A list of false teachings in the Roman Catholic Church.

[Jade Dragon]

He attends the Church of Satan.

Well since he slanders other religions, like Islam, Catholicism, etc, and says the N word, I don't know what religion he would be part of, but that came to mind. The only religions I know that slanders other religions is the Islam, and Christian extremists, Westboro Baptist, and Southern Evangelicals.

[Mason Michaels]

Well since he slanders other religions, like Islam, Catholicism, etc, and says the N word, I don't know what religion he would be part of, but that came to mind. The only religions I know that slanders other religions is the Islam, and Christian extremists, Westboro Baptist, and Southern Evangelicals.

There's Fox News Network the Religion of Trumpsters

[Guno צְבִי]

Sunday worship was instituted by the catholic church as the concept of the trinity in 325 CE at the Council of Nicaea , where your jesus was named a godman

Oh i know the history of your religion and its invention, you should try reading what you call the old testament in the original hebrew, without the christian mistranslations and forgeries placed into the goyim bible

[kudzu]

Wrong. Fundamentalists do not adhere to the teachings of the catholic church. And we had our own beliefs, from Scripture, centuries before the catholic church was a gleam in Constantine's eye. You should refrain from commenting on things that you are completely ignorant about. You'd look less a fool.

You don't even know why you believe as you do.. I suspected as much.


Christian fundamentalism, movement in American Protestantism that arose in the late 19th century in reaction to theological modernism, which aimed to revise traditional Christian beliefs to accommodate new developments in the natural and social sciences, especially the theory of biological evolution.

Christian fundamentalism | American Protestant movement | Britannica ...

https://www.britannica.com/topic/Chr...fundamentalism

[kudzu]

As the theologians at Princeton developed their new approach, John Nelson Darby, one of the earliest leaders of the Plymouth Brethren (a British free church movement emphasizing biblical prophecy and the Second Coming of Christ), introduced a very different theological perspective, called dispensationalism.

First taught to the Brethren in the mid-19th century, dispensationalism maintained that history is divided into distinct periods, or “dispensations,” during which God acts in different ways toward his chosen people. The present period, according to dispensationalism, was one of expectant waiting for the imminent return of Jesus Christ. Dispensationalists believed in an apocalyptic millennialism that foretold the Rapture (the bodily rescue of the chosen by God) and the subsequent cataclysmic events of the Last Days, such as the persecutions by the Antichrist and the Battle of Armageddon (see also eschatology).

Although most Protestant churches rejected the broad teachings of the Plymouth Brethren, many accepted the “premillennialism” of Darby’s followers. They believed that the next important event in human history would be the coming of Christ to justify and redeem his people and establish them in leadership over a millennial (thousand-year) kingdom.

Singular interest in the Second Coming—an issue promoted by William Miller (1782–1849) and the Adventist churches in the 1830s and ’40s—inspired a popular movement through the Niagara Bible Conference, held every summer at Niagara-on-the-Lake, Ontario. Initiated by James Inglis, a New York City Baptist minister, shortly before his death in 1872, the conference continued under James H. Brookes (1830–97), a St. Louis, Missouri, Presbyterian minister and editor of the influential millennial periodical The Truth.

Other early millennial leaders included George C. Needham (1840–1902), a Baptist evangelist; William J. Erdman (1834–1923), a Presbyterian minister noted for his skill as a biblical exegete; and William R. Nicholson (1822–1901), who left the Episcopal Church in 1873 and later became a bishop in the Reformed Episcopal Church (see Episcopal Church, USA).

Near the end of the century, the millennial movement attracted other prominent leaders, such as Adoniram J. Gordon (1836–95), a Baptist minister in Boston; and Maurice Baldwin (1836–1904), the bishop of Huron in the Church of England in Canada.

The millenarians associated with the Niagara Conference also sponsored public conferences in major cities beginning in 1878, such as the International Prophetic Conferences in New York City. Chicago evangelist Dwight L. Moody (1837–99) provided an influential platform for millennial expression in his Northfield, Massachusetts, conferences. Millennialists were also active in the late 19th-century missionary revival that was eventually institutionalized as the Student Volunteer Movement.


The late 19th to the mid-20th century
During the last years of the 19th century, the millennial movement was divided over issues of prophetic interpretation, but Brookes managed to hold the dissident factions together. Within a few years of his death, however, the Niagara Conference was abandoned.

Even before Brookes’s death, tensions between millennialists and modernists had reached unprecedented levels. In the 1890s several liberal ministers and professors were subjected to church trials on charges of heresy and apostasy; the most famous such trial involved Charles A. Briggs (1841–1913), a minister of the Presbyterian Church who had denounced the idea of verbal inspiration in an address at the Union Theological Seminary in New York City in 1891. Briggs was convicted of heresy and suspended from the ministry in 1893. In response, the seminary dropped its official connection to the Presbyterian Church, and Briggs became an Episcopalian. Briggs’s colleagues Henry Preserved Smith (1847–1927) and A.C. McGiffert (1861–1933) suffered similar experiences, prompting them to join Congregationalist churches (see Congregationalism).

Continuing conservative militancy led to the founding of the American Bible League in 1902 and the subsequent publication of The Fundamentals: A Testimony to the Truth (1910–15), a series of 12 booklets comprising articles by conservative leaders from across the country. The series, which would eventually give the conservatives their name, attacked modernist theories of biblical criticism and reasserted the authority of the Bible, affirming all the theological principles that conservatives felt were being denied by modernist spokespersons. Financed by two wealthy Presbyterian laymen and published by the Bible Institute of Los Angeles (now Biola University), The Fundamentals was freely distributed to millions of pastors throughout the world.

After a hiatus during World War I, conflict between conservatives and modernists was renewed in 1918. A number of conservative conferences in New York City and Philadelphia led to the formation of a larger and more comprehensive organization in 1919, the World’s Christian Fundamentals Association. The 1919 conference placed planks in a platform on which the fundamentalist movement would stand for years to come. Conservative-fundamentalist leaders reiterated the creedal basis of the movement and called for the rejection of modernism and related trends, especially the teaching of the theory of evolution. They turned away from the universities (almost totally controlled by administrations and faculties hostile to the fundamentalist position) and placed their faith in the more recently founded Bible institutes.

Finally, they denounced the unitive and cooperative spirit exemplified in the Federal Council of the Churches of Christ in America and threatened schism if this type of spiritual decline persisted.

By this time, the modernist position had gained a foothold in Episcopal, Congregational, Methodist Episcopal, American Baptist, and Presbyterian denominations in the North. The stage was set for major confrontations during the 1920s, and it remained to be seen only whether the modernists could be forced out of their denominations.

Not every Protestant denomination was affected by intellectual controversy during the 1920s, of course. In some, such as the Southern Baptist Convention and the Methodist Episcopal Church, South, modernism had not become prominent. In contrast, modernists were firmly in control of the Methodist Episcopal and Episcopal churches by the 1920s, because a large block of theological conservatives had left those churches in the late 19th century to form the Holiness churches and the Reformed Episcopal Church, respectively. Other denominations, such as the Congregationalists, were so loosely organized that decisions on theological controversies were difficult to legislate.

Discord among northern Baptists was focused at their annual conventions. In 1920 a group of Baptists calling themselves the National Federation of Fundamentalists began holding annual preconvention conferences on Baptist fundamentals. When their attempts to carry their views into the convention failed to make immediate progress, the more militant among them founded the Baptist Bible Union. Eventually the militants left the denomination to form several small fundamentalist churches, while the remainder stayed to constitute a permanent conservative voice within the American Baptist Convention (now the American Baptist Churches in the U.S.A.).

The most serious phase of the conservative-modernist controversy erupted among the Presbyterians. Conservatives had imposed a set of doctrines upon the denomination in 1910, declaring that the Christian faith required belief in the inerrant inspiration of the Bible, Christ’s Virgin Birth, and his Atonement, Resurrection, and miracle-working power. In 1922 a New York minister, Harry Emerson Fosdick (1878–1969), protested the activities of conservatives in foreign-mission fields in a widely reproduced sermon titled “Shall the Fundamentalists Win?” The conservatives in the denomination forced Fosdick, a Baptist serving the First Presbyterian Church of New York City, out of his pastorate. He was soon reestablished in the independent Riverside Church.

In the midst of these debates, an event in the Deep South made visible the intense division that had entered American religious life. Fundamentalists, believing that the Bible could not be reconciled with Darwin’s theory of evolution, lobbied their state legislatures to ban the teaching of evolution in the public schools; they were joined in this effort by many others who were not fundamentalists. The state of Tennessee passed such a statute, which was challenged in the courts in 1925 at the instigation of the American Civil Liberties Union. John T. Scopes (1900–70), a science teacher in the small town of Dayton, offered to serve as the defendant against the charge of having taught evolution. Two of the foremost figures of that decade, William Jennings Bryan (1860–1925), a Presbyterian fundamentalist and three-time Democratic presidential candidate, and Clarence Darrow (1857–1938), a defense counsel in notable criminal trials, served as the assistant prosecuting attorney and the lead defense attorney, respectively (see Scopes Trial). Scopes was found guilty and fined, though his conviction was later overturned on the technicality that the fine had been excessive. The law forbidding the teaching of evolution in Tennessee was upheld in 1925 and repealed in 1967.

antievolution book sale
antievolution book sale
Antievolution books on sale in Dayton, Tennessee, during the Scopes Trial, 1925.
Topical Press Agency/Hulton Archive/Getty Images
By the end of the 1920s, fundamentalists had lost control of the major denominations and had given up hope of recapturing them, at least in the foreseeable future. Although most remained in their denominations, some broke away to form their own churches. In 1932 a number of Baptists left the Northern Baptist Convention and established the General Association of Regular Baptist Churches; four years later, the Princeton theologian J. Gresham Machen (1881–1937) headed a group of fundamentalists that created the Orthodox Presbyterian Church. Other fundamentalists joined one of the smaller churches that preached biblical literalism and premillennialism—such as the Christian and Missionary Alliance, the Plymouth Brethren, and the Evangelical Free Church—or one of the many independent Bible churches that arose during that period.

Having also lost control of the denominational seminaries, the fundamentalists regrouped around a set of independent Bible institutes and Bible colleges. Many of these schools, such as the Moody Bible Institute in Chicago (founded in 1886) and the Bible Institute of Los Angeles (founded in 1908), not only provided instruction to their students but assumed many of the duties formerly performed by denominational institutions. They published periodicals, broadcast from their own radio stations, held conferences, and maintained a staff of extension speakers. Indeed, they operated much like a denominational headquarters, providing a bond between otherwise isolated congregations.

The establishment of new fundamentalist denominations in the 1930s brought to the fore long-standing divisions within the fundamentalist movement that had been held in check while they concentrated on a common enemy. One of the most divisive issues for Presbyterians was the question of premillennialism and postmillennialism. While Machen defended the more conventional postmillennialism of the Princeton theology, the opposite view was taken by New Jersey minister Carl McIntire, who later founded the rival Bible Presbyterian Church.

McIntire was the focus of a second divisive issue: separatism. He argued that fundamentalists must not only denounce modernist deviations from traditional Christian beliefs but also separate themselves from all heresy and apostasy. This position entailed the condemnation of conservatives who chose to remain in fellowship with more liberal members of their denominations. In 1942 McIntire gathered the independents who accepted his position into the American Council of Christian Churches.

The fundamentalists’ denunciation of modernist theology and their censure of church-related institutions of higher learning often led them to reject contemporary education; this in turn contributed to the impression of many outsiders that fundamentalism was essentially anti-intellectual. At the same time, the fundamentalists’ withdrawal from larger denominations and their decrying of certain trends in contemporary society conveyed the impression that they were opposed to science and culture. By the end of the 1930s, the largest segment of the fundamentalist movement, believing that a conservative restatement of faith, representing the best of conservative scholarship, was compatible with contemporary intellectual culture, distanced itself from the separatists. They dropped the fundamentalist label, which they left to the separatists, and formed the so-called “neo-Evangelical” movement. Christianity Today was founded as their major periodical. Their new intellectual centre, Fuller Theological Seminary, was opened in Pasadena, California; many of the schools formerly identified with fundamentalism, such as the Moody Bible Institute, also moved into the Evangelical camp. A new ecumenical organization, the National Association of Evangelicals, was organized in 1942.

The mid-20th century to the present
Although fundamentalism was pushed to the fringe of the Christian community by the new Evangelical movement, it continued to grow as new champions arose. The Baptist Bible Fellowship, formed in 1950, became one of the largest fundamentalist denominations; Jerry Falwell, subsequently a prominent televangelist, emerged as the movement’s leading spokesperson in the 1970s. Liberty University, founded by Falwell in Lynchburg, Virginia, in 1971; Bob Jones University, founded as Bob Jones College in College Point, Florida, by Bob Jones, Sr., in 1927 (the school relocated to Cleveland, Tennessee, and then to Greenville, South Carolina, in 1947); and Regent University, founded by the televangelist Pat Robertson in 1978, were the movement’s main intellectual centres. Television, which provided direct access to the public, assisted the careers of a number of fundamentalist religious leaders; in addition to Falwell, they included Tim LaHaye, head of a pastorate in San Diego and coauthor of a popular series of novels based on the Revelation to John.

Jerry Falwell.
Jerry Falwell.
Liberty University Photography Department
In the 1960s, religious conservatives and fundamentalists became involved in a renewed controversy over the teaching of evolution in the public schools. Defending the doctrine of creationism—the view that the account of the Creation presented in Genesis is literally correct—they sought again to ban the teaching of evolution or to require the teaching of the Genesis account wherever evolutionary theory was taught. Some fundamentalists also attempted to require the teaching of so-called “creation science,” or “scientific creationism,” which presumed to present the Genesis account as a legitimate scientific alternative to evolution. In the 1990s some creationists advocated the teaching of a doctrine known as “intelligent design,” according to which the diversity and complexity of living things is impossible to explain except by positing the existence of an intelligent creator. In the late 20th and early 21st centuries, creationists were elected to various local and state boards of education, some of which subsequently enacted measures requiring the teaching of intelligent design. In some cases the measures were blocked by the courts or were repealed, and some creationists lost their seats to emboldened defenders of evolution.

In 1979 Falwell founded the Moral Majority, a civic organization that crusaded against what it viewed as negative cultural trends, especially legalized abortion, the women’s movement, and the gay rights movement. It also lobbied for prayer in public schools, increased defense spending, a strong anticommunist foreign policy, and continued American support for the State of Israel. The Moral Majority led a new generation of fundamentalists beyond simply denouncing cultural trends and back into an engagement with contemporary life in the political arena. Falwell cooperated with nonfundamentalists on common secular causes but remained aloof from the major fundamentalist organizations. Meanwhile, the Evangelicals campaigned on many of the same issues, thus blurring the boundaries between the two movements.

By the 1980s fundamentalists had rebuilt all the institutional structures that had been lost when they separated from the older denominations. As early as 1941, fundamentalist groups had come together in the American Council of Christian Churches, and in 1948 they joined with like-minded Christians around the world to create the International Council of Christian Churches. In the late 1960s the American Council attempted to move beyond the leadership of Carl McIntire, who had dominated it for more than a quarter of a century. It withdrew from the International Council to help form the World Council of Bible Believing Churches. In the late 20th century, some fundamentalists even began to engage in discussions with conservative members of the Roman Catholic Church, traditionally regarded by fundamentalists as a non-Christian cult. Protestant fundamentalists and conservative Catholics found common ground on a variety of issues, including abortion and school prayer.

From the late 1980s, fundamentalists sought to build on the success of the Moral Majority and like-minded groups. In 1988 Robertson ran unsuccessfully for president of the United States. Shortly afterward he founded the Christian Coalition, which succeeded the Moral Majority as the leading organization of the movement and became closely associated with the Republican Party. Fundamentalists were strong supporters of President George W. Bush and played an important role in the election of Republicans at all levels of government. They continued to promote conservative positions on various questions of social policy. In 2016 many fundamentalists supported Donald Trump’s candidacy for U.S. president in an attempt to secure a conservative Supreme Court appointment, though several notable leaders were put off by his polarizing and “un-Christian” remarks during his campaign.

At the start of the 21st century, fundamentalist teachings were not significantly different from what they were at the time of the Niagara Conference. Fundamentalists still believed in the inerrancy and infallibility of the Bible and rejected critical biblical scholarship and the many new translations of the Bible to which such scholarship gave rise. A significant percentage of the movement continued to use the King James Version of the Bible exclusively.

Ernest R. Sandeen

fundamentalism: Christian fundamentalism in the United States
In the late 19th and early 20th centuries, Christian fundamentalists vigorously opposed theological modernism, which, as the “higher criticism” of the Bible, involved the attempt to reconcile traditional Christian beliefs with modern science and historiography.

[Frank Apisa]

Really interesting discussion.

I'm an agnostic. Here is my agnostic take on the issue of whether a god exists or not...and on the nature of any such god:

I do not know if gods exist or not;
I see no reason to suspect gods CANNOT EXIST...that the existence of gods is impossible;
I see no reason to suspect that gods MUST EXIST...that gods are needed to explain existence;
I do not see enough unambiguous evidence upon which to base a meaningful guess in either direction...

...so I don't.


The guesses of the Catholics (Disclaimer: I was raised Catholic)...and the guesses of the Protestants...are not significantly different.
There should not be such a wide schism...but that is the way things go with religions. Islam has that same problem.

The guesses are essentially blind guesses...so I am amazed the disdain people like Ugly have for the blind guesses of Catholics compared with his own blind guesses.

[PostmodernProphet]

Who made you the boss of deciding what's true and what's false?

Rana will have to die before that changes.....she will never give up the power......

[PostmodernProphet]

Quote Originally Posted by Jade Dragon View Post
You have some out there that think if you have Jesus, it doesn't matter if you sin, you're saved. It's not true in the least.

I don't recall anyone ever making such a claim. .

I do.....the Bible states that salvation hinges on the acceptance of Jesus as your savior.....every one sins every day......it doesn't change anything.....

[PostmodernProphet]

How do we know someone is saved/following the path to salvation when their actions are sinful?

you are not in a "need to know" status......

[PostmodernProphet]

What church do you attend?

why do you ask everyone that?.....

[PostmodernProphet]

Do you realize all the fundy core beliefs come from and were invented by the catholic church : sunday worship, the trinity, gobbling pork

lol....I didn't realize you were so well versed in theology.....

[kudzu]

Do you realize all the fundy core beliefs come from and were invented by the catholic church : sunday worship, the trinity, gobbling pork

Protestantism underwent huge changes because of John Nelson Darby and the appeal of his doctrine to poor and uneducated people.

[Guno צְבִי]

lol....I didn't realize you were so well versed in theology.....

Very knowledgeable in theology and primitive belief systems and its historical roots

[PostmodernProphet]

Very knowledgeable in theology and primitive belief systems and its historical roots

great....then you can tell me which form of the Catholic catechism covers gobbling pork......

[kudzu]

Sunday worship was instituted by the catholic church as the concept of the trinity in 325 CE at the Council of Nicaea , where your jesus was named a godman

Oh i know the history of your religion and its invention, you should try reading what you call the old testament in the original hebrew, without the christian mistranslations and forgeries placed into the goyim bible

Most think that Christians worship on Sunday to celebrate the resurrection.