Born Again meaning

 https://youtu.be/8ZOt7dbrpOY

The above link shows the meaning of being born again by water and the Spirit

A Catholic looks 5 points of Calvinism

Sorry— don’t think the links still work on this. Listen to E41 TULIP: Total Depravity w/Casey Chalk

Total Depravity w/Casey Chalk

Creedal CatholicJul 06, 2020

TULIP: Total Depravity w/Casey Chalk In today's episode we examine the first part of TULIP, a commonly used acronym to summarize the key tenets of Protestant Reformed theology. We examine the doctrine and compare it with Catholic thought, equipping Catholics to understand both positions in greater depth. In the coming weeks, we will talk about each of the letters of TULIP. T - Total Depravity U - Unconditional Election L - Limited Atonement I - Irresistible Grace P - Perseverance of the Saints We'd love to hear what you think of this episode! Reach out to us: Email | Instagram | Twitter | Patreon Other shows on the Vernacular Podcast Network: Vernacular | Breaking Pod | The Popped Cast | The Lineup

https://pod.link/1458179240/episode/aHR0cHM6Ly9waW5lY2FzdC5jb20vZ3VpZC9iNTkwMjdmMC01ZDc2LTQzODUtOGI1Zi0yZDM0ODU5MmRhYjQ=


Part 2  Listen to E42 TULIP: Unconditional Election w/Casey Chalk

TULIP: Unconditional Election w/Casey Chalk On today's episode we continue our examination of TULIP, a commonly used acronym to summarize the key tenets of Protestant Reformed theology. We examine the doctrine of Unconditional Election and compare it with Catholic thought, equipping Catholics to understand both positions in greater depth.



Part 3  
Listen to E43 TULIP: Limited Atonement w/Casey Chalk

 Limited Atonement w/Casey Chalk On today's episode we continue our examination of TULIP, a commonly used acronym to summarize the key tenets of Protestant Reformed theology. We examine the doctrine of Limited Atonement and compare it with Catholic thought, equipping Catholics to understand both positions in greater depth. 

Part 4   Listen to E44 TULIP: Irresistible Grace w/Casey Chalk
Irresistible Grace w/Casey Chalk On today's episode we continue our examination of TULIP, a commonly used acronym to summarize the key tenets of Protestant Reformed theology. We examine the doctrine of Irresistible Grace and compare it with Catholic thought, equipping Catholics to understand both positions in greater depth. 

Part 5    

Listen to E45 TULIP: Perseverance of the Saints w/Casey Chalk
Perseverance of the Saints w/Casey Chalk Today we finally conclude our examination of TULIP, a commonly used acronym to summarize the key tenets of Protestant Reformed theology. We examine the doctrine of Perseverance of the Saints and compare it with Catholic thought, equipping Catholics to understand both positions in greater depth. Questions? Email zac@creedalcatholic.com. 

Protestant verses Catholic views confronted facts checked

Catholic view of Scriptures

DOGMATIC CONSTITUTION
ON DIVINE REVELATION
DEI VERBUMSOLEMNLY PROMULGATED
BY HIS HOLINESS
POPE PAUL VI
ON NOVEMBER 18, 1965

https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html

Also see the links on Scripture in the sidebar of this blog--under doctrine

Reformed doctrine discussion by Catholic

TULIP: Total Depravity w/Casey Chalk

https://creedalcatholic.pinecast.co/episode/b59027f05d764385/tulip-total-depravity-w-casey-chalk

The Gospel of Mark, a summary

God's omnipotence, omniscience, and omnipresence explained

A Protestant and Catholic discuss theology

The question of God's glory in salvation

Below is a quote from a Catholic discussing the views of some Protestants verses the Catholic view .  This is from comment 11 from here: http://www.calledtocommunion.com/2018/07/on-denying-the-gospel-for-the-sake-of-gods-glory/

At the heart of the doctrine of imputation [Protestant view] is a belief that salvation is legalistic – it can only be achieved by perfect obedience to God’s law. Since we can’t perfectly obey the law due to sin, Christ obeys it in our place, “as if I myself had accomplished all the obedience which Christ has rendered for me” (Heidelberg Catechism QA 60). The assumption is that man is saved by obedience to the law; but since our own obedience is polluted by sin, we need Christ’s obedience to be saved.

When it comes, then, to the question of God’s glory, the Reformed person understands that glory in terms of this legalistic framework. Since obedience to the law is what saves us, and since Christ obeyed the law perfectly in my place, to speak of my own good works as influencing my salvation necessarily obscures Christ’s perfect obedience.

But as you pointed out, that whole legal framework is precisely the thing Paul is rejecting. Reformed people often use the book of Galatians against Catholic teaching, and yet it is Catholic teaching that makes perfect sense of the entire letter. In that letter, Paul rejects the law as a means to salvation, and he does so categorically. That is, he’s not contrasting our imperfect obedience to the law with Christ’s perfect obedience to the law, and telling us to seek the latter through faith. He says that obedience to the law in itself is utterly powerless to save:

If a law had been given that could give life, then righteousness would indeed be by the law” (Ga.3:21)

So, even if you could present God with a record of perfect obedience to the law, you would be no closer to having life or righteousness than someone who’d disobeyed the law all his life. That’s because life and righteousness do not come through the law.

We don’t, then, glorify God by claiming that our life and righteousness rest entirely on Christ’s perfect obedience to the law. In fact, we rob Him of glory, for we commit the same error the Galatians were committing by assuming that salvation is legalistic.

No, we glorify God by saying, with Paul, “It is no longer I who live but Christ who lives in me” (Ga.2:20). Joey brought up Ephesians 2:8-9:

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

When Paul speaks of being saved by grace through faith, he’s not speaking about Christ perfectly obeying the law in our place. He’s speaking of the fact that although we were once dead, God has “made us alive together with Christ” (Ep.2:5). It’s this new life that is not a result of works, which is precisely what the Council of Trent taught. God does not make us alive because we first achieve a black belt in holiness. We don’t come to God with a bag full of good works and say, “Here, God. Look at all these good things I’ve done. I now deserve that new life you’ve promised.”

No, we receive it the same way the hemorrhaging woman received healing (Mk.5:25-34). We come to Christ in faith, reach out and touch Him sacramentally, and He in turn pours out His life into our hearts. That woman had no grounds to boast, and neither do Catholics.

When Catholics speak of the glory of God, we aren’t thinking in terms of obedience to the law; we are thinking in terms of the life-giving power of Jesus Christ. The glory of that woman’s health lay in the generous and unstoppable power of Christ. And the glory of our health – a life of good works, a life of communion with others, a life of cooperating with God in prayer and self-denial – lies entirely in that same generous, unstoppable, and life-giving power.

That, too, is what Paul claims removes any grounds for boasting. What removes our grounds for boasting not that Christ perfectly obeyed God in our place. It’s that God has made us alive together with Christ by grace. And that is precisely what the Catholic doctrine of salvation is all about – that new, grace-given life with God.

Mixing water with the wine at the Eucharist

From early church fathers: http://catholicnick.blogspot.com/2017/05/are-we-saved-by-wine-alone-apostolic.html

answer to some Protestant criticism of Catholicism

http://www.calledtocommunion.com/2014/05/trent-and-the-gospel-a-reply-to-tim-challies/#comment-205306http://www.calledtocommunion.com/2014/05/trent-and-the-gospel-a-reply-to-tim-challies/#comment-205306

Sacrament of Penance (reconciliation/ confession)

http://ewtn.com/library/BISHOPS/GUIDEPEN.HTM

The Bible alone? Is this even Biblical? Sola Scriptura

Here is a good synopsis of the Catholic view: http://www.integratedcatholiclife.org/2015/08/deacon-bickerstaff-the-holy-bible-and-sacred-tradition-comprise-the-word-of-god/ 

Here is a brief excerpt--but the whole article is worth the read and explanation:

 Simply look at the following sequence:

• In prior times, God spoke to us through prophets in varied ways and through a succession of covenants.
• In present times God spoke to us through His Son.
• Divine Revelation was fulfilled, completed and perfected in the person of Jesus Christ, the Word of God. We await no further Divine Revelation.
• Jesus Christ gave this perfected revelation (the Deposit of the Faith) to the apostles.
• The deposit (word of God) has been passed on (transmitted) to us in writing (Sacred Scripture) and oral preaching (Sacred Tradition) from the apostles through their successors (the bishops).
• It is not by scripture alone that we receive God’s word. (cf. 2 Th 2:15)
• The authority to interpret and teach the Word is entrusted to the Church’s Magisterium. (cf. 1 Tim 3:15; Matthew 16; Matthew 18; 2 Peter)

for more links on this subject see: http://nannykim-catholicconsiderations.blogspot.com/2012/06/sola-and-solo-scriptura.html

Why a crucifix?

http://www.calledtocommunion.com/2011/01/images-of-jesus/

new heaven and new earth

from comment 7 found here http://www.calledtocommunion.com/2015/08/a-catholic-assessment-of-gregg-allisons-critique-of-the-hermeneutics-of-catholicism/

 My response this time will be even more brief. The Book of Revelation (21:5) tells us that Jesus Christ, since it is he who sits upon the throne, says, “I am making everything new.” My position as to what this means is the same as the Dutch Reformed theologian of the late 19th and early 20th century, the great Herman Bavinck: “All that is true, honorable, just, pure, pleasing, and commendable in the whole of creation, in heaven and on earth, is gathered up in the future city of God—renewed, re-created, boosted to its highest glory. The substance [of the city of God] is present in the creation. Just as the caterpillar becomes a butterfly, as carbon is converted into diamond, as the grain of wheat upon dying in the ground produces other grains of wheat, as all of nature revives in the spring and dresses up in celebrative clothing, as the believing community is formed out of Adam’s fallen race, as the resurrection body is raised from the body that is dead and buried in the earth, so too, by the re-creating power of Christ, the new heaven and the new earth will one day emerge from the fire-purged elements of this world, radiant in enduring glory and forever set free from the “bondage to decay” … [Rom. 8:21]. More glorious than this beautiful earth, more glorious than the earthly Jerusalem, more glorious even than paradise will be the glory of the new Jerusalem, whose architect and builder is God himself. The state of glory (status gloriae) will be no mere restoration (restauratie) of the state of nature (status naturae), but a re-formation that, thanks to the power of Christ, transforms all matter … into form, all potency into actuality (potential, actus), and presents the entire creation before the face of God, brilliant in unfading splendor and blossoming in a springtime of eternal youth. Sustantially nothing is lost.” I judge this to be the biblical view of creation, fall, redemption, and consummation; and this is not only the Reformed view but also the Catholic view. ...Of course God’s grace flows through the fallen structures in the sense of renewing, restoring, redirecting, transforming, fulfilling, perfecting, and so forth. The enduring structures of creation–post-fall–are the material through which grace flows. The creation itself is not the source of that grace; that source is God.