Kingdom values have helped bring radical transformation in society precisely when Christians understood their calling to be salt and light in the public square.
These sixteen stories serve as a useful read for evangelical leaders seeking to understand common themes that might help to understand what influenced an evangelical intellectual to embrace the Roman Catholic Church.
Something is missing in the answers of the Pope. Christ is never mentioned in the whole interview.
Doctrines and practices cannot be disjoined as if they were independent silos, but must be seen as mutually influencing one another.
Marian devotions were fueled by writings that were never considered to be inspired. Mariological ideas and practices were added from the outside and allowed to penetrate the faith of the people.
Evangelical theology needs to pursue a realistic reading of the Fathers under the supreme authority of Scripture and at the service of the cause of the gospel.
The recent book by Thomas G. Guarino, The Disputed Teachings of Vatican II. Continuity and Reversal in Catholic Doctrine, is particularly helpful for evangelicals for at least two reasons.
Pope Emeritus Benedict XVI denounces a “new, modern Catholicity” that overturned the traditional moral fabric of Catholic theology and opened the door to the justification of homosexuality and other sexual promiscuities among the clergy.
Nicaea can’t bring people together because Evangelicals and Catholics have developed different dogmas and practices in their histories in all key areas of the Christian faith.
Seen from the outside, the battle between supporters and opposers of Pope Francis is of little significance if it does not lead to the recovery of the biblical gospel.
The gospel is still obscured by centuries of unwillingness to expose the church to a time of doctrinal reformation and by scores of devotional practices that lead the faithful astray.
Present-day Roman Catholic Mariology is still framed in an emotional setting that makes it hardly reformable according to the Word of God.
The apartment he lives in is replete with Marian images. The rooms where he officially meets with people are furnished with portraits of Mary. His own daily clothes carry objects associated with Mary.
If Roman Catholicism is Roman, it cannot be truly catholic.
The sexual abuse crisis has been on the table in a dramatically growing way since the years of Benedict XVI. The problem is systemic and pervasive.
A book review of Hans Boersma’s two volumes on the topic.
The historical record of proselytism carried out by Christians is tragically marred with all kinds of manipolative and violent means.
Rome can be very softand adaptable in many respects, but the Eucharist is the core of its “Roman” identity and so it is strictly safeguarded.
The “creative” way of redefining historical heresies for the sake of present-day quarrels could be used against Francis.
The idea that all people are children of God means that all people will ultimately be saved, thus blurring the distinction between nature and grace, between being a created person and being a saved person.
Five years ago, Jorge Mario Bergoglio was elected Pope Francis.
Mariology is a testcase that provides an opportunity to see to what extent the Trinity and Christology belong to the shared faith.
There is no sign of a massive turn of evangelicals to Roman Catholicism. Nonetheless, what is happening is worth investigating.
The recent papal journey to Myanmar and Bangladesh provides an entry point into the applied missiology of the Pope.
The one who is supposed to guard the Roman Catholic deposit of faith is charged with allegations of introducing confusion, if not heresy.
On the surface, the Pope’s comments on justification seem to be very biblical and indeed very Protestant.