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©FOUNDATION
A MAGAZINE OF BIBLICAL FUNDAMENTALISM
Dennis W. Costella, Editor; Karel Beyer, Production Manager; Matt
Costella,
Copy Editor
M.H. Reynolds, Jr. (1919-1997), Founding Editor
The One World Church Is Coming Together
by Dennis Costella
©FOUNDATION Magazine, May-June 1998
THESE ARE INCREDIBLY EXCITING
DAYS. The prophetic events laid out in God's Word for the formation of the one-world
mystery Babylon in its three forms (economic, political and religious) are coming together
before our very eyes. Although the final manifestation of the prophesied ecumenical harlot
church will take place after the rapture of the true body of believers, the stage is
certainly being set today. Only a few years ago, it was difficult to see how the many
communities making up "Christendom" today could possibly find a place of
acceptance within the arms of Roman Catholicism, depicted in the book of Revelation as the
whorish, apostate church. But with the incredibly influential, innovative movements of
churches and programs that have recently surfaced as the world approaches the year 2000,
the obvious feasibility and ultimate fulfillment of the one world church is indeed near.
The Promise Keepers philosophy has brainwashed the majority of churches to "tear down
all denominational barriers" and come together on supposed common ground. The praise
of the pope and the acceptance of Romanism by leaders such as Billy Graham, Jack Van Impe,
Robert Schuller and virtually all of the charismatic notables have made Catholic
acceptance extremely popular and even theologically viable. These factors have helped
promote the idea that it is preferable to join with Roman Catholics rather than seek to
lead them to Christ with the biblical Gospel message.
The most amazing phenomenon of all, however, is the Roman
Catholic Church's active attempt to dispel the last remnants of opposition to her
credibility as a bona fide Christian institution by entering into dialogue with those who
previously took a strong stand against Roman error. The Evangelical and Catholics Together
positional papers were unbelievably deceptive and disarming. Now, the historic contention
between Reformation and Catholic beliefs regarding "Justification" has
apparently been healed in the declaration that is reprinted in this issue of Foundation.
The attitudes and beliefs expressed toward Roman Catholicism by non-Catholic churches
and groups all over the world are incredible-almost beyond belief! The harlot is
ascending. Certainly our Lord's return must be near! One cannot take Bible prophecy
literally and seriously without unprecedented, present anticipation of momentous events in
the offing.
For decades, the Fundamental Evangelistic Association's
"Watchman's ministry" has followed the efforts of the mainline ecumenical
bodies, such as the World Council of Churches (WCC) and the National Council of Churches
(NCCC), to lay the framework for a visible unity among the wide array of Christian
communions. The stated belief of the movement's leadership has always been that this is
"God's will for the Church." Admittedly, ecumenism has had a shaky process.
Radical, left-wing programs and proposals in the 60's and 70's left many within the member
denominations wanting to distance themselves from the negative media attention that
resulted. Liberalism never looks too palatable under careful scrutiny. Loss of support and
credibility led to cutbacks that severely crippled the ecumenical effort.
However, in the 1980s, many religious bodies took major
steps that actually began to advance their dreams and goals of ecumenical unity. In the
early 1980s, the WCC sponsored a dialogue project that was purported to be "a major
advance on the ecumenical journey." The resulting "Lima Text," an agreed
statement on "Baptism, Eucharist and Ministry," brought together theologians
representing Catholic, Orthodox, Lutheran, Episcopal, Baptist, Adventist and Pentecostal
belief systems in order to find and articulate common ground. Books were written and
follow-up discussions abounded, but no noticeable unity truly developed. The
"Gathering of Christians" in the late 1980's is another example of the
ecumenist's attempt to attach some substance to their dream. This meeting brought together
a mix of NCCC and WCC participants along with those from both the Evangelical and Catholic
communities.
The charismatics then sponsored a major meeting in 1987.
"The North American Congress on the Holy Spirit and World Evangelization" was an
amazing mixture of evangelicals, charismatics and mainline denominations, with the largest
single contingency being from the Roman Catholic Church. Father Tom Forrest, a Vatican
official, served as the keynote speaker. His grand finale given at the end of the congress
brought over 40,000 individuals in the New Orleans Superdome to their feet when he
shouted: "Let's stop the competition; let's stop the fighting. We got a devil to
fight; what are we fighting each other for [Catholics and non-Catholics]? ... Let's go out
and do the job [evangelizing the world], and let's do it the only way it can be done.
Brothers and sisters, let's do it together!!!" The ecumenical spirit of this meeting
was amazing; it was obvious that the charismatic movement would serve as a catalyst to
bring together, in the days to come, Roman Catholicism with those churches that formerly
regarded Catholicism as a cult.
Many other ecumenical meetings covered by the FEA have
likewise ended with these vain attempts for unity at the expense of doctrinal purity. When
one looks back over the last thirty years, he can clearly observe that the ecumenical
movement always seemed to be treading water more than steadily moving its "ecumenical
ship" toward its desired haven of unity. The charismatic influence has greatly helped
in bringing churches, which formerly distanced themselves due to doctrinal differences,
together in an ungodly unity. The charismatics' "new winds of the spirit"
prepared many to accept new parameters for ministry as well as fellowship.
However, during the last few years, the incredible
advances of the ecumenical movement simply boggle the mind! And the fact that cannot be
denied is the Roman Catholic's unprecedented impetus in bringing about a working
relationship and an acceptance for groups with which they were previously at odds,
theologically and positionally. Yes, the one-world church is shaping up quickly, and it
does appear that all roads are indeed leading to Rome.
"ILWF Council Unanimously Approves Joint
Declaration with Roman Catholics; Document Ends 400-year Dispute on Doctrine of
Justification"
This was the headline of a press release issued on June
16, 1998, by the Lutheran World Federation. The statement went on to say:
By a unanimous vote, the Lutheran World Federation Council
has approved the "Joint Declaration on the Doctrine of Justification" with the
Roman Catholic Church. The "Joint Declaration" ends 400 years of condemnations
on the principal doctrinal dispute of the Reformation, that salvation is a gift from God
through grace, not something humans earned through good works.
The "Joint Declaration" was circulated among the
124 member churches of the Lutheran World Federation. The Council acted after a
"significant majority" of churches approved the "Joint Declaration."
Both the Protestants and Catholics during Reformation
times issued condemnations of each other. The "Joint Declaration asserts that though
there still remain some differences on the understanding of justification, the differences
are not substantial enough to warrant the condemnations.... On the basis of these
agreements the doctrinal condemnations in the Lutheran confessional writings regarding
justification be declared not to apply to the teaching of the Roman Catholic Church as
presented in the "Joint Declaration."
A few days later, Cardinal Edward Cassidy, president of
the Pontifical Council for Promoting Christian Unity, stated the Vatican's response.
Cassidy said:
I wish to stress that the consensus reached on the
doctrine of justification, despite its limitations, virtually resolves a long disputed
question at the close of the 20th century, on the eve of the new millennium.
Cassidy said both groups would officially, formally sign
the document together in the fall and celebrate the consensus together. An article by
Gustav Niebuhr in the June 26, 1998, issue of the New York Times says, "The
declaration's acceptance by both the Vatican and the Lutheran federation represents a
triumph for supporters of the ecumenical movement, which has urged closer cooperation
among churches."
THE CATHOLIC/LUTHERAN CONSENSUS - BIBLICAL OR
POLITICAL?
The declaration which follows on page ten, printed in full
[click here for the Declaration], is a masterful attempt to appease the "faithful" of
both churches, while at the same time purporting to reach "a consensus"
regarding the "understanding of justification ... fundamental and indispensable to
overcoming [their] division" (¶13).
For example, the Lutherans provide an emphasis on the
importance of justification being"...a gift [that] we receive in faith, and never can
merit in any way" (¶17). Yet over against this seemingly clear declaration of Bible
truth, one finds a Catholic spin on the concept of justification that totally opposes
justification by faith alone apart from works: "Through Christ alone are we
justified, when we receive this salvation in faith. Faith is itself God's gift through the
Holy Spirit who works through Word and Sacrament in the community of
believers" (¶16). Make no mistake about it, while lip service is paid to
justification "through Christ alone," the reception of that justification and
its maintenance is "through the ... Sacrament in the community of
believers"-the Church remains the essential means of grace!
Again, Lutheran input emphasizes that "the sinner is
granted righteousness before God in Christ through the declaration of forgiveness and that
only in union with Christ is one's life renewed" (¶22). That sounds good. But once
again, the interjection of a false gospel-baptismal regeneration-integrally ties salvation
to a ceremonial induction into the Roman Catholic Church: "Persons are justified
through Baptism as hearers of the Word and believers in it" (¶27). (For further
verification and reference to official statements of Catholic catechism regarding the
indispensable role of keeping the Sacraments for "salvation," please note the
article in the January/February 1998 issue of Foundation magazine on the
"Evangelicals and Catholics Together" joint statement). Yes, only "the
faithful can rely on the mercy and promises of God" (¶34), but "the
faithful" in this context refers only to those who are loyal to the Sacraments of the
respective church organizations. Any who turn from the church forfeit the means of grace.
Another central Bible truth that will never be accepted by
the Roman Catholic Church is the assurance of the believer's salvation, or eternal
security. It is agreed that God "intends his salvation" (¶37), but again, the
declaration states only "the faithful" who "build on the effective promise
of God's grace in Word and Sacrament ... [can] be sure of this grace" (¶34).
Good works are necessary "so that the righteousness that comes from God is
preserved... " (¶38). Thus, the individual is responsible to perform necessary works
and do his part in order to maintain or preserve his salvation, his acceptance before God.
Such a teaching is contrary to biblical justification which teaches that man's salvation,
his acceptance before the Father, is based on the imputed, perfect and unalterable
righteousness of the Lord Jesus Christ.
"Mark them" which depart "from the doctrine
which ye have learned; and avoid them. For... by good words and fair speeches [they]
deceive the hearts of the simple" (Rom. 16:17, 18). This declaration of consensus is
a classic documentation of apostasy. The Bible speaks prophetically of this treachery in
the last days.
APOSTASY SHALL FLOURISH IN THE LAST DAYS OF THE CHURCH
AGE
The Bible plainly states in I Timothy 4:1-6 that in the
"latter times" an increase of apostasy and false, devilish doctrine will occur
(v. 1). The culmination of the great apostasy prophesied in 2 Thessalonians 2:8-12, when
an unbelieving world will believe the devil's lie and "all the world [will wonder]
after the beast" (Rev. 13:35), takes place during the Tribulation, after the Body of
Christ has been taken out of this world. The Antichrist, who speaks "great things and
blasphemies," will be worshipped at this time. False, perverted worship is central to
the devil's agenda.
But "the mystery of iniquity [that] doth already
work" (2 Thess. 2:7) and the roots of that terrible, future apostasy are evident on
every hand today. The religious sector is setting aside the righteous demands of God's
Holy Word in favor of a "nonjudgmental," "anything-goes" philosophy
that so dominates current thought. This is apostasy! How strange and shameful that some
supposed Christians try to twist the Scriptures in order to justify their conclusion that
error is not wickedness. It certainly is!
"Seducing spirits, and doctrines of devils" (I
Tim. 4: 1) will also increase in intensity and diversity in the "latter times"
just prior to our Lord's return. Yet even though the Spirit "expressly" reveals
this fact in God's Word, many today still insist that the Christian must not be dogmatic
over doctrinal matters and that, instead, he should tolerate all opinions and beliefs. No,
God says we are to contend for the Faith and to test all things by the God-given Standard,
His holy Word. Only the one who 2ives attendance to sound doctrine (vv. 13-15) will escape
the devil's lies (v. 16).
GOD'S JUDGMENT UPON RELIGIOUS BABYLON
Revelation 16 introduces and reveals the outcome of what
chapters 17 and 18 present in detail-God's judgment upon mystery Babylon in both its
religious and political forms. Obviously, the judgments depicted in chapter 17 precede the
events that result when the seven vials are poured out upon the earth. The events in
chapter 17 possibly even occur early in the Tribulation. An angel with one of the seven
vials summons John to come and see the judgment of the woman (symbolizing Babylon in this
text), also identified as "the great whore" (v. 1). The nations over which this
Babylonian system prevails are seen as "many waters." John reveals two facts
concerning the relationship between Babylon and these nations (v. 2). First, spiritual
fornication results when the national leaders join with her in the common cause of
religious pretense. Second, she captivates the general population by her diabolical
influence. The apostate church is here united with the worldly, political system.,
The apostle John sees the woman actually sitting upon a
scarlet beast (v. 3 cf. 13:1-the final form of Gentile power). John here portrays the
great harlot's extensive power and her blasphemous character. False, compromised religion
can indeed have power with men and nations in such an unholy marriage, but only at the
expense of purity. Romanism's current political clout is powerful, and it will increase as
others unite with her as her judgment draws nigh. The harlot's yoke to this beast that
eventually causes all the world to worship the dragon shows her filthiness.
THE GREAT WHORE REVEALED
The manner in which this great whore is arrayed is
extremely revealing (Revelation 17:4-6). Her gaudy, sumptuous attire speaks of the allure
that causes her subjects to look to her as the glorious embodiment of the one-world
religious system (v. 4). Look at her influence, liturgy, riches and the sheer glory of her
dazzling display-now that is the epitome of religion! Right? No, not according to God's
Word! Her rich, royal regalia is unquestionably descriptive of the Roman Catholic and the
Greek Orthodox churches of this current dispensation. How tragic to see that many
churches, which once separated from her spiritual infidelity, are now turning in
ecumenical fervor to Rome wherein is found the "abominations and filthiness of her
fornication." The great harlot's title speaks of the paganism of ancient Babylon that
has been incorporated into Roman Catholicism from its inception.
The paganism and spiritual whoredom reaches its zenith
when this apostate church becomes synonymous with the religious portion of end-time
Babylon itself (v. 5). The word Babel means "confusion." Study the
history of pagan Babylon's mysteries, symbols, rituals and mysticism-it is obviously
Romanism as we know it today. The blood shed by the religious regimes of the past will
only be multiplied when the great whore strives to kill those in the Tribulation who have
been washed in the Blood of the Lamb (v. 6). The Antichrist and the apostate, one-world
church will work together, at least for a time, to persecute the Blood-washed believer.
THE ECUMENICAL RELIGIOUS SYSTEM
In Revelation 17:7-18 the angel reveals to John the
meaning of his vision. He first describes the beast (v. 8). Apparently, the end-time world
government, previously described as the beast (13:1-3), is here closely identified with
the beast personifying the devil himself (11:7). Satan and this world ruler are in many
respects the same. In this chapter, the final Roman-styled government system is revived;
however, it is not necessarily a historic person, as some have concluded.
Briefly stated, a comparison of the prophecies in Daniel
with the movements of rulers and nations prophesied in Revelation indicates the formation
of global systems that have rejected the Lord in favor of following the god of this world
and the "man of sin." Babylon is comprised of two parts: the political system
headed by the Antichrist and a separate, ecumenical religious system under the auspices of
what Revelation graphically depicts as Romanism (v. 9). In short, verses 8-1 1 describe
the final Gentile world power working in concert with the final form of apostate religion.
In verses 14-12, John describes the final stage of this
last world government. The ten nation confederacy parallels the prophecy of Daniel
2:36-45. These kings rule concurrently and comprise the revived form of Roman government
just before the Antichrist gains control in the midst of the Tribulation and sets himself
up as the world dictator. These kings join the beast in common cause against God, but they
shall fail because the "called, and chosen, and faithful" (God's saints) will
prevail at Christ's triumphant return to stand upon the earth (Dan. 2:45; Matt. 24:29-3
1).
Verses 15 and 16 then deal with the "woman." The
"waters" spoken of in Revelation 17:1 are not to be taken literally because
God's Word attaches a symbolic meaning to them in the fifteenth verse. The
"waters" speak of the peoples of the whole earth. Thus, without question, this
passage refers to the coming one-world ecclesiastical system today being witnessed in its
formative stages. The Bible portrays the woman as controlling the religious, apostate
beliefs of multitudes of individuals worldwide. Her influence is in the world today.
Consider the prevailing attitudes and aspirations of the typical "religious
person" in the present. Does not conventional wisdom say Christians need to tear down
all denominational walls and build bridges of unity among all "Christians"? Is
not this ecumenical shift heading toward Rome?
The Bible reveals God's catastrophic judgment of the woman
in greater detail in verses 16-18. The terrible end for the whore comes midway through the
Tribulation at the hand of the beast she formerly dominated. The apostate religious system
will be overthrown by its political counterpart. The beast then sets himself up to be
worshipped (13:8). This event graphically portrays the demise of the one-world church that
blossoms for a time following the rapture of the true church. God brings to pass His will
in each event, later bringing political Babylon to judgment as well. No believer should
have anything to do with this great whore, mystery Babylon.
Touch not this unclean, ecumenical thing (2 Cor. 6:17).
The one-world church that is forming so quickly, just as the Bible prophesied it would,
seeks to draw all who name the Name of Christ into its ungodly fellowship. Come out! Be
separate!
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