Introduction: Evangelicalism
Derek Poole

Comment: Ourselves Alone
Alwyn Thomson

From the Director
David Porter

A World of Difference
Alwyn Thomson

What is an Evangelical Catholic?
Paddy Monaghan

Decommissioning the Heart
David Bruce

Evangelical Catholics
T. Gordon Hills

Sorting out the Family
David Montgomery

Do They Know Us by Our Love?
John Ortberg

Loyalist Speak
Robert Dunlop

Book Reviews
Alwyn Thomson

< Past Issues Archive

SORTING OUT THE FAMILY
Is Evangelicalism a Purely Protestant Phenomenon?

The emergence of the Evangelical Catholic Initiative and the publication five years ago of the pamphlet "What is an Evangelical Catholic?", has raised interesting questions for many traditional Evangelicals. Is Evangelicalism a purely Protestant phenomenon? If not, how would an 'Evangelical Catholic' reconcile her evangelical faith with certain traditional Roman doctrines?

Since this is a controversial topic, and one where misunderstandings are prevalent, it is important that I nail my colours to the mast at the beginning. I am evangelical in spirituality and theology. I have been born again by the Spirit of God, justified by grace through faith and I submit to the authority of Christ through Scripture which is my only rule of faith and practice. I am not ecumenical, in the sense that I do not believe that the formal amalgamation of denominations is either possible or desirable, or that unity can be achieved at the expense of truth.

Nevertheless, through looking at how evangelical leaders in the past regarded Roman Catholics, and above all, through personally encountering Roman Catholics who have been converted to Christ and who have chosen to live out their bible-based faith in the context of the Roman Catholic church, I have been made aware of two things. Firstly, the right of those Catholics who are born-again and committed to the primary authority of Scripture to be called 'Evangelicals' and to be accepted as thus without qualification; and secondly, the incompatibility of polemical anti-catholicism with a true evangelical faith and spirit. It is the purpose of this short article to develop both these strands of thought.

Evangelical Catholic - a contradiction?
Those who are reticent to admit Catholics into the evangelical family, tend to argue that Evangelicalism is historically and theologically a subset of Protestantism. It arose from within Protestantism, and was built on a ready-made foundation of Reformation beliefs. However, there are significant problems with such a narrow historical definition.

The historian David Bebbington, in his seminal work Evangelicalism in Modern Britain: 1730-1980, highlights four sine qua non of Evangelicalism: a belief in the supreme authority of Scripture, missionary activism, the centrality of the cross, and the necessity of the new birth. Now, it is clear that Evangelicals will differ from some strands of traditional Roman Catholic teaching on these issues, but it is significant that Bebbington's definition implies that Evangelicalism is essentially about issues of personal faith, spirituality and discipleship, not about identification with a historical community. In fact, there are several major problems in regarding Evangelicalism as primarily a historically-bound movement: Who founded it? Who are its leaders? Where is its headquarters? What is its manifesto? If a Catholic embraces the four tenets of evangelical theology and practice, on what grounds will he be accepted as an Evangelical? Only if he joins a Protestant church? What if a Protestant who is thoroughly Evangelical in theology and experience decides, because of a change in personal circumstances, to worship and receive fellowship in a Catholic church, does she forfeit the right to be an Evangelical, simply on the grounds of denominational affiliation? In the N. Ireland context these examples may seem far-fetched, but they are not uncommon in other parts of the world where the increase in secularism and materialism, and the developing spiritual renewal within Catholic communities, is leading to greater personal contact, co-operation and fellowship across the traditions. The fact is that, whatever its historical roots, the very nature of evangelical faith allows it to embrace individuals from all sorts of backgrounds.

Evangelicalism is essentially about issues of personal faith…not about identification with a historical community.

Adjective or Noun?
In his book Evangelical Catholics, Keith Fournier claims that 'Evangelical' is an adjective, not a noun. The choice, I believe, is false, for it is clearly both. Like Protestant, Catholic, Liberal, Conservative, Radical and countless other epithets, the adjective refers to certain principles, qualities and beliefs, while the noun refers to the person who exhibits those characteristics. The problem with any strict historicist approach, is that it places birth above belief. By this argument, loyalists who threaten, maim and kill in the name of Protestantism, have the right to use that term because of their historical tradition, even though their actions deny all that true Protestantism stands for.

Similarly, the key issue faced by those who desire to be called Evangelical Catholics, is also one of priority. Are they Catholics first and Evangelicals second (an impossibility, I believe)? Or are they in essence Catholic Evangelicals, willing to critique their denomination in the light of Scripture and in the context of the life of faith, in which case their Evangelicalism has precedence?

It is important that all Evangelicals begin to see themselves as Christian first Evangelical second, and Presbyterian, Baptist, Catholic, 'New-church' etc., third. Only in this way, can Evangelicalism actually become a visible sign of the reconciling power of the gospel in the Irish context.

Voices from the Past
Space does not permit a detailed look at how evangelical leaders throughout history have regarded Roman Catholics. However it is significant to note how, in spite of a uniform rejection of Roman Catholic theology, and living in a historical context where a confrontational approach was much more understandable, there was a willingness to accept regenerate Roman Catholics as brothers or sisters in Christ, regardless of whether or not they leave their church.

This was the case with Zinzendorf, Whitefield, Wesley, Wilberforce, Irving, Spurgeon and reformed leaders such as Machen and Warfield. Wesley's Letter to A Roman Catholic is often quoted, and Spurgeon's diary records this fascinating quote: "In Brussels I heard a good sermon in a Romish church...the good priest - for I believe he is a good man - preached the Lord Jesus with all his might. He spoke of the love of Christ...and the preciousness of His blood, and of His power to save the chief of sinners.... He did not tell us we were saved by grace, and not by our works; but he did say that all the works of men were less than nothing when brought into competition with the blood of Christ, and that the blood of Jesus alone could save. True, there were objectionable sentences...but I could have gone to the preacher and have said to him, 'Brother, you have spoken the truth;'...I was pleased to find my own opinion verified, in his case, that there are, even in the apostate church, some who cleave unto the Lord." (Autobiography vol.ii. pp.21-2)

Common Threads
In recent years I have examined the writings of those leaders mentioned above, on this issue, and I have discerned six threads common to most, if not all: (a) a uniform rejection of the Papacy, and an adherence to Reformation theology; (b) a desire, almost a determination, to qualify their judgments and accept believers within the Catholic system; (c) a willingness to accept light from any quarter and a refusal to lay claim to a monopoly of the truth; (d) an openness to praising the strengths within Catholicism and decrying the weaknesses within Protestantism; (e) a condemnation of self-righteous anti-catholicism; (f) a readiness to attend Catholic services, correspond with the Catholic leadership and engage in rational discussion.

This last point raises a further issue. In many circles "ecumenical involvement" is regarded as a test of orthodoxy - a sign of whether or not one is a 'true Evangelical'. There is no biblical, theological, historical or logical basis for this. While views will differ about the usefulness, or even wisdom, of involvement in particular events, services, or councils, charity must be evident at all times. To maintain that mere attendance at certain places of worship constitutes compromise, is to add to the Gospel in a most unwise and legalistic way. Degrees of ecumenical involvement is as much adiaphora as modes of baptism and views on eschatology. In fact, the many Gospel imperatives to be peace-makers and reconcilers, mean that the onus is squarely on the uninvolved to seek parallel and alternative ways of combatting division and strife, or risk forfeiting their right to be taken seriously as people of the 'Evangel.'

Evangelical anti-catholic - a contradiction?
We move now to the issue of anti-catholicism within Evangelicalism. Again, definition is crucial here. By anti-catholic, I do not mean a rejection of Roman Catholic theological positions. By that definition everyone outside, (and not a few inside), the Roman communion would be deemed anti-catholic! No, it is an undeniable feature of both Reformation and historical evangelical theology that sub-Biblical and extra-Biblical doctrines such as the Infallibility of the Papacy, Transubstantiation, and the decrees on the Immaculate Conception and Assumption of Mary, must be rejected. All of the Reformers and major evangelical leaders have been utterly opposed theologically to Roman Catholicism in these areas, many of them saying (according to the spirit of their time) extremely harsh things about the Papacy in particular. Does this mean that they were anti-catholic? Not necessarily. Theological disagreement need not involve suspicion or hostility. For the purposes of this article I wish to highlight four aspects of anti-catholicism which have existed from time to time within Evangelicalism but which I believe are foreign to its true spirit.

Blind Prejudice
At the simplest and most sinister level, anti-catholicism bears many of the marks of racism, anti-semitism, or other prejudices aimed at cultural or ethnic groupings. These feed on stereo-types and ignorance, and look for evidence to support their preconceived ideas.

Conspiracy Theories
Blind prejudice leads to a second characteristic, the means by which these prejudices are often rationalised or justified. The Roman Catholic church, it is argued, is undemocratic and authoritarian, and it has at heart an anti-Protestant agenda which it would ruthlessly employ given half a chance. In the past these conspiracy theories were expressed through popular 19th century anti-catholic lectures in Britain, the writings of Paul Blanshard and the comics of Jack Chick in the USA, nor are they difficult to find in N.I. today. It is worth noting that the writings of Chick have since been exposed as lies by Christianity Today and Blanshard himself retracted many of his statements later in life when he gave up professing the Christian faith altogether.

Lies, Half-truths & Innuendoes
These tendencies can be seen in the delight with which the exaggerated or blatantly false depictions of the worst aspects of the Catholic tradition are unfavourably compared with the best aspects of the Protestant tradition. The most famous example of this is the regularly reprinted tale of "Maria Monk," first published in 1836 and telling of enforced convent prostitution and strangling of babies. Monk was later discredited along with several ex-priests who had been popular on the 'anti-catholic lecture' circuit.

Confrontational Methodology
So far, the correct response to these anti-catholic tendencies should be fairly clear. Such tendencies while not uncommon, are extreme, unevangelical and can rightly be denounced as sinful. Prejudice, rabble-rousing, inducing fear, lying and rumour-mongering are never right. Scripture is clear about that. However the fourth characteristic cannot be so easily dismissed. While I have made it clear above that all Evangelicals will reject aspects of Roman Catholic theology, how we deal with those differences, and the importance we attach to them, are matters of dispute. Some Evangelicals will choose to discuss the issues as they arise in the context of friendship and dialogue, while others will view the Catholic church as the enemy and will see the public renunciation of Roman dogma as an integral part of promoting the evangelical faith. It is this confrontational methodology which I see as the fourth characteristic of anti-catholicism. Not, let me stress, because doctrine is unimportant, but because such a methodology attributes to Roman Catholicism a status it does not merit and a power it has long since lost. Furthermore, confrontational methodology can prove harmful to perpetrator, listener and opponent alike.

The Perpetrator
For the perpetrator, constant negativity and witch-hunting can prove detrimental to one's spirituality and lead to an unhealthy imbalance where dogmatic formulations assume an idolatrous position. The eventual loss of faith of leading anti-catholics such as Blanshard, Pierce Connolly, and ex-priest Giacinto Achilli should act as a warning to all who embark on such a negative track.

The Listeners
For the Protestant listeners, continual exposure to anti-catholic teaching can confirm prejudices and even inflame bigotry, regardless of how often the speaker attempts to distinguish between Roman doctrines and Roman Catholic people. Furthermore, it is difficult to see what purpose such teaching serves. Few Protestants are likely to become Roman Catholics so, in a divided society such as Northern Ireland, should the emphasis not be on how to build bridges personally and live with our differences, rather than constantly outlining what separates us, however valid that separation may be?

The Opponents
Few Catholics can differentiate between an attack on their church and an attack on them. When they hear anti-Roman polemics they feel attacked as people, whether that was intended or not. Therefore an opportunity to communicate has been lost and further alienation has taken place. So, even if the motivation of the speaker has been to present 'the gospel' to Roman Catholics, this too has failed since rather than facilitating communication, their polemical style has in fact hindered it.

Conclusion
Historian John Wolffe recognises that anti- catholicism is more evident at times of crisis and conflict, but he argues that it runs too deeply within the veins of Evangelicalism to be limited to these periods alone. In fact, he says it "has been an inescapable part of the historical landscape of Evangelicalism." Be that as it may, from a historical perspective, the question still needs to be asked: 'Should it be so? To what extent are anti-catholic attitudes and behaviour consistent with the spirit and ethos of true Evangelicalism?' I believe they are consistent with neither the defining characteristics of Evangelicalism, nor with the views of significant evangelical leaders throughout history, nor with the spirit of the Gospel which Evangelicals seek to embody.

On the contrary, the prejudice of anti-catholicism offends the Christ in whom there is neither Jew nor Greek, its political motivation offends the Christ who demands our sole allegiance, its half-truths and innuendoes offend the Christ who commands us not to bear false witness, and its confrontational nature offends the Christ who commands us to speak the truth in love.

We cannot be prisoners to our history, even evangelical history. Rather, I suggest it is time for the evangelical family to take two bold but related steps forward. Firstly, to affirm as fellow members those Catholics who are prepared to stand with us on Scripture, the Cross, Conversion and the Great Commission, and to be Christians first, Evangelicals second, and Catholics third. Secondly, to disown those who deal in division, court controversy, revel in rumour-mongering and perpetuate prejudice; reminding them that regardless of the theology they espouse or the constituency from which they emerge their credibility as gospel people lies in how they live, and how they love. For without love we are all but "sounding brass or a tinkling cymbal".

David Montgomery is a native of Glengormley. He has worked at a residential reconciliation youth centre in Lucan, Co.Dublin; and as the Presbyterian Church's Youth Reconciliation Officer. He studied theology at Regent College, Vancouver, and is now the Assistant minister in Stormont Presbyterian Church. He is a member of the Irish Evangelical/Roman Catholic Dialogue Committee.