Tag Archives: apologetics

On life, apologetics, and Reformation

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It’s been a little while since I’ve posted, so I wanted to give you an update.

Hamster

Finally free from the wheel!

I graduated in December with my latest degree, in computer science. I’ve gone to work as a research scientist in information technology for a research center at my university. For the first time in my life, I consider myself gainfully employed, and it’s a good feeling. Work keeps me busy, not in the same, 24/7, constant-crisis mode of being in school, but in a consistent, rewarding manner that brings new challenges and opportunities to research and learn every day. I really love my job. I’m engaged to be married. Life is moving forward, after years of feeling like I was running in a hamster wheel.

The Great Courses: The History of Christianity

As part of my daily commute, I started listening to audiobooks a year or so ago. I listened to Stephen King’s epic The Stand three times in a row — it being the only book I had at the time and an enthralling one. Then I subscribed to Audible.com, where I can get new books every month. After a couple of abortive forays into other fiction, I began listening to audio courses in history through Audible and The Great Courses. I listened to an outstanding history of Christianity by Professor Luke Timothy Johnson; now I’m about halfway through another great history of Christianity in the Reformation Era by Professor Brad S. Gregory. What I have learned is inspiring and challenging.

The Great Courses: The History of Christianity in the Reformation Era

The truth is, even with my history degrees, I’ve felt my foundation in the history of the whole of Christianity was weak, especially in the Reformation era. I took one survey course in the history of Christianity years ago with Dr. G, and it was life-changing, but it stopped short of the Reformation. I took several other courses in medieval European history, but never took Dr. G’s Renaissance and Reformation course, which I’ve always regretted. I had one graduate course in early modern European historiography which touched on some Reformation topics. Beyond that, my only contact with Reformation history as a whole was in the broad European survey courses I took as an undergraduate and helped teach as a graduate.

St. Augustine, Lateran fresco

The earliest known portrait of Saint Augustine in a 6th-century fresco, Lateran, Rome. (Wikimedia)

I’ve written here how history guided me to the Catholic Church. It’s true, what I learned of the Catholic Church in especially Dr. G’s surveys, and of the great Church Fathers, bishops, popes, and theologians, was something to fall in love with. As I approached the Church later, what guided me most was my own study of the Church Fathers — realizing that the faith and Church of the Fathers did not at all resemble anything in the Protestant world, but rather instead gave the foundations and antecedents of the Catholic Church. This was enough to convince me that this course is right, but it gave a rather lopsided view, especially coupled with my immersion in Catholic apologetics.

My reengagement with history has been sobering. Rather than the triumphalism of apologetics, I am coming to see that the Church has had many faults and foibles. Christians have done wrong, committed sins, or otherwise fallen short of the glory and calling of the Gospel of Christ. Doctrines and traditions have accreted, built up and calcified in not a glorious way, but at times a constrictive way, impeding people from coming to Christ rather than bringing them to Him more ably. I see that reform was desperately needed — as it is always needed. Just as in our individual lives, we must constantly reform ourselves and turn again toward Christ, so as a Church we must constantly be reformed and refreshed and renewed. There were glories of the medieval Church, but there were also failures. Semper reformanda.

Protestant iconoclasm

Protestant iconoclasm.

That is not to say that I’m a fan of the Protestant Reformation, either. From chapter to chapter, my emotions have ranged from disgust and revulsion, to horror, to deep depression at the extreme actions and reactions of Protestants. Yes, reform was needed; yes, the institutional Church was slow to embrace it; but no, not only Protestant theology, but especially the way in which Protestant reforms were carried out, was deeply wrong and destructive. Daily I struggle to understand how so many Christians raised up in the traditions of the Church, even those educated as ministers, could so vehemently, viciously, and hatefully turn against her and reject her.

Burglechner, The Council of Trent

Matthias Burglechner, The Council of Trent, 16th century (Wikimedia Commons).

More than anything, I am seeing how it is only by the grace of God that we have a Church at all; how He holds us up, even in our weakness and failures. Triumphalism in apologetics bothers me almost as much as falsehood. It is misleading to present that the Church was always right and that Christians have never made mistakes, or that the way things are now is the exact same way they have always been. I have struggled for a long time to understand Protestant arguments, to understand how, presented with the same Catholic arguments that I have found so convincing, others do not. I’m convinced now that a good apologist must acknowledge faults, but present how even despite them, God has used the Church. The strongest argument of all to me, now, is that despite all the ways humans have screwed it up, despite the “idolatry” and “apostasy” the Protestants who abandoned her charged, God did reform the Catholic Church and continues to use her, even more ably than before, as a vessel of salvation. It’s a testimony, too, that the Protestant enterprise was not wholly corrupt, but that Protestants and Protestant churches have continued to be used for God’s glory, and that they too can change, be tempered, and be reformed. The greatest truth, I’m convinced, lies somewhere in our reconciliation and reunion.

May we all be reformed and renewed in this journey of Lent toward the Resurrection. I hope to write more about these reflections soon.

[Oh, by the way, my site (and my whole hosting account) was recently hacked. I believe it’s fixed now, but please let me know if you see anything suspicious.]

Protestantism as a Negative: No Reason for Being in Itself?

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The more I read of Protestant apologetics, the more I am convinced that Protestantism exists only as a rejection of the Catholic Church. It is wholly a negative; it has nothing substantive or positive to say in support of itself. When it comes down to the issues that define the Protestant tradition, the venerated “five solas,” Protestantism was born as a polemic against Catholicism, and even today, 500 years later, has no reason for being in itself apart from that polemic.

Sola Scriptura, now a major motion picture!

That’s why Protestant apologists appear to rail so desperately against Catholic claims. I have yet to read a work of Protestant apologetics that can stand for itself, apart from its opposition to Catholic claims. This book, Sola Scriptura, is a case in point. I have not read more than a paragraph or two that sought to support the doctrine by anything more than a negative reference to Catholic doctrine. “Protestantism is true because Catholics say this and this is not true.” Sola — alone — the very notion implies a rejection, “and not something else.”

Catholic apologetics, on the other hand, is an entirely different animal. It is by definition positive, and even in reference to Protestant claims, it presents a positive case from Scripture and Tradition why Catholicism is true. It can support itself in most cases without even referencing the Protestant claim: “Catholicism is true because Scripture teaches this and the Church has always held this to be true.” With regard to sola scriptura, it is not incumbent upon the Catholic apologist to prove that Scripture is not an authority, since it most certainly is the highest authority! (in contrast to the Protestant apologist, who seeks to prove that Tradition is not an authority). All one must show is that Scripture is not the only authority, and one can do that simply by pointing out the many reasons why Tradition is authoritative.

Titian, Pentecost

Pentecost (c. 1545), by Titian.

I am often critical of Protestant doctrine, it’s true, but in that criticism, I offer something better; I don’t outright declare Protestantism false, since in most cases, it contains something of the truth. A cursory search of my blog turns up fewer than thirty posts in which I’ve even used the word “false,” out of some 230. Sola scriptura is not a bad doctrine in itself: holding Scripture as a high authority is a wonderful thing! It is only wrong-headed it that it limits God and redacts His revelation.

Where Protestants and Catholics agree, in the great positive that is Christ Jesus, we have no meaningful dispute at all. Jesus saves! It is by His grace alone, not by anything we must do, that we are saved! Our sins are forgiven, and the bonds of sin and death are broken! We have eternal life in Him, by His grace and overwhelming love and mercy! It is only where Protestants seek to stir up dispute — that salvation is by faith alone (in rejection of something or another Catholics supposedly believe, or do not in fact believe) that we have dispute.

It often seems to me, in reading Protestant apologetics, that these people are scared out of their minds. They see the mass defections from Protestantism and fear down to their marrow that they have no reason for being at all: that especially at this generation, as more and more people are finding the truth of the Catholic Church, their longstanding polemic is finding fewer and fewer footholds. I am frequently flabbergasted by the extent to which these Protestant apologists — invariably, and I mean no offense, old men, in contrast to the many, many, young and vibrant Catholic apologists — spew thorough and apparently willful misunderstandings and wanton misrepresentations of Catholic positions, statements so fundamentally wrong that I can only think they have been told otherwise hundreds of times and yet stubbornly cling to their flawed understandings.

sinking ship

I have recently come across a prominent anti-Catholic Protestant apologist (I will not name him, lest I steer more traffic his way) who prints flat-out lies and fabrications about the Catholic Church, factual errors that are so demonstrably false that the quickest google could disprove them — and he does so willfully; when confronted with his errors (and I have confronted him), he refuses to correct them. I think, in this digital age, it’s above all the easy access to the truth that is responsible for so many crossing the Tiber: the oft-repeated falsehoods about the Catholic Church can no longer stand up to simple scrutiny, and yet the old Protestant apologists continue to hurl them, railing desperately from their sinking ships.

The Roman Catholic Controversy

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The Roman Catholic Controversy

My new friend Julia has suggested that I read a book called The Roman Catholic Controversy, by James R. White of Alpha and Omega Ministries. As chance would have it (or as God would have it, since I’m not so sure I believe in random chance anymore), I picked up this book a few months ago on a thrifting run, and have been meaning to read it anyway. It seemed, flipping through it, to be a reasonably fair and balanced examination of a number of issues that divide Protestants and Catholics. The reviews on Amazon seem to agree — though the book’s bias and conclusions are very clear. For Roman Catholicism is a “controversy,” and the blurb on the back cover divulges that “evangelicals and Catholics share common ground on some points, yet there are crucial differences that remain regarding the Christian life — and the heart of the Gospel itself — that cannot be ignored.”

No, they cannot be ignored, and shouldn’t be. But I maintain — and assert again — that Catholics and Protestants teach the same Gospel. The subtitle of the book is “Catholics and Protestants — Do the Differences Still Matter?” My hypothesis, going into this book, is that yes, they do matter — but not as much as some would like to make them.

For the next little while, I’ll read this book with you, and let you know what I think of the arguments. If there are valid points, I will award them; if there are inaccuracies, I will correct them; if I come to see the error of my ways, you’ll be the first to know about it. I hope this review will be a critical resource to whomever should follow after me asking these questions. I pray Dr. White’s pardon, and will do my best to be fair to him, especially if he has been fair to the Catholic faith. And Julia, I do hope you’ll follow along with me and share your thoughts with me, too.

Links to posts in my posts in this series