25 Ways to Subvert the Gospel
In my last newsletter, I wrote a tongue-in-cheek analogy “Ecumenical Mathematicians.” These Mathematicians hoped to prove that “one” equals “two.” I based the article on the Evangelicals and Catholics Together (ECT) document: The Gift of Salvation. This ecumenical document made the bold claim that Evangelicalism and Catholicism agree on the gospel. In other words, that “one” equals “two.”
The document sounds so full of evangelical words and arguments – it is a marvelous counterfeit. And for this reason, it is extremely dangerous. As a follow-up, I have decided to review the document to uncover its distortions, deceptions, and outright lies.
You may ask, “Why are you so concerned with a document from 1997?” Well, since this document came out there has been a steady Romeward march. Other ecumenical reports have been released that use similar reasoning. For example, the Lutheran-Catholic Accord (1999), the Anglican Roman Catholics International Commission Accords (ARCIC – 1986 and ongoing), the Manhattan Declaration (2009), and the joint statement on missions between the World Evangelical Alliance, World Council of Churches, and the Papacy (2011). An ecumenical document between the Baptist World Alliance and the Papacy is still in process and has not yet been released. This is a follow-up to the Baptist/Catholic document released in 1990: “Christian Witness in Today’s World”
I have gleaned 25 falsehoods from the document. The passages from The Gift of Salvation are in italics:
1) Evangelicalism and Catholicism are different ways of being Christian.
ECTII: “We give thanks to God that in recent years many Evangelicals and Catholics, ourselves among them… acknowledge one another as brothers and sisters in Christ.”
False! Where there is no gospel (or a false one), there is no Christianity. The Roman Catholic religion is not a Christian religion.
2) We both rely on the Bible.
ECT II: “We affirm the binding authority of Holy Scriptures, God’s inspired Word.”
False! Catholicism holds that both Tradition and the infallible teaching office of the Catholic Church (the Magisterium) are additional God-inspired sources of revelation. All Catholics must “receive with docility” the infallible teachings of the Pope and the Bishops. These teachings, not the Scriptures, are the “binding authority” for the Catholic.
Also, Catholicism adds apocryphal books to the Scriptures.
3) We both follow the same creeds.
ECT II: “We acknowledge the Apostles’ and Nicene Creeds as faithful witnesses to that Word.”
False! Each group has a different understanding of the meaning of the Creeds. For example, the Apostles’ Creed states: “[I believe] in the forgiveness of sins.” How and when forgiveness occurs is relevant to the gospel. Must our sins be continually confessed to a priest? “[I believe] in the holy Catholic Church.” Do we hold to the same understanding of these words? I think not! And so it goes.
4) The document was inspired by the Holy Spirit.
ECT II: “The Holy Spirit…calls and empowers us to confess together the meaning of the salvation promised….”
False! In discussing the meetings leading to the first ECT document, Chuck Colson writes: “In the course of our conversations, it dawned upon a number of participants, almost simultaneously, as though by the prompting of the Holy Spirit: ‘Here is the Church. Here around this table. Christ is here, his gospel is being spoken, and therefore his Church is here….’”
The Holy Spirit does not deal in lies and wordsmithing. These deceptive ECT documents were not inspired by Him!
5) Our differences are not critical to the gospel.
ECT II: “We have found that, notwithstanding some persistent and serious differences, we can together bear witness to the gift of salvation….”
False! There is only one gospel, as Paul makes clear in Galatians 1:8-9. All other gospels are anathema. The errors of Catholicism are fatal.
6) We both acknowledge the one Mediator.
ECT II: “For he is ‘the one mediator between god and men….’”
False! Catholicism has a multitude of mediators. What about the pope, the priest, Mary and the Saints? According to the Catholic Encyclopedia: “When special friends of God- angels, saints, holy men – plead our cause before God they mediate ‘with Christ’; their mediation is only secondary and is better called intercession.”
Catholics look to other mediators to help “complete” their justification.
7) We agree on redemption.
ECT II: “Always it is clear that the work of redemption has been accomplished by Christ’s atoning sacrifice on the cross. ‘Christ redeemed us from the curse of the law…’”
False! Here is the Catholic teaching on the adequacy of our redemption, from the Catholic Encyclopedia: “It is only through, and in the measure of, our co-operation that we appropriate to ourselves the satisfactions and merits of Christ.” Catholics and evangelicals have entirely different means of salvation. Catholics merit eternal life through their works in cooperation with the Catholic Church. Evangelicals receive eternal life through faith alone. We are eternally redeemed by the work of Christ: “but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption” (Heb. 9:12).
8) We agree that justification is by our faith in Christ.
ECT II: “The New Testament is clear that the gift of justification is received through faith.”
False! In Catholicism, justification is initially received through baptism. Since most Catholics are baptized as infants, it is the faith of the parents and the church that are deemed effective in the waters of baptism. But this “gift” is only temporary. Salvation becomes a process, dependent on the infant Catholic’s future cooperation with the Church.
9) We agree that justification is not earned by our works.
ECT II: “Justification is not earned by any good works or merits of our own… [it is] conferred through the Father’s sheer graciousness.”
False! Catholicism teaches that initial justification (the first plank) is conferred through baptism. Since baptism is passively received, the Catholic may claim it is not a work. Baptism begins the process of meriting salvation: “no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and charity, we can then merit for ourselves and others the graces needed… for the attainment of eternal life.” (CCC 2010 – italics in original).
Final justification (the second plank) must indeed be merited. How can a person merit a gift? Catholicism attempts to solve this riddle by defining two kinds of merit: condign and congruent. One cannot strictly deserve grace. But having been initially “graced,” we can merit further grace that is congruent with our efforts. It is equitable for God to reward these efforts. This is philosophical gobbledy gook.
10) We agree that by faith in Jesus our salvation is effective.
ECT II: “By faith, which is also the gift of God, we repent of our sins, and freely adhere to the Gospel, the good news of God’s saving work for us in Christ.”
False! Evangelicals believe that the ground of our justification is Christ’s righteousness imputed to our account at the moment of belief; we are clothed “in Christ.” Catholics adhere to their “Gospel” by receiving infused graces (a lifelong process) via the sacraments. Catholics merit salvation by cooperating with the Church of Rome. Evangelicals have “repented and trusted Christ.” Catholics must continually “do penance, and trust the Church.”
11) We agree that justification is sola fide.
ECT II: “We understand that what we affirm is in agreement with what the Reformation traditions have meant by justification by faith alone (sola fide).”
False! The reformers would not recognize these wordsmithed descriptions of justification. No forthright, intelligent evangelical would declare that Rome agrees to sola fide. The writers of ECT II are not forthright. They are deceptive.
The Reformation teaching on justification was declared anathema at the Council of Trent. These anathemas are in effect today.
12) Surely no one is ever saved by merely knowing the doctrine of sola fide!
ECT II: “God’s gift is never dependent upon our human experience or our ways of expressing that experience.”
False! J. I. Packer has defended ECT by stating: “What brings salvation, after all, is not any theory about faith in Christ, justification, and the church, but faith itself in Christ himself.” R. C. Sproul calls this a red herring. “Who has ever maintained that doctrinal theory ever saved anyone?… The issue is not, Does doctrine save or Christ save? The issue is, What is the gospel that must be the basis of any shared mission of faith?”
God’s gift is entirely dependent on the means He has determined. He has determined that justification is by faith alone. Sadly, Catholics are not trusting in Christ for their salvation. They instead entrust their souls to the Catholic Church. The means of justification for the Catholic are baptism and obedience to the Church.
13) We agree on the doctrine of baptism.
ECT II: “By baptism we are visibly incorporated into the community of faith and committed to a life of discipleship.”
False! The statement is deceptive. Some evangelicals would agree that baptism is a public (visible) affirmation of faith in Christ. Others would see “life of discipleship” and agree that infant baptism brings children into the covenant. But for Catholics, baptism imparts sanctifying grace, regenerating the recipient of the sacrament. This grace is lost if one commits a mortal sin – they have effectively been “unincorporated.” They may become “reincorporated” through the Sacrament of Penance. Evangelicalism and Catholicism have two radically different systems of theology concerning baptism.
The ECT II statement on baptism begs the question: “Which community of faith?” When Presbyterians receive baptism, are they incorporated into the Catholic Church?
14) We agree on sanctification.
ECT II: “Sanctification is not fully accomplished at the beginning of our life in Christ….”
False! For evangelicals, sanctification is distinct from, and follows, justification. Sanctification is guaranteed by virtue of justification (Rom. 8:30). For Catholics there is no guarantee, for one must be sanctified before they are fully justified. Catholics are not declared righteous based on the imputed righteousness of Christ. They must become fully holy before they are fully justified. They become holy through sacramental infusions of grace, from Baptism to “Last Rites.”
15) We agree on forgiveness.
ECT II: “When we fail, we can still turn to God in humble repentance and confidently ask for, and receive, his forgiveness.”
False! In Rome’s system, forgiveness is dependent on participation in the sacraments, especially Penance. Sins must be confessed to the priest. No serious sins may be withheld and left unconfessed – otherwise none of the person’s sins are forgiven. Making an improper confession is itself a serious sin. Plus, the punishment for sins remains, even after pardon is received. Punishment is remitted by performing satisfaction, obtaining indulgences, and undergoing purification in purgatory.
16) Assurance of salvation is available for both Evangelicals and Catholics.
ECT II: “We may therefore have assured hope for the eternal life promised to us in Christ.”
False! There is no assurance of salvation for Catholics, since they are not justified until after death. Assurance of salvation was anathematized at the Council of Trent. It is the sin of presumption. Catholic “hope” is based on participation in the sacraments, persevering to the end in order to merit salvation. For evangelicals, assurance is a fruit of their justification. We are assured because we belong to Christ and have received his righteousness, the righteousness that comes through faith (Rom. 10:3).
17) We agree on the purpose of suffering.
ECT II: “As we have shared in his sufferings, we will share in his final glory.”
False! Our suffering contributes nothing to our justification. For Catholics, suffering is part and parcel of justification. One is justified through “redemptive suffering.”
18) We agree that God saves justified sinners.
ECT II: “Thus it is that as justified sinners we have been saved, we are being saved, and we will be saved.”
False! For evangelicals, God justifies the ungodly. For Catholics, God does not ultimately justify sinners. One must be inherently righteous (after death) in order to be declared righteous. Catholic “justification” can come and go like the tides, as Catholics are buffeted by their sin.
19) Evangelicals and Catholics are both able to share the gospel.
ECT II: “As believers we are… commissioned to be bearers of the good news.”
False! Evangelicals have the gospel. Catholics have a false hope which is not a gospel. This statement employs the fallacy of “begging the question.” It assumes what it sets out to prove. The two “gospels” are contradictory.
20) It is important for Catholics to evangelize evangelicals.
ECT II: “We must share the fullness of God’s saving truth…Catholics to evangelicals… so that “we all reach unity in the faith.”
False! The document supposes that Catholicism is able to bring “fullness” of salvation to evangelicals. Is unity between Catholics and evangelicals critical to the gospel? Catholicism claims that the “separated brethren” should return to the mother church to receive the full gospel. Unfortunately, some evangelicals are seduced by Rome’s false claims.
21) If we keep talking, we can eventually work it out.
ECT II: “While we rejoice in the unity we have discovered… we recognize that there are necessarily interrelated questions that require further and urgent exploration.”
False! Rome will never change concerning the gospel. How could she, and remain infallible? All movement toward unity has been (and will be) from the Protestant camp. Whether from a desire to defend our Judeo-Christian ethics, to evangelize Muslims, or to befriend unwary Catholics with the true gospel, all reasons for rapprochement with Rome are wrong.
NO UNITY HAS BEEN DISCOVERED! Stop your rejoicing.
22) We will strive to answer the difficult questions that remain.
ECT II: “We are committed to examining these questions further in our continuing conversations.”
False! It is IMPOSSIBLE to reconcile these contrary beliefs. There is no possible “synthesis” when it comes to the gospel. The ECT’ers have generated seven documents to date. None has clarified any of the issues raised concerning the meaning of regeneration or diverse understandings of merit and reward, or purgatory, or indulgences, or Marian devotion, or the intercession of the saints, etc.
23) We can witness better as a team.
ECT II: “All who truly believe in Jesus are brothers and sisters in the Lord and must not allow their differences, however important, to undermine this great truth, or deflect them from bearing witness together…”
False! It is not those who truly believe that are saved. Rather, it is those who believe the truth. It is claimed by certain evangelicals that there are many Catholics who are “truly saved” and don’t know it. If you truly love Catholics, you must truly reject this truly untrue premise. Don’t tell them they already have the gospel. Share the gospel with them! Contrary to popular belief, the Protestant Reformation was not a tragedy that split asunder the Church. The gospel was recovered from the darkness of Roman captivity. We must not become yoked with Rome. The gospel, the power of God unto salvation, is at stake.
24) As conservative people of conviction, we both profess the gospel.
ECT II: “As evangelicals who thank God for the heritage of the Reformation and affirm with conviction its classic confessions, as Catholics who are conscientiously faithful to the teaching of the Catholic Church… we affirm our unity in the Gospel that we have here professed.”
False! The only unity that this document promotes is a deceptive ecumenical unity that compromises the truth of the gospel. These folks are promoting a “third gospel.” There is the true gospel. There is the so-called Catholic “gospel.” The ECT’ers are promoting the false “gospel” of ecumenism.
At least the Council of Trent was straightforward in condemning the gospel. These evangelical ecumenicists are not the noble enemy. They are deceptive troublers within the camp.
25) We are men of integrity.
ECT II: “We seek no unity other than unity in the truth. Only unity in the truth can be pleasing to the Lord….”
False! This document abounds in undefined terms, wordsmithing, convergeance ecumenism, minimization of critical truths, and outright deception. It violates multiple rules of logic and argumentation.
It is indeed troubling that notable evangelicals could be so blind to their lack of integrity.
There is more in this document that could be condemned. But to conclude, ecumenical documents such as The Gift of Salvation cause much confusion. They promote what John MacArthur calls a “Reckless Faith” that feeds upon a lack of discernment. My fear is that many will be led astray to the false church of Rome; that many evangelicals will become unequally yoked with Roman Catholics; and that the light of the Gospel will be hidden to future generations. Far from promoting unity, these ecumenical documents only cause further division among evangelicals.
Let us stand firm, together proclaiming the only true gospel. For a detailed discussion of ECT II: The Gift of Salvation, and the ecumenical movement in general, I highly recommend the book “On the Edge of Apostasy – The Evangelical Romance with Rome” by Rob Zins.
The Greatest of All Protestant Heresies is…
Sola Fide? Sola Scriptura?
Sinclair Ferguson answers this question here.
Te’o's “Girlfriend” and “Notre Dame”…
…both are hoaxes.
Hoax: ” Something that has been established or accepted by fraudulent means.”
The Notre Dame linebacker allegedly taken in by an internet scam.
The millions of Catholics taken in by a religious scam.
Both Lennay Kekua and “Our Lady” Queen of Heaven are frauds.
Resources to Evangelize Catholics: Interview with Mike Gendron
Proclaiming the Gospel Ministries has many good resources for evangelizing your Catholic family and friends. Mike Gendron was interviewed on “No Compromise Radio” recently. It is well worth a listen.
Here is the link to the interview.
When Was Abraham “Saved?”
Commenter Nick asks several important questions regarding the faith of Abraham in his comment on when Abraham was justified. He writes:
“You had said: “This obedient act (Gen. 22) occurred many years after Abraham’s gospel justification (Gen. 15).”
Seeing that Abraham was a believer long before Genesis 15, starting as early as Genesis 12 (see Hebrews 11:8 and Galatians 3:8), how do you know the Genesis 15 event was not simply a “shown to be righteous” event as well? It seems like it would be Pelagianism to suggest Abraham was not saved until Genesis 15.”
In Genesis 12, the LORD tells Abram to “go forth from your country, and from your relatives, and from your father’s house, to the land which I will show you; And I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; and I will bless those who bless you…and in you all the families of the earth will be blessed.”
Abram, in obedience, proceeded to the land of Canaan. He trusted God. Was Abram justified (credited with righteousness) in Genesis 12 based on his response of faith? Several issues need to be addressed.
The first issue relates to the content of faith. In Genesis 15, Abram believed God’s promise of a child that would be miraculously born, and through whom the promise would be fulfilled. This promise of a future child was initially made to Adam and Eve in Genesis 3:15, and would come through the line of Seth, her third-born son. All the Old Testament saints believed in the promise of the one who would remove the curse that resulted from the fall. The promise of Isaac to Abram, via his barren wife Sarai, foreshadowed the coming Messiah, Jesus. It is by faith in Jesus alone that one is justified. The OT saints looked forward to Jesus. We NT saints look backward.
Another issue raised by Nick: Since Abram trusted God by leaving for Canaan, was he not saved then? I think this question touches on what is known as the ordo salutis, or “order of salvation.” Protestants believe that justification is by faith alone. But how does this work out? I believe that salvation is a gift of God from first to last. Ephesians 2:8-9 states: “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.” But some may say, ”but don’t we have to receive the gift of faith? Doesn’t our wise choice present some merit on our part?” This touches on the question of free will, and the resulting question raised by Nick about Pelagianism.
Getting back to the ordo salutis, some teach that it is the Word that regenerates the soul, resulting in justification. Thus, we are called to share the “good news” of the gospel. Those who believe are justified. But who will believe? Don’t some reject the word? How then can it be the gospel/word that is the initial cause? I believe that before the Word can do its work, there must be a gift given that is passively received, so that there is a positive response to the message. This is the gift of life imparted directly by the Holy Spirit – the soul is quickened. I highly recommend a chapter from A. W. Pink that discusses quickening. Here is a link to this discussion.
Getting back to Abram, he obeyed God in Genesis 12. Perhaps Abram was already quickened (but not yet justified) and began hungering for spiritual things at this point. Like many of us, his spiritual journey included many rabbit trails. For example, he did not obey God fully when he brought Lot along with him to Canaan. He was told to leave his relatives. Also, he sojourned to Egypt, and deceived Pharaoh about his wife being his sister.
The point I want to make is this: salvation is indeed a process, that begins with quickening, proceeds to justification, and sanctification, and finally glorification. So, Abram trusted God back in Genesis 12, and perhaps he was even justified back then. He may have been trusting in the promised seed. But Genesis 15 clearly shows that our justification is the result of a specific kind of faith, saving faith in Messiah. It is not as important to nail down ”when” Abram was justified. What is very important is the ground of his justification: faith in the coming promised One. Abram believed, and as a result was “reckoned” righteous. I am an accountant by trade, and “reckoned” is “accounted.” We Protestants believe that the righteousness of Jesus is credited to us, at the time of belief in the gospel. And that works of obedience are the fruit of our justification.
Nick, I hope this helps to clarify the Protestant understanding of justification. We believe that there is an unbreakable chain of salvation. All who are quickened will be glorified. And no one is able to receive the gift of salvation unless they are made spiritually alive by the Holy Spirit’s quickening (Jn. 3:8).
Thanks again for your comment.
Ecumenical Mathematicians
Mathematicians and Numerologists Together: The Gift of Numbers
We, Mathematicians and Numerologists, have noticed that there is a growing cooperation between “one” and “two.” There are many activities where “one” and “two” are found working together. Of course, there are equations. Lately, however, we have noticed that both “one” and “two” have been seen in many lists. We have been greatly encouraged by this ongoing development. Through reflection on Algebra and Number Theory, and aided by the great mathematical minds of history, we can bear witness to the importance of both “one” and “two.”
In 1994, we released “Mathematicians and Numerologists Together.” At the time, there was much controversy concerning our claim that “one” is as good as “two” and that “two” is as good as “one.” It was determined that future conversations would be helpful to address outstanding questions related to the equivalence of “one” and “two.” Thus, in the Fall of 1996, it was determined that further progress depended upon firm agreement on the nature of numbers. As a result of many meetings, we have prepared a second document “The Gift of Numbers.” We express our gratitude to the President of the Council for Promoting Numerical Unity for his active support in this process.
In this second document, we hope to show that “one” in fact equals “two.” Both sides agree that, because of our finite minds, we have difficulty understanding how “one” equals “two.” And, we may not fully understand it this side of infinity. Still, we are called to promote this great truth together. We must not let our witness as lovers of numbers to be compromised by needlessly divisive disputes about numerical differences. The effectiveness of our witness to Science depends upon the work of promoting the equivalence of “one” and “two.”
There is much upon which we already agree:
- We affirm together the binding authority of the laws of Mathematics
- We affirm that “two” is made up of “one” twice
- We affirm that if “one” is taken away from “two,” the resulting number is “one”
Further, we have noted these other areas of convergeance:
- Both are integers
- Both are whole numbers
- Both are prime numbers
- In fact, “one” and “two” are even consecutive numbers
A recent discovery even shows that both “one” and “two” consist of three letters. We hope to build upon this unity.
While rejoicing in the amazing similarities between “one” and “two,” and confident of the fundamental truths of these cardinal numbers, we recognize that there are necessarily interrelated questions that require urgent exploration. For example:
One – How can numbers have different values while at the same time have the same value?
One – How can “one” be alone, but “two” be together?
One – Diverse understandings of equivalence, identity, ratios, addition and subtraction, and what it means to be a “whole number.”
Also, some hold that “two” has gone beyond “one,” or that “two” denies the oneness of “one.” Others believe that “one” denies the fullness of “two” and leads to a truncated and reduced understanding of numbers.
This list of differences is by no means complete; there is a second list. This list of differences is complete; there is only one list.
Nevertheless, and neverthemore, mathematicians and numerologists who believe that “one” and “two” are important numbers must not let any differences, however important, undermine the great truth “one” equals “two.” We must be especially careful to avoid division, such as dividing “two” in half. Only oneness in the truth is important; unless you think twoness is also important.
Finally, in humility we realize that there are also some mathematicians and numerologists who hold allegiance to “three.” They even hold that “three” is the answer to the problem of unity between “one” and “two.” We admire their sincerity, and notice that “three” is also found in many lists, and is in fact another prime number. In the future, our discussion may include mathematicians for the “three” crowd.
We are excited about what the future holds, and we look forward to a day when all numbers may be “one.”
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For a link to the wordsmithing, logic-defying, another-gospel-preaching, compromising, untruthful ECT II: The Gift of Salvation, click Here.
The “Problem” of James: An Alone Faith
The material cause of the Reformation was justification by faith alone, or “Sola Fide.” Catholics are quick to point to James 2:24 – “You see that a man is justified by works and not by faith alone.” The Catholic teaching is that justification is a process that includes the merit of good works. Does James support this claim?
The day I received Jesus as my Lord and Savior, I underwent a radical shift. I went from being dead spiritually to being alive spiritually. The Holy Spirit convicted me that I was indeed a sinner, with no hope of meriting salvation. I repented and believed the gospel. As a result, all my sins were pardoned, and I was granted eternal life.
Was I grateful for this gift? Yes, abundantly. And as all new believers, I longed for God and His Word. I also longed to be obedient in all areas of my life. You see, saving faith leads to gratitude which leads to a desire for obedience.
But not all who claim to be Christian are “born from above.” There are false professors out there. Perhaps they were not convicted of sin by the Holy Spirit, but instead thought of Christ as a way to enjoy life. “God loves you, and has a wonderful plan for your life. Just accept Jesus, and all will be well for you.” Without conviction, there is no gratitude. Gratitude is the fruit of true salvation.
James is warning false professors. True saving faith is not an “alone faith.” It is a faith that generates obedience and godly living. But does this fully explain James 2:24?
I think that James is also using the word “justification” as “shown to be righteous.” He is not using the term as Paul is when he discusses the imputation of Christ’s righteousness to us. Words often have multiple meanings, and this is the case in this passage. James uses the example of our father Abraham, who in obedience offered up Isaac. This obedient act (Gen. 22) occurred many years after Abraham’s gospel justification (Gen. 15). The offering up of Isaac was further proof of Abraham’s saving faith. It “showed” his faith, and by this obedience his faith in God is justified in the eyes of man. But in the eyes of God, Abraham was justified when he first believed God.
I think that this explains James, without denying that we are justified by faith, apart from the works of the law. “This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal. 3:2-3).
Here is a link to Ligonier and R. C. Sproul on James 2:24
