 2009, 12:27 PM Post #4 |
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Journal of the Grace Evangelical Society, Autumn 1995 -- Volume 8:15 -------------------------------------------------------------------------------- A Dangerous Book or a Faulty Review? A Rejoinder to Robert Wilkin’s Essay on A House United? William D. Watkins Vice President, Publishing Liberty, Life and Family Virginia Beach, VA Abraham Lincoln once said, "He has a right to criticize, who has a heart to help."1 As I read Robert Wilkin’s review2 of Keith Fournier’s book A House United? Evangelicals and Catholics Together: A Winning Alliance for the 21st Century,3 a book I had a hand in producing, I had no doubt that Wilkin’s intentions were good. He clearly believed that this book (from here on referred to as AHU) presented an unbiblical view of the Gospel, clothed it in Christian-looking garb, and tried to present it as biblical to its readers. This, he believed, made the message of AHU "dangerous," especially to "untaught believers" and others not "well-grounded in the Scriptures" (29). Despite, however, Wilkin’s heart to help, I believe his head missed the mark, thereby leaving his readers with little help in assessing the message of AHU and its value for the Body of Christ. Before I move to my rejoinder of his review essay, I would like to thank him for giving me the opportunity in this journal to respond to his comments. Dialogue, particularly among God’s people, is imperative if we ever hope to learn what we hold in common and what we differ on and why.4 Too often we resort to diatribes based more on suspicion, misinformation, and fear than careful research, sound reasoning, and a recognition of the value and dignity of all human beings as creatures made as God’s image-bearers. As the executive director of the Grace Evangelical Society, Dr. Robert Wilkin, at least with me, has chosen to permit dialogue, Christian to Christian. For that I am grateful. Now to my response. I. Contributions To his credit, Wilkin strives to commend AHU in whatever ways he believes he can. He praises the book’s title and packaging, the propriety of including in an appendix the text of the 1992 accord "Evangelicals and Catholics Together: The Christian Mission in the Third Millennium," the book’s irenic spirit, and Fournier’s demeanor, social activism, unswerving commitment to "conservative morality," and "drive to make a difference with his life" (12). He concludes, and accurately, that Keith Fournier comes across in the book as a person who would give Wilkin’s review "serious consideration" (12).5 Furthermore, Wilkin displays a desire to critique AHU rationally, biblically, and theologically. He seeks to avoid emotionalism and personal attacks. Wilkin is also forthright about expressing and examining his deepest concern about AHU: its presentation of the Gospel. He believes that what AHU teaches about salvation is unbiblical because it corresponds to the Roman Catholic viewpoint. Therefore this is the issue on which he focuses, considering other matters less important than this one. Once again, I commend Wilkin for these aspects of his review. II. Criticisms With these points made, I would like to express the major problems I have with Wilkin’s review. I have no intention of taking the article paragraph by paragraph, point by point, and detailing every jot and tittle with which I disagree. This rejoinder would be too long and tedious if I did that. Neither do I plan to defend the book’s author, Keith Fournier, and all his beliefs. For example, I will not address Wilkin’s objections regarding Fournier’s self-ascribed status as an evangelical Christian (16-18, 24), even though I believe his objections can be adequately answered. Nor will I respond to his assertion that Fournier is not a theologian (a conclusion, I suspect, built on a very narrow definition of theologian6). Fournier is quite capable of handling such matters on his own. Rather, my objective is twofold: (1) point out two errors Wilkin makes about me, and (2) respond to five major criticisms Wilkin makes of AHU. A. Errors of a Personal Nature 1. Co-author or Writer? Wilkin mistakenly refers to me as the "co-author" of AHU (28). If I were a co-author, the word and would be found between Fournier’s name and mine on the book’s front cover, title page, and copyright page, but such is not found. Rather, with is used to link our names. The copy on the cover and title page reads "Keith A. Fournier with William D. Watkins," and the copyright page specifies that the book is copyrighted in Fournier’s name only. These are common ways in which the publishing industry indicates authors and writers. Another indication of Fournier’s sole authorship is his use of the first-person pronoun I when referring to himself. He never uses we in a context that would indicate the presence of another author. In addition, when Fournier passes out acknowledgments, he refers to me as "my writing partner" who saw "this book through its many editions, helping me make its truths come alive."7 In other words, I helped the author write his book. The book’s arguments, viewpoints, and outline are largely his. I made some contributions in these areas and facilitated the writing and editing of the entire book, but Fournier had to approve everything because the book is his from beginning to end. My participation as writer does not mean that I agree with every position or argument presented in the book (though I do, in fact, agree with much of it). In my now sixteen years in the publishing industry, I have worked with many authors who have expressed perspectives with which I disagree. On the other hand, in all cases the authors were Christians who embraced one of the many traditions within the realm of Christian orthodoxy.8 Some of these traditions were Presbyterian, Reformed, Lutheran, Methodist, Evangelical Free, Baptist, United Church of Christ, independent Bible, Bible Fellowship, Nazarene, Berean, Christian and Missionary Alliance, Foursquare Gospel, Evangelical Congregational, Evangelical Covenant, Mennonite, fundamentalist, pentecostal, dispensational, Anglican, Episcopalian, Eastern Orthodox, and, yes, Roman Catholic. While working with adherents of these various traditions, I have learned a great deal about the breadth of Christian belief and practice, and I have grown to appreciate the church’s diversity in spiritual unity. Because I believe these traditions are rooted in orthodoxy despite differences between them on significant theological and ecclesiastical issues, I have no problem working with believers from these traditions, including working with Keith Fournier, whom I also count as a friend and know to be an untiring Christian advocate for the Judeo-Christian world view. 2. Confused Protestant? As evidence for his claim that "It is possible for a saved individual to convert to Catholicism," Wilkin refers to me. He states, "I am convinced that . . . Bill Watkins . . . is in danger of doing that" (28). To support his conviction, he quotes portions of a September 1994 letter I wrote about my interest in Catholicism (28, fn. 36), then he concludes, "Christians can become confused and can join groups, such as the Roman Catholic Church, that believe and teach a false gospel" (28). I readily admit Wilkin is right about two things: I have been saved by the grace of God through faith in His Son, Jesus Christ; and saved people can and indeed do convert to Catholicism. On the other counts, however, Wilkin is mistaken. First, Wilkin wrongly assumes that my letter was meant for public disbursement. It was, as he says, "an open letter" (28, fn. 36), but he fails to note that I wrote it as "an open letter to my friends and to those of you who have influenced me the most."9 I even opened my letter with the words "Dear Friend." This should have clearly indicated to Wilkin, to whom I never sent a copy of this letter, that this letter was personal. While I am not embarrassed by the public dissemination of my letter, due to its personal nature Wilkin should have sought my permission to publish any comments from it.10 Second, Wilkin misrepresents what I said in my letter by failing to set the quoted comments in their proper and explicit context. I wrote this piece of correspondence to let my friends know where I was on my spiritual journey and to dispel a rumor that I had "decided to become a Roman Catholic." I denied I had become a member of the Roman Catholic Church, and I even mentioned several aspects of Catholic thought with which I still had "lingering questions," among which were some matters related to "soteriology." From here I explained my draw to Catholicism and detailed some of my struggles with Protestant Reformed thought. It was in this context that I wrote, "At this point, I know I am neither Calvinistic nor Lutheran in my doctrinal bent. In some respects I find myself closer to Wesleyanism. I am also closer to the spirit and many of the conclusions of Catholic thought than I ever have been before. In fact, I prefer to refer to myself as a classical Christian than as an evangelical Protestant, though I do not disparage the latter label for myself or for others."11 Therefore, my letter was meant to convey that I was not a Roman Catholic, that I still considered myself an evangelical Protestant (more Wesleyan than Calvinistic or Lutheran), and that I most firmly identified with pre-Reformation Christianity: what I call "classical Christianity." While I did not rule out becoming Roman Catholic sometime during my journey with God, I made it clear that I was not a Catholic and that I had many questions about Catholicism to address before I could ever become Catholic. The fact that Wilkin failed to come to this conclusion shows his application of an impoverished hermeneutic and his acquiescence to the logical fallacy of suppressed evidence. Concerning the latter point, logician Howard Kahane writes, "Anyone who conceals evidence unfavorable to his own position is guilty of the fallacy of suppressed evidence."12 Wilkin committed this fallacy when he failed to provide his readers with the full context of my letter. For if he had presented my comments in their context, he would have been unable to validate his point. In a follow-up letter to my friends dated 25 April 1995, I provided this update: I just wanted you to know that some of the doctrinal barriers that have held me back from becoming Roman Catholic are still insurmountable to me and will likely remain so. It is not that I believe that the theological differences between Catholicism and Protestantism denote differences between heresy and orthodoxy. In this I take issue with many Catholic and Protestant apologists and theologians. Rather, I see many of the differences are related to different answers given to two central questions: How far can exegetical and theological conclusions be rightly extended? And what role will sources and disciplines outside of biblical exegesis be allowed to play in discovering truth, especially as it is revealed in holy writ? The remainder of this letter briefly addressed each of these questions, then ended by saying, "While some of my disagreements with Catholicism remain, my respect and admiration for the Catholic tradition have deepened considerably. One day believers of all traditions and confessions will stand before their common Savior together, visibly united forever. I look forward to that day, and I pray the Lord will use me on this side of heaven to help heal the divisions in His Body. That healing process begins with me, with each of us who claim Christ as our Savior and Lord." While my first letter does not give Wilkin adequate evidence to support his conviction that I was allegedly teetering on the precipice of becoming Roman Catholic, my second letter certainly undermines his conclusion.13 Hence both documents, taken together or separately, show that Wilkin’s interpretation is faulty. Third, Wilkin implies I am among those "confused" Christians who sometimes join churches that "teach a false gospel" (28). Well, if I am confused, and I do not grant that I am, then my confusion is not due to a lack of information, education, or association in theologically conservative Christian circles, particularly evangelical Protestant ones. I have twenty years of formal education (with concentrations in systematic theology, philosophy, history, comparative religions, ethics, music, and biblical studies), fourteen years of additional study on my own (particularly in the areas of philosophy, theology, ethics, public-policy concerns, apologetics, spirituality, and biblical studies), twenty-three years of walking with God and serving Him in Christian ministry (e.g., teaching, speaking, debating, counseling, evangelizing, preaching, defending the faith, writing, editing, consulting), and sixteen years of Christian publishing experience, which have included the publication of about eighty pieces of my own work (e.g., popular articles, book reviews, scholarly essays, trade and academic books, and Bible study guides). Moreover, I have spent sixteen years studying Catholic thought, steeping myself mostly in primary sources. Among the great Catholic thinkers from the past I have read are Tertullian, Augustine, Anselm, Athanasius, Bonaventure, Erasmus, and especially Thomas Aquinas. Some of the many contemporary Catholic scholars I have delved into are E. L. Mascall, Reginald Garrigou-Lagrange, Jacques Maritain, Peter Kreeft, Richard John Neuhaus, Frederick Copleston, Etienne Gilson, Raymond E. Brown, Avery Dulles, Josef Pieper, Hugo Rahner, and Pope John Paul II. I have also pondered many of Catholicism’s official statements of faith, including the declarations of the Council of Trent, the Vatican Council II, and the newly released Catechism of the Catholic Church.14 And I have worked alongside, dialogued with, and grown close to several committed Catholics. Through all of this I have attempted to understand Catholicism through Catholic eyes, not Protestant ones. Some critics may say this approach has blurred my vision. I would respond that it has cleared my sight. It is the same type of approach that most believing Protestants (and believing Catholics) strive to apply to Scripture: namely, interpreting the biblical text in light of its milieu and what the biblical writers actually said and believed, rather than interpreting it through the times, wishes, and beliefs of the exegete. Wilkin apparently believes that my state of mind or rationale of belief or choices of association are confused. His justification for this conclusion amounts to his interpretation of my September 1994 letter. Since his interpretation is incorrect, he needs to muster more evidence to substantiate his implication. Of course, if he does not mean to suggest that I am confused, I would appreciate a statement to that effect. Fourth, if I, or anyone else, became Roman Catholic, I would not describe that as a dangerous situation. Contrary to Wilkin, I have concluded from my studies that Roman Catholicism does not teach a "false gospel" (28). And I do not believe that the book AHU does either. (I will have more to say about this later.) If I thought that it did, I would not have participated in the project. Indeed, Fournier would not have either. B. Responses to Five Major Criticisms Here I would like to focus on five charges Wilkin makes against AHU and provide my answers to them. 1. AHU "never really supports its case from Scripture at all" (13). Wilkin gives six arguments in support of this claim. His first two arguments revolve around the citation of Bible verses. He seems perturbed that most "references to verses" are given in endnotes where "most readers will not read" them (13). Then, when references are given, sometimes ten or more passages are "cited at once," which "means that the author rarely even attempts to support his points with the Word of God" (13). This is a strange conclusion indeed. If citing references to Scripture does not count as supporting one’s points by the Word of God, then what does? This practice may not provide as full of support as detailing for readers the basis for one’s exegetical conclusions, but that it fails to count as biblical support in any sense is very peculiar. Indeed, if Wilkin wishes to lay such a charge at Fournier’s doorstep, then he must apply it to himself as well. Wilkin also cites Scripture in footnotes without providing explicit exegetical support for his conclusions (see 17, fn. 14; 20, fn. 18; 25, fn. 31). He also does the same with extra-biblical sources: a book by church historian Kenneth Scott Latourette (11-12, fn. 2), and books by Zane Hodges and Joseph Dillow (14, fn. 6). Does all this mean that Wilkin really cannot contend that these books and Bible texts support his claims in any genuine sense? What’s sauce for the goose is sauce for the gander. If Fournier is guilty as charged, so is Wilkin. The third argument Wilkin brings to the fore is that Fournier "never once explains what a given passage means. He merely quotes or refers to passages" (13). This is a peculiar assertion too. While Fournier does not usually engage in a detailed exegesis of biblical texts, he certainly tells his readers what he understands the Bible to teach and in this context he quotes from or cites references to the pertinent Scripture passages.15 Jesus Christ and the biblical writers often did this also (e.g., see Matt 9:12-13; 12:1-8; Acts 2:14-21; Heb 10:36-39; 13:5-6; 1 Pet 3:8-12). Even Wilkin does it several times in his review of AHU (see 18, 19, 20, 26, 27). If this practice means its practitioners are not supplying a biblical case for their views, then not only Fournier but Wilkin, Jesus, and many of the biblical writers are guilty too. Wilkin’s fourth argument is that because "usually" only "minor points" in AHU receive biblical quotations or citations, the book lacks a genuine biblical case for its message (13). Really? Here are just a few of the "minor points" that occupy AHU: the Body of Christ as a visibly divided house; Jesus’ prayerful desire that the Body be as one; Paul’s teaching concerning the unity of the church; Jesus’ compassion for the physical and emotional needs of people; mankind’s fallen condition and God’s plan of redemption; the early church as a culture with shared leadership, shared beliefs, shared Scriptures, shared practices and values, a shared mission, and shared persecution; the basis upon which Christians of all traditions and confessions (Protestant, Catholic, and Eastern Orthodox) can build alliances to change the culture for the common good. I think it is obvious that none of these points are minor, and in AHU all of them are backed by Scripture, as well as by an array of other sources. Wilkin’s fifth argument centers on twelve Bible texts, all of which concern the gospel message. Wilkin contends that these texts must be "explained" by Fournier in order for him to "establish the case that Catholics are Christians" (13). The implication here is that these texts establish the evangelical Protestant understanding of salvation and undermine, if not contradict, the Catholic view. Well, if Wilkin believes this, he needs to demonstrate that these texts support his contention. Dismissing Fournier’s position by assertion and suggestion does not suffice. Wilkin’s sixth argument is that Fournier uses too many Bible translations. Wilkin calls this a "questionable practice" that gives "the impression that the author will cite whatever version states the text as he sees it" (14). I am uncertain what Wilkin is driving at here. I know Fournier quoted from different Bible versions because he believed that certain versions better translated certain verses. Given this, Wilkin’s objection would amount to saying that it is somehow a "questionable practice" for an author to switch between Bible translations because he believes that different versions best translate different verses. Perhaps Wilkin would have preferred Fournier had used, say, the niv throughout his book, even if Fournier believed that in some cases other versions did a better job conveying the meaning of certain texts he wanted to quote or discuss. I cannot see why any author serious about communicating would consciously choose to do this. It is clear to me that an author should use whatever version best conveys a text’s meaning. This is exactly what Fournier sought to do. Perhaps, however, Wilkin is suggesting something else. Maybe what Fournier did bothers him because it gives the impression that Fournier was presenting his beliefs in a way that appeared to accord with Scripture even when he knew such was not the case. This interpretation of Wilkin’s argument fits better with his desire to demonstrate that Fournier fails to support his case biblically. However, if this is what Wilkin means, then he needs to move his criticism beyond the mere impression of impropriety in order to give it adequate support. This would entail him showing that Fournier did use different Bible versions to deceive his readers into believing that his faith convictions are biblical when they are not. Wilkin has not done this. Innuendo and suggestion are far cries from demonstration. With this said, I have covered and found wanting all of Wilkin’s arguments in support of his claim that AHU does not offer any genuine biblical support for its case. AHU does, indeed, offer a great deal of biblical support, especially for its main contentions. The book may not supply a lot of word studies16 or cite a slew of commentaries or address all of the Bible passages that would have satisfied Wilkin. But none of this entails the conclusion that Fournier offers no, or very little, real scriptural support for his beliefs. That conclusion is unfounded. 2. AHU relies on human experience to prove its case (14-16). "Instead of establishing his case from the Bible, Fournier uses experience" (13), states Wilkin. Obviously Wilkin finds human experience an unacceptable criterion for demonstrating truth. As he states, "Experience is excellent for illustrations of truth which has been established from Scripture. However, experience is absolutely worthless for establishing truth, especially experience contrary to Scripture" (16, italics added). I wonder how Wilkin knows it is true that he exists or leads an organization called the Grace Evangelical Society or is an alumnus of Dallas Theological Seminary without appealing to his own experience or that of others. None of these details of his life, nor any others for that matter, are mentioned in Scripture. But if they are not there, then according to his own criterion not only he but the rest of us can never establish his reality, assuming, of course, that "experience is absolutely worthless for establishing truth." Perhaps Wilkin does not mean that human experience can establish no truths, since that leads to some obvious epistemological difficulties for him personally. He may mean instead that human experience cannot establish, that is, support17, any truths found in Scripture. If this is how his comments should be interpreted, his position is still seriously flawed. First of all, the Bible itself records instances where human experience validates critical events and teachings. For example, when many people encountered Jesus, heard His teachings, and witnessed His miraculous power, they came to believe that He was who He claimed to be: the long-awaited Messiah, the Son of God and Son of man (Matt 16:13-20; Luke 5:4-11; 7:18-29; John 4:1-42, 46-53; 9:1-38). After Jesus’ resurrection, He provided further empirical evidence to His followers that He had indeed conquered sin and death and therefore was truly the way, the truth, and the life for all the world (Matt 28:9-10, 16-20; Luke 24:13-53; John 20:14-31; 21:4-14). The apostles’ experience of Jesus had such confirming power that John appealed to it in the opening words of his first epistle as evidence that his message was true and should be heeded (1 John 1:1-4). Extra-biblical human experience also provides evidential support of biblical teachings and predictions. For instance, the history of the church confirms the truth of Jesus’ prophecy that the gates of hell would not prevail against His church (Matt 16:18). The moral, spiritual, and theological downward spiral of twentieth-century Western civilization verifies the truth of Rom 1:18-32. Even the life and testimony of every Christian gives additional verification that God is alive and well and at work on planet Earth, and that what He has revealed to us in nature, human experience, church history, and His written Word is true and certain. Fournier draws on many facets of human experience to demonstrate, not just illustrate, various biblical teachings. He even reveals much about his own life as testimony to God’s redemptive and transforming work and unfailing faithfulness. In this way he is following in the footsteps of the apostle Paul, who also appealed to his experience with the Lord as verification of his conversion and mission and also of Jesus’ resurrection, deity, and salvific gift to humankind (Acts 22:1-21; 26:1-29). Human experience does help us discover and verify truth, including many significant truths found in Scripture.18 Fournier understands this and utilizes it effectively in AHU. 3. AHU presents an unbiblical view of the Gospel (18-20). Here we finally come to the crux of the matter. Does Fournier present an unbiblical gospel which is really no gospel at all? Is the Catholic understanding of salvation contrary to Scripture and therefore a false gospel? Wilkin obviously believes that each of these questions should be answered positively. This is a very serious charge that deserves a forthright answer. On the other hand, given the space limitations I have been allotted, I will not be able to answer it as fully as I could. Therefore, the following comments will have to suffice. Neither Fournier nor I believe that the Catholic understanding of salvation is a "different gospel" (Gal 1:6) from the one presented in Scripture. It certainly is in many respects different from that taught by many evangelical Protestants. Of course, even evangelical Protestants have differing interpretations. Some believe in Lordship salvation, while others, including Wilkin, do not (24). Some believe water baptism plays a vital role in regeneration, while others, such as Wilkin, give it lesser significance (20). Some believe salvation can be lost, while others, Wilkin included, deny this (19). Some believe that the Lord’s Supper is a channel of God’s forgiveness and empowering grace, while others, such as Wilkin, give it "special meal" status but reject it as a means of enabling or life-giving grace (20). Some believe that infants, when baptized, are regenerated by the Holy Spirit, while others would agree with Wilkin that one must be able to exercise one’s own faith in order to be saved (20). Some believe salvation is in many senses a process, while others side with Wilkin claiming that salvation is an instantaneous event that occurs the "very moment" a person "trusts in Christ" (19). Soteriological differences also abound among such issues as the relationship between predestination and the human will, whether humans are free in any respect, what constitutes eternal torment, whether faith itself is a gift or simply a natural means to receiving the gift of salvation, the meaning and extent of human corruption, and the relationship between law and gospel.19 Since these differences (and many others) are found among evangelical Protestants (not to mention Christians of other orthodox traditions), the question arises, Which understanding of salvation will become the standard by which the Catholic view will be measured? The answer is plain in Wilkin’s review: The standard is his understanding of salvation, which he identifies with what the Bible teaches on the subject. He does not demonstrate that his view is indeed the biblical one. In fact, he does what he accuses Fournier of doing: He declares his beliefs to be biblical, then he cites a handful of Bible references to support his assertions, but he does not exegete any of the cited texts (see 19-20). Neither does he deal with, much less cite, any of the texts that other Protestants and Catholics could use to challenge his views (e.g., John 3:5 and Acts 2:38 on baptism; Matt 13:20-21 and Heb 6:4-8 on whether salvation can be lost). Wilkin does not even acknowledge, except in the case of Lordship salvation, that evangelical Protestants have any differing views on the biblical teaching of soteriology. Even when he mentions this single exception, he dismisses it out of hand as an unbiblical position (24). Clearly we are simply supposed to accept his interpretation as the authoritative, biblical one. Perhaps that approach satisfies the editors and readers of this journal, but I find it wholly inadequate, and I would imagine so would the many other evangelical Protestants who would not embrace many aspects of Wilkin’s understanding of soteriology or his attempt to justify them from Scripture. Of course, Wilkin’s theological pronouncements go beyond evangelical Protestant thought and move into Catholic theology. He declares that Fournier’s view of the Gospel is "not the Gospel of the Bible. It is not the message of salvation by grace through faith alone apart from works. It is not a free gift. Instead, it is the gospel of Rome: salvation by grace through faith plus works" (18). Is this true? Does Fournier believe that faith plus works saves us? According to Wilkin, Fournier does, even though he "never attempts to explain his view of the gospel in detail" (18) but scatters his beliefs on this point "here and there throughout the book" (19). Wilkin even suggests Fournier was not being as candid with his readers as he should have been: "It would have been more forthright to have a chapter in which he [Fournier] explained and defended his view of the Gospel" (19). I find Dr. Wilkin mistaken on all these points. Fournier does not believe in salvation by faith plus works. In fact, he addresses this charge in several respects in Chapter 1 and in other places of the book. But he most fully and directly responds to this accusation in Chapter 12, a fact Wilkin fails to reveal to his readers. (The fallacy of suppressed evidence again.) There Fournier introduces his discussion this way: Many Christians misunderstand the Catholic theology of salvation as one of salvation by "good works." Catholics, they say, try to earn Jesus’ acceptance into Heaven’s gate by performing deeds that would please Him. . . . They believe Catholics have rejected the true gospel of salvation by faith alone through Christ alone by grace alone. Instead, they charge, Catholics have accepted the false gospel of salvation by faith plus good works apart from grace, which undermines Christ’s redemptive work on the cross. Although some Catholics, as well as some Protestants, have adopted the "gospel" of faith plus good works equals salvation, this view does not represent Catholic theology. As we will see, there is an integral place for the deeds of faith (not deeds done apart from or in addition to faith) in the salvation process, but this must be understood in light of the full expression of the biblical concept of salvation. And this understanding flows from the biblical view of the human dilemma.20 Fournier follows this introduction with a discussion of human fallenness, in which he concludes "that all human beings are morally, intellectually, emotionally, volitionally, spiritually, and physically corrupted because of sin. As a consequence of the original sin of our first parents, we have inherited and surrendered ourselves to a distorted, corrupted nature. We have dug ourselves into a pit so deep that we can’t climb out of it."21 The only way out of this pit is through Christ, states Fournier: "When we place our trust in Him, God’s undeserved gift of salvation from sin becomes ours."22 Then Fournier quotes as support one of those passages Wilkin says he never discusses: Eph 2:8-9. From here Fournier moves on to talk about justification and grace. In part he writes: When I exercise faith in accepting God’s free gift of grace in Christ, the Holy Spirit converts me and thereby brings about my justification. Moved by grace, I’m turned toward God and away from sin. In the biblical imagery [which Fournier had detailed earlier], I’m set free from sin, my sight is restored, I’m made alive in Christ, I become the recipient of His matchless riches, my deepest wounds are healed. I am no longer separated from God but reconciled to Him. The corruption sin has wrought is reversed in my life. In fact, in the very center of my being, I am changed. I am not merely forgiven, though that occurs. I am also purified; I am made a new creation. Put another way, justification not only declares me righteous but makes me righteous. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man." God makes me just, He doesn’t just declare me so. He cleans my sin record and purges me of my sins.23 Regarding justification and sanctification, Fournier explains: "Though we may be justified by faith in a moment, our justification is deepened through the sanctification process. This day-to-day process makes us holy, not at once, but over the period of our lifetimes. God works in our lives through the virtues of faith, hope, and love to bring this result about. And in that process, He gives us the privilege and ability to cooperate with Him. Among these virtues, love is the greatest, as the Apostle Paul told us it was: ‘And now these three remain: faith, hope and love. But the greatest of these is love.’"24 Do certain aspects of this Catholic understanding of salvation differ from some evangelical Protestant perspectives? Yes. Are these differences due to a faith-plus-works orientation? No. Fournier explicitly rejects this interpretation, and he does so because the Catholic Church does not teach it.25 Wilkin, however, either does not realize this or thinks the charge of faith plus works still sticks anyway. Wilkin reasons that because Fournier believes that such things as water baptism, perseverance in charity, and the need to sustain, nourish, and deepen one’s relationship to Christ are integral to the salvific process that this means he believes in salvation by faith plus works (19). It is true that Fournier believes there are "deeds of faith" that play a vital role in salvation, but he denies that these deeds have any salvific value "apart from or in addition to faith."26 As he clearly says: The integral relationship between faith and works has long troubled many believers of all traditions. But the Catholic theological understanding of the biblical teaching is clear: We are converted to Christ by faith, not because of our good works; and we do good works only because we have the divine grace to do so. Our good works flow out of our love for God and that which God loves, His creation. Faith must express itself dynamically in a life of love. As Paul describes it, what counts is "faith working through love." [Gal 5:6] Faith and works go together in God’s Family-life plan. Without faith, works have no everlasting value. Without works, faith has no everlasting value either. Works apart from faith are dead; faith apart from works is dead also. If faith is genuine, good works will follow, and if good works are genuinely of God, saving faith will be present. Faith and good works are inseparable.27 In light of all this, I think Wilkin’s criticisms of Fournier’s soteriology amount to no more than magisterial-like declarations which ignore (or suppress?) Fournier’s explanations and defenses of the Catholic perspective. Wilkin erects a straw man, attempts to knock him down with inadequate criticisms, then declares victory on behalf of the "true gospel" and biblical integrity. To top it off, nowhere in his review does Wilkin indicate a belief that Fournier is saved. He commends Fournier for a number of things, but he never grants that Fournier is a Christian, and this despite all the evidence to the contrary, including Fournier’s testimony of faith and the obvious fruit of his faith (cf. Matt 7:17-20; 12:33-35; John 10:37-38). Wilkin is careful to say that Catholics can be saved, but not by "believing the gospel as taught in Catholicism" (27). Since Fournier does believe in this "gospel," he must not be saved, Wilkin has apparently reasoned. What Fournier needs to do, therefore, is to accept the Gospel according to Wilkin. Given what Wilkin argues and how, it is hard to escape this conclusion. But as I have argued, the case Wilkin presents for his view of the Gospel is entirely inadequate for anyone to base their eternal destiny upon it. My conclusion, therefore, is that an unbiased reading of AHU shows that Wilkin’s assessment of Fournier’s soteriology is invalid and unsound.28 And since his critique fails on this, his most central concern of AHU, the reasoning of his entire review is in serious doubt. It is not Fournier’s book that is "dangerous" (29), as Wilkin claims. It is Wilkin’s review that is faulty and misguided. 4. AHU "sweeps under the rug" important differences between evangelical Protestants and Catholics (20-23). Wilkin says that "Fournier does not state what his areas of difference are" with Protestants, particularly those differences that keep Catholics and Protestants from enjoying "table fellowship together at the Lord’s Supper" (21). It is true that Fournier does not provide a list of all the differences between Catholics and Protestants, though many of them are listed in the "Evangelicals and Catholics Together" document reprinted in AHU’s appendix.29 There was no real need to focus much attention on the many issues that divide Catholics and Protestants. Books dealing with the differences abound,30 and most Protestants and Catholics have ample opportunities to learn about at least some of the more divisive issues in their various church communities. AHU largely assumes that Catholics and Protestants, particularly those of the evangelical persuasion, will have some information about the conflicts and probably a good idea where they stand on those matters. What Fournier chose to do was to focus more on our commonalities rather than our differences and to deal more with our attitudes and actions toward one another and how we can better channel our resources for the common good of the culture. This is what makes AHU unique; this is its greatest contribution to the ongoing controversies over and dialogue about cooperation among Christians of various orthodox traditions. This does not mean that Fournier ignores or tries to gloss over the differences between Protestants and Catholics. The first page of the first chapter of AHU openly acknowledges and specifies what many Protestants believe Catholicism teaches and how that differs from "the three cardinal tenets of the Reformation."31 The rest of this chapter goes into more detail about what many Protestants believe about Roman Catholicism and why Fournier, in spite of those perceptions, can legitimately call himself an evangelical Catholic Christian. Chapter 11 deals with the Protestant Reformation and its aftermath, and chapter 12 addresses two accusations many Protestants commonly raise against Catholicism: namely, that it embraces a false gospel and that it is an anti-Christ religion. Given all of this, I do not understand how Wilkin concluded that Fournier "sweeps under the rug" the differences between Protestants and Catholics. After all, Fournier even faces head-on Wilkin’s central concern that the Catholic view of the gospel is unbiblical. Apparently Fournier did not write the book the way Wilkin would have liked him to. This was due to Fournier’s vision for AHU. He wanted his book to be an apologetic and a clarion call for alliance-building among Christians from all traditions and confessions. He wanted Christians to consider why they should link arms and how they could do it while still affirming their ecclesiastical and doctrinal distinctives. I think AHU fulfills that desire quite well, and many other evangelical Protestants and Catholics have agreed.32 5. AHU fails to prove that evangelical Protestants should cooperate with Catholics (24-27). Wilkin states, "Fournier’s main point . . . is that Evangelicals should cooperate with Roman Catholics in evangelism and in social outreach" (24). Wilkin concludes that Fournier does not make his case because he fails to establish the thesis on which it rests, namely, that "Catholics are Christians" (24). And since Fournier gives no "other reasons for Evangelicals to unite with Catholics . . . his own case collapses like a house of cards" (24). I have three problems with Wilkin’s argument. First, Fournier does not argue that evangelical Protestants and Catholics should cooperate in evangelistic efforts. He is certainly not opposed to that, and he occasionally gives examples of individuals and organizations that do this. But he explicitly gives several reasons why "I have not focused my attention in this book on cooperative evangelistic efforts."33 Perhaps Wilkin did not read the book carefully, so he missed this fact. Or maybe he read the book through such biased glasses that he misinterpreted Fournier’s comments or suppressed them. Whatever happened, the effect was the same: He misstated and misrepresented AHU. Second, as I have already argued, I think Fournier does establish the fact that Catholics who have trusted in Christ as their Lord and Savior are Christians. Third, Fournier advances many reasons for evangelical Protestants and Catholics to join forces to change the culture. In the chapter called "A Common Agenda," Fournier discusses numerous issues that could be effectively dealt with through alliance-building efforts: issues of truth, religious freedom, life and death, education, equality of opportunity and responsibility, economic freedom and cultural integrity, and public policy at home and abroad.34 Any one of these issues provides reason enough for concerned people of faith to pool their resources and make common cause for the transformation of the culture. Therefore, Fournier’s case does not fold like a house of cards but stands on the bedrock of the combined building blocks of Scripture, Christian theology, church history, human experience, reason, and in-the-trenches proven praxis. Edited by lightninboy, Jan 5 2009, 08:49 PM.
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No I will not, No I will not Not go quietly | |
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| lightninboy | Jan 5 2009, 12:28 PM Post #5 |
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III. Conclusion I would like to end this rejoinder with some final thoughts from Keith Fournier about salvation. After acknowledging once again that Christians differ even on issues of soteriology, Fournier gets to the heart of our essential agreement, whether we are Protestant, Catholic, or Eastern Orthodox believers: On the issue of salvation . . . we all agree that it begins with God, continues with God, and ends with God. Grace surrounds every aspect of salvation. So any role we play in the salvation plan, including the exercise of faith, is ultimately due to God’s unmerited, undeserved, gratuitous grace, which comes to us through Christ’s redemptive work and the ministry of the Holy Spirit. Christ alone merits our salvation. If this understanding is heretical, if it is truly a false gospel, then all of us - Catholic, Protestant, and Orthodox - stand condemned. But this gospel is not a false gospel. It is the truth. The church has affirmed it as such since her inception. The apostles taught it because they heard it from the Lord incarnate Himself. On this Rock Catholics stand.35 And so stand all Christians. May we learn to stand together on this Gospel in faith, love, and hope, and thereby more fully and effectively incarnate Christ’s prayer for His Church (John 17:20-26). Endnotes 1. Abraham Lincoln, as quoted in The Harper Book of Quotations, 3rd ed., ed. Robert I. Fitzhenry (New York: HarperCollins Publishers, 1993), 115. 2. Robert N. Wilkin, "A Critique of Keith A. Fournier’s A House United? Evangelicals and Catholics Together: A Winning Alliance for the 21st Century," Journal of the Grace Evangelical Society (Spring 1995): 11-29. From this point forward, page references to this review article will be cited in parentheses in the main body of the text. 3. Keith A. Fournier with William D. Watkins (Colorado Springs: NavPress/Liberty, Life and Family, 1994). 4. Dialogue designed to seek understanding and reconciliation has been occurring between Christians of various confessions for quite some time. Some helpful resources on the content and fruit of such discussions are: Joseph A. Burgess and Jeffrey Gros, eds., Growing Consensus: Church Dialogues in the United States, 1962-1991 (New York: Paulist Press, 1995); John Meyendorff and Robert Tobias, eds., Salvation in Christ: A Lutheran-Orthodox Dialogue (Minneapolis: Augsburg Fortress, 1992); H. George Anderson and James R. Crumley, Jr., eds., Promoting Unity: Themes in Lutheran-Catholic Dialogue (Minneapolis: Augsburg Fortress, 1989); George Carey, A Tale of Two Churches: Can Protestants and Catholics Get Together? (Downers Grove: InterVarsity Press, 1985); the now eight-volume series Lutherans and Catholics in Dialogue (Minneapolis: Augsburg Publishing House, 1965-1992); Geoffrey Wainwright, The Ecumenical Moment: Crisis and Opportunity for the Church (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983). 5. After Keith Fournier read Wilkin’s review of AHU, he called me on 31 July 1995 and told me he was glad Wilkin had attempted to interact intelligently with the book. He was doubtful he would have the opportunity to write a rejoinder due to his busy schedule, but he thought the review was worthy of a response. It was then I told him that I had already begun work on a rejoinder. 6. See R. C. Sproul’s thoughts on this matter in his essay "Right Now Counts Forever," in The Necessity of Systematic Theology, 2nd ed., ed. John Jefferson Davis (Grand Rapids: Baker Book House, 1978), 15-18. 7. AHU, 6. 8. By Christian orthodoxy I mean the body of largely agreed-upon Christian belief as articulated in the creedal statements that came out of the church’s first eight (indeed, only) ecumenical councils: the Jerusalem Council of Acts 15, the first Council of Nicaea (ad 325), the Council of Ephesus (ad 431), the Council of Chalcedon (ad 451), the second Council of Constantinople (ad 553), the third Council of Constantinople (ad 680), and the second Council of Nicaea (ad 787). Interestingly enough, there has yet to be an ecumenical council on the key soteriological issues that took center stage during the Protestant Reformation. This means that, unlike such doctrines as the Trinity and the Incarnation, many important issues concerning the doctrine of salvation are still unsettled in the church as a whole. 9. William D. Watkins, personal correspondence dated 24 September 1994. 10. To Wilkin’s credit, when I confronted him with this matter over the telephone, he apologized, stating that he thought my letter was an open letter to the public. He further noted that he would take editorial steps to ensure such a breach of privacy does not occur in the future. 11. Watkins, personal correspondence dated 24 September 1994. 12. Howard Kahane, Logic and Philosophy, 2nd ed. (Belmont, CA: Wadsworth Publishing Co., 1973), 233. The bold-face type was omitted from the words suppressed evidence. 13. I mentioned the existence of this second letter to Wilkin over the telephone during the last week of July 1995, and he indicated to me that he knew nothing about it. Of course, if Wilkin had contacted me to get permission to quote from my first letter, I could have told him then that he had arrived at a false conclusion concerning my relationship to Catholicism. And if my second letter had been written by that time, I could have forwarded a copy to him as further substantiation of my position. The bottom-line is that Wilkin could have reached me to verify or falsify his conclusion at any time, but he never did. 14. Catechism of the Catholic Church (New Hope, KY: St. Martin de Porres Community, 1994). 15. For example, see AHU, 23-24 (on John 17:11, 20-23; John 3:16-17; Eph 4:11-13), 72 (on Jas 5:16), 98-99 (on Neh 4:13-20), 101 (on 1 Pet 2:4), 105-107 (on Matt 28:18-20; Gen 1:26-30; Heb 13:12-14), 120-33 (on Isa 5:20-21), chs. 9, 10, and 12 (which contain numerous NT quotations and references, as well as explanations and background information). 16. I would like to point out, however, that AHU does contain some word studies, which are mostly brief. For example, see pp. 26 (Christian), 34 (euangelion and euangelizw), 102 (apologia), 161 (genos), 209 (death), 223 (vicarius), and 224 (anti, antichrist). 17. Wilkin uses words such as support, make his case, and proves as rough synonyms for establish (15), hence my reason for interpreting him this way. 18. Defenses of this epistemological position can be found in Norman Geisler, Christian Apologetics (Grand Rapids: Baker Book House, 1976); Stuart C. Hackett, The Reconstruction of the Christian Revelation Claim: A Philosophical and Critical Apologetic (Grand Rapids: Baker Book House, 1984); Jacques Maritain, Degrees of Knowledge (New York: Charles Scribner’s Sons, 1959); Etienne Gilson, The Unity of Philosophical Experience (Westminster, MD: Christian Classics; County Dublin, Ireland: Four Courts Press, 1982). 19. A few of the many sources that detail some of the variety of soteriological belief among Protestants are: Alan P. F. Sell, The Great Debate: Calvinism, Arminianism, and Salvation (Grand Rapids: Baker Book House, 1983); Clark H. Pinnock, ed., The Grace of God, the Will of Man (Grand Rapids: Zondervan Publishing House, 1989); John Sanders, No Other Name: An Investigation into the Destiny of the Unevangelized (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992); Ronald H. Nash, Is Jesus the Only Savior? (Grand Rapids: Zondervan Publishing House, 1994), and Great Divides: Understanding the Controversies That Come Between Christians (Colorado Springs: NavPress, 1993); David Basinger and Randall Basinger, eds., Predestination and Free Will: Four Views of Divine Sovereignty and Human Freedom, (Downers Grove: InterVarsity Press, 1986); Peter Toon, Justification and Sanctification (Westchester: Crossway Books, 1983); Melvin E. Dieter et al, Five Views on Sanctification (Grand Rapids: Zondervan Publishing House, 1987); Edward Fudge, "How Wide Is God’s Mercy?," Christianity Today (27 April 1992), 30-33; "The Status of Justification by Faith in Paul’s Thought: A Brief Survey of a Modern Debate," Themelios (April 1981): 4-11. 20. AHU, 208. 21. AHU, 211. 22. AHU, 212. 23. AHU, 212. 24. AHU, 216. 25. Apart from AHU, which he misinterprets, Wilkin never cites any Catholic sources in support of his claim that Catholicism teaches salvation by faith plus works. Some excellent sources, aside from AHU, that could have corrected his interpretation are: Catechism of the Catholic Church, 40-45, 481-90; H. George Anderson, T. Austin Murphy, and Joseph A. Burgess, eds., Justification by Faith: Lutherans and Catholics in Dialogue VII (Minneapolis: Augsburg Publishing House, 1985); Alan Schreck, Catholic and Christian (Ann Arbor: Servant Books, 1984), ch. 1. 26. AHU, 208, italics added. 27. AHU, 217. 28. Wilkin candidly admits he approached AHU with a bias against Catholic teaching, particularly in regard to the Catholic understanding of the gospel (16). 29. AHU, 341. 30. In addition to the many excellent sources cited in note 4, some others have recently been published that in my opinion are less informed and often more inflammatory in their rhetoric and reckless in their charges. Two of these publications are Dave Hunt, A Woman Rides the Beast (Eugene, OR: Harvest House Publishers, 1994), and John F. MacArthur, Reckless Faith: When the Church Loses Its Will to Discern (Wheaton: Crossway Books, 1994). Two more responsible and scholarly publications, yet, in my view, still flawed in some respects, are John Armstrong, ed., Roman Catholicism: Evangelical Protestants Analyze What Divides and Unites Us (Chicago: Moody Press, 1994), and Norman Geisler and Ralph MacKenzie, Roman Catholics and Evangelicals: Agreements and Disagreements (Grand Rapids: Baker Book House, 1995). 31. AHU, 19. 32. For example, AHU’s foreword is written by Protestant Pat Robertson. The book’s jacket contains endorsements from Catholics Charles Rice, Michael Scanlan, E. Michael Jones, and Harald Bredesen, and from Protestants Terry Lindvall, Vinson Synan, and Ralph Reed, Jr. 33. AHU, 267. 34. AHU, 261-89. 35. AHU, 221. |
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No I will not, No I will not Not go quietly | |
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| lightninboy | Jan 5 2009, 12:31 PM Post #6 |
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Journal of the Grace Evangelical Society, Autumn 1995 -- Volume 8:15 -------------------------------------------------------------------------------- A Surrejoinder to William D. Watkins’s Rejoinder to My Critique of A House United? ROBERT N. WILKIN Executive Director Grace Evangelical Society Irving, TX I. Introduction In this surrejoinder* I receive an unusual opportunity. As I indicated in my critique of A House United? (hereafter AHU), I believe that it is a dangerous book. I felt a responsibility to point out its flaws and its dangers. Now I have an opportunity to critique what I perceive to be an equally problematic project, the rejoinder by William D. Watkins. I very much appreciate Bill taking the time to respond to my critique of the book which he helped to write. I feel that this sort of interaction is both interesting (it has been for me!) and profitable. Of course, some of our readers may question the wisdom of printing a rejoinder by someone who clearly disagrees with the Free Grace viewpoint. But all the editors felt that our readers would understand that this sort of exchange is a valuable medium for confronting the objections of our critics. I have had several public debates on Lordship Salvation, one with a Bible college professor, one with a seminary professor, and one with a pastor. The rejoinder and surrejoinder in this issue of the Journal are merely a written form of debate. The Journal’s policy in this type of exchange is that rejoinders will be printed only if the rejoinder is timely, well written, and reasonably irenic in tone. In the present case, it would be tedious if I attempted to answer each and every point raised in the rejoinder. Therefore, I will be responding to those points which I consider to be the most crucial. II. Kudos Appreciated It was gratifying to read that Watkins felt that I displayed "a desire to critique AHU rationally, biblically, and theologically" and that I sought "to avoid emotionalism and personal attacks." Bill told me in a phone conversation that Keith Fournier, the author of AHU, shared these same feelings. This is encouraging because GES seeks not only to teach about grace, but also to foster graciousness. While we wish to boldly confront distortions of the Gospel, this should be done in such a way as to leave the door open for those who disagree to reconsider their position without being hindered by undue harshness (2 Tim 2:24-25). III. Responses to Criticisms A. Co-author or Writer? I stand corrected. I didn’t recognize that writer, rather than co-author, was the proper term to use in a case where the word with is used between the names of two people on the cover. This remark by Bill deserves comment: "My participation as writer does not mean that I agree with every position or argument presented in the book (though I do, in fact, agree with much of it)." Bill went on to list authors from 23 different denominations and groups with whom he has worked. Yet, he says, "in all cases the authors were Christians." This says a lot about Watkins’s view of the Gospel. In his view the Gospel must be extremely flexible if he feels that groups as diametrically opposed as Reformed and United Church of Christ, or fundamentalist and Episcopalian, are seen as sharing a common view of the Gospel. I was uncomfortable with Watkins repeated reference in this section to various traditions within Christianity. While this is a common practice among many Evangelicals today, I dislike it because many of these "traditions" distort the Gospel of Christ. The differences involved are not merely cosmetic, as Watkins implies. In the history of the Church many have died over the differences between these "traditions." B. Confused Protestant? In my critique I quoted from what I thought was an open letter by Bill Watkins. I was led to this conclusion by the fact that it began impersonally with "Dear Friend," and that nothing in the letter said anything personal about the recipient. However, I am sorry, and have told Bill so personally, that I did not check with Bill before referring to the letter. Mea culpa. In this section Bill sounded a bit testy. He accused me of applying an "impoverished hermeneutic" in which I "suppressed evidence" in order to validate my point. While the entire text of Bill’s letter was not printed, I feel that he wasn’t misrepresented. I expressed my opinion that he was in danger of becoming a Roman Catholic. It seems likely that the vast majority of people reading his open letter would conclude the same. Possibly the problem is with the hermeneutic employed by Watkins. To say that one is in danger of doing something is not to assign a degree of probability to it. My purpose was simply to illustrate a fact he readily admits is true, that some saved individuals have become practicing Roman Catholics. As he no doubt knows, many Reformed theologians don’t believe that is possible. They would most likely conclude that anyone who converts to Catholicism was never saved in the first place. Watkins takes great pains to mention his extensive training and personal study. He seems to feel that his training was called into question. How he drew that conclusion is hard to say. Bill is very intelligent and extremely well educated. Actually, the fact that he is bright and that he has 20 years of formal education and 14 years of additional study underlines my point. A person can be intelligent and well trained and yet come to the opinion expressed by Watkins in his rejoinder: "I have concluded from my studies that Roman Catholicism does not teach a ‘false gospel.’" That is a shocking statement for a graduate of Dallas Theological Seminary to make. C. Lack of Scriptural Support? I objected to the fact that most references to Scripture in AHU are made in endnotes, which studies show that most people don’t read. Watkins sees no problem with this practice. He asks, "If citing references to Scripture does not count as supporting one’s points with the Word of God, then what does?" Watkins missed my point. I didn’t say that prooftexting "does not count." It is, as Watkins admits, not nearly as helpful as detailed explanation of the text. However, my point was that Fournier rarely even used prooftexts in the portion of the book most people read. Watkins didn’t comment on that point. Watkins also tries to turn my argument against me: "Wilkin also cites Scripture in footnotes without providing explicit exegetical support for his conclusions." In the first place, Watkins seems to equate my use of footnotes with Fournier’s use of endnotes. He says, "Wilkin also cites Scripture in footnotes." However, Fournier did not cite Scripture in footnotes. He did so in endnotes which I personally found to be difficult to access since the numbering of endnotes begins again in each new chapter. Thus you must not merely turn to the back of the book to look up endnote number 1, for example. There are actually 20 different endnotes #1. You must look to see which chapter number you are in and then turn to the back of the book and still hope to remember the correct endnote number. Footnotes are much easier to consult, since they appear on the bottom of the page being read. In the second place, a critique is not an exegetical article. However, a book arguing that Catholics are part of the family of God must be exegetical in order to convince discerning readers. In the third place, Watkins gives a total of three examples in which I cite verses in footnotes. Interestingly, those are the only three occurrences of that in the article. None of the three do what Fournier repeatedly did: give the bare reference to verses without either commenting on it or printing the verse. Watkins fails to notice, or notices but fails to mention, that whenever I merely cite a verse reference, I do so in the text. This puts the reference in a place every reader will notice it. Watkins also fails to notice or point out that in an article of only 19 pages I cite 44 passages of Scripture. My average number of verses referred to per page is 7 times that of Fournier. Watkins also has a clever objection to my argument that Fournier "never once explains what a given passage means." First, he admits to the basic truth of that statement: "Fournier does not usually engage in a detailed exegesis of biblical texts." That seems to imply that he occasionally does engage in detailed exegesis. Yet Watkins does not cite even one example. I was unable to find a single example of detailed exegesis by Fournier. Second, he then asserts that "he certainly tells his readers what he understands the Bible to teach and in this context he quotes from or cites references to the pertinent Scripture passages." In a footnote (n 15) he cites ten specific examples. Upon looking up the best ten examples that Watkins could find, I found that they are really nothing more than prooftexts. Third, attempting a coup de grâce, Watkins asserts that the authors of Scripture did this also. I did not suggest it is unbiblical to quote texts without explanation. What I was suggesting is that explanations of Bible texts are necessary in order to prove one’s case, and Fournier does not do this. At one point Watkins attempts to shift the burden of proof to me. In a debate, the offense has the burden of proof. If the offense proves nothing, the defense wins. I pointed out that Fournier failed to explain 12 key NT texts dealing with the Gospel. Watkins turns that around and says that "if Wilkin believes this, he needs to demonstrate that these texts support his contention." I have done what he requests in our bimonthly newsletter and in the Journal. However, that is not the point. The burden of proof is on Fournier. He is the one suggesting that the Reformation (and evidently the Counter Reformation) was much ado about nothing. The defense in the O. J. Simpson trial is quick to point out that the prosecution has brought forward no eyewitnesses to the murders and that they don’t have the murder weapon. If the prosecution shot back that it is the defense’s job to find the killer(s) and the eyewitnesses and the murder weapon(s), they would be making a claim akin to Watkins’s here. Rest assured, if I were writing a book on the question of whether the gospel of Rome is the Gospel of Jesus Christ, I would go on the offensive and clearly show how verses such as the 12 passages I cited prove that it is not. |
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No I will not, No I will not Not go quietly | |
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| lightninboy | Jan 5 2009, 12:32 PM Post #7 |
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D. Reliance on Experience? In my critique I pointed out that Fournier builds his case upon experience. Watkins has three basic responses here: 1) The use of experience is indeed a valid basis for establishing whether a theological claim is true or not. 2) All people use experience to establish truth. 3) The Bible itself uses experience to establish truth. Let’s consider each of those points. The first point is a concession to what I was saying, that Fournier uses experience to build his case. The second point is valid as far as it goes. Science is built upon experimentation and observation. We know the boiling point of water at a given temperature and pressure because of observation, not because it is recorded in Scripture. Admittedly, I am aware of facts about myself due to my experiences, and these experiences and facts are not recorded in Scripture. However, that is beside the point. Watkins ignores the context of my remark. I wrote: "Experience is excellent for illustrations of truth which has been established from Scripture. However, experience is absolutely worthless for establishing truth—especially experience contrary to Scripture." I was not saying that experience is absolutely worthless in establishing truth of any kind. I was speaking in context of "truth which has been established from Scripture." For example, the Bible clearly and unequivocally states that God exists. Thus if I know that the Bible is the Word of God, it’s impossible to prove from experience, or from anything else, that God does not exist. If the Bible is the Word of God as Fournier, Watkins, and I all agree, then if it speaks on a subject, it is the final authority. We must establish truth from the Bible and nowhere else. There’s the rub. That is not the case in Roman Catholic thought. For a Catholic, the Bible, experience, reason, and church tradition are all vitally, if not equally, important ways to establish spiritual truths. Watkins himself notes toward the end of his rejoinder, "Fournier’s case does not fold like a house of cards but stands on the bedrock of the combined building blocks of Scripture, Christian theology, church history, human experience, reason, and in-the-trenches proven praxis" (italics added). More often than not, the sad result of this practice is that the clear meaning of Scripture is subverted. E. A Distorted Gospel? We now get to the heart of the issue. To Watkins’s credit, he does not back down here. He devotes more space to this question than to anything else in his rejoinder. Here we gain some fascinating insights into the crux of this debate. Watkins defends the position that the Roman Catholic view of the Gospel is biblical. He does this with these arguments: 1) Even among Protestants there are significant differences in many respects on the Gospel. 2) I establish the correctness of my view of the Gospel by "pronouncement," not by demonstrating that my view is the biblical one. 3) Fournier and Roman Catholicism do not teach salvation by grace through faith plus works. Differences even among Protestants. The first argument is interesting. Watkins seems to be suggesting that since even Protestants disagree among themselves on the Gospel, then this proves that the differences he admits exist between Catholics and Protestants on the Gospel are not significant enough to make one or the other unbiblical. This is curious reasoning. As JOTGES readers know, we are convinced that many Protestants believe and teach a view of the Gospel that is unbiblical. How that shows that Roman Catholics believe and teach a biblical view of the Gospel escapes me. Watkins does not explain how "conflicting" gospels can all be the true biblical Gospel. For example, he indicates that some believe in Lordship Salvation and some do not. He fails to point out that people on both sides of this issue agree that only one of the positions is true and saving (see, for example, Charles Ryrie, Balancing the Christian Life, p. 170; John MacArthur, The Gospel According to Jesus, Revised Edition, pp. xx-xxiii). Does Watkins believe that there is more than one way to heaven? Would he hold that water baptism, partaking of the Lord’s Supper, submission to the Lordship of Christ, and trusting in Christ alone, are four different ways of being regenerated? The source of the Free Grace Gospel. Watkins’s second argument is that my view of the Gospel is established for our readers by pronouncement rather than by biblical proof. That is a rehashing of a complaint Watkins raised earlier. He stated: "He cites a handful of Bible references to support his assertions, but then does not exegete any of the cited texts." As mentioned previously, a critique is not an exegetical article. Bill is a bit unrealistic if he expects for me in 19 pages to critique a 365-page book and to exegete a number of Gospel texts as well. Does Catholicism teach salvation by faith plus works? Watkins’s third argument, that Fournier and Roman Catholicism do not teach salvation by grace through faith plus works, is the center of the debate. Watkins cites three lines of proof for this point. His first line of proof is a quotation in which Fournier directly and unequivocally denies that he or Catholicism teaches salvation by faith plus works. If Watkins had stopped here, his case would have been more convincing. After all, Fournier denies that he teaches salvation by works. Despite Fournier’s denial, his own words show that he does teach salvation by works. (For example, see the statements which follow under Watkins’s second line of proof below.) Yet I am not accusing Fournier or Watkins of being intentionally disingenuous here. Fournier’s definition of faith includes works. Hence he can, in some sense, speak of justification by faith alone. However, to avoid confusing his readers, he should have indicated that he clearly does not believe that one is justified simply by trusting in Christ and Him alone for eternal life. Maybe this is part of the difference to which Watkins refers when he says, "It [the Catholic understanding of salvation] is in many respects different from that taught by many evangelical Protestants." Perhaps the readers will permit me to provide some additional details regarding the Roman Catholic view of saving faith. The importance of this question warrants additional comment. In the November 7th, 1986 issue of Christianity Today, Jesuit theologian Avery Dulles responded to a number of questions about how Catholic doctrine compares with Protestant doctrine. Concerning faith he said, One can also understand faith in a more global or inclusive way: faith as a loving, trusting commitment of one’s whole self to God. That is the sense of the term as it was used in Vatican II. If you understand faith in that broad sense, then you can use an expression like "justification by faith" (p. 27, italics added). Evangelical theologian Paul Holloway has pointed out that this understanding of saving faith has long been the position of Catholicism. Augustine taught that faith must produce works of love (fides operatur or "productive faith") in order to be saving. Later Catholic theologians said that faith must include works of love to be saving (fides formata or "formed faith"). Holloway notes, "In simpler terms, for the scholastics, works stopped being the product of faith and became an integral part of it" ("Lordship Salvation’s Doctrine of Faith," JOTGES, Autumn 1991, p. 17). The Council of Trent stated 33 canons concerning justification. A number of them well illustrate the Catholic view of faith. Each of these canons is an anathema against those who teach what was considered by the Council of Trent to be false doctrine on justification. Interestingly the Free Grace view of justification repeatedly is anathematized! Canon 12 says, "If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ’s sake, or that it is this confidence alone that justifies us, let him be accursed" (Canons and Decrees of the Council of Trent, English Translation by H. J. Schroeder [Rockford, IL: Tan Books and Publishers, Inc., 1978]). Canon 20 says, "If anyone says that a man who is justified and however perfect is not bound to observe the commandments of God and the Church, but only to believe, as if the Gospel were a bare and absolute promise of eternal life without the condition of observing the commandments, let him be anathema." Likewise, Canon 21 reads, "If anyone says that Christ Jesus was given by God to men as a redeemer in whom to trust, and not also as a legislator whom to obey, let him be anathema." Watkins’s second line of proof is Fournier’s own explanations of the gospel. Note what Watkins cites as Fournier’s view of the relationship between faith and works: "There is an integral place for the deeds of faith (not deeds done apart from or in addition to faith) in the salvation process." I don’t see how this proves Watkins’s assertion that the Catholic view of the gospel is not a different gospel. In my estimation, he is essentially conceding the point. Fournier speaks of deeds which are not in addition to faith nor which are done apart from faith. He is merely restating the Catholic position of "formed faith," that saving faith includes loving obedience. In the quotation cited by Watkins, Fournier speaks of "the salvation process." Concerning the so-called "process of salvation" of which Fournier speaks, Dulles says, We thank God for having put us on the path that leads to final salvation, but we do not boast that we’ve already been saved in the sense that we can’t be lost. That would lead to a wrong attitude toward God. We are always conscious of our sinfulness, which makes it possible for us to fall away (p. 27). The Bible does not teach that salvation is a process or that salvation can be lost. However, if it did, then when I wrote in my critique that salvation occurs at the moment of faith and that it is irreversible, I would be teaching a false gospel. How Watkins can reconcile two such divergent views as being the same gospel remains a mystery to me. Watkins moves into another dangerous minefield when he cites Fournier’s view of justification: "Justification not only declares me righteous but makes me righteous… God makes me just, He doesn’t just declare me so" (italics added). Watkins appears to be unaware that this is a major issue in the Protestant-Catholic Gospel debate. Commenting on the distinction between a Reformed and Roman Catholic view of justification, Dulles says: There may be something of a difference, then, between evangelicals and Catholics. We maintain that justification is not simply extrinsic. It originates outside but is received in us, so we are not only reputed just but are made really just or righteous. There is an inner transformation in justification itself. That inner change could also be called sanctification. Thus justification and sanctification, for Catholics, are really inseparable" (p. 27). Many would agree with me that Dulles was understating the case considerably when he said, "There may be something of a difference, then, between evangelicals and Catholics [on justification]." The difference between those two views is the difference between the Gospel and a counterfeit version of it—a big difference according to the apostle Paul (cf. Gal 1:6-9). Canon 11 of the Council of Trent also rejects the idea that justification is merely the imputation of Christ’s righteousness to the believer, without the infusion of charity (= acts of love). If anyone says that men are justified either by the sole imputation of the justice of Christ or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and remains in them, or also that the grace by which we are justified is only the good will of God, let him be anathema. The idea that one must actually live righteously to be justified is completely contrary to the Reformation cry, sola fide, by faith alone. Dulles as much as admits that when he says: "Vatican II speaks of faith as a loving obedience, and in that sense you could say faith alone is sufficient to justify" (p. 27). Believers are called to holiness (1 Pet 1:16). One of the reasons God has saved us is so that we will glorify Him by producing good works (Eph 2:8-10). However, to assert that faith is "loving obedience" is to proclaim a false gospel. Faith is simply a conviction that something is true. In terms of the Gospel, it is the conviction that the crucified and risen Lord gives me eternal life simply because I am trusting Him and Him alone for it. To believe that I am saved, at least in part, because I am lovingly obedient, is to fail to trust in Christ alone for eternal life. Catholics, like anyone else, can be saved only if they come to trust in Christ and Him alone for eternal life. Before leaving the issue of the position of Fournier and Catholicism on the Gospel, I feel I should comment on a question Watkins raises. He wonders whether I think Fournier is saved or not. He comes to the conclusion that I must believe Fournier is not saved since I am convinced he doesn’t believe the biblical Gospel. Watkins evidently failed to read my critique carefully enough on this point. I clearly stated that "Christians can become confused and can join groups, such as the Roman Catholic Church, that believe and teach a false gospel." I also made it clear elsewhere in the article that salvation can’t be lost. Thus I was affirming that a person who today believes a false gospel might nonetheless be saved. The question is whether he or she ever trusted in Christ and Him alone or not. Frankly, I don’t have enough information to know if Fournier is saved or not. He may have trusted in Christ and Him alone at some point in the past. If so, he is a confused believer. If not, he is an unbeliever. I am at a bit of a loss as to why Watkins is concerned as to whether I think Fournier is saved or not. What difference does that make in terms of this debate? I certainly hope that Fournier is saved. Or, if not, that he will be saved by faith alone apart from works. The Catholic Encyclopedia (New York: The Encyclopedia Press, Inc.: 1910, 1913) sums up well the difference between Catholics and Protestants concerning justification (p. 578). It says: The Protestants claim the following three qualities for justification: certainty, equality, [and] the impossibility of ever losing it. Diametrically opposed to these qualities are those defended by the Council of Trent (sess. VI, cap. 9-11): uncertainty (incertitudo), inequality (in‘ qualitas), [and] amissibility (amissibilitas). Note that the encyclopedia says that Catholicism is diametrically opposed to Protestantism concerning those three points regarding justification. "Diametrically opposed" does not suggest much common ground! Fournier clearly maintains the Catholic view of justification. Watkins does not deny this. Yet Fournier and Watkins insist that these differences between Catholics and Evangelicals are, in fact, not diametrically opposed. I strongly agree with The Catholic Encyclopedia on this point. F. Cooperation Between Evangelicals and Catholics? I suggested that Fournier’s main point in the book is "that Evangelicals should cooperate with Roman Catholics in evangelism and in social outreach." In response Watkins cites this sentence from Fournier in the book, "I have not focused my attention in this book on cooperative evangelistic efforts." Bill neglected to continue the quotation. Fournier goes on, "I hope one day we will preach the basic gospel message together to a dying world. And I think that will happen if we commit ourselves to listen more closely to each other… I also believe that as we work together on social issues, we will discover how much we really do have in common" (p. 267). Watkins himself states in his rejoinder, "He is certainly not opposed to that (cooperation in evangelism), and he occasionally gives examples of individuals and organizations that do this." |
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No I will not, No I will not Not go quietly | |
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| lightninboy | Jan 5 2009, 12:37 PM Post #8 |
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IV. Conclusion I would like to end my surrejoinder with a few statements from Fournier about eternal salvation, followed by a few brief comments. Alongside each statement by Fournier, I will give a quotation from Scripture which contradicts his point. "Conversion is a process" (p. 29). "You have been saved" (Eph 2:8). "There is an integral place for the deeds of faith (not deeds done apart from or in addition to faith) in the salvation process" (p. 208). "Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and the renewing of the Holy Spirit" (Titus 3:5). "One who does not however persevere in charity is not saved" (p. 33, citing the Second Vatican Council approvingly). "If we are faithless, He remains faithful; He cannot deny Himself" (2 Tim 2:13). "All who have been justified by faith in baptism are incorporated into Christ" (p. 29, italics added, citing approvingly the "Decree on Ecumenism" by the bishops of the Catholic Church). "For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect" (1 Cor 1:17). "The Eucharist, or Lord’s Supper … [is] a source of life to all who will believe" (p. 30, italics added). "Do this in remembrance of Me" (1 Cor 11:24, the apostle Paul’s instructions regarding the Lord’s Supper). "Justification not only declares me righteous but [also] makes me righteous" (p. 212). "But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works…" (Rom 4:4-6). The gospel of Roman Catholicism is not the Gospel of the apostles. Despite Watkins’s assertions to the contrary, the gospel of Rome is salvation by faith plus works. It puzzles me why Watkins doesn’t see that the gospel of Rome and the Free Grace Gospel cannot both be right. They are clearly conflicting messages. If the gospel of Rome is correct, then all who hold to the Free Grace Gospel are unsaved since we don’t confess our sins to priests, don’t hear mass, haven’t been baptized in order to be saved, don’t believe the true Gospel, etc. Perhaps Watkins’s ecumenical outlook requires him to play down the evidence for deep doctrinal divisions within Christendom. But ignoring these divisions in the face of hard evidence is not a realistic, or helpful, approach. May we stand firm on the one and only Gospel message. May we avoid compromise on the fundamental issue of the Gospel. And, as we have opportunity, let us share the Good News with our Catholic friends, neighbors, and relatives. For only when Catholics (and nonCatholics) come to faith in Christ and Him alone for eternal life can we truly be spiritually united with them as brothers and sisters in Christ. ENDNOTES *Editor’s note: A literary rejoinder is a response to an article or critique. A surrejoinder is a response to a rejoinder. |
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3:15 AM Jul 11