Thursday, May 23, 2019

Is the "Angel of the Lord" in the Old Testament referring to Jesus?

Here's an interesting claim that I've been wanting to write about but has been sitting in my drafts box for quite some time. In the Old Testament there are some famous, fascinating references to the "Angel of the Lord" which many Church Fathers understood to refer to the Pre-Incarnate Son of God. This identification was once widely held but has been largely ignored and forgotten about, at least in the West, likely because of the 'fear' people have of reducing Jesus into a created being, an angel, rather than the Eternal Son of God (cf Heb 1:4-6). But this 'fear' is unfounded when proper education is in place, because it in no way threatens the truth about Jesus. (Note that the Son of God was not technically to be called "Jesus" until after taking on flesh, but I won't strictly follow this naming 'rule' in this post.)

I and other people, including Catholics, hope to revive this identification, not only to better connect with the Church Fathers, but also to better savor the Holy Scriptures, since if the Angel of the Lord is Jesus, then that brings out the Trinity within the earliest parts of the Old Testament!

The first and most important thing to keep in mind when approaching the "Angel of the Lord" issue is that both the Hebrew and the Greek term for "angel" is actually a generic word for "messenger". Nothing about either term actually specifically refers to the spirit creature with wings that we normally think about when the term "angel" is used. In fact, when the original languages were used, the texts simply read the "Messenger of the Lord". A Messenger could be anything from an angel to a prophet to a teacher to an ambassador. Even names like of the prophet "Malachi" are simply the Hebrew word for "Messenger".

The second thing to keep in mind is that not all references to "Angel of the Lord" necessarily refer to the Pre-Incarnate Jesus. Some, if not most, references make better sense when referring to something else, including simply an angel sent by God (e.g. Mat 2:13; 28:2; Lk 2:9). The point of this post is that there are some references, not all, that actually make more sense read as the Pre-Incarnate Jesus. For example, in Matthew 11:10, Jesus is explaining that the prophecy of Malachi 3:1 of God's sending a "Messenger" is talking of John the Baptist (sent to prepare the way for the arrival of Jesus). 

The third thing to keep in mind is that there is a general consensus of Church Fathers that say the "Messenger of the Lord" was the Pre-Incarnate Jesus, so we cannot simply discount this identification. Some have said that Augustine was the first to deny this identification, but from what I see in the Catholic Encyclopedia and such is that Augustine was merely cautious about the identification since people could misunderstand it to be Arian (i.e. that the Son was a created being). Augustine did not say the identification was false or could not be made, and cited Isaiah 9:6 as proof. 

Now to cite some Church Fathers who made the identification, I will borrow quotes heavily from others who have written on this matter, particularly Taylor Marshall's excellent 2015 blog post on this very subject: 
  • Justin Martyr: "And that Christ being Lord, and God the Son of God, and appearing formerly in power as Man, and Angel, and in the glory of fire as at the bush, so also was manifested at the judgment executed on Sodom, has been demonstrated fully by what has been said." (Dialogue with Trypho, ch128)
  • Irenaeus: "And again, when the Son speaks to Moses, He says, I have come down to deliver this people. Exodus 3:8 For it is He who descended and ascended for the salvation of men." (AH 3.6.2)
  • Tertullian: "Thus was He ever learning even as God to converse with men upon earth, being no other than the Word which was to be made flesh. But He was thus learning (or rehearsing), in order to level for us the way of faith, that we might the more readily believe that the Son of God had come down into the world, if we knew that in times past also something similar had been done." (Against Praxeas, ch16)
  • Clement of Alexandria: "Now that the Word was at once Jacob's trainer and the Instructor of humanity [appears from this]--"He asked," it is said, "His name, and said to him, Tell me what is Try name." And he said, "Why is it that thou askest My name?" For He reserved the new name for the new people--the babe; and was as yet unnamed, the Lord God not having yet become man. Yet Jacob called the name of the place, "Face of God." "For I have seen," he says, "God face to face; and my life is preserved." The face of God is the Word by whom God is manifested and made known. Then also was he named Israel, because he saw God the Lord. It was God, the Word, the Instructor, who said to him again afterwards, "Fear not to go down into Egypt."" (The Instructor, 1:7)
  • Eusebius: "Remember how Moses calls the Being, Who appeared to the patriarchs, and often delivered to them the oracles afterwards written down in Scripture, sometimes God and Lord, and sometimes the Angel of the Lord. He clearly implies that this was not the Omnipotent God, but a secondary Being . . . the Being Who was seen must have been the Word of God, Whom we call Lord as we do the Father. But it is needless for me to labour the point, since it is possible to find instances in Holy Scripture. These I will collect at leisure in connection with my present work to prove that He Who was seen by the patriarchal saints was none other than the Word of God." (Proof of the Gospel, 1.5)
  • Ambrose: "It was not the Father Who spoke to Moses in the bush or in the desert, but the Son. It was of this Moses that Stephen said, This is He Who was in the church, in the wilderness, with the Angel. Acts 7:38 " (Exposition of the Faith, 1:13:83)
  • Hilary: "For God appeared from the bush as the Angel of God, and the prayer for Joseph is that he may receive such blessings as He shall please. He is none the less God because He is the Angel of God; and none the less the Angel of God because He is God. A clear indication is given of the Divine Persons; the line is definitely drawn between the Unbegotten and the Begotten." (On the Trinity, 4:33)
  • Theodoret: "The whole passage (Exodus 3) shows that it was God who appeared to Moses. But Moses called Him an “angel” in order to let us know that it was not God the Father whom he saw but the Only-begotten Son, the Angel of Great Counsel." (quoted in Catholic Encyclopedia "Angels")
The goal of the Church Fathers, at least early on, especially when doing apologetics with the Jews, was to show that Jesus as Son of God was already foretold in the Old Testament, and that indeed was a taste of the Incarnation to happen later on. Tertullian says these manifestations of Jesus in the Old Testament were to make it easier for us to accept the Incarnation, like practice rehearsals.

With the above quotes in mind, consider some of the primary "Angel of the Lord" texts which the Fathers saw as referring to the Pre-Incarnate Christ:
  • Genesis 16:7-14. The Angel of the Lord appears to Hagar, but the Angel speaks as if He is God Himself, saying things such as "I will multiply your offspring." At the end of the message Hagar replies, "Truly I have seen [God] who looks after me."
  • Genesis 21:7-19. Again the Angel of the Lord appears to Hagar and speaks like God Himself: "I will make [Ishmael] into a great nation."
  • Genesis 22:11-18. The Angel of the Lord appears to Abraham and says: "I know that you fear God, seeing you have not withheld your only son from me" and "By myself I have sworn, declares the Lord, because you have done this I will surely bless you, because you have obeyed my voice". 
  • Genesis 31:11-13. The "Angel of God" says to Jacob: "I am the God of Bethel, where you anointed a pillar and made a vow to me.
  • Exodus 3:2-6. The Angel of the Lord appears to Moses in a burning bush, where "God called to him out of the bush" and said to Moses: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." The passage even says: "And Moses hid his face, for he was afraid to look at God.
  • Judges 2:1-5. The Angel of the Lord appears and says: "I brought you up from Egypt and brought you into the land that I swore to give to your fathers. I will never break my covenant with you". 
In all these instances, it is certainly understandable that there is confusion as to just who the "Angel of the Lord" is, for on one hand we know God (Yahweh/Jehovah) is distinct from this Angel, while on the other hand this Angel speaks as if he indeed is God.

Also worth considering are: Genesis 18:1-22 where 'angel messengers' appear as men to Abraham; similarly Gen 19:1; in Gen 32:24-30 there's the famous encounter with Jacob who "wrestles" with a "man" (Hosea 12:3-4 says it was an "angel") and Jacob was named Israel (meaning "wrestles with God") and said he saw the face of God; in Gen 48:15-16 mention is made of 'angel' alongside God's work of salvation; in Exodus 14:19-22 both the 'Angel of God' and the Lord are mentioned saving the Israelites from the Egyptians; in Joshua 5:13-15 a "man" appears to Joshua and claims to be captain of God's army, and tells Joshua that this is holy ground; in Judges 6:11-24 the Angel of the Lord and has a talk with Gideon, which ends with Gideon afraid of seeing God and builds an altar there in commemoration of God visiting him; in Judges 13:2-23 the Angel of the Lord appears and has a long discussion with a barren couple, the dialog distinguishes between God and the Angel but the Angel speaks like God Himself; in Zech 3:6-10 it recalls when the Angel of the Lord appeared and talked to Joshua, but the dialog is as if God Himself is speaking. 

We also know that often times God simply speaks directly to people (e.g. Gen 4:6; 6:13; 12:1; 17:1; 20:3), without the need for an angel to act as an ambassador between God and men. Also, we know that sometimes angels (plural or singular) show up without any message. So God making use of the "Angel of the Lord" to speak in God's Person is highly mysterious, and it seems the best answer for the mature Christian is to accept that it is the Son of God. 

As far as the New Testament goes, there doesn't seem to be much in the way of commentary on Jesus appearing in the OT as the "Angel of the Lord," but Jesus does speak as if He is aware of the OT Saints and even that He was around when the OT events happened. In places like Revelation 10:1; 18:1; 18:21; 20:1; some have suggested the reference to "mighty angel" is actually Jesus. And in Rev 22:8-9, John falls down to worship the "angel" but is told not to. It's more likely that John mistook the angel for Jesus rather than John thinking he should worship a creature.

It is worth noting that Stephen mentions the "angel" in the burning bush in Acts 7:30-38, but he doesn't make it clear that this was Jesus. This would seem to go against the identification, unless Stephen was being subtle and actually trying to convey the identification.

I'm not sure what else to say, other than this has been a fascinating research for me. On one hand I am eager to make this identification, because the Church Fathers do and the mysterious language of the OT references; yet on the other hand, I'm not overwhelmingly convinced given that the New Testament doesn't explicitly make the identification, which you'd think would be so obvious for apologetic and preaching purposes.

Friday, May 17, 2019

Did Paul have biology in mind when he spoke of "works"?

I have been looking into the connection between Paul's talk of "works" and the 'biological' references that he often uses (e.g. flesh, seed, children). Until I stopped to look into it for myself, I didn't realize how heavily emphasized the biological aspect is, such that Paul spends as much time talking about "works" as he does talking about biology. In fact, for Paul there is less emphasis on "what we do" and more about "who we are". Realizing this should influence how we read Paul's teaching on Justification.

Consider the following passages which clearly connect 'flesh' (in the lineage sense) and 'works':
  • Romans 4:1-2 What shall we say by Abraham, our forefather according to the flesh? For if Abraham was justified by works... [cf Rom 3:28-30, just prior to this passage]
  • Rom 4:11 The purpose was to make him the father of all who believe without being circumcised
  • Rom 9:3-10 I wish that I myself were accursed for the sake of my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ. For not all who are descended from Israel belong to Israel [see my post HERE], and not all are children of Abraham because they are his offspring, but “Through Isaac [not Ishmael] shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” And not only so, but also when Rebekah had conceived children [Jacob & Esau] by our forefather Isaac, though they were not yet born and had done nothing either good or bad - in order that God's purpose of election might continue, not because of works but because of him who calls

Wednesday, March 27, 2019

What does Paul mean by "the Law"?

Some time around or after the Protestant Reformation the Biblical term "Law" had popularly come to mean something along the lines of 'any good work God commands of humans'. This erroneous definition led millions into misunderstand Paul's teaching on Salvation, thinking that Paul was against all works done under any circumstances. But if we really care about the Bible (which I'm starting to think Protestants do not), we cannot go around making up our own definitions of key Biblical terms. The simple truth is, the Bible clearly and consistently defines "the Law" to be the Mosaic Law, and this post will encourage readers to see the plain evidence for themselves.

The Greek term "Law" (Nomos) occurs almost 200 times in the New Testament, so we should be able to get a pretty good idea of its range of meaning, especially in key chapters where Paul is contrasting the Law to the Gospel. Here's my breakdown:

Friday, December 14, 2018

"Not all who are of Israel are Israel!" - A further look at Romans 9

This post builds on a recent post I did, Romans 9 like you've never heard it before

Thinking about Romans 9 some more, it seems there's one further detail that ties things together even more: Within the famous Patriarchal trifecta of "Abraham, Isaac, and Jacob," it seems in this passage that Paul only gave examples of the sons of Abraham (9:7-9) and Isaac (9:10-13), but Paul did not seem to mention the sons of Jacob. Or did he? Actually, it seems Paul does mention Jacob, but we probably missed it. 

In the famous (and slightly mysterious) thesis verse of Romans 9:6, Paul says: "But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel." The standard interpretation of this second sentence is that not all who are biologically Jews belong to "Spiritual Israel". And that makes sense. Calvinists go one step further, and in an erroneous way, and interpret this as basically saying there is a "visible church" and an "invisible church," such that you can be a member of the "visible church" but not actually saved. In this post, I want to consider what I think is a more satisfying interpretation of 9:6.

Sunday, December 9, 2018

What is the "certificate of debt" that Jesus canceled for us?

I recently heard a popular Protestant apologist argue that Colossians 2:14 is a strong proof text for Protestant doctrines such as Penal Substitution and Faith Alone. In this article, I want to look at this verse and show why this Protestant apologist is engaging in poor exegesis. The passage (briefly) is as follows:
11 You were circumcised with a circumcision not made with human hands, 12 having been buried with him in baptism, you were also raised with him through faith. 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the certificate of debt with its legal demands that stood against us . This he set aside, nailing it to the cross. 16 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.
The Protestant made the claim that the phrase "certificate of debt" here was synonymous with "sin debt," and that by "canceling" it Jesus thus received the punishment our sins deserved. While his explanation is understandable, it is not genuine exegesis, and misses out on the richness of Paul's theology. Here's why.

Friday, December 7, 2018

A powerful verse against Faith Alone (Matt 7:14)

Catholics love the Sermon on the Mount (Matthew ch5-7) but Protestants generally avoid it, since it doesn't fit with their ideas of how salvation is supposed to take place. This Sermon is full of passages that contradict the Protestant doctrine of 'Salvation by Faith Alone', and in this edition of Quickie Apologetics I want to call attention to a section of the Sermon on the Mount that we all know but don't often think of: 
Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is difficult that leads to life, and those who find it are few. (Matt 7:13-14)
How often do we hear Protestants ridicule Catholics for 'complicating' Salvation. Protestants insist that 'getting saved' is so easy that all we have to do is believe, that faith alone in Christ's finished work on the Cross is all that it takes. But given the above teaching of Jesus, what is so "difficult" about the Faith Alone approach? What is so "narrow" path about it? Why are "few" saved if all they need to do is believe? The answer to all these is: nothing.

Protestants typically 'interpret' the teachings of Jesus as being either (1) meant for Old Testament folks alone, or (2) simply to show us how sinful we are, not to actually impose any commands or expectations upon us. Such is quite absurd, and effectively renders the Gospels hollow. This is why Protestants hardly ever quote/read the Gospels. The honest truth is, this is not an easy teaching of Jesus, but Catholicism has always understood that Jesus really meant it, and thus we strive to conform our life to everything Jesus taught, whether comfortable or uncomfortable.

Sunday, December 2, 2018

How to punish a Calvinist (1 Cor 11:32) - Part II

I love to spring 1 Cor 11:32 upon Protestants, especially Calvinists, because of the reaction it gets from them: But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. The plain teaching of this passage is that Christians are not "eternally secure" but rather must be disciplined to be kept from turning to sin, falling away, and being damned. I wrote about this in an older post (HERE). 

In this post, I want to call up one of my favorite Catholic apologists, John Calvin, for his thoughts on this verse:
But when we are judged Here we have a consolation that is exceedingly necessary; for if any one in affliction thinks that God is angry with him, he will rather be discouraged than excited to repentance. It is an inestimable consolation that the punishments by which our sins are chastened are evidences, not of God’s anger for our destruction, but rather of his paternal love, and are at the same time of assistance towards our salvation, for God is angry with us as his sons, whom he will not leave to perish.

When he says that we may not be condemned with the world, he intimates two things. The first is, that the children of this world, while they sleep on quietly and securely in their delights, are fattened up, like hogs, for the day of slaughter (Jeremiah 12:3.) For though the Lord sometimes invites the wicked, also, to repentance by his chastisements, yet he often passes them over as strangers, and allows them to rush on with impunity, until they have filled up the measure of their final condemnation. (Genesis 15:16.) This privilege, therefore, belongs to believers exclusively - that by punishments they are called back from destruction. The second thing is this - that chastisements are necessary remedies for believers, for otherwise they, too, would rush on to everlasting destruction, were they not restrained by temporal punishment.
The reason why John Calvin is one of my favorite Catholic apologists is because he often proves the Catholic case for us, so that his beloved followers (Protestants/Calvinists) cannot object without looking silly. For example, many Protestants would try to dodge this verse by saying Paul isn't talking about real Christians (but rather fake Christians) and/or that Paul isn't talking about damnation. Both of these (weak) objections are denied by Calvin.

Here we see that not only does being chastised not mean that God is angry with you, it is for your own good, since God only disciplines His sons. This means that His Son, Jesus, could not have been punished in some manner equivalent to eternal damnation, such as how Protestants think Jesus endured in our place while on the Cross. Next, we see that we cannot be "covered by the Imputed Righteousness of Christ," as Protestants think, nor are we eternally secure, since by acting sinfully God sees this and inflicts temporal punishments so that the Christian will reform their life and not be damned. Thus, God is not looking at the Imputed Righteousness of Christ instead of us, but rather God looks at us (Paul says we are "judged" by God) and rewards/punishes us accordingly, to keep us on the right track, since it is by our behavior as Christians that determines if we are saved. This verse is a dagger against Faith Alone.

Tuesday, November 27, 2018

Did the OT Animal Sacrifices "pay the price" for your sin? - More Problems with Penal Substitution

People who frequently read this blog know that I have many posts clearly explaining why the animal sacrifices in the Bible were not 'taking the punishment the sinner deserved' (Penal Substitution). In this brief post I want to share a most significant aspect that is typically overlooked entirely. 

Many folks think the animal's getting slaughtered for sacrifice were 'paying the price' for the individual's sins, so that the individual would not have to 'pay the price'. But the simple fact is, animals were not free (cf 2 Sam 24:24). Whether you raised animals or whether you had to buy them, there was a noteworthy cost. I estimate that a lamb would cost around $300 dollars. Because finances were a factor in whether someone could meet their obligation, the Law makes room for those who could not afford a lamb, e.g., those who could only afford two pigeons (Lev 5:7), or even those who could only afford a sack of flour (Lev 5:11). The point remains though, even if scaled down, the person who sinned (unintentionally) was going to take a financial hit of $300 dollars (or equivalent) each time. That's not chump change, and it can add up. 

Imagine getting a $300 speeding ticket every month of the year (which is like a monthly car payment). That would be around $3,600 in fines per year. Thus, if you're an Israelite paying a few thousand dollars for animals each year, that's definitely a significant punishment. Financial punishments are no joke. And in the context of Penal Substitution, we can see that an Israelite taking the financial punishment, not to mention the time investment, means they were the one 'paying the price' for their sins. It makes little sense to think the animal being killed was being punishment in your place when just prior to the slaughter you had to pay $300 which you worked hard to earn. If someone was making minimum wage and working 40hrs per week, then to sin within the Levitical system meant you lost wages for basically a whole week of work! You definitely didn't escape personal punishment as an Israelite. And Leviticus 6:5 (Lev 5:16) explains that if you defrauded a neighbor, you had to pay back that amount, plus an additional 20%, plus offer a sacrifice! Ouch!

In closing, I should add that such a system seems unjust for God to put people under. The fact is, this 'burden' was not originally part of what God expected of them, but rather many of these rules and regulations were placed upon the Israelites only after they kept turning to sin. St Thomas Aquinas and other theologians explain that by putting all these expectations upon them, God was trying to not leave them with any time or resources to turn back to idolatry. But, this was only a temporary fix, as the real problem was an interior one, of the soul, which requires the Sacrifice of Jesus to heal.

Thursday, November 1, 2018

How Mary became the Redeemer of Jesus - More Problems with Penal Substitution

The following is passage provides a quickie argument against Penal Substitution* as well as some other gold nuggets. In Luke 2:22-24, we read: 
And when the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”) and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.”
Here are the fascinating gold nuggets that are worth knowing.

First, the Protestant notion of the Cross & Atonement (what they call "Penal Substitution") is that a sinner's guilt is 'imputed' to an innocent substitute, which then takes the death penalty in place of the sinner. But in this case, what was Mary's (grave) "sin" here that had the death penalty hanging over Her head, which She had to then transfer onto two turtledoves? The obvious issue here is that Mary had given birth to the Messiah, Jesus. But this certainly was not a sin in any sense. Thus, Mary's sacrifices couldn't have been about imputing the guilt onto an innocent animal substitute, much less was the animal receiving the death penalty. Thus, an animal being killed in sacrifice should not be assumed to be modeling Penal Substitution. 

That said, a Protestant might object at say that this Mary situation doesn't affect Penal Substitution at all, since some sacrifices weren't about atoning for sin but rather simply about ritual purification. While there is truth to this claim, this Protestant "objection" actually backfires. The passage which Luke is referencing is Leviticus 12, a short chapter on childbirth ritual purification. (I brought this up in an older post, HERE) The plain fact is, Leviticus 12:6-7 explains it as "a turtledove for a sin offering, and the priest shall offer it before the Lord and make atonement for her. Then she shall be clean from the flow of her blood." Notice the explicit mention of "sin offering" and "make atonement". This is yuge because it means the sacrifice Mary had offered was not something distinct from the standard "sin offering" which Leviticus 4-5 tells us about. In other words, this is clear proof that "sin offering" and "making atonement" don't need to involve Penal Substitution.

Note that Leviticus 12-15 are about various types of ritual purification, not having to do with guilt for actual sins, yet all involving "sin offering" to "make atonement". Also noteworthy is that these purification chapters come, right before Leviticus 16, which is the Day of Atonement ritual (centered on purification, see HERE and HERE). 

*   *   *

Wednesday, October 17, 2018

Did Jesus teach Salvation by Faith Alone? Yes, but not how you might think.

One thing I love about interacting with Protestants, especially the more intelligent ones, is how often their own claims against Catholicism end up turning into some of my most powerful apologetics tools against Protestantism. Here's a great quick example that I recently came across. A Protestant was trying to point out how Jesus taught the Protestant doctrine of Justification by Faith Alone in the situation with Jarius in Luke 8. The passage is as follows: 
40 Now when Jesus returned, the crowd welcomed him. 41 And there came a man named Jairus, who was a ruler of the synagogue. And falling at Jesus' feet, he implored him to come to his house, 42 for he had an only daughter, about twelve years of age, and she was dying. As Jesus went, the people pressed around him. 
43 And there was a woman who had had a discharge of blood for twelve years, and she could not be healed by anyone. 44 She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased. 45 And Jesus said, “Who was it that touched me?” When all denied it, Peter said, “Master, the crowds surround you and are pressing in on you!” 46 But Jesus said, “Someone touched me, for I perceive that power has gone out from me.” 47 And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. 48 And he said to her, “Daughter, your faith has made you well; go in peace.

49 While he was still speaking, someone from the ruler's house came and said, “Your daughter is dead; do not trouble the Teacher any more.” 50 But Jesus on hearing this answered him, “Do not fear; only believe, and she will be well.” 51 And when he came to the house, he allowed no one to enter with him, except Peter and John and James, and the father and mother of the child. 52 And all were weeping and mourning for her, but he said, “Do not weep, for she is not dead but sleeping.” 53 And they laughed at him, knowing that she was dead. 54 But taking her by the hand he called, saying, “Child, arise.” 55 And her spirit returned, and she got up at once. And he directed that something should be given her to eat. 56 And her parents were amazed, but he charged them to tell no one what had happened.
Now, first of all, contrary to the Grand Protestant Strawman, Catholics fully believe that faith alone saves us. Heretics love to steal orthodox teaching and twist the doctrine and terminology. In fact, it is Protestantism which teaches we are saved by works alone, apart from faith, grace, etc. That's because their completely unbiblical doctrine of "Imputation of Christ's Righteousness" is based on their bad logic which teaches man gets to heaven by living a perfectly sinless life. They say that since Adam sinned man can no longer 'work his way into heaven', showing that in the Protestant mind, works alone are what saved from the very beginning. Protestants compound this error by thinking that in order to be saved, Jesus had to live a perfect life and 'impute' this perfect life to the sinner, so that God can see the sinner as if the sinner lived a life of 100% perfect works. All faith does in the Protestant mind is transfer Christ's perfect obedience to their account. See how works alone, at the very root, is really what the Protestant believes? The Catholic side doesn't believe this terrible logic one bit, and I've written for years against it. 

Friday, October 12, 2018

Revisiting Abraham's "faith reckoned as righteousness" (A 'new' insight on Romans 4 and Romans 2)

The other day I was thinking about Genesis 15:6 and felt I had gained a new insight. Even though I've held to elements of this before, I think this 'new' insight will help tie things together. I'm not saying I'm the first to do this, only that this was a sort of 'aha' moment for me.

The first time the term "righteousness" appears in the Bible is in Genesis 15:6. The big question is: what is righteousness? We all have a general intuitive idea, and I wrote a post on this (HERE), but I think in this case Paul was getting at something important that we end up overlooking. 

While many think of righteousness/unrighteousness in a generic sense, that's not how we should approach the Bible. It is crucial to realize that Paul's opponents saw righteousness as synonymous with living in conformity with the Mosaic Law, which was God's Law (the Torah). But Paul noticed something fascinating: Abraham was counted as righteous before God's law formal standard (the Mosaic Law) even existed. But how can Abraham be considered righteous without there being a law from which to measure his righteousness? Paul is apparently teasing out the fact that some law/covenant must have existed prior to the Mosaic Law, and that by God counting Abraham's faith/faithfulness as righteousness means God counted Abraham as living in conformity to this 'mysterious' pre-Mosaic law/covenant. 

If that's the case, then reducing our view of Romans 4 to the popular apologetics claims like "Genesis 15:6 wasn't the first time Abraham believed" (cf Gal 3:6-9; Heb 11:8; Gen 12:1-4; Rom 4:17-22) kind of miss the bigger point, even if they are true claims. What our emphasis should be on is that Paul is not  concerned about God crediting Abraham's faith as some generic righteous deed, but more specifically Abraham was righteous per some real covenant than preexisted Moses' Covenant. This means that Genesis 15:6 is saying God either was right there establishing a new unnamed covenant, or God was affirming Abraham was already living a righteous lifestyle under this unnamed covenant. 

This conclusion would fit perfectly with Paul calling Abraham "ungodly" (Rom 4:5), since this term would be referring to sinful/uncircumcised living per the Mosaic Standards. Similarly, Paul brings up David as a secondary example of "ungodly" because he gravely sinned under the Mosaic Standards, which puts one out of the Mosaic Covenant, 'nullifying' their circumcision (Rom 2:25). So in Romans 4:6-8, Paul is saying David prayed Psalm 32 (and Psalm 51) and received forgiveness under some other covenant, since the Mosaic Covenant did not forgive murder (Num 35:33).  Furthermore, David says nothing about 'faith' or 'works' in Psalm 32, meaning we shouldn't have some generic view of 'faith' or 'works' in mind. I wrote about this in an older post (HERE and HERE). 

Friday, October 5, 2018

Baptism according to Scripture. (Do Protestants Really care about the Bible?)

In the course of my apologetics, I've come to the astonishing conclusion that it doesn't seem Protestants really care about what the Bible has to say. They don't do this intentionally, but when it comes to many Biblical doctrines, I've found in my own interactions and with reading their major theologians, that they have a very bad habit of leaving out key details when formulating doctrines. And when you confront them, they just shrug it off and have no real interest in what the Bible says. In this post, I will list all the Biblical verses that refer to the Sacrament of Baptism and let readers see what the Bible plainly has to say on the matter. I have yet to find any Protestant who has actually sat down for half an hour and read through the 25 or so verses that mention Baptism to see for themself what the Bible says. Rather, they will only quote a few verses and just go with whatever their denomination or pastor says. When I ask them to just read these verses, they act like I've asked them to deny Christianity.

I think the best way to educate yourself is to actually read the Bible for yourself, and since there are only about 25 short verses to read (texts with a * indicate the term "baptism" isn't used), this should take you less than 30 minutes to get fully informed on the matter. I will then briefly analyze the data. In the Conclusion, I will speak about the general Protestant view of Baptism contradicts the Bible, while showing that the Catholic view is fully in line with Scripture.

Friday, September 28, 2018

Why "calling upon the name of the Lord" to be saved refutes Justification by Faith Alone (Romans 10:9-10).

Protestants are fond of quoting Romans 10:9-10 as 'clear Biblical proof' that we are saved by faith alone. Yet a careful look at the verse doesn't actually say this, and in fact suggests the opposite. I've posted about this in the past (HERE), but after some recent discoveries I'd like to build on what I originally said. The passage in question says:
Romans 10: 9 if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, “Everyone who believes in him will not be put to shame.” 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. 13 For “everyone who calls on the name of the Lord will be saved.”
Notice that this text explicitly says you must do two things: believe and confess. This, taken plainly, refutes salvation by faith alone. If you bring this up, Protestants will squirm and make excuses, but it really does expose a flaw in their thinking. The more they try to explain, the less convincing faith alone sounds

Also worth noting is that the only place where "believe" and "confess" appear in the same passage (that I was able to find) are found in John 12:42, which is quite helpful here: "many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue". Based on this Scripture-interprets-Scripture situation, it is clear that believing alone is not enough. Many believed in Jesus but were too afraid to openly confess Him. So this confessing before men refers to affirming you're a Christian and be willing to 'suffer the consequences'. Obviously, this is very devastating to Protestant theology, because if someone denies Jesus, that is not confessing him before men, they wont be saved per Paul's argument (cf Matt 10:33; 2 Tim 2:12). But I've come across something more fascinating to add to the above. 

Sunday, September 9, 2018

The Good Thief and Bad (Protestant) Apologetics

Here's my brief Catholic response to the Good Thief "trump-card" some Protestants use, and which I turned into a cut-n-paste response since I encounter it often enough:

The “Good Thief” (Lk 23:39-43) is often cited as the star example of getting saved by faith alone. But here’s why the mature Christian wouldn’t say that: (1) We don’t know his faith background, e.g., if he was ever baptized in the past or if this was his first time meeting Jesus. His prayer “Jesus remember me when you come into your kingdom” shows he had some knowledge of the Gospel, since no such “kingdom” details are given in this passage. (2) Terms such as ‘faith’ and ‘belief’ are not used in this passage, so there’s no reason to think ‘faith alone’ is even the focus, just as the Parable of the Pharisee & Tax Collector (Lk 18:9-14) doesn’t use such terms, but rather highlights the virtue of “humility”. In fact, we see a range of virtues being expressed here, including ‘Fear of the Lord’ (23:40; cf Prov 1:7), Repentance (which Jesus distinguishes from belief, see Mark 1:5), Warning Sinners (2 Thess 3:14b), Public Professing (John 10:42; Rom 10:10b), as well as Hope of going to Heaven and certainly Love for Jesus. The thief was even willing to suffer and die for his own sins, not to be freed from them, which means he carried his own cross (Lk 9:23). So this was *far from* faith alone. (3) This was a unique situation, it isn’t the norm for how people typically accept the Gospel (see Acts for the norm), and as such it has its limits. For example, Jesus had not yet Resurrected, Ascended, or sent the Holy Spirit yet, so Dismas probably didn’t profess faith in these, whereas these aspects of Jesus’ mission are required for us to profess (Rom 10:9b). Even the command to “baptize all nations” wasn’t even given until *after* Jesus resurrected (Matt 28:19), so pointing to this as an example of ‘not needing baptism’ is kind of moot. Plus, can we take this one example as an excuse to ‘not really have to’ obey the many teachings of Jesus and the Apostles, including getting baptized, gathering to worship with others, being subject to your pastor, sharing our possessions, etc? (4) Lastly, Catholics highly honor the Good Thief, Saint Dismas, on March 25 every year, and many Catholic Saints have preached on his beautiful testimony for us. So it’s not like St Dismas (whom we have the decency to call by his actual name) is some surprise that theologians have missed all this time. For example, St Augustine preached on how this is the only death-bed repentance in the Bible, teaching us that while there’s always hope, we also shouldn’t be too presumptuous about waiting until the last minute to repent. And some saints have preached that the thief was partially converted by the prayers and testimony of Mary and the holy women and John, standing at the foot of the Cross praying for both criminals, showing us that we have a role in helping others come to Christ.