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Roman Catholicism Versus Protestantism: Candace Owens Show (part two)
Why criticize in particular a debate between George Farmer, Candace Owens’ (Farmer’s?) husband, and Allie Beth Stuckey? On the other hand, why not find better representatives for a debate between Roman Catholicism and Protestantism? I say, George and Allie bring a teaching moment in this controversy. They deal with the issues on more a popular level, something the Daily Wire might appreciate.
Overall Part Two and a Little More Sola Scriptura
I decided this morning to write on part two of the debate because Stuckey’s inadequacy at unmasking false doctrine espoused by George for his Roman Catholicism. By George! Trigger alert. Women should not debate men, but Allie’s unwillingness to fight, to do necessary warfare, hurt the cause. I’m glad for her feminine instinct not to push in an authoritative way over a man. It explains a poor job with a commendable reason.
Overall, Allie Stuckey in the end parked on the two verses: Ephesians 2:8-9. This rescued her contribution with this brief, rare reference to scripture. Someone believing sola scriptura, however, should have reeled off incessant verses, pounding with the hammer of God’s Word. From watching her, one might think her positions don’t have much biblical support. Yet, they do. She just didn’t or couldn’t recall verses to use with Farmer. I saw Owens growing more Roman Catholic by the moment.
Owens started part two of the debate by informing that she got over sola scriptura easily because she couldn’t find it in the Bible. This might relieve her husband and their future relationship. Stuckey then compared the biblical support for sola scriptura to that of the Trinity, that it’s not explicit. This is utterly false. Scripture is explicit that the Bible is the only infallible authority or the ultimate authority for faith and practice. When Stuckey loses on this point, she really does lose the debate, because all the extra-scriptural writing comes into play for Farmer. He then uses this source material for the rest of his defense of Roman Catholic doctrine.
Mary, Mother of God?
Danger with Historical Theology
On the first subject after ending the sola scriptura conversation, Farmer shows the danger of perversion in one’s use of historical theology. He is crafty. He asks Stuckey if she believes Mary is the mother of God? It’s a tricky question. I’m sure the wheels were turning in her head: “Is Jesus God? Yes. Is Mary Jesus’ mother? Yes. So is Mary God’s mother?” It seems like, Yes, might be the right answer. It is a gotcha question.
Farmer said that the Protestants do not reject the Council of Ephesus. Why would Stuckey then do that if she is Protestant? The Council of Ephesus concluded Mary the mother of God. Yes, Reformers have supported the language, “mother of God.” That does not then mean that they receive Catholic teaching on Mary. They go as far as the reception of the hypostatic union of the Divine and human natures in Jesus, the view rejected by Nestorius. The Council then excommunicated Nestorius for heresy.
Excommunication?
As an aside, what gives a council authority to excommunicate someone? Jesus taught that an individual assembly only practiced church discipline, removing someone from that church (Matthew 18:15-17). The council of Ephesus isn’t a church. It was an unbiblical institution with no authority, not following the teaching of Jesus in church discipline.
Nestorianism and Two Natures?
Mr. Farmer teaches error when he says that Christ was one nature. Furthermore, he said, “You don’t want to split the natures of Christ.” Stuckey sat and nodded, yes, to this error. The error of Nestorius was that of “two persons,” that Christ was two persons sharing one body (prosopon), not two natures (hypostasis). Christ had two natures: divine and human. This is not Nestorianism. Christ was one Person with two natures. The hypostatic union is the mysterious joining of two natures in one Person.
Jesus was a Divine Person. When He died on the cross, He was not a finite Person but an infinite One Who could pay for infinite sins for all eternity. He needed to be God to die for all of mankind. By calling Mary the mother of Jesus, they thought they would be undermining the true incarnational teaching of Jesus, so they called her the “mother of God.”
Mother of God Ideas
“Mother of God” emphasized the divinity of Jesus, but it did nothing to extrapolate a divine nature to Mary, an immaculate conception of her, or veneration of her. Even if Reformers and some Protestants today agree with “mother of God” terminology in refutation of Nestorianism, they reject the pendulum swing away from scripture by Roman Catholicism about Mary.
A good book that traces the source of the Catholic version of Mary teaching is The Two Babylons by Alexander Hislop. Much Roman Catholic teaching is neo-Platonic and proto-Babylonian. Worship of Mary takes a trajectory from Venus and Astarte, goddesses of Babylonianism.
John Owen and Scripture
The post-Reformation reformed John Owen, no relation to Candace Owens, did not approve of the terminology, “mother of God.” He wished the Council of Ephesus had “forborne it.” He spoke of the miraculous creation of the body of Christ by the Holy Spirit, which was a “fit habitation for His holy soul.” Owen called the Holy Spirit the “active, efficient cause” and Mary the “passive, material cause.” The “material cause” aspect of Jesus’ physical body traces to verses such as Galatians 4:4, “made of a woman,” and “made of the seed of David according to the flesh” (Romans 1:3).
Mary calls Jesus, “God my Savior” (Luke 1:46), and described herself as “the servant of the Lord” (Luke 1:38). This contradicts “mother of God.” True Baptists and New Testament Christianity reject both Catholic and Protestant teaching. Baptists may quote church councils for their history of doctrine, but they reject the notion of church councils. Pope Pius IX took mother of God to a further corrupt extreme when he called Mary sinless in his Ineffabilis Deus in 1854.
Saints and Intercessory Prayer
Saints
Farmer uses the term “saints” in an unscriptural manner. In Ephesians 1:1, Paul writes to the “saints at Ephesus” and he defines “saints” there as “faithful in Christ Jesus,” literally “believing in Christ Jesus.” Anyone with saving faith in Christ Jesus is a saint. This is the famous Granville Sharp rule. “Holy” (adjective, “holy ones”) and “faithful” (adjective) are connected by one definite article (tois). That means “saints” and “believing” (faithful) are the same people. All those in Christ are saints, not some special caste of characters designated such by a state church.
Praying to Saints or Mary
Next, Farmer moves to praying to saints and Mary as a kind of intercessory prayer. These “saints’ and Mary have been given a kind of veneration below that for God, but veneration high enough that Christians should pray to them. I won’t deal with the scripture he adduces in the debate to support this. Scripture does not evince this.
Farmer’s argument is praying to saints equals intercessory prayer. Nowhere in the Bible do we see praying to dead people. The best argument might be the faithless, perverse intercession of King Saul in a seance with the witch of Endor. I’m glad he didn’t use that one though.
I’ve never heard Stuckey’s view of intercession. She spoke of intercession as interceding with a fellow believer for prayer. Intercessory prayer is another believer praying to God on our behalf, not for himself. The intercession is not the asking for prayer. I understand the intercession of Jesus Christ and the Holy Spirit in prayer. Scripture teaches both of those. On the other hand, the veneration of dead saints and Mary, I see this as blasphemous.
Stuckey does right to quote 1 Timothy 2:5, that Jesus is the one Mediator between God and man. Not only is scripture silent on the mediation of Mary and “saints,” but the Timothy verse repudiates it. Believers, true saints, can pray for one another, but there is no doctrine of earthly ones praying to heavenly ones for them in turn to pray for the earthly ones. I’m sure there is a long explanation for this false doctrine somewhere, but I’ve never read it. I don’t find Roman Catholics usually who can name their seven sacraments, let alone break down why they pray to saints. They stray from scripture a lot, because it isn’t their only authority.
Evangelicals and Modernity Versus Roman Catholics
Candace Owens takes the conversation to the differences between Catholics and evangelicals in their modernity and trendiness. This took off of a little riff by her husband, when he used timelessness as an argument for praying to saints. Owens does not like the direction of the style (what I would call aesthetics) of Protestant evangelicals.
I don’t think Stuckey does great in dealing with the loss of beauty in evangelicalism and why. She doesn’t seem to get it. In my next post, I will come back to this. For awhile, I’ve seen this as one legitimate allure of Roman Catholicism. With all the faults of Roman Catholicism, they emphasize the transcendence of God more than evangelicals. Evangelicals feel proud of their worldliness. The nature of Roman Catholicism keeps a serious nature in line with scriptural worship. Catholics do not worship in truth, a requirement, but they come closer very often in beauty than evangelicals. I know some people who went back to Catholicism for this exact reason.
More to Come
The Repercussions of Jesus Simultaneously Being Both Completely 100% God and Completely 100% Man
All of us know that 100 plus 100 equals 200, not 100. If a single being is at 100 and Jesus is a single being, then He must be 100, so how can He or could He be 200? What does all this mean? How could Jesus effectively be completely, 100% man, when He is completely, 100% God? This is usually a struggle when teaching about Jesus to anyone. I’ve been asked about it many times and in various ways.
From my study and experience, the number one thought that brings together His complete humanity with His complete Deity is the teaching that by becoming man Jesus gave up the free exercise of His attributes, a doctrine that centers on Philippians 2:7, which reads:
But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.
The words “made himself of no reputation” translate two Greek words, eautou kenoo, the second of which translates into the four words, “made of no reputation.” That second Greek word is the basis for a doctrine called, “kenosis.” The two words, eautou kenoo, mean literally, “he emptied himself.” If it means, “he emptied himself,” of what did Jesus empty Himself?
The doctrine of kenosis says that when Jesus became man, He was still completely, 100% God, but He emptied Himself of the free exercise of His attributes. This is saying that He had all these attributes. He kept all of them. He did not exercise these divine attributes freely. This was an aspect of His condescension and humiliation, which is taught in Philippians 2:3-10.
The doctrine of kenosis (not kenotic theology) has its one proof text in Philippians 2, but it also emerges from the Gospels. It makes sense of certain statements that don’t complement the Deity of Christ very well. You read it and you ask, why? The doctrine of kenosis answers these, bringing harmony to all of these passages.
Consider God’s attribute of omniscience. God knows everything. Many times Jesus shows omniscience. He can read people’s minds. He knows what they’re thinking in a supernatural way (Matthew 9:4, 12:25, Mark 2:8, Luke 11:17, and John 13:5). Jesus told the woman at the well things that He could not have known about her unless He was God (John 4). At the same time, in the Olivet Discourse Jesus said in Mark 13:32,
But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
Jesus didn’t know this. Only the Father knew it. This is an example of Jesus limiting the free exercise of His attributes. There were other ways that He did, but you get the point.
Theologians call the union in Jesus of the Divine and the human the hypostatic union. To make sense of the hypostatic union means exploring how He did divine works like forgiving sin (Luke 7:48), while doing things as a human being not characteristic of God, such as sleeping (Mark 4:38), weeping (John 11:35), and hungering (Mark 11:12). Luke 2:52 says Jesus grew in wisdom. If Jesus was omniscient, how could that be true?
The purpose of God necessitated the incarnation. Jesus must become man, while remaining fully God. He would not fulfill the Davidic covenant without a human lineage. Jesus rose from dead with Divine power, but He was dead because He was human. As a human He could pay sin’s price for humans and yet rise again as God. Still a tension exists.
Jesus said in Luke 22:42, “Not my will, but thine, be done.” Wait a second. Wasn’t the will of the Father and the will of the Son exactly the same? They had the same will, right? This is where we understand something further in the doctrine of kenosis. As a human being, Jesus must submit His will, His human will, to the will of the Father. As a human being, Jesus must learn obedience. That might sound impossible, but a verse teaches this. Hebrews 5:8 says,
Though he were a Son, yet learned he obedience by the things which he suffered.
Did Jesus need to learn anything? Yes. He didn’t need to learn obedience as God. He and the Father forever had the same will. His subservience to the Father’s will, His submission to the Father’s will, was an aspect of His humanity. Like other human beings, He learned that. This was again part of His emptying Himself of the free exercise of His attributes.
For awhile and today still an argument exists concerning the eternal subordination of the Son to the Father (known as EFS, eternal functional subordination). I understand why people have believed it. The main argument against, and I agree with it, is the following. As both God in essence, the Father and the Son cannot have two wills. They do not have two wills. The obedience of the Son, His earthly submission to the Father, represents kenosis, Jesus’ emptying Himself of the free exercise of His divine attributes.
God is one, so He has one will, not two. As human, Jesus learned obedience. He always obeyed, but that subordination was not eternal. The subordination of the Son to the Father does not extend previous to His incarnation. This is a repercussion of Jesus simultaneously being both completely 100% God and completely 100% Man.
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