Roman Catholicism has a gospel that does not give peace, because it fundamentally violates the Scriptural teaching on how one is made right with God. Rome has a false gospel that cannot save, hence, I have no reason to abandon the peace I have with God through Christ’s perfect atonement for the treadmill of Rome’s sacramental system of salvation… the person who has embraced the gospel of grace has not only landed his boat on the far side [of the Tiber River], but has torn the boat apart to use the wood as a pulpit from which to proclaim freedom in Christ to those trapped on the other shore. – Dr. James White

At his blog at www.aomin.org, Dr. White also writes:

Last week I received the following e-mail, and I felt it would be best to share my response here on the blog.

Dear Mr. White, For someone considering converting to Catholicism, what questions would you put to them in order to discern whether or not they have examined their situation sufficiently? Say, a Top 10 list. Thanks.

TOP TEN LIST
When I posted this question in our chat channel a number of folks commented that it was in fact a great question, and we started to throw out some possible answers. Here is my “Top Ten List” in response to this fine inquiry.

10. Have you listened to both sides? That is, have you done more than read Rome Sweet Home and listen to a few emotion-tugging conversion stories? Have you actually taken the time to find sound, serious responses to Rome’s claims, those offered by writers ever since the Reformation, such as Goode, Whitaker, Salmon, and modern writers? I specifically exclude from this list anything by Jack Chick and Dave Hunt.

9. Have you read an objective history of the early church? I refer to one that would explain the great diversity of viewpoints to be found in the writings of the first centuries, and that accurately explains the controversies, struggles, successes and failures of those early believers?

8. Have you looked carefully at the claims of Rome in a historical light, specifically, have you examined her claims regarding the “unanimous consent” of the Fathers, and all the evidence that exists that stands contrary not only to the universal claims of the Papacy but especially to the concept of Papal Infallibility? How do you explain, consistently, the history of the early church in light of modern claims made by Rome? How do you explain such things as the Pornocracy and the Babylonian Captivity of the Church without assuming the truthfulness of the very system you are embracing?

7. Have you applied the same standards to the testing of Rome’s ultimate claims of authority that Roman Catholic apologists use to attack sola scriptura? How do you explain the fact that Rome’s answers to her own objections are circular? For example, if she claims you need the Church to establish an infallible canon, how does that actually answer the question, since you now have to ask how Rome comes to have this infallible knowledge. Or if it is argued that sola scriptura produces anarchy, why doesn’t Rome’s magisterium produce unanimity and harmony? And if someone claims there are 33,000 denominations due to sola scriptura, since that outrageous number has been debunked repeatedly (see Eric Svendsen’s Upon This Slippery Rock for full documentation), have you asked them why they are so dishonest and sloppy with their research?

6. Have you read the Papal Syllabus of Errors and Indulgentiarum Doctrina? Can anyone read the description of grace found in the latter document and pretend for even a moment that is the doctrine of grace Paul taught to the Romans?

5. Have you seriously considered the ramifications of Rome’s doctrine of sin, forgiveness, eternal and temporal punishments, purgatory, the treasury of merit, transubstantiation, sacramental priesthood, and indulgences? Have you seriously worked through compelling and relevant biblical texts like Ephesians 2, Romans 3-5, Galatians 1-2, Hebrews 7-10 and all of John 6, in light of Roman teaching?

4. Have you pondered what it means to embrace a system that teaches you approach the sacrifice of Christ thousands of times in your life and yet you can die impure, and, in fact, even die an enemy of God, though you came to the cross over and over again? And have you pondered what it means that though the historical teachings of Rome on these issues are easily identifiable, the vast majority of Roman Catholics today, including priests, bishops, and scholars, don’t believe these things anymore?

3. Have you considered what it means to proclaim a human being the Holy Father (that’s a divine name, used by Jesus only of His Father) and the Vicar of Christ (that’s the Holy Spirit)? Do you really find anything in Scripture whatsoever that would lead you to believe it was Christ’s will that a bishop in a city hundreds of miles away in Rome would not only be the head of His church but would be treated as a king upon earth, bowed down to and treated the way the Roman Pontiff is treated?

2. Have you considered how completely unbiblical and a-historical is the entire complex of doctrines and dogmas related to Mary? Do you seriously believe the Apostles taught that Mary was immaculately conceived, and that she was a perpetual virgin (so that she traveled about Palestine with a group of young men who were not her sons, but were Jesus’ cousins, or half-brothers (children of a previous marriage of Joseph), or the like? Do you really believe that dogmas defined nearly 2,000 years after the birth of Christ represent the actual teachings of the Apostles? Are you aware that such doctrines as perpetual virginity and bodily assumption have their origin in gnosticism, not Christianity, and have no foundation in apostolic doctrine or practice? How do you explain how it is you must believe these things de fide, by faith, when generations of Christians lived and died without ever even having heard of such things?

And the number 1 question I would ask of such a person is: if you claim to have once embraced the gospel of grace, whereby you confessed that your sole standing before a thrice-holy God was the seamless garment of the imputed righteousness of Christ, so that you claimed no merit of your own, no mixture of other merit with the perfect righteousness of Christ, but that you stood full and complete in Him and in Him alone, at true peace with God because there is no place in the universe safer from the wrath of God than in Christ, upon what possible grounds could you come to embrace a system that at its very heart denies you the peace that is found in a perfect Savior who accomplishes the Father’s will and a Spirit who cannot fail but to bring that work to fruition in the life of God’s elect?

Do you really believe that the endless cycle of sacramental forgiveness to which you will now commit yourself can provide you the peace that the perfect righteousness of Christ cannot?

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In a related article, Dr. R. C. Sproul, Jr. responds to the question: What would you say to a Christian who is thinking of converting to Roman Catholicism?

First… don’t. After that my approach would likely adjust for the particular person, and what I knew about what was motivating them to make that move. Any approach, however, would look at both personal issues and theological issues. Too often we unwisely focus on one to the exclusion of the other.

In my own circles we tend to jump to the theological. The problem is, precious few, if any people I’ve ever known to be tempted in this direction went Roman Catholic, from their own perspective, because they had done a serious study of the important theological issues and found Rome to be more faithful to the Scriptures. Their motives tend to be more about practice than dogma. That is, they are active in the pro-life movement, and like what they see in Rome on this issue. Or, they are frustrated with the aesthetic and even intellectual barrenness of the evangelical world. Or, more often than anything else, after living through church splits and denominational squabbles, they long to be a part of the one true church. All of which is at the end of the day wishful thinking about greener grass. Rome is not a united body as they would have us believe. They are no more likely to be pro-life in conviction or in terms of activism than evangelicals. Their worship may have pleasing smells and bells, but it culminates in an abomination, the immolation of the Lord Jesus Christ in the mass. The desires for these things, beauty and intellect, unity and activism in the cause of life, these are all good. They are just not any better in Rome than they are in the evangelical church. Their strengths are just as much ours, and our weaknesses just as much theirs. Which brings us to the theological.

I typically direct these folks to the sixth session of the Council of Trent. Trent was convened to deal with issues arising out of the Reformation. It is, as even Vatican II and the current Roman Catechism affirm, unchangeable dogma not just for the church, but for all within its pale. And it, the sixth session, says that those who affirm that a man is justified apart from the works of the law should be damned. I have yet to meet a potential or actual convert to Rome who is willing to agree with this bald damning of the Biblical doctrine of how we have peace with God. And yet, by joining Rome they formally confess the truth of this damnable doctrine.

In short, even if Rome beats the evangelical church hands down in principled activism, in intellectual and aesthetic fruitfulness, in unity of mind and purpose, so do the Shriners. The evangelical church is that place where the good news of Jesus Christ is not damned, but preached. With Rome it is exactly the opposite. Finally, with my friends who have made the jump I seek to make sure they live with the consequences. That is, though they don’t believe the sixth session of the Council of Trent, I make them live with it. That means that if they are right, they must not treat me as a brother, for I hold to damnable doctrine. If they are wrong, I must not treat them as a brother, for they hold to damnable doctrine. There is no option where we can both be right. My friends know that if they should repent, if they should return to the one true church, the evangelical church, if they should publicly and formally affirm their dependence on the finished work of Christ alone, I will rejoice with them. Until they do, however, we are not united in Him.