Questions Listed Under Christian

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  • Catholics seem to have hundreds of saints. What constitutes a saint? Are there certain requirements for saints? Is Mary or Joseph a saint?

    NIV2011 chooses to avoid the word "saint" because of its potential for misunderstanding. But in Scripture the "saints" are believers (Psalm 85:8-9, Ephesians 1:1)--persons who have been declared "holy" through their faith in Jesus. That includes you and me.

    Roman Catholicism denies that all believers are saints, but only certain Christians who were exceptionally devoted to God during their lives on earth. Nobody really knows how many saints and "beatified ones" there are in Roman Catholicism, but some say there are more 10,000. Joseph is a saint; the Virgin Mary is THE saint par excellence.

    After a candidate for sainthood dies, his or her life is investigated for faithfulness to Roman Catholic teaching and outstanding piety and virtue. If a special panel of Vatican theologians approves, the candidate is then declared "venerable."

    The next step is "beatification." Since the candidate is supposed to be able to help believers on earth from his or her place in heaven, the candidate needs to demonstrate this by performing a miracle after his or her death (except in the case of martyrs). If a miracle takes place, the candidate is declared "beatified," meaning that "veneration" of him or her is permitted (not commanded) in a particular area of the church (not everywhere).

    The next step is "canonization," which the pope may declare if another miracle takes place. Canonization makes the person a "saint" who must be venerated as such by the whole church.

    In Roman Catholicism, the saints are persons who acquired more merit while on earth than they needed for their own salvation. They can therefore share this "excess" merit with other believers (Catechism of the Catholic Church 956) and help in their salvation. Roman Catholics are taught to ask the saints to pray for them (Catechism of the Catholic Church 2683), and the saints' prayers are said to be much more efficacious than those of believers still on earth.

    Despite the fact that they address prayers directly to saints in the second person, Roman Catholics sometimes claim that this is praying "with" the saints rather than "to" them. In a similar way, Rome teaches people to venerate the saints, direct prayers to them, expect help from them, and attribute to them a role in our salvation--and yet denies that this amounts to "worship." You be the judge.

    it is certainly highly commendable to honor those believers who have gone before us, to rejoice that together with them we make up one Church, and to look to their earthly lives as examples for us to follow. The fundamental problem with Rome's teaching about the "saints" is the problem with Rome's teaching in general--its denial that, by faith in Jesus Christ, all believers have already been declared as "saintly" as we need to be to enjoy eternal life with God.

  • I have a friend who has been asking me every week to go to his non-denominational church. I tell him no thank you because I already have a church. He always comes back at me with how great it is and how many people there that are my age to meet. He also states it is a good time to strengthen my faith by going to this church also. What do I tell him?

    The Bible does not expressly forbid you to attend your friend's church as an observer, to gather information, or even as a social courtesy or expression of friendship (or even to get him to stop being a pest). But if you do visit your friend's church, you do well to explain to your friend ahead of time what you are doing, why you are doing it, and also what you are NOT doing and why. You are not expressing religious fellowship or placing any approval on what is taught, believed, or practiced at the "non-denominational church." You are not dissatisfied with the teaching and practice of your church home and would like your friend to place what is taught at a higher priority that any supposed entertainment or social factors that other churches might offer. We gather around God's Word and sacrament to be spiritually nourished and express praise and thanks to God in a way that pleases him—that is, with doctrinal integrity and a focus on the gospel rather than the number of people of a certain age group or social and cultural stimulants.

    By focusing on the Word of God, the gospel of Jesus Christ, the importance and centrality of the means of grace, and doctrinal integrity with your contentment, you are saying more than simply, "I already have a church." While your friend should have had the courtesy to stop or at least tone down his requests after you said that, you owe him more. It's not a matter of your church versus his church. It's a matter of doctrinal integrity, Christ-centered unconditional gospel, a high view of the gospel and the sacraments as God's chosen instruments to create and maintain saving faith, and a primary focus on God who reveals himself in the Bible rather than a primary focus on other people of your age group or external components like musical styles or worship patterns in and of themselves. And you may invite him to come and observe your church teachings and practices too.

    Your friend's comment on how it is time you strengthened your faith might indicate that he somehow considers your faith-life to be weak or in danger. Ask him both what he means and to offer examples of what he observes that give him concern. He is right—it is always a great time for you and me and everyone else to strengthen our faith-life through the unconditional gospel. But to assume that your friend's church is somehow going to accomplish this where your church cannot—this is not courteous or wise.

  • What exactly is the rapture?

    The "secret rapture" notion of J. N. Darby and Edward Irving, the fathers of modern dispensationalism, is very popular today, but it is not scriptural.

    Scripture talks about believers being gathered to Christ on judgment day, but not about a secret rapture at an earlier time (Matthew 24, 1 Thessalonians 4). The being "caught up" that is described and taught in 1 Thessalonians 4:13-18 is an event that will take place on the last day. Matthew 24:41 needs to be understood in its complete context. Earlier in this chapter Jesus said that at his second coming the world will be destroyed (Matthew 24:29). In Matthew 24:31 he said the angels will gather the elect to be with him. Then in Jesus indicated that not everyone is among the elect, so as the elect are gathered, their immediate neighbors who are not the elect will not be taken to be with Jesus (Matthew 24:40,41). In Matthew 24:51, Matthew 25:10-12, Matthew 25:30, and Matthew 25:31-46 (especially v.46) Jesus explained what will happen to the others who are not gathered with the elect.

    For further reading, please see a booklet by Pastor Harold Wicke titled "The Millennium," available through Northwestern Publishing House. "The Millenium" contrasts false teachings regarding the end times with the gospel-centered encouragement that the Bible provides for Christians.

  • Lutheran—that's just like Catholic, right?

    There are many things that the Lutheran and Catholic churches share: the Bible, the Creeds, the Lord's Prayer, the Lord's Supper, Baptism, and much of the liturgy used in worship. After Luther was excommunicated from the Catholic Church, those who followed him retained the things from the Catholic Church which were good and true. They rejected only the beliefs and practices that were not scriptural. A significant percentage of the members of our church are former Catholics, so we certainly have no bad feelings toward Catholic people. But we do not agree with the teachings of the Catholic Church that are not based on the Bible.
    Significant differences between the Catholic Church and ours include: the papacy, the nature and role of Mary, invocation of the saints, the doctrine of purgatory, transubstantiation, use of the Apocrypha and tradition as sources of doctrine, and justification through a combination of faith in Christ and good works.

    As Lutherans, we love to speak about the forgiveness of sin that we have in Christ. If people realize that they have complete forgiveness through Christ, they will see why there can be no purgatory for Christians. If they understand that we are all children of God through faith in Christ Jesus, they will understand why we do not need to pray through saints as mediators.

    All of our congregations provide obligation-free information classes that explain what we believe and why. All are welcome to attend.

    For more information about the various differences between the Lutheran and Catholic Church bodies, read Catholicism Today, a Bible study available through Northwestern Publishing House.

  • I am currently Catholic and am in a serious relationship with a WELS member. I am looking for some basic differences in beliefs between the two religions.

    Our congregations provide Bible information classes you can attend to learn about our church. No obligation results from taking these classes. There also is a short, informative book called Basic Doctrines of the Bible by Armin Schuetze that you may be able to obtain through one of our churches.

    In reply to your question, if you attend a WELS service you will notice significant similarities to Catholic worship. In most of our churches the liturgy is quite similar to the liturgy of Catholic Church. We have the creed, the Lord's Prayer and so on. We have Baptism, and we receive Christ's body and blood in the Lord's Supper. Our youth are confirmed. We have some of the same hymns. Recently Catholic practice has become similar to Lutheran in some ways: more hymn singing, receiving both the bread and the cup in Communion, etc. We would say that Lutherans are catholic with a small "c."

    But in spite of these similarities due to a common heritage, there are important differences. They are chiefly two.

    1) How are our sins forgiven? Catholics believe that forgiveness comes through both faith and works. Lutherans believe Christ has paid for all our sins, so our works are not needed to complete our forgiveness. Forgiveness is a gift received through faith alone. We are to do good works, not to obtain God's forgiveness, but to express our thanks for it. Catholics believe that Christ has not removed all the penalty that our sins deserve and that the faithful may have to spend time in purgatory to complete the penalty. Lutherans believe that since Christ paid for all our sins, the faithful go directly to heaven when their lives on earth come to an end. Also, since Christ paid all the penalty for us and our works do not add anything to this, we do not need merit or help from Mary and the saints to obtain God's forgiveness. We may look to saints as examples, but we do not rely on them for merit or help in salvation. We pray to God directly and have the same access to him in our prayers as any other believer.

    2) What is the authority in the Church? We believe it is the Bible and that there is no one man like the pope or bishop who has authority over all Christians by divine right. Therefore, the church cannot make binding rules on people's conscience where God has made no rule.

    For example, the church cannot make a rule that priests are forbidden to be married, since even Peter was married. If Christians want to fast on Good Friday as a special devotion, they are free to do it, but it cannot be made a law. Congregations are free to have a role in choosing their pastor. This is not a right given to a bishop alone. Churches have freedom in matters that Christ has left free as long as their customs are in agreement with the Bible. We may adopt common practices for good order, but God has not bound New Testament Christians to ceremonial laws as he did with the Old Testament church.

    Marriage is an institution of God but not a sacrament. The church should teach the biblical principles of marriage as a lifelong union, but it cannot set up courts or tribunals to rule over marriage as is done in the annulment tribunals of the Catholic Church. It cannot properly refuse communion to a woman who remarries after she was wrongly deserted by her husband who abandoned their marriage. The church must teach what God teaches and must hold its members accountable to God's Word, but it cannot add laws to God's laws in such matters.

    These are the two chief differences. The other differences are expressions of these two.

    God bless as you study to learn his will as he has revealed it to us in his Word.

  • What is the difference between Lutherans and Christians? I know that Lutherans are Christians. But how do I explain the difference?

    What a wonderful opportunity to share with others what we believe and teach! The important thing is not the name ("Lutheran" or even "Christian"), but what we believe and teach, that is, the content of what is revealed in the Bible for us all.

    I suppose you can begin by saying a "Christian," while defined differently by different people and groups, is to us anyone and everyone who relies on Jesus Christ as their Savior from sin. A "Lutheran" is someone who not only believes that, but also embraces and cherishes key truths that are related to that central truth of Jesus Christ as mankind's Savior from sin. And we must admit that many who claim to be "Lutherans" do not necessarily cherish all these truths equally. The name has to a degree become a somewhat meaningless label used by churches and people in the same way that the word "Christian" has been abused and understood in different ways by different people. As said before, the really important thing is not the name or label, but the content of what is revealed by God and believed by people.

    What are the distinctively "Lutheran" convictions above and beyond reliance on Jesus Christ as Savior from sin? Here is a short but key list:

    • We believe that the Bible alone is the ultimate source of true teaching. Other sources of doctrines such as human and church traditions, supposed additional revelations, and human reason are not authoritative among us.  When other writings repeat and accurately set forth Bible truths, we find them useful.
    • We believe that we sinners are justified (declared not guilty; pronounced forgiven) 100% by God's underserved love for us (his grace) and that this free forgiveness is received 100% through the gift of faith or trust in Jesus Christ alone. So we reject human merit, contributing good works, or human cooperation with God in conversion and salvation as false ideas.
    • We believe that God creates, maintains, and strengthens this saving faith (reliance on Christ) in us through the gospel or good news centered in Jesus Christ. This gospel is given by God to us through his Word and the Sacraments of Baptism and the Lord's Supper. These are his chosen "means of grace," and no one can have or maintain faith unless God brings this about through his Word and Sacraments as tools he uses to bless us.
    • We also believe that the Bible truths on these and additional topics are correctly understood and shared in writings that early Lutherans provided in the Book of Concord (finished in 1580). These are known as the Lutheran Confessions. We invite and encourage anyone and everyone to read these confessional statements and examine them in the light of the Bible (always the primary and central authority among us) and to share with us their questions and reactions.

     

  • I would like to know the differences between what the Presbyterians believe and what Lutherans believe.

    Just as all churches that bear the name "Lutheran" do not teach the same as other "Lutherans," so not all churches that bear the name "Presbyterian" teach exactly the same. We can, however, speak of what Presbyterians believed historically and compare it with what confessional Lutherans believe.

    Historically, as strict Calvinists, Presbyterians taught that from eternity God elected some to be saved and some to be damned (double predestination). By no means do all Presbyterians believe this today. Confessional Lutherans believe that from eternity God chose those whom he would convert through the gospel and preserve in faith to eternal life. See Ephesians 1:4-6; Romans 8:29,30). Confessional Lutherans reject the notion that unbelievers were predestined to damnation, for "God does not will that any should perish" (see 1 Timothy 2:4 and 2 Peter 3:9).

    Historically, and as a corollary of the Calvinist belief in double predestination, Presbyterians taught that Christ atoned for the sins only of those predestined for life in heaven. Confessional Lutherans believe that Jesus Christ, the God-man, was sent by the Father to atone for the sins of all people, and that he did so. See Romans 5:18,19; Isaiah 53:6; 2 Corinthians 5:19; and John 1:29.

    Historically, Presbyterians believed that it is impossible for a believer to fall from the faith. Confessional Lutherans believe that it is possible for believers to fall from faith. See 1 Corinthians 10:12.

    Historically, Presbyterians have believed that Sunday has replaced Saturday as the Sabbath, to be observed in a way similar to the Old Testament regulations. Confessional Lutherans believe that New Testament believers are free to gather for worship on Sunday (or any other day), without special rules regarding work or recreation. See Colossians 2:16,17: "Do not let anyone judge you . . . with regard to a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ."

    The name "Presbyterian" means "having elders (teaching and ruling or presiding)," as the only form of church government that has God's approval. Confessional Lutherans believe that the Lord has instituted and provides for the gospel ministry, but that there are no commands in the New Testament as to forms of organization.

    Like other Protestant (non-Lutheran) churches, Presbyterians do not believe that Baptism and the Lord's Supper are means of grace—forms of the gospel through which the Holy Spirit gives and strengthens faith. Confessional Lutherans believe that Baptism gives new life (Titus 3:5) and cleanses from all sin (Acts 2:38). Confessional Lutherans believe that as believers receive Christ's body and blood under the bread and wine they also receive the forgiveness of sins (Matthew 26:28; 1 Corinthians 10:16).Presbyterians do not believe communicants receive the Lord's Body and Blood in his Supper.

  • Can you explain in detail the difference between confessional Lutherans and Assemblies of God?

    Confessional Lutherans and Assemblies of God members hold many basic Christian beliefs in common. Both believe in the inerrancy and infallibility of the Holy Scriptures. Both confess the doctrine of the Trinity and the deity of Christ along with his virgin birth, substitutionary work on the cross, his bodily resurrection from the dead, and his exaltation to the right hand of God.

    But Assemblies of God teach that faith is a condition of salvation rather than teaching that faith is the way God has chosen for us to receive salvation. The implication is that an unconverted, sinful human being must "decide" for Christ. The Wisconsin Synod teaches that people by nature are dead in their transgressions and sin and therefore have no ability to decide of Christ (Ephesians 2:1,5). We do not choose Christ, rather he chose us (John 15:16). We believe that human beings are purely passive in conversion.

    Assemblies of God teach that Baptism and Holy Communion are ordinances whereby Christians declare to the world that they have died with Christ and share in the divine nature. They do not believe that the sacraments are means of grace through which the Holy Spirit works to create or strengthen faith. They deny the real presence in the Lord's Supper. They insist that the only legitimate way to perform Baptism is by immersion. The Wisconsin Synod teaches that Baptism and the Lord's Supper are means of grace through which the Holy Spirit works to create or strengthen faith (Titus 3:4-7, John 3:5-6, 1 Peter 3:21, Matthew 26:26-28). We believe that Christ's true body and blood are truly present in the Lord's Supper (Matthew 26:26-28, 1 Corinthians 11:23-29). The Bible does not mandate the mode of baptism. The water can be applied in the name of the Triune God by sprinkling, pouring, immersion, or submersion.

    The Assemblies of God are premillennialist. They believe that Christ will return and reign physically, visibly, and politically for 1,000 years on earth. The Wisconsin Synod rejects the teaching that Jesus will return to establish a political reign here on earth (John 18:36, Romans 14:17, Colossians 1:13-14).

    Assemblies of God are a perfectionist church body. According to the official Web site of the Assemblies of God, they believe that "by the power of the Holy Ghost we are able to obey the command: 'Be ye holy, for I am holy.' " Holiness/perfectionist church bodies often seem to make rules where God hasn't and to call things sinful which God has not forbidden. For example, some congregations have determined that dancing is inherently sinful and therefore forbid it. The Wisconsin Synod teaches that although we will strive for Christian perfection, we will not attain it in this life (Romans 7:14-25, Philippians 3:12). We are careful not to call things sinful which God has not called sinful (1 Corinthians 10:23-33, Romans 14:1-23).

    The Assemblies of God believe that every believer is entitled to "baptism in the Holy Spirit" (an experience separate from water baptism) with the initial evidence of speaking in tongues. They also practice faith healing. They teach that such "divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the atonement, and is the privilege of all believers." The Wisconsin Synod does not teach a "baptism in the Holy Spirit" separate from and subsequent to water baptism. We do not see speaking in tongues and faith healing as normative for Christians today.

  • What is the difference between confessional Lutheran beliefs and the beliefs of Baptists?

    We can only answer your question in a general way. There are between thirty and forty different kinds of Baptists in the United States alone, so they do not all believe and teach precisely the same things. But they have general traits that can be mentioned here.

    In most Baptist doctrinal statements there are portions that are basically identical with ours, such as a high view of the authority and accuracy of the Bible, the importance and reality of Jesus Christ and his work as our substitute, and the confession of mankind's sin and need for the Savior as well as God's grace and saving work for us. In short, there is much to be thankful for, since fundamental Christianity is confessed here.

    You asked about differences. First of all they reject the sacraments (both Baptism and the Lord's Supper) as instruments through which God graciously creates or strengthens faith in human hearts. They treat the sacraments as "ordinances" to be obeyed, and being baptized or receiving communion is an "act of obedience" and something WE do rather than primarily a tool of God to give blessings.

    Baptism: Southern Baptists believe that baptism is an act of obedience symbolizing a believer's faith. They do not baptize infants. We believe that baptism is a means of grace through which the Holy Spirit works faith, offers and conveys the forgiveness of sins, life, and salvation (Titus 3:5-7, Acts 2:38, Acts 22:16, 1 Peter 3:21). We believe that infants are to be baptized because they are included in Christ's command to baptize all nations (Matthew 28:19). They are sinful and need to be born again (Psalm 51:5, John 3:5-6). Babies also can believe (Luke 18:15-17).

    Lord's Supper: The Southern Baptists believe that the Lord's Supper is a symbolic act of obedience whereby members of the church memorialize the death of Jesus. They deny the real presence in the Lord's Supper. We believe that believe that Christ's true body and blood are given with the bread and wine to assure us that our sins are forgiven (Matthew 26:26-28, 1 Corinthians 11:23-29, 1 Corinthians 10:16-17).

    Most Baptists believe we can cooperate in our conversion, making a decision for Christ. Lutherans believe we cooperate with the Holy Spirit only after our conversion. He is completely responsible for the change that takes place in our conversion.

    We believe in election to salvation as taught in Ephesians 1. The Bible clearly says there is no predestination to damnation, but God wants all to be saved.

    Many Baptists hold to a concept called "once saved, always saved" that they called "eternal security." We believe a person can fall from faith because the Bible says he can (Hebrews 10:26-31, 1 Corinthians 10:12). We don't base this conclusion on reason. But in this case the principle is the same as a common principle of daily life: if I give you a gift of money, you have not done anything to earn it, but if you foolishly throw it away you lose the benefit of the gift. Faith and forgiveness is a pure gift, but the person who throws them away loses the blessing that was his.

  • What are the differences between confessional Lutheran beliefs and Episcopalian beliefs?

    Lutherans in general believe that sinners are saved by Christ alone, by grace alone, through faith alone, and that the only reliable source of teaching in the church is the Scripture alone.

    Although Article XI of Episcopalian statement of faith, "The Thirty-nine Articles" speaks of salvation through faith alone, the American "Book of Common Prayer" says nothing about justification or justification by faith.

    The nearest it comes to teaching how Christ's work becomes our own and how we are saved is: "Christ commanded us to believe in him and to keep his commandments." The Bible says, and Lutherans teach, "We maintain that a man is justified by faith apart from observing the law."

    Today, as in the past, there are Episcopalians who are very much in agreement with the Roman Catholic Church. There are Episcopalians (including bishops and other clergy) who hold or can tolerate almost any doctrinal view. There are Episcopalians who believe in salvation through Christ alone, by grace alone, through faith alone.

    The name "Episcopal" explains in part why these three groups can all live together in one church. They believe that their bishops are in the line of the apostles, that their authority is like that of the apostles.

    With regard to the Lord's Supper, Lutherans believe that when Jesus said, "This is my body . . . my blood," he meant exactly that, and Lutherans confess that in the bread and wine we receive exactly that. The "Thirty-nine Articles" do not make this confession.

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