Sebastian Franck was born on January 20th, 1499. He was ordained a Roman Catholic priest but in 1525 converted over to the Reformed Protestants and became a Gospel preacher. However, as time went on, he even left the Reformed movement and sympathized mostly with the Anabaptist sects, while never formally joining them. He agreed with the Anabaptists that the authentic external Church of the Apostles disappeared in its accommodation to the State during the era of Emperor Constantine, but could not agree with their attempts to re-establish external sacraments at all (not even Baptism). As a result of the collapse of the Apostolic Church in the early years, God has now resorted to sanctifying human beings purely by a spiritual means, particularly faith, repentance, self-denial, and perseverance. This could be achieved with or without organized religion, and since organized religion had gone defunct, it was God dealing directly with human beings that counted by his day. Continue reading
In the years of 2014 to the present, the question of whether Catholics can re-marry after divorce has become much more talked about in light of the two Synods on the family and their subsequent Apostolic exhortation Amoris Laetitia. I cannot go into the details about what Pope Francis communicated with this document, but I can give a basic summary. Amoris Laetitia (Eng. The Joy of Love) reaffirms the Church’s moral doctrine on the purpose of human sexuality and conjugal relations, even explicitly referring to the need to appropriate the message of Pope St. Paul VI’s Encyclical Humane Vitae. The document also states that there are “no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family” (251). On the matter of Catholics who have married in the Church but who have subsequently divorced and contracted a civil “marriage” while the first spouse is still alive, Pope Francis makes clear that this is contrary to the demands of the Gospel, and is objectively out of harmony with the Church’s understanding of marriage (303). To those who insist that they should be able to openly demand recognition, respect, and good-standing of their 2nd “marriage” as if it were awarded to them out of mercy, the Pope says they should be considered as persons seeking to flaunt an objective sin, and should consequently be subject to hearing the gospel again in order to be converted, or separated from the community in excommunication (297). With that said, the Pope still opened the door for Catholic “re-married” divorcees to receive Holy Communion (305, fn 351), not on the basis that re-marriage is acceptable or objectively good, but rather that, on a case by case basis, certain persons who are involved in these objectively sinful and unlawful relationships can be free even of grave and mortal guilt, thereby landing them in the venial category of transgressor. Causes for this are said to be difficult and complex circumstances which mitigate against a person’s level of culpability, reducing the severity of their guilt and sin before God (302). Continue reading
Without a doubt, the current state of affairs in Catholicism, and the Papacy in particular, has struck one of the greatest challenges for her apologists. Many people are driven to think there is a massive problem with the coherence of Catholic ecclesiology with regard to the Papacy. The problem can be illustrated by citing one of the Catholic Church’s most astute contemporary theologians today. Continue reading
Catholic apologist Jimmy Akin has put out another article which seeks to undermine the doctrine of Penal Substitution. In this article, he opens up with what he believes is a summary of the doctrine – “..that the Father ‘poured out his wrath’ on Christ as He hung on the cross”. As my previous article responding to Akin made clear, there is a good way to hold to Penal Substitution, and I don’t think it has been interacted with in in Akin’s critiques. In this latest one, Akin focuses on the writings of St. Paul, particularly 2 Cor 5:21, Gal 3:13, and Romans 8:3-4. I recommend any to read it fully, and then compare what Akin has to say about these passages versus St. John Chrysostom and St. Thomas Aquinas. Chrysostom was born in Antioch (349 AD) to Greek parents, and grew to be a great orator (aka the Golden-Tongue) and expositor of Sacred Scripture. In fact, there are good grounds to believe that St. Thomas Aquinas said he would rather have St. Chrysostom’s commentary on St. Matthew than have the riches that would come from selling the city of Paris to the King of France. So here, the theologians of theologians, the Angelic Doctor himself, gives praise to the expository genius of this great 4th-century Saint from Antioch. And then following this, I will give Aquinas’ commentary on the Epistle to the Galatian churches. Continue reading
An award winning and Cambridge-reared scholar in Patristics and Early Christianity, Dr. Allen Brent M.A., D.D., who is former Professor in Early Christian History and Iconography at the University of London, King’s College, and who is currently Professor at the Patristics Institute of the Lateran University (Augustinianum) , has made his way into the Catholic Church. He was simultaneously ordained to the Catholic priesthood at Norwhich Cathedral as part of the Anglican Ordinariate.
The Reformed Protestant blog Triablogue offered an attempt to rebut my previous article, Why All Bible Believing Christians Must Believe In the Catholic Doctrine of the Sacrifice of the Mass . Please access that rebuttal at this link. Below is my response. I will refer to the interlocutor as SH, and his statements are within <<>> and italicized.