Please read this most revealing article about the relationship between Catholics and evangelicals, written by a brilliant Baptist leader Albert Mohler responding to the visit of Pope Benedict to the United States. Read it below, or see it in its original location at this link.
Notice that there is no hint of religious pluralism here, the idea that all path lead back to God, because most Christian organizations that are growing (including the Catholics and the Baptists) do not.
From our Latter-day Saint perspective, these are two of the most “insider” churches within Christianity, compared to ourselves and how we feel we are treated. But notice how they talk about their differences, and the terms they use.
Do they talk about doctrine and differences in doctrine? On every interaction!
Do they castigate each other for claiming, implicitly or explicitly, to be the “only true Church”? It never ends.
Do they see each other as being in great spiritual danger or having the threat of eternal punishment hanging over themselves? Yes, yes, yes.
That is how successful Christian leaders and churches talk about or with each other, all the time. We can’t be upset when, in meetings and dialogs with them in Southern California, they talk about us using similar terms. . We should be proud that they include us in the Christian family enough to treat us like they treat other Christians. In the meeting between Elder Jeffrey Holland and Robert Millet with 20 Evangelical leaders at Biola, they talked about doctrine and differences in doctrine; and peole who were there have told me that the Evangelicals ended up agreeing that the differences were not as serious as they had previously concluded.
Note the underlying tone of the entire article, though, and you will see why conservative Christian leaders always work together. It is clear that both Pope Benedict and Dr. Albert Mohler agree one hundred percent on the big things.
They are 100% in agreement on the social issues (abortion, preservation of marriage and the family),
They have total agreement on the extreme danger of western society’s rapid slide into secular humanism, post-modernism, and immorality;
They share a fear of the rise of Militant Islam, and the dangers from it to Christianity’s survival and flourishing
They are in agreement on a primary goal of taking the message of Jesus Christ to all nations.
They know that, for success in these areas, they are completely dependent upon each other. Consequently, they are agreeing to work together on those issues, and put up with their doctrinal disagreements. And they are trying to figure out how we Latter-day Saints fit in with them on what they consider the crucial matters.
Love and Thanks,
Steve St.Clair
LDS Interfaith
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Point of View
The Pope comes to America: Evangelical thoughts
By R. ALBERT MOHLER JRAlbertMohler.com
Published: April 24, 2008
Pope Benedict XVI’s first visit to America as Pope will not be his introduction to this country, but it will be the first opportunity for Americans to see this Pope up close—three years after his election as pontiff of the Roman Catholic Church.
Along with others, many evangelical Christians will be watching with interest. The long pontificate of the globe-trotting John Paul II is all an entire generation of evangelicals now remember as background, and Benedict is a comparatively unknown figure.
Writing immediately after Benedict’s election, I wrote these words, referencing the Pope’s previous role in the Vatican as Joseph Cardinal Ratzinger:
“Yet, there is no reason to believe that the election of Pope Benedict XVI will do anything to breach the divide between evangelicals and Roman Catholics on issues related to biblical authority, the Gospel, and a host of other essential theological questions. We hold no expectation that this pope holds views of justification and the Gospel that are any more harmonious with evangelical conviction than those held by his predecessors. Indeed, Ratzinger’s theological brilliance may be deployed in ways that will cause evangelicals even greater frustration.”
As the Vatican’s most influential theologian, Cardinal Ratzinger was already known for his brilliant and incisive critiques of modern secularism and postmodernism’s retreat from truth. At the same time, he was also a staunch defender of the doctrine of the Roman Catholic Church—doctrine he had defined and defended as Cardinal Prefect of the Sacred Congregation for the Doctrine of the Faith.
Thus, I did not expect that Pope Benedict would move to breach the theological divide between evangelicals and Roman Catholics. Indeed, I would have been most surprised if, now elected as Pope, Benedict would reveal himself as someone other than who he had been as Cardinal Ratzinger.
I have not been surprised. Pope Benedict has continued his incisive work on the challenge of modern secularism. His speech at Regensburg, Germany in 2006 and his baptism of a prominent Muslim convert this past Easter were clear signs that this is not a Pope primarily concerned with ecumenical relations. Even so, his statements about the address and the baptism—and the general question of Islam—were perfectly in keeping with Catholic doctrine since Vatican II. Evangelicals can admire his boldness without appreciating his inclusivism.
Perhaps the most clarifying moment since his election came last July when the Vatican released the document known as “Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church”—a document that reasserted the claim that the Roman Catholic Church is the only true church.
The secular press and a good many non-Catholic church leaders expressed outrage and offense at the Pope’s comments—assuming that such teachings were simply out of place in the modern world. But Benedict was restating the tradition and teaching of his church—and he did so because he cared for those he believes are outside the blessings of grace he is certain are given to those in the communion of his church—and to that communion alone.
I actually appreciated the Pope’s concern. If he is right, we are endangering our souls and the souls of our church members. Yet, I am convinced that he is not right—not right on the papacy, not right on the sacraments, not right on the priesthood, not right on the Gospel, not right in understanding the church.
The Roman Catholic Church believes that evangelicals are in spiritual danger for obstinately and disobediently excluding ourselves from submission to its universal claims and its papacy. Evangelicals are concerned that Catholics are in spiritual danger for their submission to these very claims. We both understand what is at stake.
The divide between evangelical Christians and the Roman Catholic Church remains—as this Pope well understands. And, in so many ways, this is a Pope we can understand. In this strange world, that is no small achievement.
R. Albert Mohler Jr is president of Southern Baptist Theological Seminary. This column originally appeared in an “On Faith” Web site, a joint project of Newsweek and WashingtonPost.com. It is used here with permission.
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