Full Gospel Christianity Isn’t Real

by callthepatriot

Full Gospel Christianity Isn’t Real: The Roman Catholic Perspective

By   Joseph Andrew Settanni

Yes, the four Gospels are from Matthew, Mark, Luke, and John.   No, the actual entirety of the true fullness of the Gospel, the Good News, goes considerably well beyond just Matthew, Mark, Luke, and John.  How is this to be known?   There is a limitedness, a circumscription, to Holy Scripture, which will be expatiated and elucidated upon, in this article, critically questioning the so-called Reformed Religion.

Moreover, any Sola Fide religion based upon Sola Scriptura can only, by its very restricted nature, offer up a merely partial Gospel that, by definition, can never really be the full Gospel of Christ.  The logic and reasoning to be presented is absolutely impeccable and, as such, irrefutable as to the set definitional reality.  Neither faith nor reason, therefore, should be seen in isolation of each other.

In historical fact, there was the existence of full Christianity, which Catholics can so freely refer to as Catholicism, prior to the official codification of those selected scriptures that, later, became the New Testament. Reason knows this to be a fact.

The Roman Catholic Church, therefore, had helped to create, define, protect, and preserve the Christian Bible, through St. Jerome and other efforts, for many centuries, meaning well prior to the later modern rise of Protestantism. But, the careful exegesis to be given here, however, requires a profundity of both thought and reflection, cognition and discernment, for the better informing of Christian faith.

It is, thus, a consequent and staggering fact that any so-called Reformed Religion presents only a very deformed, reduced, or partial Gospel at best, a weirdly “Christianistic” parody at worst. The full Gospel of the Lord Jesus Christ is, thus, always far greater than the Bible and existed, in fact, before the New Testament was finally all written down for the future reading of it, which notable point ought to set intelligent Protestants to thinking.

Inadequacy of Mere Scripture Exposed

As a result, e. g., any Protestant denomination billing itself as a “full Gospel Church” is, by definition, just a plain fraud. Only Catholicism contains the fullness of the Gospel, because it is theologically framed within the greater context of Holy Tradition and Holy Magisterium, the full wholeness of Sancta Mater Ecclesia.

For clarification, this brief article is directed toward those who hate Catholicism and, usually, claim it to be unscriptural or antiscriptural, though at each and every Catholic Mass, Holy Scripture, both Old and New Testament, gets freely cited. What is to be here plainly confronted goes by the detested names of bias, bigotry, prejudice, and, if truth be told, much sheer stupidity backed firmly by a tutored ignorance, as St. Thomas More, martyred by the Protestants, would have so surely agreed.

Before the consolidation of Christian writings into suitably readable texts, what had to exist was Church and its ecclesial tradition, inclusive of the always important oral tradition.  With the various ancient Roman persecutions that included the many burnings of these scriptures when found by the authorities, the oral tradition yet ensured that the sacred knowledge would not be ever completely lost.  And, moreover, this is very significant to note.

Prior to the changes of modernity, with its seemingly endless supply of books and other publications and communicational abilities, people were, routinely, expected to have really good or great memories for retaining vast quantities of knowledge.  Memories were valued.

This is clearly why, among other reasons, the Catholic Church properly recognizes Sacred Tradition, Sacred Scripture, and the Sacred Magisterium, the last being the holy teaching office, authority, and power of Holy Mother Church.  And, one manifestly sees why, logically, that the requisite fullness or completeness of the Gospel does not ever historically exist with nor did simply begin, supposedly, with Protestantism.

In short, the highly important historical reality and substantiveness of Christianity did not just begin in the early 16th century, in Europe, for the much greater the knowledge of Church history gained, the greater, thus, becomes the obvious case for Catholicism and proper acceptance of it.

The direct contrary is, however, evidently true.  Through several centuries, inclusive of many harsh times involving extreme persecution of the faithful and the wide proscription of Christian texts, it was up to the Sacred Tradition and Magisterium to necessarily fill in the created gaps and carry on the missionary proclamation of the totality of the Gospel.  The Bible alone was not enough.  And, more importantly, the vast bulk of Protestants do not intelligently understand or comprehend that any such overconcentration upon the Bible would have then greatly retarded and made much more enormously difficult the wanted spread of Christianity, of Catholicism, the Good News.

Only a fool, therefore, would ever asininely assert that all that Jesus ever did or said is contained in the four Gospels; Matthew, Mark, Luke, and John were not able, being mere human beings, to write down everything actually pertaining to the life on earth of the Christ, of the Savior. Human imperfection so requires that a “Trinitarian” solution be provided for this inherent problem; thus, Tradition, Scripture, and Magisterium all do come together and contribute to the larger process of always better ensuring that the truly full and universal Gospel can, hence, be really preached to the entire world.

While it admittedly took the labors of thousands of monks, priests, and scribes throughout the early, intermediate, and later Middle Ages, the composition, writing, of Bibles was only a part of the great effort regarding the needed transmission of Catholicism, generation by generation.   And yet, at best, each Gospel by the four Evangelists is only a kind of attempted synopsis, not any absolute compendium, of all of what Christ communicated to the people of that era or of all the actions that he committed.

It simply would not have been possible to actually record everything.  There is a good reason why, for instance, the Gospels of Matthew, Mark, and Luke are, in fact, referred to as the Synoptic Gospels.

The overt witness of St. John, in the last lines of Chapter 21 and closing his Gospel, makes the so surely notable point, “This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true. But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written.”   To which, it must be logically said: Amen!

The above citation, rendered by St. John himself remember, is a rather explicit acknowledgement that what exists, in addition, as the New Testament is so woefully incomplete, terribly inadequate, as justly being the right wholeness of the true Gospel message presented to the whole world at large, to all Christians in particular; that most salient fact, moreover, forever invalidates Protestantism’s (false) claim to giving out with a full Gospel, meaning with its then necessarily myopic regard for the Bible only as the (limited) word of God.

In point of obvious fact, the Lord’s word is absolutely unlimited, it must then, by definition, go always beyond the New Testament, beyond the whole Bible; it is seen best fulfilled in the Roman Catholic Church and its confession of the Truth; the Truth being that it is the only Church really founded by the Lord Jesus Christ, which all the Reformed Religion ignorant followers, liars, and hypocrites do, thus, vehemently deny to the peril of their immortal souls’ salvation.

It is a fair certainty, of course, that the Acts of the Apostles simply does not contain all and everything done by all of the Apostles in the time of the early Church. Thus, again, the need for both Tradition and Magisterium to requisitely provide much useful and pertinent coverage for what otherwise might have very well been lacking, in the rather myopic (read: Protestant) provision, for having only Scripture alone.  Of course, whenever Scripture is turned against the Reformed Religionists, then, suddenly do develop an aversion for it because it may not conform to their own highly selective Sola Scriptura prejudices and preferences.

Will they then think it quite so expedient to, in effect, silence the Gospel of St. John for the sake of their heretical beliefs?  After all, it is not historically unprecedented, for it is known that Martin Luther had once preferred to expunge the entire Book of St. James because it did not, in fact, conform to the heterodox Protestant demand for Sola Fide belief as the Reformed Religion’s orthodox.  This supremely proves, once again, how every heresy, with degrees of urgency, seeks to become its own orthodoxy, sooner or later, as one may both independently and easily witness the empirically observed phenomenon of Protestant denominationalism, of the horror of Reformed factionalism.

As Blessed John Henry Cardinal Newman, a convert from Protestantism, noticed, the more one knows the history of the Church, especially in depth about ancient and medieval times, the more it becomes quite impossible, reasonably untenable, to just absurdly remain a Protestant, for the dramatic logic of becoming a Catholic becomes, then, so greatly compelling.  Getting at the true fullness and magnitude of meaning of the Gospel requires having a historical mindset that duly recognizes the significance and critical nature of having a respect for Tradition and Magisterium, not just a singular overconcentration upon Holy Scripture alone.

Prior to the neat regularization and uniformity that officially descended upon the Church by having, at last, a written presentation of what ended up being the Holy Bible, with both the Old Testament and New Testament, there was only, in fact, the spoken word-of-mouth and the existence of the Church as founded by Christ. Out of empirical and historical necessity, the three main pillars of the Church, of the Faith, became Tradition (God the Father), Scripture (God the Son), and Magisterium (God the Holy Ghost), with all three properly confirming each other and, in addition, none contradicting the other two.

Therefore, the true sum of all three exists as being ever greater than a mere composite structure, where the whole is, indeed, of much more consequence than the mere sum of the individual parts, for the full Godhead, explicitly, witnesses to the important truth known as the Trinitarian Dogma.  What had truly happened was due to the rampant nominalism of Protestantism with its vilely inherent reductionism, which produced an endless number of sects, sub-sects, and cults apparently without an end, which is a scandal of Christianity, as well as of just basic logic itself.

The Gospel, as to the true fullness of the Gospel message, got reduced or limited to the Holy Scriptures and variegated interpretations that all could not be consistent but had to, sooner or later, conflict. This necessarily points directly to the ever expanding denominationalism of Protestantism, for heresy itself is fruitful of ever more heresies, as error spawns further errors.

The completion of the Gospel concerns how it has been properly supplemented by Church Tradition and Church Magisterium; this is why all of Lutheranism, Calvinism, Methodism, Mormonism, Unitarianism, etc. can only yield a partial Gospel or sense thereof, not the entirety, the wholeness, of the Gospel truth. One can come to the practical realization that, for instance, the Lutheran Church was, actually, founded by Martin Luther, of course, not by Jesus Christ.  The same can be exactly said for Calvinism, etc.

All these different denominations had, in fact, various different founders, though all impossibly claim to be the one true Church of Christ, which is simply illogical at best, scandalous at worst.

But, regardless of all these false claimants, there is still only the one Roman Catholic Church that has physical proof (St. Peter’s bones, etc.) in Rome, theological justification (the Vulgate Bible of St. Jerome, etc.) and tremendously much else besides to vindicate the truth, the Catholic truth.  The 11th century schism of the Greek Orthodox Church does not at all lessen the claim to absolute validity, since it took the obvious prior existence of Rome for there being something to, thus, break away from in the first place.

The Petrine Doctrine, the Rock of St. Peter, remains fully with Catholicism, not otherwise. For if it were otherwise, then Jesus Christ was just a mere churlish and contemptuous liar, which, obviously, HE is not, in His being the Son of God no less.

“Thou art Peter and upon this Rock I shall build my Church.” Jesus said nothing about multiple churches (the scandal of Protestantism) founded upon multiple rocks or even pebbles for that matter, though all Protestants, willfully, do still insist otherwise, contrary directly to Holy Scripture no less.  Of course, they often go through incredible feats of odd biblical exegeses that torture logic so violently, to sophistically deny the very Primacy of St. Peter, as to make even a hardened Jesuit blush at the “Jesuitical reasoning,” so quite amazingly applied – one guesses it – by tendentious Protestant apologists.

Innumerable converts from Protestantism, over many centuries, including St. Edmund Campion, John Dryden, Orestes A. Brownson, St. Elizabeth Ann Seton, Mother Mary Alphonsa, G. K. Chesterton, Msgr. Ronald Knox, Blessed John Henry Cardinal Newman, Malcolm Muggeridge, Mortimer J. Adler, St. Edith Stein, etc., among many others, had freely recognized the truth and then totally agreed with it; the logic, reasoning, and rationality of the Catholic faith have, moreover, been overwhelming in their impact upon unprejudiced minds.

Nonetheless, the holy words of Jesus must be ever sincerely repeated to Protestants and all others who wrongfully and bigotedly continue to reject and deny the Truth of the full Gospel: “Thou art Peter and upon this Rock I shall build my Church.” Against each and every Reformed Religion lie this ought to be, must be ever, fearlessly and endlessly reiterated for upholding Holy Scripture, if for no other reason.  Furthermore, the sanctity of biblical truth must, then, be defended against Protestantism and all of its errors because Christ is not a liar.

The Protestant, thus, openly defames, slanders and denigrates Jesus.  If the Rock is, in fact, not the Big Fisherman, then all the other holy words in the New Testament can be also questioned and doubted, by asserting the validity of a single lie, supposedly uttered by the Savior.  This is not rationally tenable.

The Reformed Religion followers commit the old “onion fallacy” of trying to vigorously strip away, as the Puritans had claimed to radically purify Christianity, by supposedly then getting at the real onion.  The ridiculous claim is that if only all the excesses, excrescences, appendages, or such other alleged things are simply removed for, thus, attaining religious or theological purity, then there will be seen a pristine Christianity revealed in a heavenly new light.  Such attempted or asserted perfectionism, however, is not of this world filled with fallen (sinful) creatures in a fallen world.

Such utter nonsense pouring forth by revolutionary doctrines attacking the Body and Blood of Christ is an obscenity before God and His Holy Church. They repudiate the Papacy, the history of the Church, if or when it includes Catholicism; and needed veneration (not worship) of the Blessed Virgin Mary; often times, the panoply of saints, Purgatory, all, most, or some sacraments, etc. But, this ardent stripping away of all or most things Catholic is, of course, the same kind of bold reductionism and radicalism analogously seen in Liberalism and Leftism.

Revolutionism is political-ideological Protestantism, for both these quite virulent aspects of modernity triumphant do, thus, attain the fundamental essence of the revolt set against proper order, hierarchy, authority, tradition, custom, and, ultimately, upon undergoing a clear and cogent analysis, God Himself.

As there are degrees of reductionism to be found, so, also, there are many degrees of Protestantism or, perhaps, more appropriate to speak of a Protestantization being involved; this ranges, of course, all the way from High Church Anglicanism through Methodism to Puritanism and onward toward Unitarianism, Universalism, and Quakerism, all along the further and further radicalization spectrum of the well noted reductionism concerned with such nonsense.

They piously refuse to recognize the logical truth that the entire onion, not any absurdly stripped down version thereof, is the full object and aspect of any truly good Christian’s desire and devotion, namely, the Roman Catholic Church.

But, Protestants, being ingrained in their hypocrisy, deny the manifest literalness of what was said and is meant, while, in contradistinction, often affirming that literalness is demanded of the Bible, especially in those places of their own choosing, of course. And, as ever, it is publicly so known that a multiplicity of Reformed Religion believers, with their religious revolutionary notions, can certainly cite a multiplicity of interpretations of Holy Scripture, at their merely beckoned command.

What an objective person would clearly recognize as subjectivism and relativism at work, however, gets usually denominated as inspired Christian interpretation or, perhaps, an exegesis done “in the spirit.”

However, Catholics must righteously defend the unadulterated Word of God that ought never to be made vilely subject to the idolatry, though usually covert, of a convenient tergiversation to so better uphold Protestant apologetics because of its inherent nominalism. One can understand, by now, that only Catholicism, because it fully witnesses to the aforementioned and demonstrated reality of the Holy Scriptures, contains the blessedness and fullness of the Gospel, of the truthful message of the salvation of souls in, by, and through Christ the Lord.

Someday, it may be hoped that millions of Protestants will cease to be idolaters; for it is no wonder that, e. g., the Puritans had greatly idolized the Hebrews who, as to the Jewish descendants, had fully rejected Jesus as the Christ; the Hebraicism of the Puritans should, thus, be obvious in their concentration upon the Bible. They too wanted to be a people of the Book, as in the City on a Hill.

As with all “Reformed Religion,” in general, these believers have made the worship, their devotion to Biblicism, greater than God, which is, by definition, idolatry.  Equally, the reductionism involved in Protestant thought is too often simply unrecognized because of the nominalism so naturally and pragmatically inherent within Protestantism, within heresy.

To truly be a genuine Protestant is, therefore, to be an actual idolater, for there is no middle ground, as with the pompous Anglicans, thinking of themselves as the via media. As the Lord God rightly detests idolatry, so He must, logically and completely, also abhor and definitely then reject all of Protestantism, which ought to be so manifestly obvious, meaning as to the authentic truth, the full Gospel, of what can be actually known as such.  The situation that exists is simply not wrong; it is entirely ludicrous.

A so-called Bible-centered “Christianity” must, necessarily, become obsessively fixated upon a clearly myopic theology that must, in its turn, strenuously seek to self-justify itself by, thus, reducing all to the Sola Fide requirement incestuously demanded by the Sola Scriptura (supposed) mandate.  Heterodoxy, unsurprisingly, has easily found fertile ground, for when the only primary tool (the Bible) exists as the hammer of God, all the other objects then begin to look like nails.  As Richard Weaver correctly pointed out long ago, therefore, ideas do have consequences.

Because of Reformed Religion’s integral reductionism, its attendant nominalism cannot really tolerate any genuine orthodoxy within the radical theology and, as a so direct logical consequence, the many resultant religions, all of them, piously or routinely, are claiming the overtly presented purity of being Christianity. Fallacies do build upon fallacies when the logic gets corrupted to serve a highly flawed kind of reasoning, which, of course, gets called Protestantism and in all of its many variations thereof.   It lacks, by definition, the Catholic fullness of combining Holy Scripture, Holy Tradition, and Holy Magisterium, kept all together.

What is, therefore, the here absolutely inherent problem in successfully practicing a cogent logic and reasoning?   The many reformed religionists must be able, in effect, to (supposedly) believe something and its very opposite to be true at one and the same time, same instant.  But, to all such rather blatant nonsense, Catholics would rationally have to say to all these sorrowfully deluded Protestants: Get real! 1

The Protestant Revolution, called the Reformation, helped to vilely destroy the only historically real time of the existence of and true meaning of ecumenism when there once existed, in the Medieval Era, the ecumenical reality of Christendom. This is no insignificant fact.  It was not, of course, any perfection on earth, it was, however, a true Catholic community of interest, a koinos kosmos (the sense of a shared humanity of culture).

The enormous lack of there being Christendom, let there be no rational doubt, led to many aggressive nationalisms, the rapacity of State Capitalism, formation of atheistic ideologies, both World War I and World War II, the rise of a belligerent secularist modernity, and the pandemic Culture of Death.

Moreover, the horrid and definite stepchild of Protestant culture became Liberalism with the ongoing advancement of the spreading secularization that, logically, had accompanied the Protestantization of most of Western civilization. Pragmatism, positivism, relativism, materialism, and hedonism advanced under fabulously shining and bright banners wildly proclaiming freedom and liberation from the past, meaning, of course, deliverance from the Roman Catholic Church.  A revolutionary spirit, iconoclastic to its core, was violently let loose upon the world that wished to uproot and destroy the existing order.

The Protestant Revolution led to the murders of millions of human beings; the French, Soviet, Chinese, and other Leftist revolutions had consumed well over 100,000,000 lives and still counting, with Cuba, Venezuela, and elsewhere still forwarding the evil Communist agenda of endless hate, bloodshed, and malice.

The above noted absence of Christendom, of a Roman Catholic ecumenical world-society, is not merely solely unfortunate or, as often denounced, just simply nostalgic for medievalism; it is absolutely tragic, beyond any question, in its surely monumental meaning and solid significance, beyond mere human imagination, which is, really, only a most minimal statement of fact.  The unfortunately permanent dividing of the former Christian commonwealth into fractious and still multiplying denominations has greatly helped to spread immorality, relativism, and hedonism leading, first, to nihilism and, finally, insanity itself set well into the 21st century.

Rationalization and Streamlining of Religion

When one fully appreciates the amount of blood spilled, in just the past 20th century alone, the total lack of any real ecumenism that would have had the force of Christendom reveals the profound depth of the errors of Protestantism in its always vain quest for the absolute supremacy of Sola Scriptura.   Ideas have consequences.

Vile attacks upon the Blessed Virgin Mary, by Protestants, has not helped the situation.2   Moreover, the scandalous existence, the ongoing denominationalist obsession, of the terrible Protestant worldview, its horrid Zeitgeist, has had its results, its demonic favoring of an anti-Christendom attitude that had surely encouraged secularization.

The “Bible or burn” approach to human reality, world-historical reality, has had its many so massively shocking and lamentable costs, which could not be, in fact, religiously compatible with the theological message of the Christian peace favored by Gospel truth.   Until all Protestants realize this rather obvious verity, there can be no real and actually substantive and substantial ecumenism anywhere on this face of this sad earth, for it would mean the needed and requisite affirmation for and righteous recognition of a new Christendom in the world.

And, the ugly and abominable heresy of Sola Fide would be, therefore, utterly rejected as a terrible lie, a reprehensible falsehood, truly offensive to the Lord God Almighty because such a limited Gospel, the Reformed Religion, is not Christian nor exemplary of any genuine Christianity.  For if it were Christian, it would not seek to offend the Sacred Body and Blood of Jesus Christ by denying transubstantiation of the Holy Eucharist of the Holy Roman Catholic Faith.  Q. E. D.

For the Morning Star of the Reformation, Martin Luther, with his vilely barbaric contempt for human reason, totally rejected one of the brilliant fundamental elements of advanced Western civilization by his spurning of Hellenization and its validity; even Desiderius Erasmus, among the main leaders of the New Learning as it was called, had been able to easily recognize a confirmed barbarian when he saw one.

This bold attack upon all rationality, which ought not to be confused with the ideology of Rationalism, twisted and deformed most of Western reasoning, cognition, for centuries thereafter; it lead to the two truths theory’s revival on a massive scale by which, e. g., science was held to be in conflict with faith, which is not true at all. As St. Thomas Aquinas and others had properly taught, truth does not contradict or conflict with truth, for the ultimate Truth, by definition, is God.

Protestantism had, thus, let loose fits of irrationality that, in turn, supported emotionalism as a means of substituting it for proper reason in religion.  On this matter, one can read Fr. Ronald Knox’s rather instructive book entitled: Enthusiasm.

Indicatively, the need for explicitness and the attempt at the demystification of religion by a reformed theology opened the flood gates for Rationalism, not the advancement of a reasoned religion, which already existed with Catholicism anyway.   The objective of the need to rationalize faith produces not an improved religion but, rather, the kind of rationalization that corrupts faiths with necessarily cognate efforts at applying various degrees and kinds of reductionisms within religious beliefs.

One leaves behind Catholic transubstantiation of the Holy Eucharist to go to many varying degrees of Protestant consubstantiation that gradually, as the theological radicalization process continues, leads to merely more and vaguer kinds of supposed symbolizations of meaning. These assumed symbolizations, in their “logical” turn, do become then too symbolic as to be, in fact, worthless for both intent and meaning, which ought not to be that too surprising, given the vapid and ugly premises of the overall rationalization of religion desired.

Over the centuries, as Protestantization has had time to work its many wonders, rationalist beliefs tended to cover an increasing spectrum of feelings and spirituality all claiming, more or less, to be Christian in either origin or inspiration, as is conveniently alleged.  This rationalization and streamlining of religion, versus what used to be denounced or dismissed as just mere Papist nonsense or mystical priestcraft becoming bizarre, is often not recognized as a direct threat against any attempt to bring about a new Christendom.

Rationalism and explicitness in cognition, being the result of the reducing of Protestantism into secular terms of reference, gave birth to social, cultural, and political Liberalism as with, first, the creation of classical Liberalism with it individualism and, then, modern Liberalism with its collectivism; being two sides of the same coin of modernity.  Unsurprisingly, whether classical or modern in orientation, a real (secularist) Liberal is, in effect, an inverted Protestant, a thoroughly secularized kind of Puritan.  And, this observation has been made by many Catholics and non-Catholics over many generations by now.

The dissolution of religion, therefore, became increasingly inevitable as the inherent principles of the Reformed Religion got themselves rationalized further toward the secularization of thought and life, cognizance and lived culture.

An absurd presumption found to be truly fallacious is that this lead toward a more rational and reasoned world totally (or nearly so) freed from past ancient or musty medieval (read: Roman Catholic) concerns for superstition, myth, and magic. On the contrary, both the features of modernity and postmodernity became greatly absorbed with these terrible errors of reasoning.   When true religion, the Catholic Faith, was violently kicked out the front door in the (false) name of liberation, then corrupted metaphysics was variously smuggled in through the back entrance.3

Because, ultimately, of Original Sin and human sinfulness in general, the highly mendacious promise of rationalization and its rationality is as old as the promise of the Devil in the Garden of Eden made to Adam and Eve.  Human beings, when guided by Rationalism, are not made into true earthly gods, they merely become less human, meaning less humane, and act more beastly by becoming mortal predators set against their fellow mortal beings.

Thus, for instance, the French Revolution of 1789, so loudly proclaiming its liberté, égalité, fraternité, produced instead, as to the latest estimates, about a million dead bodies and allied wicked bloodshed galore, in the “glorious” name of the Enlightenment no less.  Napoleon, in his many wars of needless conquest and with his demonic personal ambition, added at least 5,000,000 more to the total, as to the fuller price to be paid.

Yes, once again, ideas do have consequences, which can include what gets called the law of unintended consequences, as when Luther’s preaching had stirred up the Peasants War, for which he publicly urged the Protestant Princes to suppress the peasants as brutally as possible.

It has been, furthermore, observed that it is historically rare for great heresies not to provoke bloodshed in their social, cultural, and political course through societies.  Protestantism, thus, surely bears the true Mark of Cain from its ugly birth, through the massive carnage, mayhem, havoc, slaughter, and butchery provoked, by its truly revolutionary spirit and intensity.

In the quest for fairness, could all or most of the so-called Reformers foresee what the rationalization and streamlining of Christian religion would then necessarily lead to?   Certainly not.  They believed, most of them, that they had many good intentions and appropriately moral aims, of course.

However, the path toward the Infernal Regions is paved with presumably many nice goals in mind; they just neglected to properly consider the effects of Original Sin and its horrid results among human beings, not creatures of a New Eden.  The Reformed Religion was, without any doubt, tainted at its very birth with too much unexamined utopianism and various elements of millennialism, mixed oddly into a potent brew, which made spiritual drunkards of those who wrongly thought themselves to be rather quite sober Christians.

The religious radicalization process, in addition, opened the terrible door to degrees of immanentism, under different guises and names, as denominationalism ignorantly spread and spread forth mightily across Western and Eastern Europe and, ultimately, the world at large.

Of course, these days, with a heretical Pope Francis, being publicly questioned about his faith by no less prominent ecclesial personages than Cardinals Walter Brandmüller, Raymond L. Burke, Carlo Caffarra, and Joachim Meisner, trying to get people, especially non-Catholics, interested in matters contained in this article has become much more difficult.   Nonetheless, this ardent defense of the Catholic Faith, made against errant Biblicism or the entirety of Sola Scriptura fanaticism, must still be requisitely made; and, moreover, this is whether or not the world is largely indifferent because, let it be known, God is not indifferent to the Truth, for the Truth is, in fact, synonymous with God.

It is an open affirmation of the metaphysical order of reality and, furthermore, its spiritual rightness and holy righteousness, as well as the proclamation of Ad maiorem Dei gloriam, forever and ever.  Thus, the Holy Father’s recent theologically and religiously horrid co-celebration of Lutheranism, of the asserted Reformation, with the Lutherans should be logically seen as having been completely inapplicable to and absolutely incommensurate with Catholicism and its important reality as to orthodox faith versus any forms of heterodoxy, i. e., Protestantism.  Q. E. D.

Conclusion

With all the above argumentation kept cogently in mind, it becomes simply apparent that although Catholicism, for over 2,000 years has had a sensus Catholicus, no such equivalent religious claim, by definition, could be ever made by Protestantism with its odd multiplicity of conflicting denominations.  Hence, upon critical and open examination, an orthodox Calvinism or orthodox Lutheranism would, therefore, be an oxymoron, as would be any supposed claims to a Protestant orthodoxy, since it would be a mere intellectual solecism, indeed.

One could, e. g., speak of mainstream Lutheranism, Calvinism, Methodism, etc., of course, versus other variants, but theological orthodoxy means much more than specified denominationalism.

What gets even more so epistemologically odd is to hear of any Reformed Lutheranism, Reformed Baptist, Reformed Calvinist, etc. sects. Protestantism, in fact, had claimed to be itself the Reformed Religion.  To paradoxically discuss either such a thing as orthodoxy within the heresy of, for instance, Lutheranism or the nature of a Reformed Baptist religion ought to give one pause, as to the set inherent contradictions involved in confusing and conflating such matters.

The typical Lutheran today, moreover, has shifted so far to the ideological Left such that he would be, of course, rather quite shocked by the (relatively) conservative views of Martin Luther himself.

But, (an orthodox) Roman Catholic can, e. g., assent to the Nicene Creed as could any (orthodox) Roman Catholic more than a thousand years ago because there is the sensus Catholicus being fully present in the agreement with the declarations of the Nicene Creed.  Assemble, say, perhaps some several dozen Calvinists, Methodists, Unitarians, Anglicans, Presbyterians, or Episcopalians in a room, and it will be so certain that no absolute Protestant consensus dogma could be found by which all or the majority would agree with it.  Moreover, any such possibly theoretical “agreement” would be anti-Protestant in nature.

The obvious theological individualism of Protestantism, which parallels the individualism of what gets called classical Liberalism, comes to be seen and, more to the point, provides empirical proof of the lack of any so-called Reformed Religion orthodoxy.   In manifest contrast, all traditionalist, non-Novus Ordo Catholics can, however, concur completely with the fundamental assertion of orthodox Catholic beliefs as to the appropriate theological sensus fide, also, appearing in the Apostles’ Creed.  Mater Dei, ora pro nobis peccatoribus.

None of this is a small matter, for such a creed acts as the affirmation of Gospel truth, the distillation, so to speak, of the substance of what the belief in the Good News is really all about, as to proper faith in Jesus Christ, meaning, thus, all that that means.

Athanasius contra mundum!

Notes

1.    The quite horrid results of all this amassed reductionism, illogic, and idolatry of Protestantism have created painful and sorrowful results beyond measure. An important example can be pointed given.

The author of this article personally knows someone who refuses to get baptized because one of his beloved and respected grandmothers told him that he was a Christian by faith and never, therefore, needs to be baptized. Since he has been told otherwise, he cannot claim being sent to Hell out of an “invincible ignorance” because he sought, of his own free will, to always deliberately remain ignorant and defiant, consciously oblivious and utterly recalcitrant.

This man is, certainly, on his way toward damnation, not salvation, if he stubbornly remains unbaptized, for even, e.g., Jesus freely submitted Himself to the Baptism given him by St. John the Baptist. Such is surely among the harshly bitter fruits of Reformed Religion that a mere sinner thinks himself better than Jesus Christ concerning this particular important matter.  Of course, he would totally deny such a characterization, but the noted facts are the facts, nonetheless.  His inordinately vapid and obnoxiously obstreperous sense of pious Protestantism, or the so wild interpretation or misinterpretation thereof, demands that he goes to Hell rather than to ever so meekly submit himself to God through Baptism.

2. In the break from the Roman Catholic Church, the Protestants felt the need to, increasingly, distance themselves from the Holy Mother of God, who they absurdly misinterpreted as being worshipped by the Catholics or as being equal to God. The disparagement and slanders, moreover, placed contemptuously against the Blessed Virgin Mary, being that She is, without question, the honored Holy Mother of Jesus the Christ, Theotokos (God-bearer), cannot really be that pleasing to the Son of God.

How either routinely ignoring, ignorantly neglecting, studiously minimizing, or just plainly spitting up Her holy memory is, thus, supposed to be really honoring Jesus all the more is, at a bare minimum, truly one heck of a thing to strangely rationalize on the part of the haughty Reformed Religion. It is, also, another of those paralleling Hebraic aspects of Protestantism (seen more clearly in Puritanism) that, more or less, disrespects the idea of the Immaculate Conception, for an incarnational theology and religion is rejected explicitly by Judaism.

Through the logic presented, one can come to correctly perceive and affirm that Protestantism is, thus, a highly retrogressive theological misconstruction and sadly cognitive deformation of the very nature of Christianity itself!

The dishonorable rejection of Mariolatry, on the part of the heretics, always supremely illustrates the fundamental nature of all such heresy that immorally negates what God directly proposes, in this case the deliberate choosing of a human vessel for the spiritually important effort to help man achieve salvation.  Holy Mary as the true Theotokos is surely the Mediatrix of all Graces.  Mater Dei, ora pro nobis peccatoribus.

  1. https://callthepatriot.wordpress.com/2016/04/08/myth-magic-islamic-state-and-roman-catholicisms-greatness/
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