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Are Catholics Christians

Discussion in 'Ecumenism & Roman Catholicism' started by micah719, Aug 31, 2011.

  1. micah719

    micah719 an adopted son of The Most High God John 6:37-40

  2. micah719

    micah719 an adopted son of The Most High God John 6:37-40

    If they follow the teachings of Rome, they are not Christians.

    Are there saved people in there? Yes, in spite of the damning heresies and idolatry, not because of them. Further, a believer will be able to recognise the rot and get out. Staying is too dangerous. The RCC is not reformable.

    We need to know the evil of that system so we can minister to them, and prevent it infiltrating us; because it is very diligent and determined to do so.
     
  3. micah719

    micah719 an adopted son of The Most High God John 6:37-40

    Look at the fundamental doctrines of the RCC and you should be able to recognise how wrong they are.

    Did you read Richard Bennett's article, btw? He was an RCC priest for about 30 years, a Dominican, one of the hard-core. He should know. He also isn't impressed with a lot of what calls itself evangelical, because it says the same things the RCC does.
     
  4. micah719

    micah719 an adopted son of The Most High God John 6:37-40

    Vehicolul meu pe pernă de aer e plin cu țipari! :preach
     
  5. Carl

    Carl Well-Known Member

    10 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.
    11 This is the stone which was set at nought of you builders, which is become the head of the corner.
    12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
    Acts 4:10-12 (KJV)

    Salvation is through the redemptive works of Christ. To be saved we have to trust that Christ was God's perfect sacrifice for our sins, so that we are allowed to enter Heaven upon our earthly physical death.

    5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
    6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
    7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
    8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
    9 Not of works, lest any man should boast.
    Eph 2:5-9 (KJV)
     
  6. micah719

    micah719 an adopted son of The Most High God John 6:37-40

    Have you read the article which is the purpose of the OP?

    If you have, can you refute Richard Bennett's argument with something substantial?

    Following is a summary of the council of Trent, which was Rome's answer to the reformation. Vatican II confirmed and added to it. The RCC is by its own words patently not Christian:

    A SUMMARY OF THE

    A SUMMARY OF THE

    DECLARATIONS OF THE COUNCIL OF TRENT

    Has the Roman Catholic Church changed its basic doctrinal position in this present ecumenical era? The answer is no, it has not. The Council of Trent was a Catholic council held from 1545-1563 in an attempt to destroy the progress of the Protestant Reformation. This council denied every Reformation doctrine, including Scripture alone and grace alone. Trent hurled 125 anathemas (eternal damnations) against Bible-believing Christians. These proclamations and anathemas were fleshed out in the murderous persecutions vented upon Bible-believing Christians by Rome, and the solemn fact is that the Council of Trent has never been annulled. The Vatican II Council of the mid-1960s referred to Trent dozens of times, quoted Trent’s proclamations as authority, and reaffirmed Trent on every hand. The New Catholic Catechism cites Trent no less than 99 times. There is not the slightest hint that the proclamations of the Council of Trent have been abrogated by Rome. At the opening of the Second Vatican Council, Pope John XXIII stated, “I do accept entirely all that has been decided and declared at the Council of Trent.” Every cardinal, bishop and priest who participated in the Vatican II Council signed a document affirming Trent.

    Click here to view the main anathemas

    Fourth session: decree concerning the canonical scriptures:

    “If anyone does not accept as sacred and canonical the aforesaid books in their entirety and with all their parts [the 66 books of the Bible plus 12 apocryphal books, being two of Paralipomenon, two of Esdras, Tobias, Judith, Wisdom, Ecclesiasticus, Baruch, Sophonias, two of Macabees], as they have been accustomed to be read in the Catholic Church and as they are contained in the old Latin Vulgate Edition, and knowingly and deliberately rejects the aforesaid traditions, LET HIM BE ANATHEMA.”

    Sixth session, canons concerning justification:

    · “If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ’s sake, or that it is this confidence alone that justifies us, LET HIM BE ANATHEMA” (Canons Concerning Justification, Canon 12).

    · “If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, LET HIM BE ANATHEMA” (Canons Concerning Justification, Canon 24).

    · “If anyone says that the Catholic doctrine of justification as set forth by the holy council in the present decree, derogates in some respect from the glory of God or the merits of our Lord Jesus Christ, and does not rather illustrate the truth of our faith and no less the glory of God and of Christ Jesus, LET HIM BE ANATHEMA” (Canons Concerning Justification, Canon 33).

    Seventh session, canons on baptism:

    · “If anyone says that in the Roman Church, which is the mother and mistress of all churches, there is not the true doctrine concerning the sacrament of baptism, LET HIM BE ANATHEMA” (Canons on Baptism, Canon 3).

    · “If anyone says that baptism is optional, that is, not necessary for salvation, LET HIM BE ANATHEMA” (Canons on Baptism, Canon 5).

    · “If anyone says that children, because they have not the act of believing, are not after having received baptism to be numbered among the faithful, and that for this reason are to be rebaptized when they have reached the years of discretion; or that it is better that the baptism of such be omitted than that, while not believing by their own act, they should be baptized in the faith of the Church alone, LET HIM BE ANATHEMA” (Canons on Baptism, Canon 13).

    Seventh session, canons on confirmation:

    “If anyone says that the confirmation of those baptized is an empty ceremony and not a true and proper sacrament; or that of old it was nothing more than a sort of instruction, whereby those approaching adolescence gave an account of their faith to the Church, LET HIM BE ANATHEMA” (Canons on Confirmation, Canon 1).

    Thirteenth session, canons on the most holy sacrament of the Eucharist:

    · “If anyone denies that in the sacrament of the most Holy Eucharist are contained truly, really and substantially the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ, but says that He is in it only as in a sign, or figure or force, LET HIM BE ANATHEMA” (Canons on the Most Holy Sacrament of the Eucharist, Canon 1).

    · “If anyone says that Christ received in the Eucharist is received spiritually only and not also sacramentally and really, LET HIM BE ANATHEMA” (Canons on the Most Holy Sacrament of the Eucharist, Canon 8).

    Fourteenth session, canons concerning the most holy sacrament of penance:

    · “If anyone says that in the Catholic Church penance is not truly and properly a sacrament instituted by Christ the Lord for reconciling the faithful of God as often as they fall into sin after baptism, LET HIM BE ANATHEMA” (Canons Concerning the Most Holy Sacrament of Penance, Canon 1).

    · “If anyone denies that sacramental confession was instituted by divine law or is necessary to salvation; or says that the manner of confessing secretly to a priest alone, which the Catholic Church has always observed from the beginning and still observes, is at variance with the institution and command of Christ and is a human contrivance, LET HIM BE ANATHEMA” (Canons Concerning the Most Holy Sacrament of Penance, Canon 7).

    · “If anyone says that the confession of all sins as it is observed in the Church is impossible and is a human tradition to be abolished by pious people; or that each and all of the faithful of Christ or either sex are not bound thereto once a year in accordance with the constitution of the great Lateran Council, and that for this reason the faithful of Christ are to be persuaded not to confess during Lent, LET HIM BE ANATHEMA” (Canons Concerning the Most Holy Sacrament of Penance, Canon 8).

    · “If anyone says that God always pardons the whole penalty together with the guilt and that the satisfaction of penitents is nothing else than the faith by which they perceive that Christ has satisfied for them, LET HIM BE ANATHEMA” (Canons Concerning the Most Holy Sacrament of Penance, Canon 8).

    Twenty-second session, canons on the sacrifice of the mass:

    · “If anyone says that in the mass a true and real sacrifice is not offered to God; or that to be offered is nothing else than that Christ is given to us to eat, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 1).

    · “If anyone says that by those words, Do this for a commemoration of me, Christ did not institute the Apostles priests; or did not ordain that they and other priests should offer His own body and blood, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 2).

    · “If anyone says that the sacrifice of the mass is one only of praise and thanksgiving; or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory one; or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 3).

    · “If anyone says that it is a deception to celebrate masses in honor of the saints and in order to obtain their intercession with God, as the Church intends, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 5).

    Twenty-third session, canons on the sacrament of order:

    “If anyone says that there is not in the New Testament a visible and external priesthood, or that there is no power of consecrating and offering the true body and blood of the Lord and of forgiving and retaining sins, but only the office and bare ministry of preaching the Gospel; or that those who do not preach are not priests at all, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 1).

    Twenty-third session, canons on the sacrament of order:

    “If anyone says that the bishops who are chosen by the authority of the Roman pontiff are not true and legitimate bishops, but merely human deception, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 8).

    Twenty-fifth session, decree on purgatory:

    “Since the Catholic Church, instructed by the Holy Ghost, has, following the sacred writings and the ancient tradition of the Fathers, taught in sacred councils and very recently in this ecumenical council that there is a purgatory, and that the souls there detained are aided by the suffrages of the faithful and chiefly by the acceptable sacrifice of the altar, the holy council commands the bishops that they strive diligently to the end that the sound doctrine of purgatory, transmitted by the Fathers and sacred councils, be believed and maintained by the faithful of Christ, and be everywhere taught and preached.”

    Twenty-fifth session, on the invocation, veneration, and relics of saints, and sacred images:

    “The holy council commands all bishops and others who hold the office of teaching and have charge of the cura animarum, that in accordance with the usage of the Catholic and Apostolic Church, received from the primitive times of the Christian religion, and with the unanimous teaching of the holy Fathers and the decrees of sacred councils, they above all instruct the faithful diligently in matters relating to intercession and invocation of the saints, the veneration of relics, and the legitimate use of images, teaching them that the saints who reign together with Christ offer up their prayers to God for men, that it is good and beneficial suppliantly to invoke them and to have recourse to their prayers, assistance and support in order to obtain favors from God through His Son, Jesus Christ our Lord, who alone is our redeemer and savior; and that they think impiously who deny that the saints who enjoy eternal happiness in heaven are to be invoked, or who assert that they do not pray for men, or that our invocation of them to pray for each of us individually is idolatry, or that it is opposed to the word of God and inconsistent with the honor of the one mediator of God and men, Jesus Christ, or that it is foolish to pray vocally or mentally to those who reign in heaven.”

    By David Cloud
    [HR][/HR]
    linked from the previous article quoted is this:

    The Blasphemy of the Council of Trent
    The Sixth Session

    JUSTIFICATION CANONS

    CANON I.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.



    Note: This starts off nice, but is a trap.

    CANON II.-If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.

    CANON III.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.

    CANON IV.-If any one saith, that man's free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.

    CANON V.-If any one saith, that, since Adam's sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.

    CANON VI.-If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of Himself, in such wise that the treason of Judas is no less His own proper work than the vocation of Paul; let him be anathema.

    CANON VII.-If any one saith, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema.

    CANON VIII.-If any one saith, that the fear of hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.

    CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

    CANON X.-If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.

    CANON XI.-If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.

    CANON XII.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

    CANON XIII.-If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.

    CANON XIV.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.

    CANON XV.-If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.

    CANON XVI.-If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,-unless he have learned this by special revelation; let him be anathema.

    CANON XVII.-If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.

    CANON XVIII.-If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.

    CANON XIX.-If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.

    CANON XX.-If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.

    CANON XXI.-If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.

    CANON XXII.-If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.

    CANON XXIII.-lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,-except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.

    CANON XXIV.-If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.

    CANON XXV.-If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; let him be anathema.

    CANON XXVI.-If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments; let him be anathema.

    CANON XXVII.-If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema.

    CANON XXVIII.-If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he, who has faith without charity, is not a Chris taught; let him be anathema.

    CANON XXIX.-If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.

    CANON XXX.-If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.

    CANON XXXI.-If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.

    CANON XXXII.-If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal life,-if so be, however, that he depart in grace,-and also an increase of glory; let him be anathema.

    CANON XXXIII.-If any one saith,that,by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.



    ON THE SACRIFICE OF THE MASS.

    CANON I.--If any one saith, that in the mass a true and proper sacriflce is not offered to God; or, that to be offered is nothing else but that Christ is given us to eat; let him be anathema.

    CANON II.--If any one saith, that by those words, Do this for the commemoration of me (Luke xxii. 19), Christ did not institute the apostles priests; or, did not ordain that they, and other priests should offer His own body and blood; let him be anathema.

    CANON III.--If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.

    CANON IV.--If any one saith, that, by the sacrifice of the mass, a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross; or, that it is thereby derogated from; let him be anathema.

    CANON V.--If any one saith, that it is an imposture to celebrate masses in honour of the saints, and for obtaining their intercession with God, as the Church intends; let him be anathema.

    CANON VI.--If any one saith, that the canon of the mass contains errors, and is therefore to be abrogated; let him be anathema.

    CANON VII.--If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema.

    CANON VIII.--If any one saith, that masses, wherein the priest alone communicates sacramentally, are unlawful, and are, therefore, to be abrogated; let him be anathema.

    CANON IX.--If any one saith, that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or, that the mass ought to be celebrated in the vulgar tongue only; or, that water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ; let him be anathema.


    The Thirteenth Session

    ON THE MOST HOLY SACRAMENT OF THE EUCHARIST

    CANON I.-If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that He is only therein as in a sign, or in figure, or virtue; let him be anathema.

    CANON lI.-If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood-the species Only of the bread and wine remaining-which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema.

    CANON III.-If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated; let him be anathema.

    CANON IV.-If any one saith, that, after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but (are there) only during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which are reserved or which remain after communion, the true Body of the Lord remaineth not; let him be anathema.

    CANON V.-If any one saith, either that the principal fruit of the most holy Eucharist is the remission of sins, or, that other effects do not result therefrom; let him be anathema.

    CANON VI.-If any one saith, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of holy church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolators; let him be anathema.

    CANON VII.-If any one saith, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honour to the sick; let him be anathema.

    CANON VIII.-lf any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema.

    CANON IX.-If any one denieth, that all and each of Christ's faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of holy Mother Church; let him be anathema.

    CANON X.-If any one saith, that it is not lawful for the celebrating priest to communicate himself; let him be anathema.

    CANON XI.-lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.
     
  7. micah719

    micah719 an adopted son of The Most High God John 6:37-40

    So you keep saying.

    I could spend hours explaing it, including personal experiences and family history, but if you can't even read the OP article and make a sensible rebuttal of it, I'll not waste my time providing more things for you to ignore. Btw, most of my last post was merely quoting someone quoting the RCC itself.

    Are you roman catholic, or, which of your family is? Further, what are you doing on RF if the harpazo is so scientologic, cultish and secretive?
     
  8. micah719

    micah719 an adopted son of The Most High God John 6:37-40

    We're talking apples and oranges.

    The OP is an article that explains why someone following the rcc is not Christian. Now you're falsely claiming that we are saying anyone not believing the rapture is not christian!

    Christians will be taken in the harpazo whether they believe it or not. Unbelievers will not be taken, whether they believe there will be a harpazo or not. Some in the rcc are Christians, most are not. Therefore, some in the rcc will be taken, the rest not.

    If you're against the rapture teaching, be assured there are plenty of Christians that are too.....it isn't gounds to disfellowship, but seeing this is a fellowship of Christians that happen to hold the harpazo doctrine, and there are plenty of other fellowships on the web, if the harpazo is distasteful to you then don't feel anyone is forcing you to be here.

    The real problem is, you maintain the rcc is christian and anyone saying it isn't is a divisive cultist. It is one thing to parrot it over and over, but if you can't supply reasons then we're in the "is too/is not/is too/is not" game, and that got old before I lost my milk-teeth. I gave you three articles that are more than enough to show what the rcc is, and isn't. Sorry to hear about your aunt, but as far as I know she isn't a member here. Introduce us, we might have more grounds for fellowship and you might be reconciled.
    ...............................................................................................................................


    Note to readers.....eddy, my conversation partner, has disappeared (no, not raptured). Just so you don't think I was talking to myself; I only do that when I'm offline.
     
  9. mattfivefour

    mattfivefour Super Moderator Staff Member

    Eddy has been raptured out of RF!
     
  10. IamPJ

    IamPJ Well-Known Member

    Well micah...I was beginning to wonder who you were talking to.
     
  11. Andrei

    Andrei Well-Known Member

    Also, could you explain what you meant by your hovercraft being full of eels, and why you said it in Romanian? I hope it wasn't directed at me o_O
     
    Last edited: May 9, 2014
  12. micah719

    micah719 an adopted son of The Most High God John 6:37-40

    Lol, I couldn't think of anything else to say in the face of eddy's statements, poor guy. So I cut and paste one of the "useful Romanian phrases" from another thread (see "Praise and Prayer...and wow", in the Praise section).

    I'm going to Romania, The Lord willing, end of the month, for a week. A sister congregation has 40 tons of goods for the poor, and by The Lord's providence I found a source of good value Bibles. To prepare, I found some useful phrases, and the hovercraft of eels thing was in it too.

    Can you maybe tell me why someone thought that would be useful for a foreigner in Romania? :scratch:
     
  13. Chris

    Chris Administrator Staff Member

    :lol: :pound:

    Yep and all his trollish posts, too. :nod
     
  14. Andrei

    Andrei Well-Known Member

    Nope, it's not useful at all. You're better off with the Pimsleur Romanian course.
     
  15. micah719

    micah719 an adopted son of The Most High God John 6:37-40

    Thanks, Andrei, looking it up now. In the meantime, do you know any good eel recipés, and do you have any tips on getting mucous membrane stains out of leather upholstery?
     
  16. Carl

    Carl Well-Known Member

    Where did Eddy go?

    I dare say that we won't make many converts by bombasting with proof that satisfies us. Better to get them to question what they believe for themselves.
     
  17. n2bowling

    n2bowling New Member

    micah719 is spot on...listen to him folks he knows what he's talking about. I am an X Catholic since bout 24 yrs ago and I havent spoke to my living brothers in bout 6 yrs since I am the (born again) enemy...

    After becoming a Christian, well, a few yrs after I started learning about the differences between my old church and the new one and WOW!!

    were my eyes opened and so I loving brought that to my families attention (a few yrs had past by doing so) and they hated me for it...I still to this day find that hard to believe :((

    But the LORD said that he came to bring division between families.
     
  18. Robert

    Robert Well-Known Member

    I am a former Catholic as well, but one thing I have to say is this: if you don't put your trust in Christ as your redeemer, it doesn't matter what denomination you are. We aren't saved by denominations, but by Christ's blood.
     
  19. Carl

    Carl Well-Known Member

    Spot on Robert. It is faith in Jesus Christ that saves.
     
  20. SonSeeker

    SonSeeker Well-Known Member

    You too, Robert? I wonder how many there are of us here at RF. Thankfully, I got out of there as a young adult and haven't looked back.
     

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