Why I Believe in God & The Church He Founded

 

I believe in God and Christianity not only because of the scientific and philosophical arguments for a Creator but also because of the deeply rooted historical and theological foundations of my faith. Christianity emerges directly from Judaism, a religion that introduced the revolutionary concept of monotheism—a belief in one God—into a polytheistic world. This idea of a single, personal, and moral deity was revealed, according to Jewish tradition, to the Israelites in a public revelation witnessed by hundreds of thousands, possibly millions. This communal revelation at Mount Sinai stands in stark contrast to the private or mystical origins of many other religions, which strengthens my belief in its authenticity.

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1. Judaism’s Revolutionary Monotheism

Unlike other ancient religions, Judaism was not merely a synthesis of surrounding mythologies. While critics often draw parallels between Biblical narratives and earlier Mesopotamian or Egyptian myths, such as the flood story in the Epic of Gilgamesh or the creation myths of the Enuma Elish, the scholarly consensus recognizes the distinctiveness of the Jewish faith.

• Distinctive Theology: The Torah emphasizes a covenantal relationship with a single, moral God, YHWH, who acts in history—not a capricious pantheon of gods competing for dominance. Richard Friedman explains, "The Israelites may have been influenced by their cultural surroundings, but their belief in one God was a revolutionary leap" (Who Wrote the Bible?).

• Public Revelation: Judaism uniquely claims a public revelation, where the laws of God were given to an entire nation (Exodus 19). This collective experience contrasts with the private visions or revelations central to other faiths.

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Historical Context and Archaeological Insights

While the Israelites likely absorbed cultural motifs from their neighbors, they transformed these influences within a radically monotheistic framework. Archaeological finds, such as the Khirbet Qeiyafa inscription and the Dead Sea Scrolls, show the early emergence of monotheism and the Torah’s centrality to Jewish identity. These findings confirm the distinctiveness of Judaism amid the Near Eastern cultural milieu.

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2. Christianity as the Fulfillment of Judaism

Christianity, I believe, is the natural progression and fulfillment of Judaism. It retains the monotheistic essence of the Jewish faith while expanding it through the person of Jesus Christ, who Christians believe to be the promised Messiah.

• Messianic Expectations: During the Second Temple period, Jewish theology became deeply messianic, with prophecies like Isaiah 53 foretelling a suffering servant who would redeem humanity. Christianity emerged from this context, interpreting Jesus’ life, death, and resurrection as the fulfillment of these prophecies.

• Continuity and Transformation: Christianity retains the ethical and covenantal foundations of Judaism while introducing new theological dimensions, such as the Trinity and salvation through grace. This evolution is deeply rooted in Jewish scripture and traditions, providing a seamless transition from Old Testament to New Testament theology.

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3. The Big Bang and God’s Creative Power

Science and theology converge in ways that reinforce my belief in God. The Big Bang Theory reveals that the universe had a definitive beginning—a point of creation that aligns with the Biblical concept of creation ex nihilo (out of nothing). While science explains how the universe developed, it does not address the ultimate cause of its existence.

The Cosmological Argument

Philosophers like St. Thomas Aquinas argue that everything that begins to exist must have a cause. Since the universe began with the Big Bang, it requires a cause outside of itself, which many identify as God. William Lane Craig’s Kalam Cosmological Argument frames this succinctly:

• Whatever begins to exist has a cause.
• The universe began to exist.
• Therefore, the universe has a cause.

This aligns with Genesis 1:1: "In the beginning, God created the heavens and the earth."

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4. The Fine-Tuning of the Universe

The precision of the universe’s physical constants further supports the existence of an intelligent designer. For example:

• Gravitational Force: Slightly stronger or weaker gravity would render life impossible.
• Cosmological Constant: The expansion rate of the universe is fine-tuned to 1 part in $10^{120}$, as noted by physicist Leonard Susskind.

Physicist Paul Davies aptly describes this as "overwhelming evidence of design" (The Goldilocks Enigma). The Earth’s position in the "Goldilocks Zone," its axial tilt stabilized by the Moon, and protection by Jupiter from asteroid impacts make it uniquely suited for life. These factors suggest not mere chance, but intentionality.

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5. The Complexity of Life

The intricacies of life itself point to a Creator. DNA contains vast amounts of coded information essential for life, which co-discoverer Francis Crick called "almost miraculous." The concept of irreducible complexity, championed by Michael Behe, argues that certain biological systems, such as the bacterial flagellum, could not have evolved step by step but require all components to function—implying design.

Moreover, human consciousness, with its capacity for morality, abstract thought, and self-awareness, transcends material explanations. It suggests a spiritual dimension to humanity, consistent with the Biblical idea of being created "in the image of God" (Genesis 1:27).

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6. Christianity’s Unique Foundation

Christianity is unique among world religions in its historical and spiritual claims:

• The Resurrection: Unlike myths or allegories, the resurrection of Jesus is presented as a historical event witnessed by many. Its transformative power turned frightened disciples into bold evangelists who spread Christianity despite persecution.
• Universality and Love: Christianity’s message of grace, forgiveness, and love transcends culture and time, offering hope and redemption to all.

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Conclusion

I believe in God and Christianity because of the profound evidence found in both science and history. The Big Bang and the fine-tuning of the universe reveal a Creator’s hand in the cosmos, while the historical and theological roots of Christianity testify to a divine plan unfolding through Judaism. The uniqueness of Judaism’s monotheistic revelation and Christianity’s transformative power point to a God who not only created the universe but entered it to redeem humanity. For me, this synthesis of science, history, and faith reaffirms the truth of Christianity and the reality of God.

I also believe that the Catholic Church is the one, true Christian faith. Its history, teachings, and structure provide an authentic and unbroken connection to First-Century Christianity, directly tracing its roots to Jesus Christ and His apostles. While critics may argue that the Catholic Church has “pagan” appearances or influences, I see this not as a corruption of the faith but as a reflection of a deeper truth: all of humanity, across all cultures and religions, has been searching for God. In this search, echoes of truth—partial and incomplete—have been found in various traditions, but they find their full realization in Christianity, specifically within the Catholic Church.

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1. Organic Connection to First-Century Christianity

The Catholic Church stands as the historical continuation of the early Christian community established by Jesus Christ. Its bishops, most notably the Pope as the successor of Peter, maintain a direct apostolic lineage. This unbroken chain ties the modern Catholic Church to its first-century origins.

• Jesus’ Establishment of the Church: In Matthew 16:18, Jesus declares, “You are Peter, and on this rock, I will build my Church.” Catholics believe this refers to the Church founded by Christ, with Peter and his successors serving as its earthly leaders.
• Historical Continuity: Early Christian writings, such as those by Ignatius of Antioch (d. 110 CE), affirm the central role of the Eucharist, the bishop, and the universal (Catholic) nature of the Church. Ignatius refers to the Church as "Catholic" as early as the first century:

  "Wherever the bishop appears, let the people be there; just as wherever Jesus Christ is, there is the Catholic Church" (Letter to the Smyrnaeans, 8).

Archaeology and ancient texts further confirm the Church’s early structure, sacramental worship, and unified belief in the Trinity—all hallmarks of modern Catholicism.

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2. Why "Pagan" Appearances?

Critics often claim that elements of Catholicism—such as its art, rituals, and symbolism—are borrowed from paganism. However, these features reflect the Church’s ability to transform and fulfill human longing for God, not compromise its faith.

• Humanity’s Universal Search for God: Across history, all religions and cultures have sought the divine. Symbols, such as light, water, bread, and wine, are universal and deeply rooted in human expression. Catholicism embraces and reorients these symbols, integrating them into Christian worship to reflect the truth revealed by Christ.

  • For example, the use of candles and incense in Catholic liturgy is not a pagan holdover but a continuation of ancient Jewish temple practices, which themselves reflected humanity’s instinct to honor God through sensory symbols.
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• Christ as the Culmination: The Church teaches that Jesus Christ is the fulfillment of all human history and religious yearning. As the second member of the Trinity, Jesus revealed the one true God in His fullness. Catholicism, as the Church He founded, represents the culmination of that search. As St. Justin Martyr wrote in the second century:

  “Whatever things were rightly said among all men, are the property of us Christians” (Second Apology, 13).

In this sense, the so-called “pagan” elements are not pagan at all but the natural human expressions of seeking God, which Catholicism has baptized and perfected in the light of Christ.

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3. Catholicism as the True Culmination of Religion

The Catholic Church embodies the universal ("catholic") truth for which all humanity has longed. It is not just one faith among many but the culmination of God’s self-revelation in history. This truth is reflected in:

• The Sacraments: Catholic sacraments, particularly the Eucharist, embody the real presence of Christ and fulfill ancient human rituals of sacrifice and thanksgiving.
• The Trinity: Catholic teaching on the Trinity unites the human understanding of relational love (Father, Son, and Holy Spirit) with the philosophical search for a singular divine source.
• Cultural Integration: As the Church spread, it absorbed and sanctified cultural traditions, uniting diverse peoples in the worship of the one true God. This universality is unique to Catholicism.

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4. The Catholic Church: The Culmination of Divine Revelation

I believe the Catholic Church is not only the fulfillment of Judaism but also the destination of all human religious striving. The Church’s ability to integrate elements of truth from different traditions without compromising its core teachings demonstrates its authenticity. Its history, theology, and global unity testify to its divine foundation.

As Pope Benedict XVI once said:

"Christianity is not a new religion but the definitive and universal response to the ancient question of humanity: Who is God?"

For me, the Catholic Church’s ability to answer this question in its fullness is why I believe it is the one, true faith, uniquely entrusted with the mission of guiding humanity toward God. It is the culmination of all human history, not just a religion but the fulfillment of humanity’s deepest longings for truth, love, and salvation. 

Related: 

Why I’m Catholic: Overcoming Distrust of Organized Religion and Deep-Seated Protestant Misconceptions

Why I Am a Catholic: The Roman Catholic Church Is the temporal Kingdom of God on Earth

Why I'm Catholic: Ancestry & Tradition: Italian Catholicism

Why I’m Catholic: Overcoming Distrust of Organized Religion and Deep-Seated Protestant Misconceptions

 

The main reason I am Catholic, "Why I'm Catholic," is that I overcame my distrust of organized religion and worked through deep-seated misconceptions from my partly-Protestant background. One of the main reasons I was once anti-Catholic was my deep distrust of organized religion. I believed that fallen, sinful humans could neither faithfully represent God nor govern others in His name without falling into hypocrisy and corruption. In my view, any system where people attempt to govern or organize will naturally gravitate toward misuse of power. As the saying goes, "Power corrupts, and absolute power corrupts absolutely." I saw this as especially true in the Catholic Church, with its structured hierarchy, extensive bureaucracy, and the Pope as a supreme authority, which seemed to me like a breeding ground for corruption. The darker periods in the Church's history only seemed to reinforce my doubts.

For a time, my thinking aligned with certain Protestant beliefs: that to be a true Christian, all you need is the Bible. Church authority, pastors, and formal structures were nice to have but ultimately non-essential. I believed in an "invisible church" of all believers, known only to God.

However, as I began reading the Bible more deeply and critically—though I had read it often throughout my life, thanks to my mom who taught me to read from Scripture at a young age—I started to notice something I’d overlooked: the existence of a visible, organized Church established by the Apostles. The Bible outlined a structure of governance and teaching, with bishops, priests, and deacons. I realized that a visible Church with defined roles wasn’t just Biblical but logical. Any community, whether for worship or charity, would naturally need organization and leadership, despite the flaws of the individuals involved.

Over time, I came to see that a visible, organized Church was not just helpful but essential. Rather than contradicting the Bible, this structure reflected its teachings, pointing to an enduring institution that could offer guidance, continuity, and accountability in the practice of faith.

I came to understand this Church’s governing and teaching structure not merely as a human institution to be dismissed or abandoned when disagreements arise, but as one divinely established by Christ Himself. In Matthew 16:18-19, Jesus entrusted St. Peter with the "keys of the kingdom," signifying authority, and gave him, along with the other Apostles—the Church's first bishops—the power to "bind and loose." This was not a temporary structure but an enduring one, meant to guide and unify believers in the truth.

I also came to see the Catholic Church itself reflected in the pages of Scripture. St. Paul addressed his Epistle to the Romans directly to this early Christian community in Rome, which, though it doesn’t yet use the specific terms "bishop" or "pope," does reference the office of overseers or elders. Paul’s letters frequently mention the role of elders (Greek: presbyteros) and overseers (Greek: episkopos) within Christian communities (e.g., Titus 1:5-7, 1 Timothy 3:1-2). Given the importance of structure and leadership that Paul establishes, it seems reasonable to deduce that the Church in Rome would have had its own elder or overseer—an office that, over time, would become known as the bishop of Rome and, eventually, the Pope.

My doubts about the Church’s history, rooted largely in misconceptions and anti-Catholic narratives, were gradually challenged as I delved deeper into objective sources. St. Ignatius of Antioch emphasized the importance of unity with the bishop as early as the 1st century, affirming that a divinely appointed structure has existed since the Apostolic era. The Council of Nicaea (325 AD) later confirmed this structure, defining roles within the Church to maintain doctrinal consistency. Similarly, St. Augustine recognized the fallibility of individuals within the Church while affirming that the Church itself, as the body of Christ, remains divinely led despite human faults.

Yet, I still struggled with the darker chapters of Catholic history. Much of my initial understanding of these events came from Protestant critiques that portrayed the Church as irredeemably flawed. However, as historian Hilaire Belloc and theologian John Henry Newman have argued, many criticisms are rooted more in polemic than in objective history.

I came to realize that claims about the Inquisitions having killed millions of believers are, at worst, outright falsehoods or, at best, significant exaggerations. Historical research indicates that while abuses occurred, the scale of violence was far less than often alleged by anti-Catholic sources. Likewise, the Crusades—though marred by the actions of some unscrupulous individuals—were originally noble endeavors aimed at protecting pilgrims and preserving Christian lands. These are indeed challenging chapters in Church history, but objective scholarship reveals that they are not the atrocities that some anti-Catholic critics, particularly from certain Protestant groups, portray them to be.

• On the Inquisitions: According to historian Henry Kamen in The Spanish Inquisition: A Historical Revision, modern scholarship estimates the number of executions by the Spanish Inquisition in the thousands, rather than the millions sometimes claimed.
• On the Crusades: Historian Jonathan Riley-Smith, in The Crusades: A History, explains that the Crusades were initially motivated by a genuine desire to protect Christian pilgrims and defend Eastern Christians, though they were later tainted by personal ambition and greed among certain participants.

I found greater peace and clarity in Pope John Paul II’s encyclical Tertio Millennio Adveniente (1994), where he called for a “purification of memory” as the Church approached the Jubilee Year 2000. During the Jubilee, he openly acknowledged the faults and sins of individuals within the Church, including those in leadership, and asked for forgiveness. This act of repentance did not negate the Church’s divine foundation but rather reinforced the necessity of humility and accountability within its human aspect. In his words, “The Church, embracing sinners in her bosom, is at once holy and always in need of purification” (Lumen Gentium, 8).

This sincere apology and reflection, grounded in the Second Vatican Council’s call for renewal and self-examination, allowed me to see the Church not as a static or flawless institution but as a living body, committed to truth and humility. Through the examples of the Apostolic Fathers and Popes like John Paul II, I began to understand that the Church’s enduring structure is both human and divine—a vessel for God’s grace, even when it bears the marks of human imperfection.

When it comes to Church governance, I also came to understand that, while the Pope is recognized as the supreme authority in the Church, he does not act unilaterally. In practice, the Holy Father exercises his role in a collaborative and ecumenical manner. When defining a dogma or binding doctrine, especially on matters requiring the faithful’s assent, the Pope does not act alone. Instead, he seeks counsel from respected historians, theologians, and—most importantly—from his fellow bishops and the Magisterium, the Church’s teaching authority. The Pope’s authority, as outlined in Canon Law and affirmed in the Catechism of the Catholic Church (CCC 883), is exercised collegially, showing him not as a dictator but as a servant leader who values unity and consensus.

This approach aligns with the teachings of St. Cyprian of Carthage, who emphasized that “the Church is in the bishop and the bishop in the Church,” underscoring the collaborative, not autocratic, nature of ecclesial governance. The Second Vatican Council further affirmed this in Lumen Gentium (LG 22), which teaches that the Pope, while supreme, is bound to act in communion with the other bishops, especially in matters of grave importance.

Moreover, the principle of subsidiarity—a key tenet in Catholic social teaching—ensures that decisions are addressed at the most local level possible. This means that individual archdioceses, dioceses, and parishes exercise a degree of independence and autonomy, entrusting local issues to those directly involved rather than centralizing all power in Rome. Subsidiarity reflects the Church’s respect for the unique needs of each community and further illustrates that the Pope is not an absolute ruler but a unifying leader, facilitating guidance rather than imposing rigid control.

Historically, Popes have acted in consultation with the bishops, especially when defining matters of doctrine. This collaborative approach was evident in Pope Pius IX’s declaration of the Immaculate Conception in 1854 and Pope Pius XII’s proclamation of the Assumption in 1950, both of which were made only after consultation with bishops worldwide. Even Pope John Paul II highlighted this aspect of collegiality in his encyclical Ut Unum Sint (1995), where he reaffirmed the importance of dialogue and unity in decisions affecting the Church.

In this way, the Church’s governance structure, while often described as a “monarchical episcopacy,” in fact includes elements of democracy and lay involvement, with respect for local governance and the contributions of laity, priests, and bishops alike. This balance of hierarchy with communal involvement reaffirms that the Pope’s role is not one of tyranny but of a guiding steward. As St. Augustine once said, “I am a bishop for you; I am a Christian with you.” This ethos remains central to the Church’s leadership, demonstrating that the Pope’s role is fundamentally pastoral, seeking to lead with humility, wisdom, and shared responsibility.

All of these insights helped dismantle the barriers that had once separated me from the Catholic Church, allowing me to let go of deeply ingrained Protestant anti-Catholic beliefs. I had been so influenced by these views that I once saw the Catholic Church as the "Whore of Babylon" and the Pope as the "Antichrist." However, through deeper study of Scripture and the writings of Church Fathers—including St. Augustine, who emphasized that “where the Church is, there also is the Spirit of God” (De Baptismo, 4.16)—I came to see the Church not as an adversary but as the Body of Christ, the One, Holy, Catholic, and Apostolic Church.

The Second Vatican Council’s Lumen Gentium (LG 8) describes the Church as “a sacrament... of communion with God and of unity among all people.” This teaching echoed my growing understanding that the Catholic Church is the divinely established means to salvation, founded by Christ upon Peter’s confession in Matthew 16:18-19 and entrusted with the “keys of the kingdom.” Studying Pope Leo XIII’s encyclical Satis Cognitum (1896), which reaffirms the necessity of unity within the one Church established by Christ, deepened my conviction that the Catholic Church alone possesses the fullness of truth.

Through the teachings of Canon Law (canon 205), which affirms that “full incorporation” in the Catholic Church is essential for true communion with God, I realized that the faith of my ancestors, rooted in the Apostolic succession and doctrines upheld by the Church, is the path to salvation. Influenced by the writings of theologians and historians like John Henry Newman, who famously stated, “To be deep in history is to cease to be Protestant,” I came to recognize the profound truth of Catholicism. I was finally able to embrace the faith I had once rejected, knowing it to be the true and unbroken path to God: the One, Holy, Catholic, and Apostolic Church. I came home to the Catholic Church.

Related: 

Church History

Bad Popes in History: Does Their Guilt Mean You Should Abandon Catholicism?

The Catholic Church is led by sinners therefore you should not be Catholic!

✦ Why I’d Probably Be Bahá’í — If I Weren’t So Deeply Catholic

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✦ Why I’d Probably Be Bahá’í — If I Weren’t So Deeply Catholic

If I didn’t believe so ardently in the Trinity, in Jesus Christ as the Son of God, and in the Catholic Church as the one true faith and the only sure way to God and salvation, I’d probably be a Bahá’í.

Why? Because some of the Bahá’í teachings just make a lot of sense to me, at least on the surface. Among them:

• The emphasis on the unity of humanity

• The call for global peace and universal justice

• The belief in the value of all major religions

• The rejection of racism, nationalism, and division

• The vision of a world united in shared values, beyond borders and bloodlines

At one point in my life, I was genuinely drawn to the idea of a one-world religion and even a one-world government — as long as those things were used for good. The ideal of humanity finally setting aside its differences and cooperating in peace still strikes a chord with me.

But I’ve also come to realize something essential: we’re fallen.
Human beings, on our own, will always mess it up. We’re flawed.
So while a united world sounds noble, in practice, it risks collapsing into tyranny — especially when power is centralized and human nature isn’t restrained by divine grace.

That’s not the only issue that holds me back.
I’m also uncomfortable with calling any human being a “prophet” after Christ — especially if that person’s teachings claim to update, correct, or replace the Gospel.
I already have a Church, a Deposit of Faith, and a relationship with the living God through Jesus Christ. I don’t need a new messenger. I need to be faithful to the One I already have.

As for some of the Bahá’í rules and structures, they aren’t entirely foreign to me — and in some cases, Catholicism already fulfills them:

• Daily prayer? Catholics have the Liturgy of the Hours and personal devotion.

• Fasting? Catholics fast during Lent and abstain from meat on Fridays.

• Living morally, serving others, seeking peace? All foundational Catholic values.

So while I admire much of the beauty and logic of Bahá’í ideals, I’ve come to the conclusion that they are ultimately not true. Christ is not one of many prophets — He is God Himself, and the Church He founded is not one option among many — it is the means He gave us for salvation.

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✦ The Catholic View on the Bahá’í Faith: Respectful Acknowledgment, Clear Doctrinal Divide

The Catholic Church approaches the Bahá’í Faith with respect for its adherents and their sincere commitment to peace, unity, and moral values. However, the Church does not recognize the Bahá’í Faith as compatible with Christian revelation, nor does it consider it a valid continuation or fulfillment of the Gospel.

1. What Is the Bahá’í Faith?

The Bahá’í Faith was founded in the 19th century by Bahá'u'lláh in Persia (modern Iran). Its central beliefs include:

• All major religions come from the same divine source.

• Religious revelation is ongoing and progressive.

• Bahá'u'lláh is considered the latest in a line of prophets or “Manifestations of God,” including Abraham, Moses, Jesus, Muhammad, Krishna, and Buddha.

2. Core Differences with Catholicism

a. Revelation and the Finality of Christ

Bahá’í teaching: Revelation continues. Bahá'u'lláh brings a new message.
Catholic teaching: Christ is the full and final revelation of God.

“In giving us his Son, his only Word, he has said everything to us at once in this sole Word.” — Catechism of the Catholic Church, §65
“There will be no further Revelation.” — CCC §66

b. The Trinity and Divinity of Christ

Bahá’ís reject the Trinity and see Jesus as a prophet, not God.
Catholics affirm Jesus is fully God and fully man — the eternal Son of the Father.

c. Salvation

Bahá’í teaching emphasizes moral development and spiritual enlightenment.
Catholicism teaches salvation is through grace, faith, and the sacrificial death and resurrection of Jesus Christ.

“There is no other name under heaven given among men by which we must be saved.” — Acts 4:12

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3. Catholic Teaching on Other Religions

The Church has always held that truth can be found in other religions — but not the fullness of truth.

“The Catholic Church rejects nothing that is true and holy in these religions.” — Nostra Aetate, §2
“The Church has the duty to proclaim the Gospel to all men.” — Ad Gentes, §7

So yes, Catholics can admire the moral and spiritual ideals of the Bahá’í Faith.
But no, we cannot accept it as equal to or compatible with the truth revealed in Christ.

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4. Dialogue, Not Relativism

The Church encourages dialogue with Bahá’ís and others.
We can work together on shared concerns — human dignity, justice, peace — while still witnessing to the truth of the Gospel.

“Interreligious dialogue is part of the Church’s evangelizing mission.” — Redemptoris Missio, §55

Evangelization is not about dominance — it's about offering Christ, clearly and lovingly, because He is the answer to every human longing.

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✦ Final Thought

Some of the Bahá’í teachings appealed to me, and I still believe there’s a lot of beauty in their vision.
But beauty without truth is not enough.
Jesus didn’t claim to be one of many ways — He said:

“I am the Way, the Truth, and the Life. No one comes to the Father except through Me.” — John 14:6

The Church He founded isn’t just one path among many — it’s the One, Holy, Catholic, and Apostolic Church. And no new prophet or revelation can override what God has already spoken through His Son.

That’s what I believe.
And that’s why I’m Catholic.

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The Trinity is Pagan!

 

🕊️ Is the Trinity Pagan?

Examining the Historical, Theological, and Cultural Claims

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❗ The Controversy

Some critics argue that the Christian doctrine of the Trinity—that God is one Being in three distinct Persons: Father, Son, and Holy Spirit—is not original to Christianity, but rather borrowed or copied from pagan religions.

Common accusations include:

• The Trinity mirrors Babylonian triads (e.g., Nimrod–Semiramis–Tammuz)

• It mimics Egyptian theology (e.g., Osiris–Isis–Horus)

• It resembles Greek and Roman philosophy, especially Platonic or Neoplatonic “triads”

• That it was a later invention, foreign to early Christian and Jewish monotheism

These views are echoed by:

• Unitarians

• Jehovah’s Witnesses

• Some Islamic apologetics

• Various New Age writers and anti-Catholic conspiracy theorists

But do these accusations hold up under scrutiny?

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🏛️ Alleged Pagan Parallels: Are They Valid?

1. Babylonian and Egyptian Triads

Critics like Alexander Hislop (The Two Babylons, 1853) argued that Babylon had a “trinity” of Nimrod, Semiramis, and Tammuz. Egyptian religion featured Osiris, Isis, and Horus.

➡️ Problem: These are mythological family triads (father, mother, son), not one God in three Persons. They are three distinct deities—polytheistic, not monotheistic.

As Oxford historian J.N.D. Kelly writes:

“The Christian doctrine of the Trinity... stands in contrast to pagan triads, which were always composed of three separate gods united in purpose, not being.”
— Early Christian Doctrines, p. 113

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2. Greek Philosophical Influences

Some suggest the Trinity came from Platonism, particularly ideas of the One, the Logos, and the World Soul.

➡️ Problem: While early Christian thinkers like Justin Martyr and Origen used Greek terminology, they reinterpreted it entirely in light of biblical revelation.

As Catholic scholar Karl Rahner stated:

“The doctrine of the Trinity did not arise from Greek speculation but from the reflection on the biblical experience of salvation.”
— The Trinity, p. 45

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3. Post-Biblical Development?

Jehovah’s Witnesses and Unitarians argue the Trinity was not believed by the early Church and was invented later.

➡️ Historical Record Says Otherwise: The core of Trinitarian belief—one God in three Persons—was present in embryonic form from the earliest Christian texts.

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📖 Biblical Foundations of the Trinity

Old Testament Hints:

• Genesis 1:26 – “Let us make man in our image”

• Isaiah 6:3 – “Holy, holy, holy” (a threefold divine formula)

• Isaiah 48:16 – “The Lord GOD has sent Me, and His Spirit”

These passages aren’t conclusive on their own, but they plant the seeds.

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New Testament Clarity:

• Matthew 28:19 – “Baptize them in the name of the Father, and of the Son, and of the Holy Spirit”

• John 1:1 – “In the beginning was the Word... and the Word was God”

• 2 Corinthians 13:14 – “The grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit be with you all”

Scripture affirms:

• There is one God (Deut. 6:4)

• The Father is God (John 6:27)

• Jesus is God (John 1:1, 20:28)

• The Holy Spirit is God (Acts 5:3–4)

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🏛️ Church Fathers & Councils on the Trinity

St. Justin Martyr (c. 155 A.D.)

“We reasonably worship the Father, the Son, and the Holy Spirit... and we declare them to be one God.”
— First Apology, 13

Tertullian (c. 200 A.D.)

“These three are one substance, not one person.”
— Against Praxeas, 2

St. Gregory Nazianzen (4th century)

“No sooner do I conceive of the One than I am illumined by the splendor of the Three.”
— Orations, 40

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Council of Nicaea (325 A.D.)

Defined the Son as “consubstantial with the Father” (homoousios), countering Arianism.

Council of Constantinople (381 A.D.)

Affirmed the divinity of the Holy Spirit, completing the Nicene Creed in its current form.

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📜 Catholic Teaching on the Trinity

From the Catechism of the Catholic Church:

“The Trinity is One. We do not confess three gods, but one God in three persons... The divine persons are really distinct from one another.”
— CCC 253–254

“The whole Christian life is a communion with each of the divine persons.”
— CCC 259

The Trinity is not invented, imported, or constructed from pagan sources. It is the God who revealed Himself in salvation history.

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✝️ Conclusion: Is the Trinity Pagan?

No. The doctrine of the Trinity:

• Is not derived from pagan myths or triads.

• Is not a contradiction of biblical monotheism.

• Is the Christian understanding of how the One God has revealed Himself: as Father, Son, and Holy Spirit.

While some superficial similarities exist in language, the Trinity remains utterly unique in theology, logic, and love.

As St. Augustine wrote:

“If you can comprehend it, it is not God.”
— Sermon 117

And yet—through the Trinity, we know God not merely as power or force, but as eternal relationship, unity, and love.

Another perspective:

🕊️ Is the Trinity Pagan?

The Myths, The Myths About the Myths, and the Truth About Christian Doctrine

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❗ Introduction: A Persistent Accusation

Some groups—such as Jehovah’s Witnesses, Unitarians, some Muslims, and internet-era anti-Catholics—claim that the Christian doctrine of the Trinity is not biblical or original, but a pagan import.

The most cited "source" for this view is the sensational 19th-century book The Two Babylons by Alexander Hislop, first published in 1853. Hislop argued that the Roman Catholic Church was a continuation of Babylonian paganism, and that the Trinity was derived from ancient mythological triads.

These claims are widespread—but are they accurate?

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📕 “The Two Babylons”: Debunked and Discredited

Alexander Hislop’s book claimed that Semiramis (a legendary Assyrian queen) married Nimrod (from Genesis 10), and that their son Tammuz formed a counterfeit trinity that predated Christianity. He argued that many Catholic symbols, doctrines, and liturgical forms were copied from Babylonian idolatry.

🚫 Historical Problems with Hislop’s Theory:

• There is no historical evidence that Semiramis was married to Nimrod.

• Tammuz was not the son of Semiramis, nor is there any link between them in Babylonian texts.

• Babylonian religion had no doctrine resembling the Trinity: their gods were separate deities with no shared being or essence.

• Hislop often cited untraceable or incorrect sources and relied on linguistic guesswork to link unrelated figures across cultures.

“Hislop’s methodology is dishonest, his evidence contrived, and his conclusions invalid.”
— Ralph Woodrow, former supporter of Hislop, later author of The Babylon Connection?

Woodrow initially promoted Hislop’s theories before investigating them himself and publicly retracting them.

“Much of what I had taught was based on misconceptions, myth, and outright errors… The Two Babylons is filled with inaccuracies and poor scholarship.”
— Ralph Woodrow, The Babylon Connection?

Even secular historians like Dr. Ronald Hutton, professor at the University of Bristol, state:

“There is no evidence for any religious trinity in Babylon or Assyria resembling anything like the Christian Trinity.”

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🏛️ Egyptian and Pagan “Triads”: Superficial Similarities

Some critics cite Egyptian deities Osiris, Isis, and Horus as an earlier “trinity.”

➤ But the Facts:

• These were three separate deities, not one being in three persons.

• They were related as father, mother, and son, not co-equal or co-eternal.

• Egyptian religion was polytheistic, whereas the Trinity is strictly monotheistic.

“No pagan religion ever advanced the doctrine of a triune God — one God in three Persons.”
— J. Ed Komoszewski & M. James Sawyer, Reinventing Jesus

Even atheist historians acknowledge this:

“The idea that Christianity copied the Trinity from paganism is a modern myth with no ancient basis.”
— Dr. Bart Ehrman, agnostic scholar of New Testament studies

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📖 What Does the Bible Say?

Old Testament Seeds:

• Genesis 1:26 – “Let us make man in our image”

• Isaiah 48:16 – “The Lord GOD has sent Me, and His Spirit”

• Isaiah 6:3 – “Holy, holy, holy”

While not explicit Trinitarian formulas, these suggest plurality in unity.

New Testament Fulfillment:

• Matthew 28:19 – Baptism “in the name of the Father, and of the Son, and of the Holy Spirit”

• 2 Corinthians 13:14 – “The grace of the Lord Jesus Christ... the love of God... the fellowship of the Holy Spirit”

• John 1:1, 14 – “The Word was with God and the Word was God… and the Word became flesh”

• Acts 5:3–4 – The Holy Spirit is equated with God

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🧠 Early Christian Thinkers on the Trinity

• St. Justin Martyr (2nd century): “We worship the Father, Son, and the prophetic Spirit.”

• Tertullian (c. 200 AD): First to use the Latin word Trinitas

• Origen, Irenaeus, and Gregory of Nyssa all upheld the triune nature of God—long before Nicaea.

“The Trinity is rooted not in Greek philosophy or pagan myth, but in the lived experience of the early Christian community—its encounter with Jesus and the Holy Spirit.”
— Karl Rahner, The Trinity

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⛪ What the Church Teaches

From the Catechism of the Catholic Church:

“The Trinity is One. We do not confess three gods, but one God in three persons.”
— CCC 253

“The divine persons are relative to one another... distinct from one another in their relations of origin.”
— CCC 255

And from the Fourth Lateran Council (1215):

“We firmly believe and confess that there is only one true God... the Father, the Son, and the Holy Spirit: three persons indeed, but one essence.”

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🛡️ Common Objection: “But the Word ‘Trinity’ Isn’t in the Bible!”

That’s true. The word isn’t used—but the concept is undeniably present. Just as the word Bible isn’t in the Bible, or Incarnation, or monotheism—yet all are legitimate terms summarizing biblical truths.

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✅ Conclusion: Truth vs. Tactics

• The Trinity is not a pagan concept.

• It is not derived from Nimrod, Tammuz, or Osiris.

• It is not a copy of any mythological triad.

• It is a divine mystery, revealed through Scripture and affirmed by reason and tradition.

The accusation that the Trinity is pagan is itself a modern myth, promoted by pseudo-historians and well-meaning but misinformed critics.

As St. Gregory Nazianzen wrote:

“No sooner do I conceive of the One than I am illumined by the Three… they are infinite unity and diversity in perfect harmony.”

The Trinity is not an invention.

It is revelation.

Thanksgiving in the United States: A Catholic Perspective

 

As Thanksgiving approaches in the U.S., I’d like to explore it from a Catholic perspective. This uniquely American holiday presents a meaningful opportunity for Catholics to reflect on gratitude as a core element of their faith, recognizing the blessings from God and gathering in a spirit of thankfulness. By looking at Thanksgiving through the lens of Catholic teachings, we can deepen our understanding of gratitude and the role it plays in both our personal lives and faith communities.

Thanksgiving in the United States: A Catholic Perspective

Thanksgiving, celebrated on the fourth Thursday of November, is a cherished American holiday that traditionally focuses on gratitude, family gatherings, and feasting. While its historical roots are often traced to the 1621 feast between the Pilgrims and Native Americans in Plymouth, Massachusetts, the Catholic Church recognizes Thanksgiving as an opportunity to reflect on gratitude as a key virtue in Christian life. The Catholic Church views Thanksgiving as a time to express thanks to God for His blessings, offering a moment for families and communities to come together in a spirit of prayer and thanksgiving.

Although Thanksgiving is not a religious holiday in the liturgical calendar, many Catholics attend Mass to offer prayers of gratitude, and the holiday’s emphasis on thankfulness aligns closely with Catholic teachings. The U.S. Conference of Catholic Bishops encourages Catholics to attend Mass and reflect on the many blessings they have received, following the example of Christ, who gave thanks at the Last Supper.

The "Actual First Thanksgiving" in New Spain

Some historians argue that the first Thanksgiving in what is now the United States did not occur in Plymouth in 1621 but rather in St. Augustine, Florida, in 1565, when Spanish settlers and Native American converts held a feast and celebrated the first Mass of Thanksgiving on American soil. The Mass, a central part of Catholic worship, was celebrated by Spanish settlers led by Don Pedro Menéndez de Avilés. This event marks an earlier moment of thanksgiving, where Catholics and Native Americans came together in gratitude, worship, and fellowship.

Similarly, Catholic thanksgiving celebrations were held in New Mexico in 1598, when Don Juan de Oñate and Spanish settlers gave thanks to God upon their safe arrival in the region. Mass was celebrated, followed by a communal meal with the Indigenous peoples.

These early Thanksgiving events, rooted in Catholic liturgy and tradition, reflect the deep connection between faith, gratitude, and community. While they are lesser-known compared to the 1621 Plymouth feast, they demonstrate that the Catholic Church was integral to early expressions of thanksgiving on the American continent.

Conclusion

For Catholics in the United States, Thanksgiving is more than just a secular holiday. It is a time to reflect on gratitude and to remember the role of the Church in early American history, including the Catholic Masses of thanksgiving that predate the more widely celebrated Pilgrim feast. Whether celebrating in Plymouth, St. Augustine, or New Mexico, the core of Thanksgiving remains the same: a heartfelt expression of gratitude to God for His many blessings.