Catholics Embracing Protestants

Just something I’m pondering. I don’t often see Catholics embracing Protestants with this quote:

Master, we saw someone casting out demons in your name and we tried to prevent him because he does not follow in our company." Jesus said to him, “Do not prevent him, for whoever is not against you is for you.” - Luke 9:49-50

I have heard of priests strangely saying this very thng from the pulpit - that this passage justifies Protestantism. However, the passage is very clear in saying that whoever is not against you is with you. Protestants are most certainly against the Church that Christ founded. After all, that is why they are Protestants, That is the definition of Protestantism. If they were for us, they would be in the Catholic Church.

I think given how secular a lot of countries are I think us Christians need to support each other. I have had some wonderful emotional and prayer support from protestant friends and I gladly return the favor.

It is at the heart of Unitatis Redintegratio, the declaration of the world’s bishops at Vatican II on ecumenism

Even in the beginnings of this one and only Church of God there arose certain rifts, which the Apostle strongly condemned. But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and** the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect**. The differences that exist in varying degrees between them and the Catholic Church - whether in doctrine and sometimes in discipline, or concerning the structure of the Church - do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them** it remains true that all who have been justified by faith in Baptism are members of Christ’s body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church**.

Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.

The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.

It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.

In his encyclical Ut Unum Sint, Pope Saint John Paul II underscored the reality that those who are baptised all belong to Christ.

  1. It happens for example that, in the spirit of the Sermon on the Mount, Christians of one confession no longer consider other Christians as enemies or strangers but see them as brothers and sisters. Again, the very expression separated brethren tends to be replaced today by expressions which more readily evoke the deep communion — linked to the baptismal character — which the Spirit fosters in spite of historical and canonical divisions. Today we speak of “other Christians”, “others who have received Baptism”, and “Christians of other Communities”. The Directory for the Application of Principles and Norms on Ecumenism refers to the Communities to which these Christians belong as “Churches and Ecclesial Communities that are not in full communion with the Catholic Church” This broadening of vocabulary is indicative of a significant change in attitudes. There is an increased awareness that we all belong to Christ. I have personally been able many times to observe this during the ecumenical celebrations which are an important part of my Apostolic Visits to various parts of the world, and also in the meetings and ecumenical celebrations which have taken place in Rome. The “universal brotherhood” of Christians has become a firm ecumenical conviction. Consigning to oblivion the excommunications of the past, Communities which were once rivals are now in many cases helping one another /…/

It needs be reaffirmed in this regard that acknowledging our brotherhood is not the consequence of a large-hearted philanthropy or a vague family spirit. It is rooted in recognition of the oneness of Baptism and the subsequent duty to glorify God in his work. The Directory for the Application of Principles and Norms on Ecumenism expresses the hope that Baptisms will be mutually and officially recognized. This is something much more than an act of ecumenical courtesy; it constitutes a basic ecclesiological statement.

Yes and no.

There are not over a hundred people in the United States who hate the Catholic Church. There are millions, however, who hate what they wrongly believe to be the Catholic Church - Father Fulton Sheen

Protestants today are not the same as protestants of the 16th century. Just like there are many Catholics that do not know fully their faith or its roots, so to many protestants do not know their roots, or the truth of Catholicism. If they did would they be Catholic, i would think and hope so, but its not just about telling them in words its about showing them in our actions also. Since many Catholics do not do a good job of this, to others our words and actions do not match and therefor it is not a matter of raw knowledge of which church to belong to making our job as good Catholics becomes slightly more challenging.:thumbsup:

Peace!!!

Very insightful post I hope all will read.

Thank you

Regards

I married a Protestant so I “embrace” him on a regular basis, though not with that quote :slight_smile:

Seriously, as long as a Protestant is not one of those Westboro Baptist types running around preaching hate rather than God’s love, I assume that the good Protestant is also a brother of mine in Christ, though the Protestant’s ways are not my ways and we may well find each other’s faith and worship styles to be a little bizarre.

Or presume someone in the Catholic Church is saved. Meaning what is your point specifically there?

Regards

what do you mean

You said we shouldn’t presume someone outside the Church (I assumed you meant the Catholic Church, help me if I am wrong?) is saved. A was asking what do you exactly mean as a Catholic cannot even presume being a Catholic means you are saved? So I don’t really see the point in your post. In the end it is all up to God we all just happen to point out what may help and what not. But presuming any salvation is not affirmed by any Catholic teaching one way or the other. That is my question to your post.

Regards

You say a lot here and when I can I would like to respond. You also hammer on the fact of “never comitting a mortal sin” well we all know that is not really possible (if we take the Catholic view). So knowing everyone commits them how do you explain that to a Protestant? And the original question of presuming salvation.

Also I don’t really see how you addressed my question? (Maybe not a question in that manner but pretty obvious) And focus on the original statement there. This post just added without answering or referring to my statement. Although it wasn’t a question, still you didn’t refer to it in any way.

Regards

If we’re totally open and honest about the discussion, I’m not aware of a Catholic analogue to “getting saved”. We get baptized into the Church and repent of sin on a life-long basis; the struggle ending only when the grave swallows us.

As to presuming who is ultimately “saved” and who isn’t, we can’t know on any particular basis as God does the judging. We do state that the odds of being judged favorably are improved by genuine submission to Christ’s Church.

My original point exactly!

Thank you!

We shouldn’t presume that someone inside the Church is saved either. We do not have a clue who is saved, except maybe when the Church canonizes a saint because that is an official Church declaration that the person is in heaven. We would do well to look to our own selves and not be too concerned with the salvation of others; if they need help or guidance we can help and guide them, but whether or not they are saved is between them and God.

Extra ecclesiam nulla salus

CCC 846

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation

Good post! :thumbsup:

Maybe?

The better question IMHO is why don’t we see more n-Cs embracing us with this passage in mind. one gets tired of having one’s religion bashed and attempts to proselytize us and our families away from the faith.

I’m open to friendly fellowship with any other Christian, but there’s little chance as long as most of them refrain from speaking out against the fundamentalist anti-Catholics like Mike Gendron and Dallas Theological Seminary. I kick teh dust off my boots as I walk away from all such as that.

Catechisms from previous centuries do not have the benefit of where the Holy Spirit has led the Church in these past decades…which is one of many reasons that such older catechisms should not be used but instead one looks to contemporary catechisms.

Previous eras rejected the ecumenical movement which is, as the hierarchy has determined, a divine imperative and accepted as such today.

You are very welcome.

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