Are The Changes Real?
In RECENT YEARS Protestants have been riding a wave of
optimism regarding Roman Catholics. This optimism is
evident in Protestant literature. Christianity Today
for example, demonstrates this when it editorializes.
"Big changes are occurring in the Church of Rome, and
many of those changes are wholesome, the work of the
Holy Spirit and a source of joy to Protestants." The
emergence of a new Protestant concern for Catholics is
comforting and understandable. Protestants see the
changes in the Roman church following Vatican II as
steps toward evangelical Christianity.
This optimism may be a subject of praise, but there
is the possibility that it may prove to be the result
of pure naivete. One must be careful that this
attitude is not premature. One needs a keen insight
into these changes and the so-called outworking of the
Holy Spirit. To properly interpret these changes and
developments, one must be thoroughly acquainted with
the soul of Catholicism, not just with the external
apparatus but also with the underlying theological
basis of the religious system.
The changes in the Catholic Church
Many Protestants believe the Holy Spirit to be
genuinely at work in the Catholic Church. They are so
convinced by external changes which have taken place
since Vatican II, and mainly by the vigorous form of
life which is taking place in many Catholics. When
they examine individuals experience and testimonies
they suppose the Holy Spirit to be active in them. But
to do so is to look at the Roman Church with
Protestant spectacles, because the Catholic Church is
not primarily "individuals."
What is the Catholic Church? It is first of all a
religious system centered around a hierarchy. The
Church's authority is found in the Pontiff, Bishops,
Councils, and two thousand years of tradition. What
constitutes the Catholic Church-its belief, its
teaching, its dogma, its structure - comes from the
hierarchy which Catholics believe to have been
introduced by Christ Himself.
Individuals are Catholic only as far as they are
connected with, and under the dispensation of the
hierarchy. When a Protestant says the Holy Spirit is
working in the Catholic Church, he must demonstrate
that the Holy Spirit is working in the hierarchy, from
the Pope down to the priests, not the layman only.
The Holy Spirit did work in an individual 450 years
ago, but he did not work in the Church. Luther saw the
complete truth of the Gospel but he was forced to
begin the Protestant movement outside the Church. When
the Holy Spirit works in individuals, it can only
result in these individuals finding themselves outside
the church as did Luther. If these individuals don't,
a paradox becomes evident.
What changes are taking place in the Catholic Church?
The Church's hierarchy has always adapted to changing
attitudes. When Catholics were willing to submit
themselves to Church authority, the Church took
advantage of it. Catholics are now thirsty for more
freedom so the Church gives them more freedom. After
all, it is better to change than to lose members. This
is illustrated in an interview of James Hefley with
Rev. (Fr. ) Romagosa, editor of the Clarion Herald, a
Catholic newspaper in Louisiana. Rev. (Fr.) Romagosa
was asked how he liked saying the Mass in English. He
said, "I was never so pleased with anything in my
life. But at my church we still have one mass for the
people who want it said the old way. Some are so set
in their ways that if we didn't have this, they might
quit. Hefley then asked, "What has happened in the
Catholic Church in recent years?" Rev. (Fr.) Romagosa
answered, "It certainly is a renewal... The Church has
had to adapt to the place and the times. If the
seminaries hadn't relaxed a few years ago, we would
have lost many more candidates for the priesthood than
we did."
Included in adaptations by the Church is also a
change in the Church's attitude. The priest does not
speak of Hell as he used to do. The woman is not urged
to wear a hat in church as in former times. There is a
new accent on love. There is a new accent on social
action. But has the Church altered doctrine? In
Hefley's interview with Rev. (Fr.) Romagosa he answers
this question, "But there has been no change in basic
doctrine."
What then are the changes? For Catholics these
changes may not have the same importance as for
Protestants. April Armstrong, a Catholic woman, in her
book What's Happening to the Catholic Church?,
summarizes the major changes. Catholics are no longer
bound to avoid meat on Friday. The Mass is now said in
the language of the people. Catholics are no longer
bound to attend mass on Sunday. One can satisfy his
religious obligation by attending on Saturday evening.
Catholics are allowed to have dialogue and prayer with
the Protestants. A new emphasis is placed on the Bible
and there is more encouragement of lay participation
in the Church.
For Protestants, the important change is the new
emphasis on the Bible. "The Spirit of God is at work
in the Roman Catholic Church today, and the Word of
God is His tool," says Robert Coote in Eternity (Nov.
1971).
Some Protestants are so impressed to see Catholics
with a Bible in their hands that when they see one,
they are ready to hug him as a "Brother in Christ."
Does the Bible make a person a Christian? If so, what
about the Jehovah Witnesses, the Mormons? What about
the Scribes and Pharisees at the time of Jesus; The
Bible is meaningful as long as its teaching is not
altered by the Creeds of a hierarchy. Catholics may
have a new access to the Bible, but unless this access
is accompanied by major changes in the Church
doctrines, this access may prove to be meaningless.
WHAT HAS NOT CHANGED
IN THE CATHOLIC CHURCH
What is it that remains unchanged? Let us look at only
a few things re-endorsed by Vatican II. Progressive
Catholics refer to Vatican II for support of their
attitudes. Vatican has become their authority. James
Gallagher, a former president of Tombrock Catholic
Women's College, is quoted by Coote in Eternity (Nov.
1971) as an example: "In his writing and speaking he
(Gallagher) no longer feels bound to quote St. Thomas
Aquinas and the Patristic Fathers. Now, his
authorities are Vatican II and the New Testament. But
when Vatican II1 is an authority, what is the
remaining authority of the New Testament? Vatican II
has done nothing but reaffirm the Church's position as
established at the Council of Trent (1545- 1563).
Another Paradox!
Vatican II reaffirmed the Supremacy of the Catholic
Church in matters of Salvation. "... Are saved those
who are fully incorporated into the Church... Who
accept the Church's entire system and all the means of
salvation given to her." It also states Protestants
can be called "Christian" because of their ignorance
of the Catholic Church as the necessary institution
made by God for the salvation of souls.
Baptism still carries the magical power of life. "By
Baptism one becomes truly incorporated into Christ and
he is re-born to a sharing of the divine life. " The
infant is born again at his baptism. He will never
need that experience again.
The sacrament of Penance remains, "Confession of sins
to the priest in order to obtain pardon from the mercy
of God for his offenses against God and the Church."
The sacrament of the Eucharist (Transubstantiation)
has not changed. Christ is still worshipped and eaten
in the substances which by the magical words of the
priest are transformed into the literal flesh and
blood of Christ. Therefore the Eucharist is of extreme
importance in the Church's life. "The Eucharist shows
itself to be the source and the apex of the whole work
of preaching the gospel."
The Mass remains the renewal of Christ's sacrifice
for the forgiveness of sins. Mary is still Advocate,
Auxiliatrix, Adjutrix, and Mediatrix. She is the
primary channel through which all graces flow. She
continues to win for man gifts of eternal salvation.
Finally, Scriptural interpretation remains subject to
the final judgment of the Church's hierarchy. But,
according to Vatican II, where does Christ fit into
the plan of salvation? "By the preaching of the Word
(Word was defined as: Tradition and Scripture) and by
the Celebration of the Sacraments, whose center and
summit is the most Holy Eucharist."
After having seen that the fundamental position of
the Church has not been modified, can we expect real
changes in the future? An editorial in Christianity
Today answers: "But amid these many changes one must
recognize that the Church of Rome had not changed and
will not change in its essential theological
position."
THE EVANGELICAL WING
IN THE CATHOLIC CHURCH
How is the term "evangelical" as claimed by Catholics
reconciled with these unchanged doctrines: Is it
possible that many Catholics have discovered the
religious jargon of evangelical Protestants: Are they
using the same language with a different connotation?
How can a Catholic be evangelical and still give
allegiance to these doctrines? Here is the paradox.
From all over the world flow reports about priests,
nuns and laymen who claim to have had the kind of
religious experience Protestants claim. Robert Evans,
director of the Greater Europe Mission, meets with
several priests for Bible study and flatly states: "I
can detect no difference between their testimony of
new birth in Christ and my own." It is true that many
claim to have accepted Christ as Savior, they hold
Bible studies, they even meet with Protestants... But
what about the unchanged theological position in which
they still believe?
Where are the evangelical Catholics who answer the
paradox? In the Catholic and Protestant literature
available, no instances are found where evangelical
Catholics explain their allegiance to church doctrine.
This should cause the optimistic evangelical
Protestant to pause before sticking an evangelical
label on a faithful Catholic believer.
The evangelical Protestant can forget a about the
paradox and resort to rationalization. He may do like
James Hefley did with his Catholic neighbors. "I
couldn't argue with their lives. They were the best
neighbors we had ever known. My prejudice slipped a
notch and I admitted to my wife, 'I don't know about
other Catholics, but Joe and Jean are Christians.' "
From here Hefley began to rationalize: "I began to
think that He (God) might actually be working in the
Catholic Church. Surely Satan would not be promoting
Bible reading, prayer and works of charity in Christ's
name."
But such rationalization is only superficial and does
not solve the problem at all. Look at Hefley's
conclusion in his book, A Prejudiced Protestant Looks
at the Changing Catholic Church: "The Catholic Church
has changed in style and attitude, though basic
doctrines have not been altered." Hefley lost his
prejudice but he did not find an answer to the
Catholic-Evangelical paradox. The problem cannot be
solved emotionally or rationally; it must be faced
Biblically.
The Charismatic Movement in the Catholic Church
If one believes there are evangelicals in the
Catholic Church today, he must certainly expect to
find them in the charismatic movement which is
spreading rapidly throughout the United States and
Canada. If there are evangelical Catholics who really
resolve the paradox, they would be found in that
group. The movement consists mostly of young people,
eager for freedom, freshness and life. They are less
formal and indoctrinated than older Catholics and they
might certainly have found an answer to their Catholic
allegiance.
What do we find? Look at the language they speak.
Anne Sandberg a "Steward" in a Catholic Pentecostal
prayer group, reports in Christian Life, testimonies
of Charismatic Catholics; John's wife told her mother,
who also found Christ:" He fell to his knees received
Christ and arose a new man;" "He acknowledged Jesus
Christ as his personal Lord and Savior. " This is the
language of evangelical Christians!
However, these people in receiving Christ, do not do
it under the Holy Spirit's conviction of their lost
state, but in order to become better Catholics. It is
not a question of repentance, conversion and new
birth, but a mere renewal of what they already
possessed since infant baptism. Anne Sandberg explains
the paradox in this way:
Catholics are not attempting to reconcile these
(Charismatic experiences) with their centuries-old
doctrines. Stephen Clark, in a pamphlet writes,
"Baptism (infant) is the entrance into the church and
involves the forgiveness of sins. In baptism a person
begins to be a Christian. "
Since a Catholic who has been baptized in the Spirit
believes he had already become a Christian at the time
of infant baptism, through his sponsors, then his
subsequent acceptance of Christ is called a renewal of
his baptism.
Likewise, Catholic charismatics believe they have
already received the Spirit at confirmation. Kevin
Ranaghan in Catholic Pentecostals explains: "The
church already received the Spirit on the day of
Pentecost... What this new Pentecostal Movement seeks
to do is... to ask the Lord to actualize in a concrete
living way, what the Christian people have already
received."
Other Catholic writers say that this Holy Spirit
baptism, said to have been received at confirmation,
is renewed at the time of the actual infilling of the
Spirit.
Anne Sandberg is not alone in this explanation. She
only reflects the theology of all the others involved.
Father O'Connor, professor of Theology at Notre Dame
University and the recognized Theologian of the
Catholic Charismatic movement speaks the same
language. In The Pentecostal Movement in the Catholic
Church, he gives two examples of things which would be
incompatible with Catholic allegiance.
"Rebaptism" is unacceptable because at baptism
(predominantly infant) one is re-born and made a
member of the Church. "Rebaptism" is an anathema for
the Catholic. To undergo believer's baptism is
heretical or, at the least, a scandal.
Concerning salvation, O'Connor feels no one, even
through an experience of faith in Jesus Christ, can
receive the knowledge that he is saved. "No one can
have certitude about his ultimate salvation. This is
unscriptural and in contradiction with a firm and
unanimous Catholic tradition, and with the formal
teaching of the Council of Trent."
The most evangelical wing in the Roman Church has
obviously not changed its doctrine. The paradox
remains.
What is the result of the Charismatic Catholic's
encounter with Christ: What is the effect in their
religious life:
An important article by Killion McDonnell in Dialogue
is revealing. McDonnell claims to write his article
with scholarly perspective and bases it on
observations accumulated during four years of research
in Catholic Pentecostalism. He concludes: "Catholic
Pentecostals tend to go back and cultivate all the
avenues of contact with God that they had abandoned:
Rosary, visits to the Blessed Sacrament, (The
Eucharist exposed on the altar for worship), devotion
to Mary... frequent confession, daily Mass and
Communion."
The same conclusion was reached in the Report of the
Committee on Doctrine of the National Conference of
Catholic Bishops. The report reads: "They seem to grow
in their attachment to certain established devotional
patterns such as devotion@on to the real presence
(Eucharist) and rosary." The report found the movement
theologically sound, with a good Biblical basis.
All the information available is unanimous. In
general, Catholics experience with Christ makes them
better Catholics within the structure of their former
belief. What about the paradox? It remains unanswered.
Many Evangelicals have seen the paradox and have
asked for an answer. James Hills in Eternity says: "It
is especially disturbing to Protestant evangelicals to
find Mary honored at times as Mediatrix, and to hear
of cases where tongues are interpreted as a 'Hail
Mary'."
Edward Plowman in Christianity Today (June 23, 1972)
asks evangelical Catholics: "What about church
teachings on Mary, papal infallibility, absolution,
the Mass and Sacraments, and other doctrines that are
impalatable to evangelicals? These things unexplained
bother non-Catholics.
Is there an answer? Either we face a true paradox or
something is not genuine. The evangelical Catholic is
either a genuine Biblical Christian or a genuine
faithful Catholic, but he cannot be both. If he is a
genuine Evangelical then of necessity he cannot
profess Catholic doctrine. If he is a genuine
Catholic, then he cannot be,an evangelical Christian.
The Evangelical Protestants Attitude
The Evangelical Protestants attitude should be
reservation and moderation. Christians have a mission
in the word. They are called to reach the lost for
Christ. The Christian must always be conscious of the
times and be able to relate to his world without being
deceived.
Evangelical Christians have a responsibility toward
Catholics. One of their responsibilities is to present
to Catholics the Word of God in a language that is
understandable. We need to meet them on their wave
length and relate to them in a manner that leaves no
room for such a paradox as we now face in many
Catholics.
Evangelicals want to see Catholics being saved. This
is normal an worthy of praise. But what about the
paradox? It should not be a matter of blind hope that
Catholics are at last coming to Christ within the
Church, but a matter of reality. Are they or not? We
are dealing with souls of people. It is a matter of
life and death. It is necessary that we ask our
catholic friends for an answer to the paradox. If the
answer is Biblically acceptable, then praise God. But
if not, it is our responsibility to help them. How can
we help a self-deceived Catholic if we take for
granted that he is an evangelical?
May the Lord our Master make us wise in these last
days of religious subjectivity and irrationality and
above all give us a responsible love for our Catholic
friends.
The Evangelical Catholic is either a genuine Biblical
Christian or a genuine, faithful Catholic, but he
cannot be both. If he is a genuine evangelical, then
of necessity, he cannot profess Catholic doctrine. If
he is a genuine Catholic, then he cannot be an
evangelical Christian. How is the term "Evangelical",
as claimed by Catholics, reconciled with unchanged
doctrines? How can a Catholic be evangelical and still
give allegiance to these doctrines?
Here is the paradox.
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