Introduction

Purpose of Article

THIS article is being written in the spirit of good will to our many Catholic friends everywhere. It has occurred to us that some who listen to the “Frank and Ernest” radio programs and view “The Bible Answers” television series are Catholic in their religious affiliation, and may have wondered how the views presented compare with those of their own church.

In our rapidly changing world, and especially in these unprecedented times of trouble and distress, men have been probing as never before for answers to their vital questions: Will there be an end to war? Is there life beyond the grave? What is God doing for mankind?

These questions and related ones have been pondered by Christians throughout the centuries. They are reasonable questions, and demand satisfying answers. The truth respecting them was known to the Early Church, and has not changed to our day. Where shall we turn to learn the nature of the faith of our fathers, and to find the assurances we now need? These are some of the basic issues to be covered in this discussion.

We are thankful that the enlightenment of our day has broadened our viewpoint, and compels us to seek out the best solutions from various sources. No longer are we content to permit anyone to hinder us in searching out the truth and in making our inquiries, even across traditional denominational lines. We believe that God is pleased when his creatures begin to inquire about him and his relationship to their individual lives, and that he rewards every effort that is made to determine his will for them.

We further believe that God has designed a master plan of salvation which will benefit all people of every religious denomination. Catholics and Protestants alike will enjoy the blessings of life, happiness, and peace which will accrue from the final establishment of God’s kingdom upon the earth. The specific reasons for these beliefs, and their relationship especially to Catholic doctrine, will be set forth in all sincerity and kindness toward our readers. It is hoped that this presentation will thus magnify the greatness of our God, who is the Father of us all.

Catholic Achievements

FIRST of all, let us take a brief glance at some of the distinctive marks of the Catholic Church, to fill in our general background picture. The Catholic Church, we find, is by far the largest single Christian church in the world. Its membership now surpasses 500 million, more than double the combined total of all Protestant denominations. Distributed throughout all the countries of the world are nearly 417,000 Catholic churches and 157,000 schools. Its 32,000 hospitals, orphanages, homes for the aged and other institutions are caring for 16 million people every year.

Despite the complexity of its world-wide organization, the Catholic Church offers a unanimity of faith and practice which stands in open contrast to the many competing religious groups and the varying articles of faith held by them. Further, it claims an apostolic succession, and infallibility of its leaders which few other churches care to affirm. And finally, it is the only church which can look back upon an historical past which reached such an influential peak in western civilization that it had control over the destinies of nations, including the crowning and deposing of kings.

This is surely an impressive record. Statistically and historically, we are given a picture of a powerful church indeed. Undoubtedly many Catholics are proud of this record, and quite puzzled why anyone, in the face of these facts, would deliberately choose any other church affiliation. To such it would probably appear a more reasonable course to join forces with Catholicism, mutually endeavoring to resist godless ideologies.

The reason that any group should choose to remain separate from the “Mother Church” thus becomes a subject of considerable interest to both Catholics and Protestants. To develop this theme, we propose to investigate some major aspects of Catholicism and related areas, such as the Early Church, the role of the Bible, the influence of tradition, characteristics of the true church, and the origin of various doctrines and practices.

It is intended that this presentation will be on a fair and impartial basis, giving the historical and scriptural references whenever possible. We trust that this analysis may serve to enlighten those who have pondered this question of church separation, and provide material to assist them in reaching their own decisions.

Comparison of Catholic and Protestant Beliefs

Background of Agreement

WE ARE glad to begin by touching upon the fundamental areas of agreement, for we may then use these to build upon. It may be surprising to learn that there are many areas of faith that are shared by Catholics and Protestants alike. First and foremost, there is a vital belief in the existence of an all-powerful and intelligent God, The Infinite One, who is acknowledged as Creator and Sustainer of the universe. It is recognized that the essential attributes of this great God are revealed and detailed in the Bible, especially highlighting the great love of the Heavenly Father toward all his creatures. Next may be cited the belief in the original perfection of the human race represented by the first pair in the Garden of Eden. This happy condition of perfect health and intimate fellowship with God was lost by deliberate disobedience to God’s requirements. The unhappy consequences of disease, degradation, and alienation from God were inherited by the whole human family. Thus did mankind find itself in the deplorable state of condemnation, with no means of restoring itself to the original privileged condition without special help from an all-merciful God.

There is also agreement that God promised in due time to send a Deliverer and Redeemer who would save the human family from their sins. When in the course of time the various tribes and peoples forgot the one true God who created them, the patriarch Abraham was chosen by God to become the father of a very special people, the Israelites. These people were destined to become a great nation, and if faithful to God would be peculiarly his own people. To them was entrusted the true worship of the one God, Jehovah, which separated them from all others. Through them was to come the Messiah and, eventually, blessing and salvation to all the Gentiles.

Finally the Messiah, in the person of Jesus Christ, appeared upon the earth. His greatness, not evidenced by outward riches and military might, was unrecognized by the Jewish nation. His lowly mission of subjection to the Father’s will, and of redeeming the world through ignominious sacrifice, was misunderstood by most of his contemporaries. Yet, nevertheless, Christ’s mission was accomplished; he was miraculously resurrected from the dead, and he ascended unto his Father in heaven. And left behind to carry on his work was a handful of men, the nucleus of a church that was to grow and spread the Gospel message among all the nations of earth.

Fundamental Difference

THUS far there is complete accord in this brief expression of basic Christian belief. But to go any farther than this, to elaborate on what constitutes the church, or acceptable forms of worship, or specific doctrinal beliefs, or the nature of the Gospel message to be given the world, would entail a host of difficulties. There would be raised insurmountable barriers of conflicting concepts and beliefs. The question then presents itself, why should these differences arise, based as they are upon the background of similar Christian beliefs?

A very simple solution may be offered, at least when comparing Catholicism with Protestantism. The reason for the harmony of views as outlined above is their inclusion in the Bible, and a mutual acceptance by faith of these historical events. A wide extension of the areas of general agreement could be obtained if the Bible were accepted as the sole basis of faith and practice. But here is where a sharp line is drawn. Catholics maintain that the Bible is not the sole religious guide. They consider the tradition of their church—the writings and teachings of its leaders through the centuries—to be equally as necessary as the Bible. In fact, they believe that the church is the mother of the Bible, and in this sense precedes it in importance.

When the writings of various personalities within a church are given equal weight with those of Holy Scripture, it is evident that divergent beliefs and practices arise. Wherever the word of the Bible is accepted as the rule, there tends to be unanimity in belief. Though the matter of interpretation must still be settled, there is much closer accord when the Bible is accepted as the sole common ground, than when it is not. And herein lies the most fundamental difference between Catholics and Protestants.

Stated another way, this fundamental difference of view concerns the relationship of the authority of the church to that of the Bible. The most vital question becomes, Is the Bible alone a sufficient guide for salvation, or is the authority of the church the most reliable guide? It may be seen that this matter should first be settled, as it will provide the natural basis for other discussion areas to follow. For this reason, let us begin by considering this point in more detail.

Highest Authority—The Church or the Bible?

AS ALREADY stated, Catholics believe that the tradition of their church supersedes the Bible in importance. Tradition in this usage is defined as the mind of the church throughout the ages, including writings of doctors, fathers, theologians, decrees of councils, liturgical books, and decisions of popes.* They further believe that this tradition does not conflict with the Bible, but is supplementary to it.

* Donald Attwater (ed.), “Tradition,” A Catholic Dictionary, p. 498

In this section it is intended to study the reasons which are advanced to justify the emphasis placed upon tradition. We will save for subsequent examination some of the forms of worship to which reliance upon tradition has led.

Regarding the Bible, we are glad to point out that Catholics as well as Protestants believe that it was written under divine inspiration, and that it is the Word of God. Whereas Catholics also consider the voice of the Church as the Word of God, they just as strongly affirm that the tradition of the Church is harmonious with the written Scriptures. Therefore, since the Bible is wholly acceptable to all, everyone will profit from an examination of what it teaches regarding tradition, and its own purpose and usefulness for Christians.

Church Precedes New Testament

TAKING a backward glance now to the very beginning of the church, we find it is an historical fact that Christ established the church as such before even a word of the New Testament was written. Likewise, the work of teaching within the church and of witnessing the Gospel to the unconverted was carried on for many years before the New Testament writings were completed. These facts have been seized upon to de-emphasize the importance of the Bible for us today and conversely, to magnify the authority of the church. Let us see if such conclusions are warranted.

First of all, the early Christians always had the Old Testament Scriptures from which to benefit, which actually constitute over three-fourths of the entire Bible. These Scriptures were freely available in the synagogues, and frequently were used in discussions with the Jews. As a matter of fact, we are told that the more noble of the Jews “searched the Scriptures daily” to determine for themselves whether the Christian teachings could be justified. (Acts 17:11) They reasoned that if Christianity were truly of God, there must be evidences of it in the Jewish writings. And, of course, the early Christians already realized that many of the Old Testament prophecies, symbolisms, and other teachings had come to pass, and that the inspired utterances of the apostles harmonized fully with them. Thus it could hardly be said that the early followers of Christ were left without Scriptures to guide them.

Of course there are many teachings of the New Testament which are peculiarly Christian, and which cannot readily be ascertained from the Old Testament, though present in hidden sayings and types. But the early Christians were not at a loss for the absence of these writings, for Jesus and the apostles were in their midst, and personally ministering to them. The apostles were either eyewitnesses of the important events which transpired during this period, or were given special revelations which helped them in their ministry. From statements made by St. Paul, it is very evident that he frequently spoke under the direct inspiration of God.

In I Corinthians 2:7,10, he said: “We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew. … But God hath revealed them unto us by his Spirit.” And again, “We thank God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God.”—I Thess. 2:13

In addition, the Early Church was given the advantage of supernatural gifts, including wisdom, the working of miracles, prophesying, etc., to make up for their lack of the specific instructions of the New Testament. (I Cor. 12:4-11) As the writings of the apostles gradually became available, these special gifts became unnecessary and therefore ceased. Thus is woven a picture of God’s concern for the spiritual growth and welfare of the early followers of the Master and the remarkable way he overruled their affairs prior to the time that the New Testament became generally available. But certainly nowhere in this picture is there even a hint that the written testimony of God’s Word was not to become all-important.

Value of Written Testimony

BUT then, another line of approach is offered. It is suggested that the apostles in their writings made little distinction between the spoken word, which later developed into church tradition, and the written Word, which became the New Testament. If anything, they seemed to be emphasizing the importance of the form of words which they spoke. Hence, if the apostles did not stress the written testimony, what right do we have today to do so?

Examining the Scriptures on this subject, we find several texts that could appear to be supporting this contention: “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” (II Thess. 2:15) “Hold fast the form of sound words, which thou hast heard of me, in faith and love.” (II Tim. 1:13) “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.”—II Tim. 2:2

As we read the words of these texts, all by the Apostle Paul, we begin to realize that there are certain implied qualifications. First of all, in every case cited Paul was referring to his own words—the words of one who was specially selected to become an apostle of Christ. Thus any emphasis placed upon his admonition to hold fast to these words apply only to the Apostle Paul’s words. No indication is given that they would be applicable to any other individual.

Since it is evident that other apostles besides Paul were also used by the Lord to teach important truths, it would be possible to extend the admonition of holding fast sound doctrine to their words also, without doing injustice to the original intent of the text. Beyond this, however, there would be no authority to apply these texts to the words of those who followed after—those who were not of the twelve apostles. By the time the apostles passed away, their writings had become generally available in the churches, making it no longer necessary to rely upon the spoken word.

On the other hand, there is an abundance of scriptural evidence highlighting the importance of the written Word, both the Old and New Testaments. It appears that the Lord did not want his followers to be in doubt concerning what should be regarded as the highest spiritual authority, as shown by the harmonious testimony of the prophets, the apostles, and Christ himself.

Let us begin with Paul’s words, supplementing his previous testimony, to bring out the complete range of his thoughts. In I Corinthians 14:37 he wrote: “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.” Certainly this reveals his conviction that his writings were of divine origin. Realizing this to be true, he specifically urged his brethren to have his writings read in the various churches which had been established. “I charge you by the Lord that this epistle be read unto all the holy brethren.” (I Thess. 5:27) “And when this epistle is read among you, cause that it be read also in the church of the Laodiceans.”—Col. 4:16

If it were true, as is suggested, that the spoken words of the Early Church leaders were foremost in importance, we should not expect to find them questioned among the ranks of the faithful. Certainly when these words were uttered by the Apostle Paul, who was used so greatly by the Lord in evangelistic work, we would expect to find wholehearted acceptance of his message. Contrary to this expectation, we read the following account of how the spoken word was received by a Jewish congregation in Berea: “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.”—Acts 17:10,11

Nowhere are we told that Paul was offended if a congregation first compared his oral words with the written Old Testament Scriptures before accepting them as valid. On the contrary, these Jews were specially commended and spoken of as more noble than others for this very reason—using the written Word of God as a standard to measure the spoken word, even that of the great Apostle Paul.

The use of this same method of evaluating the spoken word with the written Holy Scriptures was encouraged by the Apostle John. He wrote: “Beloved, believe not every spirit, but try the spirits whether they be of God: because many false prophets are gone out into the world.” (I John 4:1) This principle is also found recorded in the Old Testament: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” (Isa. 8:20) Notice how well this compares with Paul’s statement in Ephesians 2:19,20: “Ye … are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone.” Since the foundation of the prophets stems from their written testimony in the Old Testament Scriptures, that of the apostles likewise comes from their recorded words in the New Testament Scriptures.

What does the Apostle Peter have to say on this question? In his second epistle we find him much concerned for the welfare of the brethren after his departure. As long as he was in their midst, he could stir up their pure minds to recall the important doctrines and to establish them in the truth. (II Pet. 1:12-14) But he also wanted to keep the brethren in remembrance of these things after his death: “Moreover I will endeavor that ye may be able after my decease to have these things always in remembrance.” (verse 15) How could this best be done?

Did Peter suggest recalling from memory the stirring sermons which he had uttered? Did he intend his teachings to be passed on by word of mouth from generation to generation? No. The method he chose to use is set forth in II Peter 3:1,2: “This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior.” Thus, by the written Scripture, Peter guarded against the possibility of his words either being forgotten or unintentionally distorted, for he wanted the message to be preserved in its original purity.

Now let us turn to the example and teaching of Christ, for surely they must be given the greatest consideration of all. Throughout his ministry, he was found appealing to the authority of the Old Testament Scriptures, quoting from them, discussing them with his own disciples and with the religious leaders of the day, and urging others to follow the divine counsel found therein.

On the occasion of his temptation by the Adversary during his forty days’ isolation in the wilderness, we find Jesus resisting his opponent with the simple but forceful words, “It is written,” followed by a quotation from the Old Testament. (Matt. 4:4,7,10; Deut. 8:3; 6:16; 6:13) Not once did he attempt a defense by his own logic or reasoning, which surely would have been masterful; instead, no less than three times in succession, he chose to repeat the same procedure with the very effective “It is written.” Coming from the very Son of God himself, the one destined to rule the world, what a powerful demonstration this was for respecting and heeding the written testimony of God!

Many other instances could be cited where Jesus was found upholding the standard of God’s written Word. In Mark 12:24 he is recorded as saying: “Do ye not therefore err, because ye know not the scriptures, neither the power of God?” In Luke 4:17-21 he is shown preaching in the synagogue, using the 61st chapter of the Book of Isaiah as his basis, explaining how this prophecy was being fulfilled in him.

In Luke 24:27,44-46 Jesus again is found reasoning from the Old Testament Scriptures, emphasizing to his followers the importance of the written Word and explaining its meaning: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. … All things must be fulfilled, which were written in the Law of Moses, and in the prophets, and in the psalms, concerning me. … Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written.”

Oral Tradition in the Church

ON ANOTHER occasion, Jesus stated categorically, “The scripture cannot be broken.” (or “annulled,” John 10:35, Weymouth) Yes, the testimony of the Holy Scriptures is always sure and can be depended upon, for God is their inspired Author. But when it comes to the words of men, with the exception of the apostles as already noted, we are given no such assurances. To the contrary, the Scriptures explicitly state that “all have sinned, and come short of the glory of God, … there is none righteous, no, not one.” (Rom. 3:23,10) Thus painfully are we made aware of the frailties and shortcomings of all men, even of our leaders in the church.

For this reason, Protestants are deeply concerned that their Catholic friends are taught to accept without reservation the oral words and traditions of their church hierarchy. Do the pronouncements of these leaders always represent the Word of God, or could the full truth of God’s Word be obscured when interwoven with the traditions of men? Again let us turn to the life and teaching of Jesus for an answer to this searching question.

During Jesus’ ministry, not once was he found appealing to the established rabbinical schools of teaching with their traditions and precepts of men. It is evident that the reason he did not was that he knew they were not in harmony with the written Word of God which they claimed to teach. In John 5:46,47 Jesus stated flatly that the religious authorities did not believe the writings of Moses. On another occasion he addressed the scribes and Pharisees thus: “Ye hypocrites, well did Esaiah [Isaiah] prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.”—Matt. 15:7-9

Jesus went on to point out the dire consequences which could result from a continued course of reliance upon oral tradition: “Thus have ye made the commandment of God of none effect by your tradition.” (Matt. 15:6) Yes, by not heeding the written counsel of God, the Jewish leaders had cut themselves off from the real source of truth. How appropriate are the words of the Prophet Jeremiah: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” (Jer. 2:13) The Jewish tradition had wandered so far from God’s original truth that it was described as man-made cisterns which could hold no water (truth).

Is an undue reliance upon the traditions of men limited to the rabbinical schools of Jesus’ day? We think not. The note of urgency and stress in the writings of the apostles is too great to be limited in this way. Unquestionably their admonitions have been preserved to guide Christians throughout the centuries in selecting and recognizing eternal truths. No group or organization, regardless of its size or strength, can enjoy the full favor of God if it replaces the divine fountain of waters with the broken cisterns of human tradition.

The apostles Paul and Peter both set forth warnings of what Christians should avoid, and outlined the proper course which they were to follow. The Apostle Paul wrote: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” (Col. 2:8) The Apostle Peter wrote: “We have also a more sure word of prophecy; whereunto you do well that ye take heed.”—II Pet. 1:19

We have now come to what we consider to be the climax in this discussion of identifying the highest spiritual authority. In addition to all of the testimonies already cited, there is a clear-cut statement pointing out the supreme position maintained by the Bible, and by it alone. We refer to Paul’s admonition to Timothy regarding the purpose and usefulness of the Holy Scriptures: “Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.”—II Tim. 3:14-17

We believe a careful study of this text gives ample evidence of the Bible’s claim to the highest authority in all spiritual matters. According to Paul’s words, the Bible alone is sufficient to instruct and equip the Christian to gain salvation through Christ. No secondary source of truth is needed, nor may it be properly placed on an equal level with the Bible. Any church claim to the contrary would necessarily do violence to all of the aforementioned Scripture texts.

We are thankful, then, that the testimony of these sacred writings has been preserved for us today. We have seen the many clear evidences that the Bible was designed to be supreme in developing the faith and enlightening the mind of the Christian. We believe that it should be used today in the same manner as was commended in the Early Church—as a guide and yardstick against which all other teachings and beliefs must be measured. And, may we ever remember the wonderful example set by our Master in his simple statement, “It is written.”

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