Protestantism: Critical Reflections Book Summary

Title: Protestantism: Critical Reflections of an Ecumenical Catholic
Author: Dave Armstrong

TLDR: Dave Armstrong delivers a pointed yet respectful critique of Protestant theology, challenging core tenets like Sola Scriptura, private judgment, and the doctrine of “faith alone.” He argues for the Catholic Church’s historical continuity, doctrinal unity, and divinely protected authority as the true interpreter of Scripture.

Chapter 1: Sola Scriptura: The Bible as Ultimate Authority

This chapter forms the bedrock of Armstrong’s critique, dissecting the cornerstone of Protestant theology: Sola Scriptura, the belief that the Bible alone is the ultimate authority in matters of faith.

Armstrong initiates his attack by highlighting the historical reality of doctrinal development within Christianity. He asks why the early Church Fathers, centuries after Christ, grappled with complex doctrines like the Trinity and the Incarnation if Scripture alone had always been sufficient. This historical observation, he argues, necessitates a role for ecclesiastical authority in interpreting and developing doctrine, a notion inherently contradictory to Sola Scriptura’s claim of ultimate biblical authority.

He further questions the practical application of Sola Scriptura by pointing out that Protestants readily accept teachings with little or no direct scriptural support, such as the canon of Scripture itself or the doctrine of Sola Scriptura. This exposes a fundamental circularity in their logic.

Armstrong then contrasts the Protestant approach with the Catholic one, emphasizing the role of apostolic succession, councils, and Church tradition in providing an authoritative interpretation of Scripture. He argues that Catholics appeal to a broader foundation than just individual interpretations, making their position more reasonable and certain.

Delving deeper, Armstrong deconstructs Sola Scriptura by asserting its relatively recent origin in the 16th century, driven by anti-Catholic sentiments rather than a genuine biblical foundation. He challenges the notion of biblical perspicuity, arguing that the Bible, while inspired by God, inherently requires interpretation, a task historically proven challenging even for the earliest Christians struggling to define the canon.

Armstrong also addresses common “proof texts” used by Protestants to support Sola Scriptura, demonstrating how their interpretations rely on false assumptions and fail to establish the doctrine’s exclusivity. He points to numerous biblical passages that explicitly affirm the authority of the Church and tradition alongside Scripture, refuting the alleged dichotomy between them.

Ultimately, Armstrong argues that placing faith in Sola Scriptura, a man-made doctrine with questionable biblical backing, is a “blind” and ahistorical leap. He contrasts this with Catholic faith in God’s ability to preserve His truth through an infallible Church and a continuous apostolic tradition.

Chapter 2: Doctrinal Diversity and the Invisible Church

Here, Armstrong tackles the problem of doctrinal diversity within Protestantism and the concept of the “invisible Church” often used to address it.

He challenges the modern tendency to view doctrinal differences as normative and even desirable. Armstrong points out that early Protestants, like their Catholic counterparts, fiercely defended their beliefs as the absolute truth, a far cry from the modern emphasis on “tolerated diversity.” He sees this shift as a concession to secular liberalism and a departure from the biblical emphasis on doctrinal unity.

Armstrong then criticizes the notion of an “invisible Church” as unbiblical and incompatible with the clear scriptural depiction of a visible, unified Church with a hierarchical structure. He highlights passages from Acts and Timothy that explicitly point to a visible, institutional Church entrusted with safeguarding the truth.

Further, Armstrong exposes the inconsistencies in Protestant apologetics, highlighting how they shift between institutional and non-institutional definitions of “Church” to suit their arguments. He criticizes the tendency to compare small Protestant denominations with the Catholic Church as if they are ecclesiologically equivalent, further blurring the lines and obscuring the biblical ideal of a single, universal Church.

He also deconstructs the Protestant claim of unity based on agreement on “central doctrines,” pointing out that most of these doctrines are shared even with Catholics, leaving a multitude of significant disagreements unresolved. This, he argues, leads to rampant error and contradicts the biblical emphasis on unity and avoidance of schism.

Armstrong concludes that the Protestant system, based on individual interpretation and judgment, inherently fosters division and relativism. He contrasts this with the Catholic belief in a divinely ordained, visible Church that preserves doctrinal unity and acts as a definitive interpreter of Scripture.

Chapter 3: The “Pure” Church, Devoid of Sinners

This chapter addresses the Protestant ideal of a “pure” Church devoid of sinners, often used to critique the Catholic Church’s historical failings and imperfections.

Armstrong starts by reminding readers that the biblical Church itself clearly contains sinners, even entire churches that fall away, as Jesus himself warns in Revelation. He argues that the presence of sinners, including corrupt individuals within the hierarchy, shouldn’t surprise or disprove the Catholic Church’s claims, just as Judas’ presence among the disciples didn’t invalidate Jesus’ authority.

He points out the hypocrisy of using sinfulness as a criterion for legitimacy, given the imperfections and failings of early Protestant leaders. He cites examples of broken vows, persecution, adultery, and violence committed by prominent figures like Zwingli, Henry VIII, Luther, and Calvin. This, he argues, demonstrates the ubiquity of sin and its irrelevance as a primary consideration in judging theological truth.

Armstrong further emphasizes that the transmission of true tradition doesn’t depend on human perfection, using examples from Scripture like Judas, Peter, David, and Paul, all flawed individuals who played key roles in God’s plan. He argues that true tradition rests on the teachings themselves, not the personal holiness of those who transmit them.

He criticizes the Protestant tendency to prioritize abstract principles over the reality of a flawed, incarnational Church. Armstrong insists that Christianity, rooted in the Incarnation, necessitates a visible Church, acknowledging the presence of sinners while maintaining doctrinal integrity.

Chapter 4: Private Judgment

This chapter scrutinizes the concept of “private judgment,” another foundational principle of Protestantism closely tied to Sola Scriptura.

Armstrong clarifies that “private judgment” is not simply individual decision-making or rational thought but a specific epistemological system that elevates the individual as the ultimate arbiter of theological truth. He cites Protestant theologians like Charles Hodge and Arthur W. Pink who utilize this same definition, establishing its broader acceptance across theological divides.

He argues that while reason is vital in seeking truth, private judgment reduces Christianity to a philosophical exercise akin to choosing between competing philosophies. This contrasts with the Catholic view of Christianity as God’s definitive revelation, interpreted by a divinely protected Church.

Armstrong highlights the inherent tension in Protestant thinking, pointing out that leaders like Luther and Calvin, while ostensibly championing individual judgment, also claimed absolute authority for their own teachings, demanding unquestioning obedience. This, he argues, reveals a deep inconsistency and makes Luther and Calvin de facto “Super-Popes,” contradicting the very principles they championed.

He also addresses the Protestant fear of blind obedience to an external authority, arguing that subjugating one’s limited understanding to a divinely established Church can be profoundly liberating. Armstrong asserts that Catholic allegiance is grounded in an entity far greater and wiser than any individual, contrasting this with the Protestant reliance on individual judgment, which he considers “supreme intellectual and spiritual folly.”

Furthermore, he examines the historical consequences of private judgment, tracing the connection between this principle and the rampant sectarianism and division within Protestantism. He argues that Luther’s elevation of individual conscience above Church tradition set a dangerous precedent, leading to the “pick and choose” Christianity prevalent today.

Armstrong concludes that while individual judgment has its place within Catholicism, it must ultimately remain subordinate to the Church and tradition. He criticizes the Protestant tendency to portray Church authority as arbitrary and tyrannical, emphasizing the liberating nature of submitting to a divinely ordained institution guided by the Holy Spirit.

Chapter 5: Church History

In this chapter, Armstrong analyzes the historical development of Christianity, highlighting the continuity between Catholicism and the early Church while exposing the discontinuity of Protestant distinctives.

He emphasizes the early appearance of “Catholic” doctrines in the writings of the Apostolic Fathers, suggesting that a rapid loss of true teachings after the Apostles is implausible. This, he argues, challenges the Protestant claim that true doctrine was lost for centuries and only rediscovered during the Reformation.

Armstrong further challenges the historical plausibility of a 1500-year absence of Protestant doctrines, particularly Sola Scriptura and Sola Fide. He argues that such a prolonged loss contradicts the historical nature of Christianity and requires extraordinary explanations.

He points out the inconsistencies in Protestant claims of alignment with the early Church, highlighting their rejection of doctrines like baptismal regeneration, infused justification, and the Real Presence in the Eucharist, all widely held by the Church Fathers. This, he argues, reveals a “pick and choose” approach to Church history driven by anti-Catholic sentiment rather than a genuine desire for historical continuity.

Armstrong also analyzes the historical relationship between the more radical Anabaptist movements and the “mainstream” Reformation, acknowledging their distinctions while arguing that the foundational principles of Protestantism, particularly individualism and Sola Scriptura, made the rise of sectarianism inevitable. He concludes that the burden of proof lies on Protestants to demonstrate historical continuity for their distinctives, which, he argues, they have failed to do.

Chapter 6: The Perspicuity (Clearness) of Scripture

Here, Armstrong confronts the Protestant doctrine of “perspicuity,” the belief that Scripture is clear enough in its essential teachings for all believers to understand without the need for an authoritative interpreter.

He acknowledges the Catholic belief in the material sufficiency of Scripture, asserting that all Catholic doctrines can be found in the Bible, implicitly or explicitly. However, he emphasizes the historical reality of divergent interpretations, demonstrating that even the early Christians struggled to reach consensus on biblical teachings. This, he argues, necessitates a binding interpreter to ensure doctrinal unity, a role fulfilled by the Catholic Church.

Armstrong further challenges the notion of perspicuity by pointing to the vast number of Protestant denominations with competing theological claims, arguing that this very diversity serves as a compelling disproof of the doctrine. He criticizes the Protestant tendency to blame doctrinal differences on the sinfulness or bias of their opponents, pointing out the inadequacy of such explanations when equally devout and intelligent individuals arrive at different interpretations of Scripture.

He argues that the doctrines of Sola Scriptura and perspicuity, born out of anti-Catholic sentiment, inherently undermine ecclesiastical authority and lead to interpretive chaos. Armstrong concludes that the historical reality of Protestant division exposes the fundamental flaw in the doctrine of perspicuity, demonstrating the need for a divinely protected interpreter of Scripture.

Chapter 7: Predestination, Calvinism, and Arminianism

In this chapter, Armstrong delves into the thorny issue of predestination, analyzing the conflicting viewpoints of Calvinism and Arminianism.

While acknowledging the strengths of Calvinism, particularly its emphasis on God’s sovereignty, Armstrong ultimately aligns himself with the Arminian (and specifically, Catholic Molinist) position. He criticizes Calvinism for its “zero-sum game” approach to God’s sovereignty and human free will, arguing that affirming God’s greatness doesn’t necessitate diminishing human agency.

He challenges the Calvinist doctrine of “total depravity,” highlighting biblical examples of righteous individuals like Noah and David, who clearly exhibited good qualities despite the fallen nature of humanity. Armstrong further critiques the common Calvinist practice of prooftexting, demonstrating how their selective use of biblical passages ignores the broader context and nuance of Scripture.

Armstrong particularly objects to the Calvinist doctrine of double predestination, arguing that it violates God’s goodness and justice by predestining some to damnation without any consideration of their free will. He criticizes the common Calvinist response of questioning human authority to judge God’s actions, suggesting that such an approach risks portraying God as a capricious tyrant.

He contrasts this with the Catholic view, which affirms God’s complete sovereignty while acknowledging human free will as a secondary causal agent operating within God’s providential plan. Armstrong argues that both free will and God’s initiative in salvation can co-exist, accepting the paradox as a mystery beyond human comprehension.

He concludes that the Calvinist interpretation of predestination, while logically consistent, ultimately compromises God’s character. He urges a more nuanced understanding of God’s sovereignty that embraces the mystery of free will and God’s grace working together in salvation.

Chapter 8: “Dead” Catholics and Rituals, Etc.

This chapter addresses common Protestant criticisms of Catholic practices and beliefs, particularly those related to Scripture, worship, and the experience of faith.

Armstrong challenges the notion that Catholics neglect Scripture, arguing that carrying a Bible to church is not necessarily indicative of true biblical engagement. He encourages a broader view of Christian life, emphasizing the importance of daily Scripture reading and engagement with Catholic teachings outside of church services.

He further defends Catholic liturgical practices, arguing that traditional hymns and organ music can be just as worshipful and spiritually enriching as contemporary Christian music. He criticizes the Protestant tendency to pit form against spirit, suggesting that God values both spontaneous and liturgical prayer.

Armstrong also addresses the common Protestant claim that Catholics never hear the true gospel in church, refuting this by pointing to the regular reading of Scripture, including passages like John 3:16, during Mass. He clarifies that Sola Fide is not the gospel but a theory of justification, emphasizing that the true gospel centers on the life, death, and resurrection of Jesus Christ.

He further defends the Catholic Mass, detailing its structure and highlighting the significant amount of Scripture read during the service. Armstrong criticizes the Protestant view of church as a place to be “fed,” suggesting that Christians should actively participate in worship rather than passively receive information.

He concludes by challenging the notion that Catholics remain ignorant of their faith, suggesting that individuals bear responsibility for their spiritual growth and engagement with Catholic teachings. Armstrong emphasizes the richness of Catholic resources and the active role individuals must play in seeking deeper understanding.

Chapter 9: Martin Luther and Protestant Origins

This chapter analyzes the character and legacy of Martin Luther, the seminal figure in the Protestant Reformation, and its implications for contemporary Protestantism.

Armstrong begins by questioning the idealized view of Luther often presented in Protestant circles. He argues that the founder of such a revolutionary movement should be subjected to rigorous scrutiny, especially given his pivotal role in shaping Protestant theology. He emphasizes the importance of examining both Luther’s theological expertise and his personal character, particularly in light of his bold claims to reform the entire Church.

He criticizes Luther’s subjective and emotionally driven theology, arguing that his deviations from traditional Catholic teachings lack solid biblical and historical grounding. Armstrong further highlights Luther’s inconsistency and intolerance, pointing to his shift from advocating individual conscience to supporting state-enforced religious uniformity.

He then analyzes the implications of Luther’s principles, particularly Sola Scriptura and private judgment, arguing that they inevitably lead to the sectarianism and doctrinal chaos prevalent within Protestantism. Armstrong demonstrates the wide range of groups deemed heretical or dangerous by Luther’s own criteria, including many present-day Protestant denominations.

He further criticizes the Protestant tendency to downplay or ignore Luther’s de facto infallibility, suggesting that his novel teachings, adopted as dogmas by subsequent Protestants, carry an authority exceeding even that of the Pope. Armstrong highlights the double standard inherent in Protestant critiques of papal authority while remaining blind to Luther’s own autocratic tendencies.

He concludes by challenging Protestants to acknowledge the complex and often troubling legacy of Luther, suggesting that honest ecumenical dialogue requires confronting the flaws and inconsistencies of their own tradition.

Chapter 10: Faith and Works

In this final chapter, Armstrong tackles the contentious issue of faith and works, analyzing the classic Protestant (especially Calvinist) emphasis on “faith alone” as opposed to the Catholic view of faith and works intrinsically intertwined.

He criticizes the Calvinist tendency to depict any human action beyond passive reliance on God’s grace as inherently Pelagian, arguing that this creates a false dichotomy. Armstrong emphasizes the Catholic view of God as the sole cause of salvation, with human beings freely participating in and cooperating with that grace.

He challenges the Calvinist doctrine of “total depravity,” highlighting biblical examples like Noah and Abraham, described as righteous individuals despite their fallen nature. Armstrong critiques the common Calvinist practice of prooftexting, demonstrating how their selective use of biblical passages ignores the broader context and nuance of Scripture.

He further analyzes Ephesians 2:8-10, demonstrating how St. Paul distinguishes between “works” as a means of justification (which he opposes) and “good works” as a natural outflow of genuine faith (which he encourages). Armstrong emphasizes the Catholic understanding of “works” as always grounded in God’s grace and motivated by love, not self-righteousness or legalism.

He also analyzes James 2, arguing that its clear emphasis on the necessary connection between faith and works undermines the doctrine of “faith alone.” Armstrong critiques the Protestant attempt to limit James’ message to justification “before men,” demonstrating how this interpretation collapses in light of the text itself.

He concludes by highlighting the common ground between Catholics and Protestants on this issue, acknowledging their shared belief in the absolute necessity of faith for salvation and God’s command to perform good works. Armstrong argues that while their theological frameworks differ, the practical outcome should be the same: Christians actively engaged in good works motivated by love for God and neighbor. He suggests that this active expression of faith, rather than theological precision, will be the ultimate criterion for judgment on the last day.