Kicking kids out of the house at 18 years old.

This time of year is both a time of excitement and of dread. Graduating is obviously something to celebrate, but what about the next step? While millions of these high school graduates will be looking forward to going to college, a significant percentage are living in unnecessary fear. This fear isn't about which college they will attend, or what vocation they're called to, or even what job they will pick up over the summer. Those are normal fears. The fear I'm talking about comes from none other than their own parents, who tell their children they will kick them out of the house now that they've turned 18. What is not surprising to me, but will be to many readers, is that this problem is the worst among Conservative parents (both Protestant and Catholic), and I've seen them make such comments quite frankly. But what many don't realize is that it is very anti-Catholic, since it's totally contrary to Catholic Social Teaching and the furthest thing from being Pro-Life.

Blessed is the man whom the Lord will NOT forgive? (A Silver Bullet against Calvinism)

I'm pretty sure I have discovered another devastating verse against the Protestant doctrine of Imputation. If you have followed this blog or know the basics of Justification by Faith Alone, you know that Protestants interpret "faith is counted as righteousness" in Romans 4:5 to mean "faith transfers the righteousness of Christ to the believer". (Protestants flatly deny that faith itself is what is counted as righteousness.) But is this consistent with how Paul argues in Romans 4:8, using the same term "counted" (Greek: logizomai)?

Consider the verse: "Blessed is the man whom the Lord will not count his sin."
Now the substitution: "Blessed is the man whom the Lord will not transfer his sin."

Clearly, with the substitution, the text is now saying the blessed man is the one who's sins God will not take away. That's plainly absurd, especially considering the verse prior (v7) explicitly says "who's sins are forgiven." Thus, the only possible answer is that "counted" (logizomai) cannot mean "transfer". Instead, "counted" must mean something akin to "regarded," so the blessed man is he who God will not regard as a sinner, but consistency requires a reinterpretation of the prior verses, meaning we must read verse 5 as "faith is regarded as righteousness". This is unacceptable to the Protestant side, and thus they either must embrace a contradiction and shoddy exegesis or abandon their doctrine of Imputation.

Gold nugget in Galatians 3:9 (Sola Fide)

I came across a 'gold nugget' while researching information for a bigger project that I wanted to share. I noticed it when reading the famous "Abraham believed God and [his faith] was reckoned as righteousness" in Galatians 3, which many overlook since they're so fixated on reading this in Romans 4. Here is how Paul recounts the passage in Galatians 3,

5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— 6 just as Abraham “believed God, and it was counted to him as righteousness”? [Gen 15:6] 7 Know then that it is those of faith who are the sons of Abraham. 8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” [Gen 12:1-3; Heb 11:8] 9 So then, those who are of faith are blessed along with Abraham, the man of faith.

What this Protestant translation (ESV) and various other modern Protestant translations 'hide' (not sure if it's intentional) is that in verse 9 when it says "along with Abraham, the man of faith," the more accurate rendering of this verse is "along with faithful Abraham". See this list of standard translations and note how the more literal and older versions are more accurate.

This, to me, is a significant translation error, because verse 9 uses two different Greek words for 'faith' here: pistis (faith, G4102) and pistos (faithful, G4103). The words are extremely similar and they derive from the same Greek word for 'trust', but the point here is that though different they are being used the same. Why does this matter? Because Protestants insist "faith" in this context, especially for Abraham, is an 'empty hand' that has no intrinsic value, but simply 'reaches' and takes hold of the "righteousness of Christ". Though that Protestant notion of faith is totally novel (with no basis in Scripture, cf Heb 11:6) and read right into the text, this Protestant idea is further refuted by the fact Paul employs (see Gal 3:9b KJV) the term "faithful" instead of "faith". The term "faithful" is synonymous with "faith" in Paul's thought here, and it's plainly ridiculous to suggest "faithful" can mean faith is an 'empty hand'. So what Paul is saying, and this fits perfectly with the Catholic understanding, is "those who are of faith are justified along with faithful Abraham," which is not the sort of "faith" that Protestants can accept.

The significance of this seems to be missed in the various Protestant commentaries I've consulted, but this is understandable since it's easy to overlook (particularly when a poor translation is used).

Sola Fide dilemma: When did Abraham turn 100 years old?

I've come upon another argument that I believe further turns up the heat on Protestants claiming Romans 4 as their own. Though many don't realize it, Protestants basically 'tune out' after verse 8 in Romans 4, treating the rest of the chapter as an appendage. I've already written extensively about the horrendous exegesis Protestants have for Romans 4:1-8, so I wont go into that now. Instead, I'm going to focus on Romans 4:16-22,

Were Saints Justin Martyr and Pope Clement really Christians?

I am currently in the process of writing one of my most important articles on Sola Fide, and as I was doing some research I came across an astounding facepalm quote in a well respected Protestant dictionary. The TDNT speaking on imputation says this about Romans 4:3-8:

Justin Dialogue 141.2-3 rather misses the point when he suggest that repentance is the ground of nonimputation (cf. Faith in 1 Clem. 10.6).

This is a polite way of saying Saint Justin and Saint Clement totally misunderstood and botched a fundamental text of salvation (Rm 4:3ff). Upon tracking down those two quotes, I felt it worth making a short post about it.