Growing up Catholic

 


There's a good chance that many of us who grew up around the greater Detroit area had some kind of Catholic Church exposure or even upbringing. If you didn't, keep reading because you might know someone who has been on this journey. 

The experiences, I'm sure, are varied across the board. I've come to hear a consistent theme from a majority of people who, after being part of an evangelical church, disparage their Catholic experience. Only a small few have shared some experiences that were damaging, but for the most part, the involvement has been fairly innocuous. Yet somehow, as many of these individuals reflect back on their time in the Catholic Church, there is a vehement disdain. 

They give themselves new titles: "Comatose Catholic" or "Recovering Catholic" or "Cathaholic." They also feel this compulsion to take apart all Catholic theology and deem it completely heretical. I've heard many also say that, "Before I was a Christian, I was Catholic."

Every church has its problems. Every church can, at times, feel boring, uninteresting, and irrelevant. Much of that depends on us and our commitment level to our faith community. But unless there were encumbering abuses and outright danger, we should be careful not to completely disregard the potential of spiritual formation that took place. 

Whether you realize it or not, your Catholic experience has, in some way, shaped you. 

I've heard people say the following:

  • They pray to Mary
  • They don't encourage personal use of the Bible
  • They have a different Bible
  • They believe in transubstantiation in communion
  • They believe in purgatory
  • It's all about good works
  • They confess to a priest and not directly to God
  • They never told me about a personal relationship with God
  • It's all about the same rhythms--when to stand, kneel, or sit
For these reasons and more, people who transition to an evangelical church point out that the Catholic Church is rife with issues and therefore, worthy of being villainized. There are certainly dogmatic issues with which protestants firmly disagree and those disagreements can be and are often discussed. I want to provide another perspective so as not to feel the need to participate in such regret.

I've come to know many people, including family members who have had nothing but positive experiences with their Catholic upbringing. One in particular never remembers hearing anything about praying to Mary or any other saints for that matter. 

She said they were never taught about Purgatory or even considered believing in it. She was constantly told to read her Bible. Yes, the "Catholic" Bible includes some other texts. These texts, however are not exclusive to Catholics. Jewish people used them as well. It wasn't until about 367 AD that canonization gave protestants 66 books of the Bible. You can read more about the Apocryphal books HERE.

While there may be an emphasis on good works, it was never taught to my family member that those works were somehow earning her way to Heaven or a ticket for salvation. Confession to a priest was encouraged but never as a replacement for personal prayer and confession to God. She felt she very much had a personal and deep faith in God.

The rhythms brought a sense of reverence and comfort knowing that she was part of a bigger, more global unified effort of piety. The sense of consistency helped with a focused faith and prayer life. While it might feel rote to some, it feels centering to others. Evangelical churches have their rhythms and liturgy as well.

While transubstantiation is a challenging doctrine in terms of physical presence of Christ in the Eucharist, what she continually came away with is that participating in the Lord's Supper is ever a unique and beautiful mystery. The focus was simply always on the remembrance. Additionally, her experience was one filled with community. After mass, many of the families including the priest would go out for pizza and talk about life together. They developed deep and meaningful friendships that have lasted into the present day.

Just because we step into a new experience of faith that we like and feels radically different from our previous experience, doesn't mean the previous experience didn't shape us; and therefore, requires a penalizing of that experience. It made us who we are. And, we are still being formed. Paul tells the Philippian church, 

And I am certain that God, 
who began the good work within you, 
will continue his work until it is finally finished 
on the day when Christ Jesus returns. 

I want to challenge those of us who grew up Catholic to be mindful of how that experience shaped us. When we are sitting in a small group or Life Journey meeting, let's think through how we talk about our past faith journey. Reflect on how God used the events of your past to form the person you are becoming.


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Comments

  1. "I've come to know many people, including family members who have had nothing but positive experiences with their Catholic upbringing. One in particular never remembers hearing anything about praying to Mary or any other saints for that matter.

    She said they were never taught about Purgatory or even considered believing in it. She was constantly told to read her Bible. "

    Your family member and her parish are deviating from the official teachings of Rome.
    "Yes, the "Catholic" Bible includes some other texts. These texts, however are not exclusive to Catholics. Jewish people used them as well. It wasn't until about 367 AD that canonization gave protestants 66 books of the Bible. You can read more about the Apocryphal books HERE."

    This claim is not accurate, and the link provided does not support it.

    - The NT presupposes an agreed set of OT scriptures between Jesus, the Apostles and the Jews in the first century (Acts 17:11, Mark 12:24, 14:49, Matt 21:42, 26:56, Luke 24:27, John 5:39)

    -The threefold structure of the OT was mentioned by Jesus (Luke 24:44)

    -The Jews are the guardians of the OT revelations (Rom 3:2).

    -The Apocryphal books were not accepted by the Jews as inspired scripture, Josephus witnessed to a 22 book canon "From the death of Moses to the reign of Artaxerxes, who succeeded Xerxes as king of Persia". (Josephus, Against Alpion, 1.8)

    -Many church fathers throughout history rejected the apocrypha as inspired, but suitable for edification and historical purposes, e.g. Jerome (Prefaces to Jerome’s Works, Proverbs, Ecclesiastes and the Song of Songs) and Gregory the Great (Morals on the Book of Job, Volume II, Parts III and IV, Book XIX.34)

    -It wasn't until Trent in 1546 AD that the first dogmatic declaration of a canon was made as noted by Cardinal Congar.

    Cardinal Yves Congar: ...Cullmann is right not to speak of "the fixing of the canon": an official, definitive list of inspired writings did not exist in the Catholic Church until the Council of Trent (Yves Congar, Tradition and Traditions, New York, Macmillan, 1966, pg. 38).

    -That date of 367 AD is probably a reference to the 39th festal letter of Athanasius, Bishop of Alexandria, where the first explicit list of the the 27 book NT canon was given. However, Athanasius didn't decide anything for the universal church. In fact, he said this was "handed down to him".

    -Origen in 240 AD already had an implicit list of the 27 book canon (Origen, Homilies on Joshua).


    "While there may be an emphasis on good works, it was never taught to my family member that those works were somehow earning her way to Heaven or a ticket for salvation. Confession to a priest was encouraged but never as a replacement for personal prayer and confession to God. She felt she very much had a personal and deep faith in God."

    Again, your relative and her parish are deviating from the official teachings of Rome.

    "The rhythms brought a sense of reverence and comfort knowing that she was part of a bigger, more global unified effort of piety. The sense of consistency helped with a focused faith and prayer life. While it might feel rote to some, it feels centering to others. Evangelical churches have their rhythms and liturgy as well."

    The mass is a propitiatory sacrifice, i.e. an atoning sacrifice for remission of sins (Trent Session 22, Canon III and Ch II). Which means the work on the cross was not enough. This is against the biblical teaching of the finished work of Christ (John 19:30, Heb 9:25-26, Heb 10:10-12).

    ReplyDelete
  2. "While transubstantiation is a challenging doctrine in terms of physical presence of Christ in the Eucharist, what she continually came away with is that participating in the Lord's Supper is ever a unique and beautiful mystery. The focus was simply always on the remembrance."

    The physical presence of Christ (Somatic Real Presence) =/= Transubstantiation. Transubstantiation is but one teaching classified under the Somatic Real Presence and is a medieval invention. Transubstantiation in itself isn't the problem but the fact that they raise it to the level of dogma, anathemize anyone who disagrees (Trent Session 13, Canon I, II, III, IV) and also command the worship (latria) of the eucharist (CCC 1378, Trent Session 13 Canon VI).


    "Additionally, her experience was one filled with community. After mass, many of the families including the priest would go out for pizza and talk about life together. They developed deep and meaningful friendships that have lasted into the present day."

    This is not relevant to the truth of the Gospel.

    "Just because we step into a new experience of faith that we like and feels radically different from our previous experience, doesn't mean the previous experience didn't shape us; and therefore, requires a penalizing of that experience. It made us who we are. And, we are still being formed. "

    I agree that we should look honestly and thankfully at our past. However, the "previous experience" to the "new experience" is like going from the darkness to the light, being set free by the truth (John 8:32). It's a different Jesus (2 Cor 11:4), not the Jesus whose blood saves completely (1 John 1:7). It should not diminish the fact that the "previous experience" was part of an institution that teaches a false gospel, and I say this as someone who is a convert to the Christian faith from a false religion.

    ReplyDelete
  3. "There's a good chance that many of us who grew up around the greater Detroit area had some kind of Catholic Church exposure or even upbringing. If you didn't, keep reading because you might know someone who has been on this journey.
    The experiences, I'm sure, are varied across the board. I've come to hear a consistent theme from a majority of people who, after being part of an evangelical church, disparage their Catholic experience. Only a small few have shared some experiences that were damaging, but for the most part, the involvement has been fairly innocuous. Yet somehow, as many of these individuals reflect back on their time in the Catholic Church, there is a vehement disdain.
    They give themselves new titles: "Comatose Catholic" or "Recovering Catholic" or "Cathaholic." They also feel this compulsion to take apart all Catholic theology and deem it completely heretical. I've heard many also say that, "Before I was a Christian, I was Catholic.""


    The healthy teachings and practices should be appreciated, and the false teachings need to be hated, as the Bible tells us to “hate every false way” (Ps 119:104,128). It is entirely biblical to deconstruct false teachings (2 Cor 10:5).

    "Every church has its problems. Every church can, at times, feel boring, uninteresting, and irrelevant. Much of that depends on us and our commitment level to our faith community. But unless there were encumbering abuses and outright danger, we should be careful not to completely disregard the potential of spiritual formation that took place.

    Whether you realize it or not, your Catholic experience has, in some way, shaped you. "

    I find the conditions stated, i.e. "abuses" and "danger" to be very arbitrary and lacking biblical warrant. The Bible commands us to test everything and hold fast to what is good (1 Thess 5:21). Even if there were no abuses or danger, truth and falsehood should be clearly distinguished.


    "I've heard people say the following:

    • They pray to Mary
    • They don't encourage personal use of the Bible
    • They have a different Bible
    • They believe in transubstantiation in communion
    • They believe in purgatory
    • It's all about good works
    • They confess to a priest and not directly to God
    • They never told me about a personal relationship with God
    • It's all about the same rhythms--when to stand, kneel, or sit
    For these reasons and more, people who transition to an evangelical church point out that the Catholic Church is rife with issues and therefore, worthy of being villainized."


    Those are official dogmas of the Roman Church, where these are made an issue of salvation. Prayers to Mary (CCC 2679), not encouraging personal use of the Bible (Council of Toulouse 1229, Council of Trent Session 25, Rule IV, Leo XII encyclical letter 1824, etc), different Bible (CCC 120), transubstantiation and worship of the wafer (CCC 1374- 1378), Purgatory (Trent Session 6 Canon XXX, CCC 1030-1032), all about good works (CCC 1821, CCC 2010, Trent Session 6, Canon XXXII), confession to a priest (CCC 1424), denying a personal relationship with God (Sacremental grace CCC 1129), same rythms (CCC 1129, 1145-1162).
    Calling out false teachings is not “villainizing”, but is something Christians are required to do (Eph 4:25; Tit 1:9; 2:1; 1 Tim 6:2-4).

    "There are certainly dogmatic issues with which protestants firmly disagree and those disagreements can be and are often discussed. I want to provide another perspective so as not to feel the need to participate in such regret."
    The Council of Trent issued 130+ anathemas of which between 30-40 apply to Protestants. The Apostle Paul condemned with an anathema, people teaching a "different gospel" (Gal 1:6-9). Rome's gospel is a "different gospel". These should not be represented as mere disagreements.

    ReplyDelete

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