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Thus, there are five distinctive contending belief-systems among Protestants in regards to to baptism. Scripture seems to clearly refer to baptismal regeneration in Acts 2:38 (forgiveness of sins), 22:16 (clean away your sins), Romans 6:3-4, 1 Corinthians 6:11, Titus 3:5 (he kept us, . For this reason, many prominent Protestant denominations and people have held to the position of baptismal regeneration, which is anathema to the Baptist / Presbyterian / Reformed branch of Protestantism – the predominant evangelical perspective at present. The doctrine of baptism specifically, and also other doctrinal disputes mentioned previously, illustrate the irresolvable Protestant problem with regard to its fallacious idea of perspicuity.

Or, of course, people like Martin Luther (credited to his beliefs in the Real Presence and baptismal regeneration), John Wesley, C.S. 1.I trust Armstrong that all theological variations of opinion cannot be chalked up to sin. A lot of this has to do with sociable conditioning. How many of the Popes were converts to Catholicism? How many of the fantastic Catholic theologians were converts to Catholicism? Often, though not necessarily, in our theological affiliations, biology and geography are future.

2.The truth of perspicuity is implicit in the exemplary practice of the patriarchs and apostles and prophets and Jesus Christ himself. The patriarchs charm to the covenant with Abraham. Moses directs the kids of Israel to remember the covenant. The prophets go over the heads of the corrupt religious establishment by contacting the people of Israel to keep in mind the covenant. Jesus and the apostles draw rank on the corrupt spiritual establishment by interesting right to Scripture when they address the public.

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The apostles, when dealing with churches with a huge Gentile membership, who have no prior background in the OT scripture, appeal right to the OT nevertheless. 4.Armstrong does not draw an elementary variation between what must be thought to be preserved, and what must be true to be saved. 5.Armstrong arbitrarily separates his own denomination from all of those other pack and then will take that as the typical of comparison, which begs the question entirely.

From the standpoint of an Evangelical or an unbeliever, the Church of Rome is merely yet another denomination among many. One option. One contender. 6.Apropos (5), Armstrong sidesteps the whole question of how anyone is to know that the Church of Rome is the true cathedral. Why should anyone be considered a Roman Catholic? What are the reasons?

Suppose that Armstrong provides us a list of reasons to be Roman Catholic. Don’t we have to be skilled to evaluate these reasons? If he appeals to Mt 16:18, don’t we must be competent to interpret Mt 16:18 for ourselves? We can’t simply take the word of Mother Church that Mt 16:18 applies to Mother Church. For that would assume what it needs to show. This can’t be a disagreement from authority when the foundation of specialist is the question at concern. If something in Scripture is objectively unclear, then your cathedral cannot make it indicate more than it actually says. The issue, rather, is responsible exegesis.