Converting to protestantism after marrying a catholic: a theological dilemma

[unwieldy]

You sound like the devil to me. Take the plank out of your own eye first.

If I were the Devil you would be worshipping me, you filthy heretic

[unwieldy]

Very Christian of you.

Thanks for noticing that friend

[BigRo]

If I were the Devil you would be worshipping me, you filthy heretic

My love is only for God. You come across as someone with a very shallow prayer life.

[unwieldy]

My love is only for God. You come across as someone with a very shallow prayer life.

Just shut the fuck up already, your retardation is showing hard. Stick to what you know (injecting drugs and overloading your body)

[BigRo]

Just shut the fuck up already, your retardation is showing hard. Stick to what you know (injecting drugs and overloading your body)

 you don't even train you fat fuck or even tend to the garden of your mind your a garbage human being.

[unwieldy]

you don't even train you fat fuck or even tend to the garden of your mind your a garbage human being.

Classic case of a dumbass roidpig high on his own delusions.

[BigRo]

Classic case of a dumbass roidpig high on his own delusions.

I am not on anything, but you don't get off the couch like a fat pig, I wonder what is bigger your head or your massive Puritans gut.

[Griffith]

In short, it’s adhering to the seven sacraments of the Holy Eucharist with a focus on Mother Mary (the mother of Jesus). Converting means accepting her as the Mother of God and a spiritual mother who prays for us, not as a rival to Christ but as His greatest disciple.

Nowhere in the Bible does it say any of that.

[Coach is Back!]

Nowhere in the Bible does it say any of that.

When a Protestant converts to Catholicism, it signifies a profound spiritual and ecclesial transition into full communion with the Catholic Church. Theologically, this means recognizing the Catholic Church as the one, holy, catholic, and apostolic Church founded by Jesus Christ, and accepting its full deposit of faith, including the authority of the Pope, the Magisterium, and the seven sacraments. It involves a conversion of heart, embracing Catholic doctrine on topics like the Eucharist (real presence), Mary, saints, and purgatory, which may differ from Protestant beliefs. This reception restores or establishes complete unity with the visible Church, allowing full participation in its life and sacraments, while acknowledging the validity of the Protestant’s prior baptism (if Trinitarian and properly administered).  This is not seen as a rejection of one’s Protestant heritage but as a fulfillment of Christian unity, as the Church views baptized Protestants as separated brethren sharing in Christ’s Body through baptism. 

From a Catholic perspective, conversion is an act of grace, responding to God’s call for unity (John 17:21). It emphasizes personal faith renewal and integration into the Church’s communal worship and mission.  The Catechism of the Catholic Church underscores ecumenism and the desire for full visible unity among Christians.

[Coach is Back!]

When a Protestant converts to Catholicism, accepting the Catholic understanding of Mary, the Mother of God, is a significant aspect of embracing the fullness of Catholic doctrine. Mary’s role is deeply tied to the sacraments, particularly the Eucharist, and her importance in Catholic theology can be a point of adjustment for converts, as many Protestant traditions view her with less emphasis or differently. Below, I’ll explain Mary’s role in the context of conversion and the sacraments, especially the Eucharist

In Catholic teaching, Mary is venerated (not worshiped) as the Mother of God (Theotokos, Council of Ephesus, 431 AD) because she bore Jesus Christ, who is fully God and fully man (Catechism of the Catholic Church, CCC 495). She is seen as the New Eve, whose obedience to God’s will (Luke 1:38, “Let it be done to me according to your word”) cooperated in humanity’s redemption through Christ (Lumen Gentium, no. 56). Her unique role includes:

•  Immaculate Conception: Mary was conceived without original sin, preserved by God’s grace to be a fitting vessel for Christ (CCC 491–492, Pius IX, Ineffabilis Deus, 1854).

•  Perpetual Virginity: She remained a virgin before, during, and after Jesus’ birth (CCC 499–500).

•  Assumption: She was taken body and soul into heaven at the end of her earthly life (CCC 966, Pius XII, Munificentissimus Deus, 1950).

•  Mediatrix and Advocate: Mary intercedes for humanity, presenting prayers to her Son (CCC 969, Lumen Gentium, no. 62).
For a Protestant converting to Catholicism, accepting these doctrines is part of the profession of faith, as they reflect the Church’s understanding of salvation history. Many Protestants may view Mary as a holy figure but reject or are unfamiliar with these dogmas, seeing them as excessive or unbiblical. Catholic teaching counters that Mary’s role is scriptural (e.g., John 19:26–27, where Jesus entrusts her to the Church) and magnifies Christ, not competes with Him (Lumen Gentium, no. 60). Converts are catechized on Mary through the Order of Christian Initiation of Adults (OCIA), often finding her intercessory role a bridge to deeper devotion. [11] [21]
Mary and the Sacraments
Mary’s connection to the sacraments lies in her role as the Mother of Christ, who instituted them. She is not a sacrament herself but is intimately linked to their spiritual fruit, especially in:

•  Baptism: As the model of faith, Mary’s “fiat” (Luke 1:38) exemplifies the surrender required in baptism, where one dies to sin and rises with Christ (CCC 537). Converts, already baptized, reflect on her as the first disciple.

•  Confirmation: Mary received the Holy Spirit at Pentecost with the apostles (Acts 1:14), modeling openness to the Spirit’s gifts, which confirmation strengthens (CCC 1289).

•  Eucharist: Mary’s deepest sacramental tie is to the Eucharist, as she gave Christ His human body, which becomes present in the Eucharist (see below).

•  Other Sacraments: In Penance, Mary’s sinlessness inspires contrition; in Matrimony, her fidelity reflects the Church’s union with Christ; in Holy Orders and Anointing, her maternal care mirrors the Church’s nurturing role.
Mary and the Holy Eucharist
The Eucharist, as the real presence of Jesus’ Body, Blood, Soul, and Divinity (CCC 1374), has a special connection to Mary because she is the mother who provided Christ’s human nature. Catholic theology highlights:

•  Incarnation and Eucharist: Just as Mary’s womb carried Jesus, the Eucharist makes Him present in the tabernacle and at Mass. Pope John Paul II, in Ecclesia de Eucharistia (2003, no. 55), wrote, “In the Eucharist, the Church is completely united to Christ through Mary,” as her consent enabled the Incarnation, which the Eucharist perpetuates. [11]

•  Mary at the Cross: At the Crucifixion (John 19:25–27), Mary stood by Jesus, uniting her suffering to His sacrifice, which the Eucharist re-presents. She is thus a model for Eucharistic devotion, participating in Christ’s offering.

•  Eucharistic Adoration: Catholics often pray to Mary (e.g., the Rosary) before the Blessed Sacrament, seeking her intercession to draw closer to her Son. The Catechism (CCC 2679) notes that Mary leads believers to the Eucharist.
For converts, accepting the Eucharist’s real presence often involves embracing Mary’s role, as her “yes” to God made the Incarnation—and thus the Eucharist—possible. This can be a shift from Protestant views, which may not connect Mary to communion or emphasize her intercessory role.

[Coach is Back!]

Mary is central to Catholicism because she points to Jesus, especially in the Eucharist, where her Son is truly present. Converting means accepting her as the Mother of God and a spiritual mother who prays for us, not as a rival to Christ but as His greatest disciple.

[Coach is Back!]

Did Peter “Build” the First Catholic Church?

The idea that “Peter built the first Catholic Church” requires nuance:

•  Peter’s Role in Founding the Church: Peter did not “build” the Church in the sense of creating it from scratch, as Christ is the true founder (Catechism, 424, 552). However, Peter was entrusted with a foundational leadership role. After Pentecost (Acts 2), Peter emerged as the leader of the early Christian community, preaching, baptizing, and organizing the nascent Church in Jerusalem and beyond (Acts 2:14–41, 10:1–48). His ministry helped establish the Church as the community of believers, which Catholics identify as the early Catholic Church.

•  Historical Context: The term “Catholic” (meaning “universal”) was first used by St. Ignatius of Antioch around 107 AD to describe the Church (Letter to the Smyrnaeans, 8:2). While Peter did not establish a formal institution called the “Catholic Church,” Catholic tradition holds that he was the first pope, leading the Church in Rome, where he was martyred (circa 64–67 AD). The Diocese of Rome, under Peter’s leadership, became the central see of the Church, and his successors (the popes) continued his role (Catechism, 880–882).

•  Peter’s Ministry in Rome: Catholic tradition, supported by early Church writings (e.g., St. Irenaeus, Against Heresies, 3.3.2, circa 180 AD), holds that Peter was the first bishop of Rome. His presence and martyrdom there established Rome as the apostolic see, giving it primacy in the Church. This is why the pope, as the Bishop of Rome, is considered Peter’s successor.

[Coach is Back!]

Jesus Was Not a Socialist


The left often points to Jesus’ teachings on charity and communal living (e.g., Acts 2:44-45) to claim He endorsed socialism. However, His teachings emphasize voluntary charity and personal responsibility, not state-enforced redistribution or collective ownership. Key scriptures include:

1.  Render to Caesar (Matthew 22:15-22)
   •  Scripture: “Then repay to Caesar what belongs to Caesar and to God what belongs to God.”

   •  Context: Jesus distinguishes between civic duties and spiritual obligations, implying a separation of earthly governance and divine authority. He does not advocate for state-controlled wealth redistribution but acknowledges legitimate authority. Catholic social teaching (e.g., Rerum Novarum, 1891) emphasizes private property rights and subsidiarity, opposing socialist collectivism.

2.  Parable of the Talents (Matthew 25:14-30)

   •  Scripture: “To one he gave five talents; to another, two; to a third, one—to each according to his ability… The one who had received five talents went and traded with them, and made another five… But the one who received one talent… hid his master’s money… [The master said,] ‘You wicked, lazy servant!’”

   •  Context: This parable praises initiative, stewardship, and unequal outcomes based on individual effort, while condemning sloth. It aligns with Catholic teaching on personal responsibility and the right to use one’s talents and property, contrary to socialist egalitarianism.

3.  Voluntary Charity, Not Coercion (Luke 21:1-4)

   •  Scripture: “When he looked up he saw… a poor widow putting in two small coins. He said, ‘…This poor widow put in more than all the rest; for… she, from her poverty, has offered her whole livelihood.’”

   •  Context: Jesus praises the widow’s voluntary sacrifice, not a mandated contribution. Catholic teaching (CCC 2401-2406) emphasizes charity as a personal virtue, not a state-imposed system. Socialism’s forced redistribution conflicts with this principle.

4.  Private Property in Acts (Acts 5:1-4)

   •  Scripture: “Peter said to [Ananias], ‘…While [your property] remained unsold, did it not remain yours? And when it was sold, was it not still under your control?’”

   •  Context: Early Christians shared goods voluntarily, but Peter affirms Ananias’ right to his property, condemning his deceit, not his ownership. This supports Catholic teaching on private property (Centesimus Annus, 1991) against socialist collectivism.

[Coach is Back!]

Physical Description from the Shroud

The Shroud offers a detailed image of a man, interpreted by Catholics as consistent with Jesus’ Passion. Key findings about his description include:

1.  Physical Build:

   •  Height and Frame: The man is approximately 5 feet 11 inches to 6 feet 1 inch tall (based on image measurements), with a lean but muscular build, consistent with a physically active man in his 30s, as Jesus is described (Luke 3:23, ~30 years old at ministry’s start).
   •  Significance: The height is taller than the average 1st-century Jewish male (~5 feet 5 inches), but plausible for a Galilean. Catholic tradition doesn’t emphasize height but sees the Shroud’s proportions as fitting a real human, not an artistic ideal. [11]

2.  Facial Features:

   •  Face and Beard: The image shows a bearded man with long hair, possibly tied in a ponytail, and a forked beard, aligning with Jewish male customs of the 1st century (Leviticus 19:27). The face has high cheekbones, a straight nose, and closed eyes, suggesting death.
   •  Significance: Matches early Christian iconography (e.g., Byzantine images) and Catholic depictions of Jesus, reinforcing the Shroud’s influence on sacred art. No Gospel describes Jesus’ face, but the Shroud’s image is seen as consistent with tradition. [21]

3.  Wounds and Injuries:

   •  Crucifixion Marks: Nail wounds in the wrists (not palms, as per anatomical studies) and feet, consistent with Roman crucifixion (John 20:25–27). Blood stains (type AB, per STURP) show rigor mortis and post-mortem flow.
   •  Scourging: Over 100 whip marks with dumbbell-shaped wounds, matching Roman flagrum (Matthew 27:26).
   •  Crown of Thorns: Scalp punctures (~30–40) suggest a cap-like crown, unique to Jesus’ Passion (John 19:2).
   •  Side Wound: A lance wound between the 5th and 6th ribs, with blood and watery fluid, aligns with John 19:34.
   •  Significance: The wounds corroborate Gospel accounts of Jesus’ Passion, supporting Catholic teaching on His suffering (CCC 617). The Shroud’s forensic detail (e.g., wrist nailing) corrects medieval art, showing historical accuracy. [11]

4.  Other Features:

   •  No Decomposition: The image shows no signs of decay, suggesting the body was removed within 36–48 hours, consistent with Jesus’ burial and Resurrection timeline (Matthew 28:1–6).
   •  Pollen and Soil: Traces of Jerusalem-region pollen (e.g., Gundelia tournefortii, possibly in the crown of thorns) and limestone consistent with Jerusalem tombs link the Shroud to 1st-century Judea. [21]

Archaeological and Scientific Support

While the Shroud itself is an artifact, its study intersects with archaeology and biblical history:
•  Textile Analysis: The herringbone weave matches 1st-century Syrian linens, not common in medieval Europe. Recent studies (e.g., 2019 X-ray dating) suggest a 1st-century origin, challenging the 1988 carbon-14 results (possibly skewed by repairs). [11]
•  Image Formation: The image is a superficial negative (only on the cloth’s top fibers), not paint, with 3D properties (per VP-8 Image Analyzer, 1976). No known medieval technology could produce it, suggesting an unknown process, which some Catholics tie to the Resurrection (CCC 645 on Christ’s glorified body).
•  Crucifixion Evidence: The Shroud’s wounds align with the Yehohanan Heel Bone (1968, Jerusalem), a 1st-century crucified man’s remains, confirming wrist nailing and other details. [21]
•  Biblical Context: Artifacts like the Pontius Pilate Inscription (1961) and Caiaphas Ossuary (1990) verify Gospel figures, grounding the Passion narrative. The Shroud’s details (e.g., crown of thorns, side wound) match specific Gospel accounts, unlike typical crucifixions.

[BigRo]

Joseph ploughed Mary many times he had alot of brothers and sisters it is in the bible.

[unwieldy]

Catholicism is very appealing to the intellectually lazy and incapable, who are at the same time being extremely arrogant. BigRo is the posterboy for that crowd.

[Griffith]

Once again, nowhere in the Bible does it mention any of that about Mary.

Jesus had siblings, it says so in the New Testament, so Mary was not a virgin all her life.

The Shroud of Turin has been proven to be a forgery, some claim it was made by Leonardo da Vinci and depicts his own face.

[BigRo]

Catholicism is very appealing to the intellectually lazy and incapable, who are at the same time being extremely arrogant. BigRo is the posterboy for that crowd.

I am not a formal Catholic or anything, you are
 the arrogant one and don't sound Christian at all.

[unwieldy]

I am not a formal Catholic or anything, you are
 the arrogant one and don't sound Christian at all.

I know, you are just some dumbass poser pretending to be some deep spiritual warrior monk.

[Kwon]

Situation seems unwieldy.

Any religious matters should be mailed to BigRo, he is Getbigs resident spiritual warrior monk.

[Coach is Back!]

Once again, nowhere in the Bible does it mention any of that about Mary.

Jesus had siblings, it says so in the New Testament, so Mary was not a virgin all her life.

The Shroud of Turin has been proven to be a forgery, some claim it was made by Leonardo da Vinci and depicts his own face.

The Catholic Church teaches that Mary was a virgin her entire life, a belief called her perpetual virginity, which is supported by Scripture and early Christian Tradition. The New Testament mentions Jesus’ ‘brothers’ and ‘sisters’ (like in Mark 6:3), but in biblical Greek, these terms—adelphoi and adelphai—often mean extended family, like cousins or close relatives, not necessarily biological siblings.

For example, in Genesis 13:8, Abraham and Lot are called ‘brothers’ but are uncle and nephew. The Church points out that no passage explicitly says Mary had other children, and early Christians, like the Church Fathers, consistently taught her virginity. This fits with her role as the Mother of God, totally dedicated to Jesus, which we see in her presence at the Cross (John 19:25–27) and her connection to the Eucharist, as we discussed. I’d love to explore this more if you’re curious—maybe check out the Catechism or a Catholic Bible commentary!”

[TabloidSteroids]

The Catholic Church teaches that Mary was a virgin her entire life, a belief called her perpetual virginity, which is supported by Scripture and early Christian Tradition. The New Testament mentions Jesus’ ‘brothers’ and ‘sisters’ (like in Mark 6:3), but in biblical Greek, these terms—adelphoi and adelphai—often mean extended family, like cousins or close relatives, not necessarily biological siblings.

For example, in Genesis 13:8, Abraham and Lot are called ‘brothers’ but are uncle and nephew. The Church points out that no passage explicitly says Mary had other children, and early Christians, like the Church Fathers, consistently taught her virginity. This fits with her role as the Mother of God, totally dedicated to Jesus, which we see in her presence at the Cross (John 19:25–27) and her connection to the Eucharist, as we discussed. I’d love to explore this more if you’re curious—maybe check out the Catechism or a Catholic Bible commentary!”

Do you believe she had a c section or how could she be a virgin after giving birth?

[FitnessFrenzy]

these matters should be discussed with our resident religious scholar tbombz.

[Van_Bilderass]

Catholics are deeply repentant over the Evil antisemitism it has perpetuated for thousands of years.

Jewish leaders have welcomed a statement by the Archbishop of Canterbury, who said the Church had been partly responsible for the spread of anti-Semitism.

In an article published in a book by the Holocaust Educational Trust, the Most Reverend Justin Welby called anti-Semitism an "insidious evil".

He added: "It is a shameful truth that, through its theological teachings, the Church, which should have offered an antidote, compounded the spread of this virus."

The president of the Board of Deputies of British Jews, Jonathan Arkush, called the archbishop's words "powerful and timely".

In the article, Archbishop Welby said Christians should be "deeply repentant" for the fact that anti-Semitism had "infected the body of the Church.

"We live with the consequences of our history of denial and complicity," he said.

Christians' public attitudes to Jews have changed since the middle of the 20th Century.

Catholics still pray on Good Friday that Jews will convert to Christianity. But references to "perfidious Jews" and "blindness" - which once formed parts of Church services - have been removed.

Pope John XXIII intervened more than 50 years ago, ordering that the Latin word "perfidis", meaning "faithless", be removed.

The word was controversial because of its similarity to the English term "perfidious", which is used as a synonym for "treacherous".

And in 2008, Pope Benedict XVI altered the prayer used in the Tridentine rite, or extraordinary form of the liturgy, removing a reference to "the blindness of that people".

The Church of England's Good Friday liturgy now asks God to take "all blindness and bitterness of heart" from both Jews and Christians.

Mr Arkush said Christians had sometimes been to blame for anti-Semitism "permeating European thought" for thousands of years.

[/size]

I'm sure the Coach's Catholicism is the good kind and he would never call the Jews blind. Their eyes are wide open and will presumably be saved regardless of their "slightly" differing faith.

[Griffith]

The Catholic Church teaches that Mary was a virgin her entire life, a belief called her perpetual virginity, which is supported by Scripture and early Christian Tradition. The New Testament mentions Jesus’ ‘brothers’ and ‘sisters’ (like in Mark 6:3), but in biblical Greek, these terms—adelphoi and adelphai—often mean extended family, like cousins or close relatives, not necessarily biological siblings.

For example, in Genesis 13:8, Abraham and Lot are called ‘brothers’ but are uncle and nephew. The Church points out that no passage explicitly says Mary had other children, and early Christians, like the Church Fathers, consistently taught her virginity. This fits with her role as the Mother of God, totally dedicated to Jesus, which we see in her presence at the Cross (John 19:25–27) and her connection to the Eucharist, as we discussed. I’d love to explore this more if you’re curious—maybe check out the Catechism or a Catholic Bible commentary!”

Matthew 1:25

When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus.

[It's literally saying Mary was not a virgin for the remainder of the marriage. If the brothers mentioned were somehow 'cousins' or step-brothers, the above explicitly states they had sexual relations as husband and wife, even if it did not produce children.]

Matthew 13:55

Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas?

[It seems quite a stretch to argue they were not literal brothers. Ancient Greek does have a word for cousin, so why use brother instead? The word 'cousin' is used in other instances in the New Testament]