Rules of Engagement for Catholics towards Protestants
A Knight's Code of Conduct to our Christian Brethren
How does one have a "good faith" argument with Protestants, without it getting out of hand and personal? Here are a few simple rules of engagement.
Rule 1: Begin without malice.
Maintain the spirit of Ephesians 4 in all things,
25 Therefore, putting away falsehood, speak the truth, each one to his neighbor, for we are members one of another. 26 Be angry but do not sin; do not let the sun set on your anger, 27 and do not leave room for the devil. 28 The thief must no longer steal, but rather labor, doing honest work with his [own] hands, so that he may have something to share with one in need. 29 No foul language should come out of your mouths, but only such as is good for needed edification, that it may impart grace to those who hear. 30 And do not grieve the holy Spirit of God, with which you were sealed for the day of redemption. 31 All bitterness, fury, anger, shouting, and reviling must be removed from you, along with all malice. 32 [And] be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ.
Rule 2: we are allowed, and even obligated, to "admonish" our brethren.
What does it mean to "admonish"?
"to put in mind, to caution or reprove gently, to warn."
Examples of times where admonishing was encouraged:
1 Thessalonians 5
14 We urge you, brothers, admonish the idle, cheer the fainthearted, support the weak, be patient with all.
1 Corinthians 4
14: I am writing you this not to shame you, but to admonish you as my beloved children.
Colossians 3
16 Let the word of Christ dwell in you richly, as in all wisdom you teach and admonish one another, singing psalms, hymns, and spiritual songs with gratitude in your hearts to God.
Romans 15
14 Apostle to the Gentiles. I myself am convinced about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, and able to admonish one another.
Admonishment is not name-calling or ridiculing. It goes along with this next rule.
Rule 3: Do not immediately assume ill-intent of their motives.
Our initial impression of a stranger should be to give them the benefit of the doubt, reserve judgment and try to correct their mistakes as honest mistakes.
Of course, that impression may quickly change.
If the arguing person comes in hot & hostile, accusing you & other Catholics of ill-intent rather than honest mistakes, is it ever okay to get hostile in return? Yes.
Because the Rules of Engagement are not a suicide pact. If the other side starts violating the rules without relent, you are not obligated to continue to adhere to them.
There is
"A time to love, and a time to hate;
a time of war, and a time of peace." (Ecclesiastes 3:8)
What about the command of Jesus to "turn the other cheek?" (Matthew 5:39)
First, Jesus has different rules for different situations.
Second, Jesus was using hyperbole, as He commonly did (see list at https://www.catholic.com/magazine/online-edition/turn-the-other-cheek)
"when it comes to turn the other cheek, Jesus is not saying we should be doormats and pacifists. In fact, Jesus himself makes this clear in Luke 22:36-38 when he tells the apostles to “take up a sword” for self-defense."
Violence, hostility & harsh language is a last resort response, but it still is a valid response, as Jesus did when it came to zeal for His Father’s House.
"So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables." (John 2:15)
What about "the meek shall inherit the land?" (Matthew 5:5)
Remember, "meekness, not weakness." (https://www.kofc.org/en/news-room/columbia/2024/june/fromthedesk06012024.html)
Meekness is "the virtue that allows a person to apply one’s strength in the right way. According to St. Thomas Aquinas, meekness “moderates anger according to right reason” (Summa Theologica II-II, q. 157)."
Rule 4: Act like your audience is larger than your one verbal opponent.
Speak & write as if you were arguing before an impartial judge or jury, or to the world in general, so that perhaps even if your adversary does not concede the argument, you may win a few hearts & minds of other observers, who notice that you argued in good faith.
Rule 5: Know when to Fold 'em
Must we perpetually engage in discussion?
No. When the discussion becomes repetitive, and no progress made, it is time to walk away from the conversation, and even kick them out of your group.
Matthew 10
14 Whoever will not receive you or listen to your words—go outside that house or town and shake the dust from your feet.
Matthew 18
15 “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. 16 But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ 17 If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.
Finally, after all is said & done, and whether you have made friends or your Protestant has moved on to fish other seas, remember
Rule 6: pray for them, for their conversion, and for their well-being.
Matthew 5
44 But I say to you, love your enemies, and pray for those who persecute you,
and Proverbs 25
21 If your enemies are hungry, give them food to eat,
if thirsty, give something to drink;
22 For live coals you will heap on their heads,
and the Lord will vindicate you.
Which is also repeated in Romans 12
20 Rather, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals upon his head.”
References & other tips:
A presuppositional approach to apologetics—practiced by such eminent individuals as St. Irenaeus of Lyons (see Against Heresies) and St. Francis de Sales (see The Catholic Controversy)—offers a way out of the gridlock. Rather than simply engaging in the low-level details of comparing and weighing Bible verses, the Catholic presuppositionalist goes straight to the foundations: he examines the fundamental presuppositions both of Protestantism and of Catholicism, particularly with regard to their respective systems of authority. What we might call the offensive apologetical task is to attack Protestant presuppositions, while what we might call the defensive apologetical task is to defend Catholic presuppositions. These tasks can be accomplished in either order, and even simultaneously.
The key presuppositions behind every Protestant biblical dispute are, for the Protestant,
(1) the doctrine of sola scriptura and
(2) the absolute right of private interpretation of Scripture.
The key Catholic presuppositions are
(1’) the doctrine of an infallible Magisterium, which authentically interprets Scripture, and
(2’) a limited right of private interpretation of Scripture.
"Stop using the Bible like a tool to win arguments with other Christians."
"Speak the Truth in Love"
Now, for you Protestants, here are some tips from the other side, how to make a 'good faith' argument as a Protestant against us Catholics:
https://douglasbeaumont.com/2013/12/19/arguing-with-catholics/
If you wish to be taken seriously, be especially be careful to avoid common misrepresentations of Catholicism’s teachings. For example:
Works cannot justify (“save”) anyone, but are part of the (“saving”) process of sanctification.
Papal infallibility does not refer to everything the Pope does, only to officially defined dogma.
Veneration of Mary and other saints is not worship, it is showing respect.
Prayers are made to God, saints are asked to pray with and for people.
Indulgences cannot buy one’s way into Heaven, they only help relieve the purifying suffering for sins.
Purgatory is not a third afterlife residence, it is a temporary state for those who die saved but imperfect.
The Eucharist is a re-presentation of Christ’s sacrifice on the cross, not an additional sacrifice.
Non nobis Domine, non nobis. Sed nomini tuo da gloriam.
Commendable. Thank you