Roman Catholicism By Matt Slick. Roman Catholicism Roman Catholicism A brief analysis By Matt Slick

Roman Catholicism

By Matt Slick

Roman CatholicismA brief analysis

By

Matt Slick

1. The Roman Catholic Church is the largest church in the world with over 1 billion members in approximately 100 countries. It has a wide variety of traditions that influence and are influenced by different cultures.

2. The Roman Catholic Church is headquartered in Vatican City (also known as the Holy See), which is the world’s smallest country and is located entirely inside the city of Rome, in Italy. It covers approximately .44 square km, has less than 1,000 citizens and employs 3000 workers. All of Roman Catholicism is governed from this location.

IntroductionWhy a course about Roman Catholicism?

Page 1 of manual, paragraphs 1-2

3. The Vatican’s wealth is estimated to be between $10 Billion and $15 Billion. It has investments in banking, insurance, chemicals, steel, construction, and real estate. It pays no taxes.1

4. The Roman Catholic Church claims to be the only true Church. It claims to have an unbroken history of apostolic succession dating back to Peter.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 870"THE SOLE CHURCH OF CHRIST WHICH IN THE CREED WE PROFESS TO BE ONE, HOLY, CATHOLIC, AND APOSTOLIC, . . . SUBSISTS IN THE CATHOLIC CHURCH, WHICH IS GOVERNED BY THE SUCCESSOR OF PETER AND BY THE BISHOPS IN COMMUNION WITH HIM.”

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Introduction


5. The Roman Catholic Church claims both to represent Jesus and to properly convey to the world the true biblical teachings concerning Faith and Morals.

TRENT, SESSION 4, "DECREE CONCERNING THE EDITION, AND THE USE, OF THE SACRED BOOKS")"...NO ONE, RELYING ON HIS OWN SKILL, SHALL, -- IN MATTERS OF FAITH, AND OF MORALS … PRESUME TO INTERPRET THE SAID SACRED SCRIPTURE CONTRARY TO THAT SENSE WHICH HOLY MOTHER CHURCH…HATH HELD AND DOTH HOLD.”

Introduction

Page 2 of manual, paragraph 5

6. The Roman Catholic Church uses the Bible and Sacred Tradition in order to communicate what it says is God’s truth:

CATECHISM OF THE CATHOLIC CHURCH, PAR. 82“THE CHURCH, TO WHOM THE TRANSMISSION AND INTERPRETATION OF REVELATION IS ENTRUSTED, DOES NOT DERIVE HER CERTAINTY ABOUT ALL REVEALED TRUTHS FROM THE HOLY SCRIPTURES ALONE. BOTH SCRIPTURE AND TRADITION MUST BE ACCEPTED AND HONORED WITH EQUAL SENTIMENTS OF DEVOTION AND REVERENCE.”

Introduction


7. The Roman Catholic Church claims to have the Magisterium which is the body of bishops that exercises its infallible teaching authority.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 2051“THE INFALLIBILITY OF THE MAGISTERIUM OF THE PASTORS EXTENDS TO ALL THE ELEMENTS OF DOCTRINE, INCLUDING MORAL DOCTRINE, WITHOUT WHICH THE SAVING TRUTHS OF THE FAITH CANNOT BE PRESERVED, EXPOUNDED, OR OBSERVED.”

Introduction


CATECHISM OF THE CATHOLIC CHURCH, PAR. 2051“THE INFALLIBILITY OF THE MAGISTERIUM OF THE PASTORS EXTENDS TO ALL THE ELEMENTS OF DOCTRINE, INCLUDING MORAL DOCTRINE, WITHOUT WHICH THE SAVING TRUTHS OF THE FAITH CANNOT BE PRESERVED, EXPOUNDED, OR OBSERVED.”

8. The Roman Catholic Church claims to have the authority to interpret God’s word, teach, and proclaim the True Christian Faith. If that is so, why does it teach the following?

A Cause for Concern


"If any one saith, that man is truly absolved from his sins and justified… by this faith alone…let him be anathema," (Council of Trent, Canons on Justification, Canon 14).

“Mary, by her spiritual entering into the sacrifice of her divine son for men, made atonement for the sins of man…" (Fundamentals of Catholic Dogma, page 213).

"Sins must be expiated. This may be done on this earth through the sorrows, miseries and trials of this life and, above all, through death. Otherwise the expiation must be made in the next life through fire and torments or purifying punishments," (The 2nd Vatican Council, p. 63).

A Cause for Concern


In every circumstance, each one of us should hope, with the grace of God, to persevere 'to the end' and to obtain the joy of heaven, as God's eternal reward for the good works accomplished with the grace of Christ," (CCC 1821).

"Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification," (CCC 2010).

"The bishops, successors of the apostles, receive from the Lord . . . the mission of teaching all peoples…that all men may attain salvation through faith, Baptism and the observance of the Commandments," (CCC 2068).

"The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods," (CCC par. 460).

A Cause for Concern


“Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other,” (1 Cor. 4:6).

9. The Scriptures tell us not to exceed what is written. This means that the Word of God tells us what we need to knowand we are not to teach anything that contradicts it or goes beyond what it says.

10. Does the Roman Catholic Church change this verse or cast doubt upon it? Not at all. The Vatican Website renders this verse as “I have applied these things to myself and Apollos for your benefit, brothers, so that you may learn from us not to go beyond what is written, so that none of you will be inflated with pride in favor of one person over against another,” (1 Cor. 4:6).

Don’t Exceed What is Written


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11. The Vatican website itself says that we are not to "go beyond what is written.” But in the case of Roman Catholic teachings, it is obvious that they have violated this biblical principle by producing teachings that are clearly not taught in Scripture such as the bodily Assumption of Mary into heaven (CCC 966), that Mary delivers our souls from death (CCC 966), that grace can be merited (CCC 2010), that heaven is a reward for good works (CCC 1821), and that we need to keep the commandments to be saved (CCC 2068).

12. The Roman Catholic Church claims a great deal. Therefore, let’s examine what it teaches against the Word of God.

Don’t Exceed What is Written


13. In order to understand Catholicism, we need to become familiar with its terminology. (More terms are in the appendix.) Apocrypha – Books written between the writing of Malachi and

Matthew. They were added to the Bible by the RCC in 1546. Assumption - the taking of the body and soul of Mary, by God, into

glory. Church Fathers – Christian Writers of the first few centuries. Contrition - Heartfelt sorrow and repentance for having sinned Holy See – The Vatican in Rome, Italy. Hyperdulia – Adoration given only to Mary. Latria – Worship given only to God. Magisterium – The Body of bishops, headed by the pope. Mass - a reenactment of the sacrifice of Christ on the cross in a

ceremony performed by a priest.

Terminology



Mortal Sin - a serious and willful transgression of God's Law. It involves full knowledge and intent of the will to commit the sin.If left unrepentant, can damn someone to eternal hell.

Penance - Penance is a means by which a person who has sinned after being baptized receives forgiveness of those sins. It involves performing certain actions assigned by a priest.

Purgatory - a place of temporary punishment where the Christian is cleansed from sin before they can enter into heaven.

Rosary - A string of beads that can be worn around the neck and that is used to keep track of prayers including a repetitive prayer to Mary.

Sacred Tradition - special tradition of apostolic teaching handed down through the bishopric.

Transubstantiation - The teaching that the bread and wine in the communion supper become the body and blood of the Lord Jesus at the Consecration during the Mass.

Venial Sin - A sin but not as bad as Mortal Sin. It lessens the grace of God within a person's soul.

Terminology



1. The Roman Catholic Church has over 1 Billion members.2. It is headquartered in Rome, Italy, in Vatican City.3. Vatican City is the world’s smallest state.4. The Vatican wealth is between $10 Billion and $15 Billion.5. Roman Catholicism uses Scripture and Sacred Tradition to

determine spiritual truth.6. The Roman Catholic Church claims to be the true church with

Christ’s authority.7. Roman Catholicism claims infallibility via its Magisterium, the

body of bishops by which it exercises its teaching authority (CCC 100).

8. Roman Catholicism teaches that salvation is obtained through faith, Baptism and the observance of the Commandments (CCC 2068).

Review of Introduction Section

Page 6 of manual, review

14. One of the great differences between Protestant and Catholic doctrine is in the area of tradition. The Protestant Church recognizes Church Tradition but maintains that the Bible alone is intended by God to be the final authority of doctrinal truth (2 Tim. 3:16). The Catholic Church, however, says, "Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God . . ." (CCC 97).

15. So which is it? Do we derive our spiritual knowledge from scripture and tradition or from scripture alone? The answer is simple. We use both scripture and tradition but tradition is subordinate to scripture.

Scripture and TraditionScripture verses Tradition or Scripture and Tradition


16. However, tradition in the Church (i.e., church councils, ancient writers) is different than Sacred Tradition (the means by which the Roman Catholic Church ‘derives truths’ not found in Scripture.)

Scripture and Tradition


17. The Bible speaks of tradition in both positive and negative ways.

For: "Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep aloof from every brother who leads an unruly life and not according to the tradition which you received from us," (2 Thess. 3:6). (See also 2 Thess. 2:15; 1 Cor. 11:2.)

Against: "And He answered and said to them, and why do you yourselves transgress the commandment of God for the sake of your tradition?” (Matt. 15:3). (See also Mark 7:8-9; Col. 2:8.)



18. Church Tradition is good when it agrees with scripture. It is bad when it violates scripture. Remember 1 Cor. 4:6 which says, “… that you may learn not to exceed what is written…” (1 Cor. 4:6).



19. The Roman Catholic Church says, "Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence." (CCC 82). And, Tradition is a “current of life”.

CATHOLIC ENCYCLOPEDIA, TRADITION AND THE LIVING MAGISTERIUM”THERE IS A FORMULA CURRENT IN CHRISTIAN TEACHING (AND THE FORMULA IS BORROWED FROM ST. PAUL HIMSELF) THAT TRADITIONAL TRUTH WAS CONFIDED TO THE CHURCH AS A DEPOSIT WHICH IT WOULD GUARD AND FAITHFULLY TRANSMIT AS IT HAD RECEIVED IT WITHOUT ADDING TO IT OR TAKING ANYTHING AWAY...THIS DEPOSIT IN FACT IS NOT AN INANIMATE THING PASSED FROM HAND TO HAND; IT IS NOT, PROPERLY SPEAKING, AN ASSEMBLAGE OF DOCTRINES AND INSTITUTIONS CONSIGNED TO BOOKS OR OTHER MONUMENTS...IT MUST BE REPRESENTED AS A CURRENT OF LIFE AND TRUTH COMING FROM GOD THROUGH CHRIST AND THROUGH THE APOSTLES TO THE LAST OF THE FAITHFUL WHO REPEATS HIS CREED AND LEARNS HIS CATECHISM."



20. So, Sacred Tradition is not “an assemblage of doctrines”. It is “a current of life and truth coming from God through Christ and through the Apostles” -- to and through the Roman Catholic Church. But, the problem is that it issubjective.

21. What is a “current of life and truth”? Can we test it?Can we detect it? Is it whispered from person to person in the halls of the Vatican? How is this “current of life” passed on? Does one priest recite what another told him about something the apostles supposedly taught but isn’t recorded in the Bible? Is it a kind of hearsay whispered across the centuries? This is way too subjective.



22. Tradition that is supposed to inform us about doctrinal truths and is a “current of life” is a problem becauseit opens the door for non-biblical beliefs and practices to be taught.

23. Remember, the Roman Catholic Church says that the task of correctly interpreting the Word of God has been entrusted

only to its teaching body, the Magisterium (CCC par.

2051). If this is so, then it is setting itself up to be

the final arbiter of spiritual truth and subjecting the Bible to its interpretations.



24. Instead, the RCC should be checking its traditions and teachings against Scripture alone, not Sacred Tradition AND Scripture so that “… that you may learn not to exceed what is written…” (1 Cor. 4:6).

CATECHISM OF THE CATHOLIC CHURCH, PAR. 95"IT IS CLEAR THEREFORE THAT, IN THE SUPREMELY WISE ARRANGEMENT OF GOD, SACRED TRADITION, SACRED SCRIPTURE AND THE MAGISTERIUM OF THE CHURCH ARE SO CONNECTED AND ASSOCIATED THAT ONE OF THEM CANNOT STAND WITHOUT THE OTHERS. WORKING TOGETHER, EACH IN ITS OWN WAY, UNDER THE ACTION OF THE ONE HOLY SPIRIT, THEY ALL CONTRIBUTE EFFECTIVELY TO THE SALVATION OF SOULS."



25. Because the Roman Catholic Church elevates its own tradition, it has placed it on equal level with God’s word, both of which can only be interpreted by the Roman Catholic Church! But, Sacred Tradition is based on man’s opinions, memory, and ideas – in spite of the claim of the RCC that it is guided by the Holy Spirit. And, as an important note, nowhere in the Bible is Sacred Tradition said to be inspired.



“Then some Pharisees and scribes came to Jesus from Jerusalem and said, 2 “Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat bread.” 3And He answered and said to them, “Why do you yourselves transgress the commandment of God for the sake of your tradition? 4 “For God said, ‘Honor your father and mother,’ and, ‘He who speaks evil of father or mother is to be put to death.’ 5 “But you say, ‘Whoever says to his father or mother, “Whatever I have that would help you has been given to God,” 6 he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition," (Matt. 15:1-6).

What did Jesus say about Tradition and the Religious Leaders?

Page 10 of manual

26. Notice how Jesus compares the religious leaders’ traditions to scripture. Jesus elevated the Word of God above the “Sacred Tradition” of the religious establishment. In fact, we are warned "See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ," (Col. 2:8).



27. Protestants seek to interpret Scripture first in lightof itself and second in light of sayings and teachingsof those who came before us. But the Catholic Church interprets Scripture in light of its own Tradition.

28. The Pharisees were seeing the Word of God "within" their sacred tradition. Jesus, in contrast to this, cited the Word of

God to judge their traditions (Matt. 15:1-6 above).



"Now I praise you because you remember me in everything, and hold firmly to the traditions, just as I delivered them to you,“ (1 Cor. 11:2).

29. Context is everything! Let’s take a look. In the previous chapter Paul had been speaking about avoiding idolatry (10:14), meat sacrificed to idols (10:25ff), and doing things so that people will be saved (10:33).

Roman Catholics, Tradition, and 1 Cor. 11:2


30. When we get to Chapter 11 we see Paul speaking of authority. “Now I praise you because you remember me in everything, and hold firmly to the traditions, justas I delivered them to you. 3 But I want you to “understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ…8 For man does not originate from woman, but woman from man; 9 for indeed man was not created for the woman’s sake, but woman for the man’s sake. 10 Therefore the woman ought to have a symbol of authority on her head, because of the angels,” (1 Cor. 11:2-3,8-10).

31. Therefore, the tradition Paul was speaking about has nothing to do with Roman Catholic Sacred Tradition. Contextually it has to do with avoiding idolatry and/or head-coverings, authority, and prayer.

Roman Catholics, Tradition, and 1 Cor. 11:2


“So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us," (2 Thess. 2:15).

32. Let’s examine this verse, too. In both the New American Bible and the KJV, the verse begins with "therefore." In the NASB it

says "so then." This means that we must look at

the preceding context to see what Paul was

talking about. If we do this, we clearly see that

Paul is telling the Thessalonians to stand firm in what they had been taught about the second coming of Christ.”

Roman Catholics, Tradition, and 2 Thess. 2:15


33. “Now, we request you, brethren, with regard to the coming of ourLord Jesus Christ, and our gathering together to Him, 2 that you may not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. 3 Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction…10 and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. 11 And for this reason God will send upon them a deluding influence so that they might believe what is false…14 And it was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ. 15 So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us,” (2 Thess. 2:1-4,10-11,14-15).

34. Like 1 Cor. 11:2 before, 2 Thess. 2:15 has nothing to do with Sacred Tradition. It is about the second coming of Christ.



"Now we command you, brethren, in the nameof our Lord Jesus Christ, that you keep aloof from every brother who leads an unruly life and not according to the tradition which you received from us," (2 Thess. 3:6).

35. As with 1 Cor. 11:2 and 2 Thess. 2:15, let’s examine 2 Thess. 3:6 in context.



36. “Now we command you, brethren, in the name ofour Lord Jesus Christ that you keep aloof from every brother who leads an unruly life and not according to the tradition which you received from us. 7 For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, 8 nor did we eat anyone’s bread without paying for it, but with labor and hardship we kept working night and day so that we might not be a burden to any of you; 9 not because we do not have the right to this, but in order to offer ourselves as a model for you, that you might follow our example. 10 For even when we were with you, we used to give you this order: if anyone will not work, neither let him eat,” (2 Thess. 3:6-10).



37. The tradition Paul is speaking of is the tradition of working hard and not being idle. It has nothing to do with Roman Catholic Sacred Tradition.

38. So, why does the Roman Catholic Church work so hard at promoting its Tradition and support for it in the Bible? It is

because it needs to maintain its position as the “only

true church” that has the authority to tell us what God’s Word means…which includes praying to Mary, praying to the Saints, indulgences, penance, and many other

unbiblical teachings.



39. Church Fathers are the early Christian writers who lived in the first few centuries after the apostles died. They wrote a great deal about the Christian faith and are quoted and referenced by many Christian scholars both Protestant and Roman Catholic.

40. There are two main groups of Church Fathers. Ante-Nicene and Post-Nicene. The Ante-Nicene Fathers are those early Christian writers who were before the Council of Nicene which occurred in 325 A.D. The Post-Nicene Fathers are those who were after that date. The Council of Nicea formulated, among other things, the Nicene Creed (See Appendix for the Nicene Creed.)

Tradition and the Church Fathers


41. This is a partial List of Ante-Nicene Fathers: Ignatius (d. 110); Justin Martyr (103-165); Irenaeus (130-202); Hyppolytus of Rome (170-236); Tertulian (160-220); Origen (185-254); Theodotus (late 2nd Century).

42. Partial list of Post-Nicene Fathers: Augustine (354-430); Chrysostom (347-407); Eusebius (263-339); Athanasius (295-373); Jerome (347-420); Basil (330-389); Ambrose (333-397).

43. Since the Catholic Church heavily relies on tradition, it frequently appeals to various Church Fathers to validate its doctrines. The problem is that there is no unanimous agreement among them.

Tradition and the Church Fathers


44. Do the Church Fathers always agree witheach other? No they do not. We can findChurch Fathers on both sides of various issues. Take these as examples.

My Church Father can beat up your Church Father


45. Scripture alone is final authority? Yes: Irenaeus, (130-202), “We have known the method of

our salvation by no other means than those by whom the gospel came to us; which gospel they truly preached; but afterward, by the will of God, they delivered to us in the Scriptures…,” (Adv. H. 3:1).

No: Athanasius (300? - 375), “But beyond these [Scriptural] sayings, let us look at the very tradition, teaching and faith of the Catholic Church from the beginning, which the Lord gave, the Apostles preached, and the Fathers kept," (Athanasius, Four Letters to Serapion of Thmuis, 1:28).



46. Salvation by faith alone? Yes: Irenaeus (130-202), "men were taught to worship God

after a new fashion, but not another god, because in truth there is but “one God, who justifieth the circumcision by faith, and the uncircumcision through faith," (Against Heresies, Book 3, chapter 10, par. 2).

No: Gregory of Nyssa (330-394), “Faith without works of justice is not sufficient for salvation.”



47. Baptism necessary for salvation? Yes: Irenaeus (120? - 200), “we are made clean, by means

of the sacred water and the invocation of the Lord,” (Fragment, 34, A.D. 190).

No: Polycarp (69 - 150),'we shall also reign together with Him,' provided only we believe…” (Epistle to the Philippians, 1, 5, 8).



48. The Apocrypha is a set of books written between approximately 400 B.C. and the time of Christ. The word "apocrypha" means "Hidden." These books consist of 1 and 2 Esdras, Tobit, Judith, the Rest of Esther, the Wisdom of Solomon, Sirach, (also titled Ecclesiasticus), Baruch, The Letter of Jeremiah, Song of the Three Young Men, Susanna, Bel and the Dragon, The Additions to Daniel, The Prayer of Manasseh, and 1 and 2 Maccabees.

49. In 1546 the Roman Catholic Church officially declared some of the apocryphal books to belong to the canon of scripture. These are Tobit, Judith, 1 and 2 Maccabees, Wisdom of Solomon, Sirach (also known as Ecclesiasticus), and Baruch.

50. The Apocryphal books are not scripture. The Jews never considered them to be inspired. Neither Jesus nor the apostles ever quoted from the Apocrypha.

Apocrypha


51. At the time of Christ the arrangement of the O.T. bookswas different than what we have now. In that arrangement,the book of Chronicles, not Malachi, is the last book. This is important because Jesus said, "From the blood of Abel (mentioned in Genesis the first book) to the blood of Zechariah (mentioned in Chronicles the last book), who perished between the altar and the house of God,” (Luke 11:51). Jesus quoted the arrangement of the O.T. according to the Jews at that time and he did not include the Apocrypha.

52. The categorization of the Old Testament used by Jesus was given in Luke 24:44, "Now He said to them, ‘These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled," (Luke 24:44). The Apocrypha was excluded by Jesus. So why does the Roman Catholic Church use it? Because of the errors it teaches.

Apocrypha


53. The Apocrypha has errors and this should concern the Roman Catholic Church. Salvation by Works Tobit 4:11, "For alms deliver from all sin,

and from death, and will not suffer the soul to go into darkness."

Salvation by Works Tobit 12:9, "For alms delivereth from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting."

Money for the sins of the dead 2 Maccabbees 12:43, "And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection."

Apocrypha


53. The Apocrypha has errors and this should concern the Roman Catholic Church…(continued)

Historical error. Nebechanezzer was the the king of the Babylonians, not the Assyrians Judith 1:5, "Now in the twelfth year of his reign, Nabuchodonosor, king of the Assyrians, who reigned in Ninive the great city, fought against Arphaxad and overcame him."

Historical error. The Jews served in Babylon for 70 years (Jer. 25:11), not seven generations Baruch 6:2, "And when you are come into Babylon, you shall be there many years, and for a long time, even to seven generations: and after that I will bring you away from thence with peace."

Apocrypha


54. Not only are these serious errors, but the first three also support Catholic soteriology (doctrine of salvation) by adding works to salvation. Remember, Catholicism teaches, "The bishops, successors of the apostles, receive from the Lord . . . the mission of teaching all peoples…that all men may attain salvation through faith, Baptism and the observance of the Commandments," (CCC 2068).

55. Remember, at the time of the Reformation, Martin Luther was teaching the biblical position of salvation by grace through faith alone. The Apocrypha contains the errors of works salvation which is probably why the RCC canonized it in 1547.

Apocrypha


1. Roman Catholicism does not teach that the Scripturesare the final authority in spiritual matters. It adds its own tradition and considers them equal in authority(CCC 82, 95, 97).

2. The Bible says not to exceed what is written (1 Cor. 4:6).3. Tradition is spoken of in both positive and negative ways in

the Bible.4. Jesus elevated the Word of God above tradition in

Matt. 15:1-6.5. Roman Catholicism interprets Scripture in light of tradition.

Protestantism interprets tradition in light of Scripture.

Review of Scripture and Tradition

Page 18 of manual

…continued

6. The early church fathers are not unanimous in their views and often disagreed. There is no unanimous view on all topics.

7. The Apocrypha was written between approximately 400 BC and the time of Christ.

8. The Roman Catholic Church added seven of the Apocryphal books to the Canon of Scripture in 1546.

9. Neither Jesus nor the apostles quoted or validated the Apocrypha as being inspired.

10. The Apocryphal books added by Roman Catholicism contain theological errors such as salvation by works (Tobit 4:11; 12:9) and historical errors (Judith 1:5; Baruch 6:2).

Review of Scripture and Tradition

Page 18 of manual

56. Roman Catholic Church claims that it has the authority as the one true church to represent God on earth, rightly interpret Scripture, administer the sacraments, absolve sin, distribute grace, marry, annul, and discipline.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 88“THE CHURCH'S MAGISTERIUM EXERCISES THE AUTHORITY IT HOLDS FROM CHRIST TO THE FULLEST EXTENT WHEN IT DEFINES DOGMAS, THAT IS, WHEN IT PROPOSES, IN A FORM OBLIGING THE CHRISTIAN PEOPLE TO AN IRREVOCABLE ADHERENCE OF FAITH, TRUTHS CONTAINED IN DIVINE REVELATION OR ALSO WHEN IT PROPOSES, IN A DEFINITIVE WAY, TRUTHS HAVING A NECESSARY CONNECTION WITH THESE.”

Authority - Roman Catholic Church Authority


57. The Roman Catholic Church says its authority comes from Christ who commissioned Peter to be the Rock and it is upon Peter that the Church is built.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1008"CHRIST, THE "LIVING STONE", THUS ASSURES HIS CHURCH, BUILT ON PETER, OF VICTORY OVER THE POWERS OF DEATH. BECAUSE OF THE FAITH HE CONFESSED PETER WILL REMAIN THE UNSHAKABLE ROCK OF THE CHURCH.”



58. This authority carries over to the interpretation of Scripture and Tradition in its Magisterium, the body ofBishops headed by the Pope.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1008"THE CHURCH'S MAGISTERIUM, AS AUTHENTIC INTERPRETER OF THE AFFIRMATIONS OF SCRIPTURE AND TRADITION, TEACHES THAT DEATH ENTERED THE WORLD ON ACCOUNT OF MAN’S SIN.”



59. The RCC claims that it possesses the authority to occupy the offices of the church which were instituted by Christ and that its Bishops must be listened to as one would listen to Christ.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 862"JUST AS THE OFFICE WHICH THE LORD CONFIDED TO PETER ALONE…SO ALSO ENDURES THE OFFICE, WHICH THE APOSTLES RECEIVED…HENCE THE CHURCH TEACHES THAT "THE BISHOPS HAVE BY DIVINE INSTITUTION TAKEN THE PLACE OF THE APOSTLES AS PASTORS OF THE CHURCH, IN SUCH WISE THAT WHOEVER LISTENS TO THEM IS LISTENING TO CHRIST AND WHOEVER DESPISES THEM DESPISES CHRIST AND HIM WHO SENT CHRIST."



60. To maintain its dominion in spiritual matters, the RCC says that its authority is passed down from Pope to Pope.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 869"THE CHURCH IS APOSTOLIC….CHRIST GOVERNS HER THROUGH PETER AND THE OTHER APOSTLES, WHO ARE PRESENT IN THEIR SUCCESSORS, THE POPE AND THE COLLEGE OF BISHOPS.



61. The Bishops of the RCC are the successors of the Apostles and that apostolate is passed down in a line of succession.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 77IN ORDER THAT THE FULL AND LIVING GOSPEL MIGHT ALWAYS BE PRESERVED IN THE CHURCH THE APOSTLES LEFT BISHOPS AS THEIR SUCCESSORS. THEY GAVE THEM THEIR OWN POSITION OF TEACHING AUTHORITY." INDEED, "THE APOSTOLIC PREACHING, WHICH IS EXPRESSED IN A SPECIAL WAY IN THE INSPIRED BOOKS, WAS TO BE PRESERVED IN A CONTINUOUS LINE OF SUCCESSION UNTIL THE END OF TIME."



62. According to the RCC, “The Lord made St. Peter the visible foundation of his Church and that he entrusted the keys of the Church to him…” (CCC 936). Support for Peter being the possessor of the keys is sought in Matt. 16:18-19.

“And I also say to you that you are Peter, and upon this rock I will build my church; and the gates of Hades shall not overpower it. 19 “I will give you the keys of the kingdom of heaven; and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven,” (Matt. 16:18-19).

Peter


63. The scripture does say Peter has the keys of the kingdom of heaven. But there is more here than meets the eyes. When we look at the Greek of Matthew 16:18 we see something interesting. Let’s at the two issues. First, let’s look at Peter as the Foundation on which the church is built. Second, we will examine the idea that Peter has the Keys of the Kingdom of Heaven.

Peter


Πέτρος & πέτρᾳ Peter (PETROS) & rock (PETRA)

64. Jesus said, "...you are Peter (Greek “petros”) and upon this

rock (Greek “petra”) I will build my church..." In Greek, “petros” is masculine and “petra” is feminine. Peter, as a man, is referred to as the masculine “petros”. But Jesus said that the rock he would build his church on was the feminine "petra", not “petros”. What is the “petra”? To answer that, we have to look at the context.

Peter, the Rock, as the Foundation of the Church


“He said to them, “But who do you say that I am?” 16 And Simon Peter answered and said, “You are the Christ, the Son of the living God.” 17 And Jesus answered and said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. 18 And I also say to you that you are Peter [petros], and upon this rock [petra] I will build My church; and the gates of Hades shall not overpower it. 19 “I will give you the keys of the kingdom of heaven; and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven,” (Matt. 16:18-19).



65. The Rock “petra” that Jesus was referring to was the truth that Simon Peter said, “You are the Christ, the Son of the living God,” (v. 16). It was not petros (Peter) that the church would be built on. It was the petra, the truth that Jesus is the Christ.

66. Furthermore, the word “petros” is used to designate a small stone and “petra” is used to designate a large mass of rock. Jesus was not saying that the church will be built upon the small stone known as Peter. He was saying it would be built on the massive foundation of Jesus being the Christ, the Anointed One who would be the foundation of truth upon which the Church would be built.



67. Who is the Rock according to Scripture? The word “petras” occurs in several places in the New Testament. Matt. 27:60, “and laid it in his own new tomb, which he

had hewn out in the rock (petra); and he rolled a large stone against the entrance of the tomb and went away.”

1 Cor. 10:4, “and all drank the same spiritual drink, for they were drinking from a spiritual rock (petra) which followed them; and the rock (petra) was Christ.”

1 Pet. 2:7-8, “The stone which the builders rejected, This became the very corner stone,” 8 and, “A stone of stumbling and a rock (petras) of offense”;



68. Remember, the Keys of the Kingdom were given to Peterin Matt. 16:19 when Jesus said, “I will give you the keys of the kingdom of heaven; and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven.” Notice that Jesus said that what Peter bound on earth would be bound in heaven and whatever he loosed on earth would be loosed in heaven. But we see that Jesus gave the same binding and loosing authority to the disciples in Matt. 18:18.

“Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven,” (Matt. 18:18).

Peter has the keys of the Kingdomof God


69. Therefore, if Jesus gave the keys to Peter so he could loose and bind and it was upon Peter’s authority that the RCC builds its case for its authority, then why did the rest of the disciples also have that same authority given to them later on? Remember, the RCC doesn’t say the church is built on the apostles, but upon Peter because Peter had the keys -- and the Pope is his successor.



CATECHISM OF THE CATHOLIC CHURCH, PAR. 936 “THE LORD MADE ST. PETER THE VISIBLE FOUNDATION OF HIS CHURCH. HE ENTRUSTED THE KEYS OF THE CHURCH TO HIM.”CATECHISM OF THE CATHOLIC CHURCH, PAR. 882“THE POPE, BISHOP OF ROME AND PETER'S SUCCESSOR, ‘IS THE PERPETUAL AND VISIBLE SOURCE AND FOUNDATION OF THE UNITY BOTH OF THE BISHOPS AND OF THE WHOLE COMPANY OF THE FAITHFUL.’”

70. The RCC makes great claims. But the truth is that Peter is not the foundation of the Church and it is not he alone who has the Keys to the Kingdom of God. The disciples had the keys too, and we, as disciples of Christ, likewise have those keys.



71. According to the RCC, after the formation of the Church, Peter, who they say is the first Pope, moved to Rome which is why the Roman Catholic Church is headquartered there. (CCC 862, 880, 882, 936).

72. The Pope, who resides at the Vatican, is the “Supreme Pontiff” who appoints Cardinals, who in turn choose Bishops, who appoint and ordain Priests who head individual Catholic Churches.

73. According to the RCC, "…the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered,” (CCC 882).

The Papacy


74. There are many titles of the Pope. Here are some of them. The Vicar of Christ Successor of the Chief of the Apostles Supreme Pontiff of the Universal Church Sovereign of the Vatican City State Patriarch of the West Roman Pontiff His Holiness Holy Father

The Papacy


“But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9 “Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 “Do not be called leaders; for One is your Leader, that is, Christ. 11 “But the greatest among you shall be your servant,” (Matt. 23:8-11).

FIRST VATICAN COUNCIL (1869-1870) SESSION 4, CHAPTER 4, #9“WE TEACH AND DEFINE AS A DIVINELY REVEALED DOGMA THAT WHEN THE ROMAN PONTIFF SPEAKS EX CATHEDRA, THAT IS, WHEN, IN THE EXERCISE OF HIS OFFICE AS SHEPHERD AND TEACHER OF ALL CHRISTIANS, IN VIRTUE OF HIS SUPREME APOSTOLIC AUTHORITY, HE DEFINES A DOCTRINE CONCERNING FAITH OR MORALS TO BE HELD BY THE WHOLE CHURCH, HE POSSESSES, BY THE DIVINE ASSISTANCE PROMISED TO HIM IN BLESSED PETER, THAT INFALLIBILITY WHICH THE DIVINE REDEEMER WILLED HIS CHURCH TO ENJOY IN DEFINING DOCTRINE CONCERNING FAITH OR MORALS. THEREFORE, SUCH DEFINITIONS OF THE ROMAN PONTIFF ARE OF THEMSELVES, AND NOT BY THE CONSENT OF THE CHURCH, IRREFORMABLE. (SEE ALSO, CCC PAR. 891)

Papal Infallibility


75. According to the RCC, when the Pope speaks “ex cathedra” (from the chair of authority), he cannot error in matters of doctrine. If he cannot err when he speaks in this manner, then whatever he has proclaimed cannot be revoked. His declarations are “irreformable”. This essentially meansthat the Pope’s words are equal to God’s words because they cannot be challenged!

Papal Infallibility


CATECHISM OF THE CATHOLIC CHURCH, PAR. 892 “DIVINE ASSISTANCE IS ALSO GIVEN TO THE SUCCESSORS OF THE APOSTLES, TEACHING IN COMMUNION WITH THE SUCCESSOR OF PETER, AND, IN A PARTICULAR WAY, TO THE BISHOP OF ROME, PASTOR OF THE WHOLE CHURCH, WHEN, WITHOUT ARRIVING AT AN INFALLIBLE DEFINITION AND WITHOUT PRONOUNCING IN A "DEFINITIVE MANNER," THEY PROPOSE IN THE EXERCISE OF THE ORDINARY MAGISTERIUM A TEACHING THAT LEADS TO BETTER UNDERSTANDING OF REVELATION IN MATTERS OF FAITH AND MORALS. TO THIS ORDINARY TEACHING THE FAITHFUL "ARE TO ADHERE TO IT WITH RELIGIOUS ASSENT" WHICH, THOUGH DISTINCT FROM THE ASSENT OF FAITH, IS NONETHELESS AN EXTENSION OF IT.

Papal Infallibility


76. Not only must the Catholic submit to and agree with all statements made by the Pope when he speaks on issues of Faith and Morals in the official capacity as Pope, the Catholic must also accept and obey what the Pope says when he is not speaking “ex cathedra”.

77. An Encyclical is a letter written by the Pope to the Bishops. Following is one such encyclical “Miserentissimus Redemptor” from Pope Pius XI (1857-1939). The numbers refer to paragraphs within the document.

Papal Infallibility

Pages 25-26 of manual, paragraphs 76-77

78. "1 ...it is our pleasure, Venerable Brethren… that you may, each of you, carefully teach your own flocks those things which we set before you…6... we mean that duty of honorable satisfaction or reparation which must be rendered to the Most Sacred Heart of Jesus…some sort of compensation must be rendered for the injury, and this debt is commonly called by the name of reparation. 7...that the offense offered to God by our sins may be expiated and that the violated order may be repaired by penance....but besides

this we must need make satisfaction to God the just avenger, "for our numberless sins andoffenses and negligences." 9....and being made partakers of His

eternal priesthood we are to offer up "gifts and sacrifices for sins" (Hebrews v, 1).

(continued…)

Papal Infallibility


78. (…continued)"12...In order that these faults might be washed away, He [Jesus] then recommended several things to be done…that men should approach the Altar with this purpose of expiating sin, making what is called a Communion of Reparation, - and that they should likewise make expiatory supplications and prayers, prolonged for a whole hour, - which is rightly called the "Holy Hour." These pious exercises have been approved by the Church and have also been enriched with copious indulgences. (Emphasis added)

To read the whole document go to http://www.vatican.va/holy_father/pius_xi/encyclicals/ documents/hf_p-xi_enc_08051928_miserentissimus-redemptor_en.html

Papal Infallibility


79. Pope Pius XI taught that we need to make satisfaction forour sins against God! But, this is wrong! Jesus is the one who makes satisfaction for our sins, not us. We are not able to satisfy God’s holy requirements and so make a sacrifice of any sort by which our sins can be un-done.

80. Pope Pius XI instructed his church in practicing false doctrine and urged that it be taught to the Catholic Church. Remember, regarding what Pope Pius XI taught, Roman Catholics "are to adhere to it with religious assent," (CCC 892).

Papal Infallibility


81. But what does the Bible say is necessary for our sins to be taken care of? Is it by works or by faith alone? Rom. 3:28, "For we maintain that a man is justified by faith

apart from works of the Law.” Rom. 4:5, "But to the one who does not work, but

believes in Him who justifies the ungodly, his faithis reckoned as righteousness,"

Eph. 2:8, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God."

Phil. 3:9, "and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith."

Papal Infallibility

Pages 27 of manual, paragraph 81

82. Jesus bore our sins in his body on the cross (1 Pet. 2:24). It was Jesus who became sin on our behalf (2 Cor. 5:21) and did all that was necessary for our salvation.

83. Also, in his paragraph 9 as quoted above, Pope Pius XI takes Heb. 5:1 out of context. It is not we who offer up the giftsand sacrifices for sins as his quote implies. Instead, the passage speaks about the high priest doing this: "For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins," (Heb. 5:1). The High Priest is Jesus! Pope Pius XI has misapplied the very Word of God to promote a false teaching.

84. If the Pope is supposed to represent Christ on earth and have the Authority to speak God’s truth, why does it so clearly violate Scripture?

Papal Infallibility

Pages 27 of manual, paragraphs 82-84

85. The Magisterium, according to Roman Catholicism, is thedivinely appointed authority in the Catholic Church thatconsists of the Pope and Bishops. Its purpose is to teachand establish the true faith -- without error.

The Magisterium


86. Here are some statements made by the RCC about the Magisterium from the Catechism of the Catholic Church(CCC). “The Church’s Magisterium exercises the authority it holds from

Christ,” (CCC 88). “…Sacred Tradition, Sacred Scripture and the Magisterium…all

contribute effectively to the salvation of souls," (CCC 95). The task of interpreting the Word of God authentically has been

entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him,” (CCC 100).

“Personal conscience and reason should not be set in opposition to the moral law or the Magisterium of the Church,” (CCC 2039).

“The infallibility of the Magisterium of the Pastors extends to all the elements of doctrine, including moral doctrine, without which the saving truths of the faith cannot be preserved, expounded, or observed,” (CCC 2051).

The Magisterium


87. The Magisterium claims authority from Christ (CCC 88),infallibility in doctrine (CCC 2051), says it is the authenticinterpreter of Scripture (CCC 100), and that your personal conscience and reason (thinking) should not be set against it (CCC 2039).

88. In contrast to this Paul said in Romans 14:5, “…Let each man be fully convinced in his own mind”. Why did Paul fail to tell us to submit to the authority of “The Church” and instead to think for ourselves? Why would Paul say the Bereans were noble-minded for checking what he said against Scripture in Acts 17:11? Why? Because Paul, in contradiction to the RCC, wants us to think and use God’s word.

The Magisterium

Pages 28 of manual, paragraphs 87-88

1. The Roman Catholic Church claims it has the authority to rightly interpret Scripture.

2. It claims its authority is built upon Peter (CCC 552)and that its authority is passed down from Pope toPope (CCC 869).

3. Peter is called the rock (petros), but it is the rock (petra) upon which the church is built. That rock is the truth of what Peter was referring to when he said that Jesus was “the Christ, the son of the living God,” (Matt. 16:16).

4. The keys of the kingdom of God were given to Peter but they were also given to the apostles (Matt. 18:18).

5. The Roman Catholic Church says that Jesus madePeter the visible foundation of the church (CCC 936).

Review of Authority

Page 29

6. The Roman Catholic Pope has "supreme and universal power over the whole church" (CCC 882).

7. The Pope is also called "the Vicar of Christ", “Supreme Pontiff”, “Patriarch of the West”, and “His Holiness”.

8. When the Pope speaks “ex cathedra” he speaks infallibly in matters of doctrine (Vatican 1, Session 4, Chapter 4, #9; CCC 891).

9. The Magisterium claims authority from Christ (CCC 88), infallibility in doctrine (CCC 2051), says it is the authentic interpreter of Scripture (CCC 100), and that your personal conscience and reason (thinking) should not be set against it (CCC 2039).

Review of Authority

Page 29

89. Salvation, in Roman Catholicism, is a process thatincludes many steps: Actual Grace, Faith, Good Works, Baptism, Participation in the Sacraments, Penance, Indulgences, and Keeping the Commandments. Let’s take a look at this process and break it down to three main categories: Attaining Salvation, Maintaining Salvation, and Regaining Salvation.

See The Gospel According to Rome, by James G. McCarthy, pp. 37-39.

Salvation


90. Actual Grace is the first step to attain salvation. Actual grace is what God gives to a person to enable the person to seek and respond to God’s call of faith. It helps the person move towards God where he freely chooses to accept or reject God’s work in Christ.

CATHOLIC ENCYCLOPEDIA, “ACTUAL GRACE” “A SUPERNATURAL HELP OF GOD FOR SALUTARY ACTS GRANTED IN CONSIDERATION OF THE MERITS OF CHRIST.”

Attaining Salvation


91. Faith is necessary for salvation. But, unfortunately, it is a faith that must affirm what the Roman Catholic Church teaches.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 183 “FAITH IS NECESSARY FOR SALVATION. THE LORD HIMSELF AFFIRMS: ‘HE WHO BELIEVES AND IS BAPTIZED WILL BE SAVED; BUT HE WHO DOES NOT BELIEVE WILL BE CONDEMNED,’ (MK 16:16).”

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1814 “FAITH IS THE THEOLOGICAL VIRTUE BY WHICH WE BELIEVE IN GOD AND BELIEVE ALL THAT HE HAS SAID AND REVEALED TO US, AND THAT HOLY CHURCH PROPOSES FOR OUR BELIEF, BECAUSE HE IS TRUTH ITSELF.

Attaining Salvation


92. Good Works is broadly defined in Roman Catholicism,but doing good works is still necessary for salvation. In part, the Roman Catholic Church declares that the natural law, the law written on the heart, is necessaryfor salvation.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 2010”THE SPECIFIC PRECEPTS OF THE NATURAL LAW, BECAUSE THEIR OBSERVANCE, DEMANDED BY THE CREATOR, IS NECESSARY FOR SALVATION.” CATECHISM OF THE CATHOLIC CHURCH, PAR. 2080“THE DECALOGUE CONTAINS A PRIVILEGED EXPRESSION OF THE NATURAL LAW. IT IS MADE KNOWN TO US BY DIVINE REVELATION AND BY HUMAN REASON.”

Attaining Salvation


93. Good works are necessary because Roman Catholicism denies justification by faith alone.

COUNCIL OF TRENT, CANONS ON JUSTIFICATION, CANON 24 “IF ANY ONE SAITH, THAT THE JUSTICE [RIGHTEOUSNESS] RECEIVED IS NOT PRESERVED AND ALSO INCREASED BEFORE GOD THROUGH GOOD WORKS; BUT THAT THE SAID WORKS ARE MERELY THE FRUITS AND SIGNS OF JUSTIFICATION OBTAINED, BUT NOT A CAUSE OF THE INCREASE THEREOF; LET HIM BE ANATHEMA."

Attaining Salvation


94. Baptism is necessary for salvation in Roman Catholicism. It is where our sins are removed and a person is justified before God.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1257 “BAPTISM IS NECESSARY FOR SALVATION FOR THOSE TO WHOM THE GOSPEL HAS BEEN PROCLAIMED AND WHO HAVE HAD THE POSSIBILITY OF ASKING FOR THIS SACRAMENT. THE CHURCH DOES NOT KNOW OF ANY MEANS OTHER THAN BAPTISM THAT ASSURES ENTRY INTO ETERNAL BEATITUDE…”

Attaining Salvation


95. At baptism a person is restored to a state of innocence before God by erasing original sin. Justification occurs in baptism and sanctifying grace (the grace that saves) is infused into him.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 405“BAPTISM, BY IMPARTING THE LIFE OF CHRIST'S GRACE, ERASES ORIGINAL SIN…” CATECHISM OF THE CATHOLIC CHURCH, PAR. 1992“JUSTIFICATION IS CONFERRED IN BAPTISM, THE SACRAMENT OF FAITH. IT CONFORMS US TO THE RIGHTEOUSNESS OF GOD, WHO MAKES US INWARDLY JUST BY THE POWER OF HIS MERCY.” CATECHISM OF THE CATHOLIC CHURCH, PAR. 1999“THE GRACE OF CHRIST IS THE GRATUITOUS GIFT THAT GOD MAKES TO US OF HIS OWN LIFE, INFUSED BY THE HOLY SPIRIT INTO OUR SOUL TO HEAL IT OF SIN AND TO SANCTIFY IT. IT IS THE SANCTIFYING OR DEIFYING GRACE RECEIVED IN BAPTISM.”

Attaining Salvation


96. The infused grace must be maintained through a series of sacraments.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1129“CCC 1129, “THE CHURCH AFFIRMS THAT FOR BELIEVERS THE SACRAMENTS OF THE NEW COVENANT ARE NECESSARY FOR SALVATION.”

97. So in Roman Catholicism, attaining salvation is a process that

includes faith, works, infusion of grace, and baptism. Therefore, in Roman Catholicism, attaining salvationand being justified (being right in God’s eyes), is not an instantaneous event received by faith. It is a long process.

Attaining Salvation


98. After receiving the initial justification (at baptism), each sin a person commits results in a loss of the justifying grace that had been infused into the person’s soul at baptism. But, when a Roman Catholic sins after his baptism, it means that he is no longer fully justified; he is only partially justified. Therefore, to regain the grace that was lost, he must participate in the sacraments so more of God’s grace can be further infused into the person, enabling him to do good works and keep himself in a state of justification before God..

Maintaining Salvation


99. Remember, sanctifying grace, the grace that saves, “is infused by the Holy Spirit into the soul to heal it of sin…” (CCC 2023). But, the Roman Catholic must persevere; otherwise he will be lost.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 2016“THE CHILDREN OF OUR HOLY MOTHER THE CHURCH RIGHTLY HOPE FOR THE GRACE OF FINAL PERSEVERANCE AND THE RECOMPENSE OF GOD THEIR FATHER FOR THE GOOD WORKS ACCOMPLISHED WITH HIS GRACE IN COMMUNION WITH JESUS.”



100. Salvation is never guaranteed in Catholicism for the average Catholic. That is why infused grace is necessary because it produces good works which in turn are necessary for salvation.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 2010”THE SPECIFIC PRECEPTS OF THE NATURAL LAW, BECAUSE THEIR OBSERVANCE, DEMANDED BY THE CREATOR, IS NECESSARY FOR SALVATION.”CATECHISM OF THE CATHOLIC CHURCH, PAR. 2080“THE DECALOGUE CONTAINS A PRIVILEGED EXPRESSION OF THE NATURAL LAW. IT IS MADE KNOWN TO US BY DIVINE REVELATION AND BY HUMAN REASON.”

101. What does the Roman Catholic do when he commits sin? Before we answer that, we have to take a look at different kinds of sin.



102. In Roman Catholicism, there are two main kinds of sin. Venial and Mortal.

103. Venial Sins are such sins as drunkenness, lying about something trivial, etc. Venial sin is a lesser sin against the Law of God committed accidentally and/or without full consent of the will. Venial sins do not damn a person. They result in the loss of some justifying grace. Mortal sin damns a person (discussed later).

Two Kinds of Sin: Venial and Mortal


CATECHISM OF THE CATHOLIC CHURCH, PAR. 1862“ONE COMMITS VENIAL SIN WHEN, IN A LESS SERIOUS MATTER, HE DOES NOT OBSERVE THE STANDARD PRESCRIBED BY THE MORAL LAW, OR WHEN HE DISOBEYS THE MORAL LAW IN A GRAVE MATTER, BUT WITHOUT FULL KNOWLEDGE OR WITHOUT COMPLETE CONSENT.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1863“VENIAL SIN WEAKENS CHARITY; IT MANIFESTS A DISORDERED AFFECTION FOR CREATED GOODS; IT IMPEDES THE SOUL'S PROGRESS IN THE EXERCISE OF THE VIRTUES AND THE PRACTICE OF THE MORAL GOOD; IT MERITS TEMPORAL PUNISHMENT. DELIBERATE AND UNREPENTED VENIAL SIN DISPOSES US LITTLE BY LITTLE TO COMMIT MORTAL SIN. HOWEVER VENIAL SIN DOES NOT BREAK THE COVENANT WITH GOD. WITH GOD'S GRACE IT IS HUMANLY REPARABLE. "VENIAL SIN DOES NOT DEPRIVE THE SINNER OF SANCTIFYING GRACE, FRIENDSHIP WITH GOD, CHARITY, AND CONSEQUENTLY ETERNAL HAPPINESS."



104. Sins Deserve Punishment: The Catholic who is faithful to the teachings and practices of the Roman Catholic Church (going to mass, participating in the sacraments, etc.) and who has committed sins must be punished for those sins either in this life or the next life in purgatory…but he does not go to hell as long as he has not lost sanctifying grace. So, in order to have

the punishment removed that is due his sins, he must do

indulgences.



105. According to Roman Catholicism, purgatory is a placein the afterlife where Catholics go to be purified andafter an appropriate amount of time they are then able to go and be with the Lord in heaven. To deny this means you are cursed.

COUNCIL OF TRENT, CANON 30"If any one says, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema."

Purgatory


106. The Catechism of the Catholic Church says someinteresting things about purgatory.

“The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned…As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire,” (CCC 1031).

“…sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life…On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory,” (CCC 1472).

“In the communion of saints, "a perennial link of charity exists between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth,” (CCC 1475).

Purgatory


107. Purgatory implies that the righteousness and sacrifice of Christ does not cleanse from all sin. Roman Catholicism is stating that a person can die in a state of grace (and be saved), but still have to be punished and purified from his sins - after which he is then able to enter heaven. As the CCC 1475 said, there are “those who are expiating their sins in purgatory.” What does expiation mean?

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1459“Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must "make satisfaction for" or "expiate" his sins. This satisfaction is also called "penance."

A biblical response to Purgatory


108. So, according to Catholicism the person in purgatory is making satisfaction for his sins by suffering. This is works righteousness and it denies the complete sufficiency of the work of Christ on the Cross.

109. Purgatory is not explicitly found in the Bible. Catholics like to quote 1 Cor. 3:15 which says, “If any man’s work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire.” But this is not about purgatory. It is imagery about how our false

works will be burned up the same way that fire burns up

impurities. It isn’t our suffering that makes us pure, it is

the blood of Christ that does that.110. Purgatory implies that justification is not by faith alone since it

teaches our suffering purifies us from the consequences of sin. Justification is God’s declaration that we are righteous in his sight – by faith. But purgatory negates that and says there is something we must do to be properly cleansed of sin before God.

A biblical response to Purgatory


111. Indulgences remove part or all of the punishment due to a person for committing sin. Indulgences are granted to the Catholic based on the Treasury of Merit earned by Christ, Mary, and the Saints.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1471“AN INDULGENCE IS A REMISSION BEFORE GOD OF THE TEMPORAL PUNISHMENT DUE TO SINS WHOSE GUILT HAS ALREADY BEEN FORGIVEN…THE CHURCH WHICH, AS THE MINISTER OF REDEMPTION, DISPENSES AND APPLIES WITH AUTHORITY THE TREASURY OF THE SATISFACTIONS OF CHRIST AND THE SAINTS." CATECHISM OF THE CATHOLIC CHURCH, PAR. 1498“Through indulgences the faithful can obtain the remission of temporal punishment resulting from sin for themselves and also for the souls in Purgatory.”

Indulgences


112. The Treasury of Merit is the “repository” of merit that consists of the infinite merit earned by Christ, Mary, and the saints.

CATECHISM OF THE CATHOLIC CHURCH, 1476THE 'TREASURY OF THE CHURCH' IS THE INFINITE VALUE, WHICH CAN NEVER BE EXHAUSTED, WHICH CHRIST'S MERITS HAVE BEFORE GOD CATECHISM OF THE CATHOLIC CHURCH, 1477"THIS TREASURY INCLUDES AS WELL THE PRAYERS AND GOOD WORKS OF THE BLESSED VIRGIN MARY…IN THE TREASURY, TOO, ARE THE PRAYERS AND GOOD WORKS OF ALL THE SAINTS, CATECHISM OF THE CATHOLIC CHURCH, 1478“AN INDULGENCE…INTERVENES IN FAVOR OF INDIVIDUAL CHRISTIANS AND OPENS FOR THEM THE TREASURY OF THE MERITS OF CHRIST AND THE SAINTS TO OBTAIN FROM THE FATHER OF MERCIES THE REMISSION OF THE TEMPORAL PUNISHMENTS DUE FOR THEIR SINS.

Indulgences


113. There are two main kinds of Indulgences in Catholicism: Partial and Plenary. A Partial Indulgenceremoves part of the punishment due to our sins. A plenary Indulgence removes all of the punishment.

114. To obtain an indulgence the Catholic must be in a state of grace, have a contrite heart (sincerely repentant), and perform the works required by The Church.4 The value of such indulgences performed can then be applied to oneself or someone in Purgatory. Remember…

CATECHISM OF THE CATHOLIC CHURCH, 1471 “An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin." The faithful can gain indulgences for themselves or apply them to the dead.”

4. The New Saint Joseph Baltimore Catechism, (Catholic Book Publishing, N.Y., N.Y.), 1962, par. 441

Two kinds of Indulgences


115. Examples of Partial indulgences would be: Saying a prayer: In the New Saint Joseph Baltimore Catechism (NSJBC)

on the back of the front cover offers a prayer and then states, “An indulgence of 5 years. A plenary indulgence on the usual conditions, provided this prayer has been recited daily for a month.”

Reading the Bible: The NSJBC also states, “the faithful who read the Bible for at least a quarter of an hour, with the reverence due to the Divine Word and as spiritual reading may gain: an indulgence of 3 years.”

Service to people in need.116. Examples of Plenary Indulgences would be:

Receive Penance Receive the Eucharist5

Pray a specified number of Our Fathers and Hail Marys Adore the Blessed Sacrament for at least one hour. Recitation of the Rosary a prescribed number of times.

5. vatican.va/roman_curia/tribunals/apost_penit/documents/rc_trib_appen_doc_20041225_miraculorum-maximum_en.html

Two kinds of Indulgences


117. Salvation, or the state of being in sanctifying grace, can be entirely lost if Mortal Sin is committed.

118. Mortal Sins are such things as murder, adultery, homosexuality, etc. Mortal sin is a transgression of God’s law that is willful, knowledgeable, and on purpose. Mortal sin results in the complete loss of all justifying grace. The person’s relationship with God is severed. Mortal sins damn a person. If the person dies in a state of mortal sin, he goes to hell and will never escape

Regaining Salvation


CATECHISM OF THE CATHOLIC CHURCH, PAR. 1861“MORTAL SIN IS A RADICAL POSSIBILITY OF HUMAN FREEDOM, AS IS LOVE ITSELF. IT RESULTS IN THE LOSS OF CHARITY AND THE PRIVATION OF SANCTIFYING GRACE, THAT IS, OF THE STATE OF GRACE. IF IT IS NOT REDEEMED BY REPENTANCE AND GOD'S FORGIVENESS, IT CAUSES EXCLUSION FROM CHRIST'S KINGDOM AND THE ETERNAL DEATH OF HELL.” CATECHISM OF THE CATHOLIC CHURCH, PAR. 1033“TO DIE IN MORTAL SIN WITHOUT REPENTING AND ACCEPTING GOD'S MERCIFUL LOVE MEANS REMAINING SEPARATED FROM HIM FOREVER BY OUR OWN FREE CHOICE. THIS STATE OF DEFINITIVE SELF-EXCLUSION FROM COMMUNION WITH GOD AND THE BLESSED IS CALLED ‘HELL.’”

Regaining Salvation


119. To regain the grace thus lost due to Mortal Sin the Catholic must undergo Penance which forgives all sins committed after baptism.

COUNCIL OF TRENT, SESSION 14, C. I. "AS A MEANS OF REGAINING GRACE AND JUSTICE, PENANCE WAS AT ALL TIMES NECESSARY FOR THOSE WHO HAD DEFILED THEIR SOULS WITH ANY MORTAL SIN.”

Penance


120. Penance: In order to regain justifying grace when Mortal Sin is committed, the Roman Catholic must participate in the Sacrament of Penance. The person must be sincerely repentant and willing to perform the necessary actions given by a priest.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 980PENANCE IS “NECESSARY FOR SALVATION FOR THOSE WHO HAVE FALLEN AFTER BAPTISM." CATECHISM OF THE CATHOLIC CHURCH, PAR. 1468“THE WHOLE POWER OF THE SACRAMENT OF PENANCE CONSISTS IN RESTORING US TO GOD'S GRACE… RECONCILIATION WITH GOD IS THUS THE PURPOSE AND EFFECT OF THIS SACRAMENT.”

Penance


121. In penance, a priest absolves the person’s sins and assigns Penance which is a necessary means for salvation. Without penance a Roman Catholic cannot be saved – unless he dies immediately after baptism.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 987"IN THE FORGIVENESS OF SINS, BOTH PRIESTS AND SACRAMENTS ARE INSTRUMENTS WHICH OUR LORD JESUS CHRIST, THE ONLY AUTHOR AND LIBERAL GIVER OF SALVATION, WILLS TO USE IN ORDER TO EFFACE OUR SINS AND GIVE US THE GRACE OF JUSTIFICATION"

Penance


THE CATHOLIC ENCYCLOPEDIA, PENANCE“PENANCE IS A SACRAMENT OF THE NEW LAW INSTITUTED BY CHRIST IN WHICH FORGIVENESS OF SINS COMMITTED AFTER BAPTISM IS GRANTED THROUGH THE PRIEST’S ABSOLUTION TO THOSE WHO WITH TRUE SORROW CONFESS THEIR SINS AND PROMISE TO SATISFY FOR THE SAME.”

CATHOLIC ENCYCLOPEDIA, PENANCETHE ABSOLUTION GIVEN BY THE PRIEST TO A PENITENT WHO CONFESSES HIS SINS WITH THE PROPER DISPOSITIONS REMITS BOTH THE GUILT AND THE ETERNAL PUNISHMENT (OF MORTAL SIN).

Penance


122. Penance removes sin. Penance is a satisfaction made to God by the sinner. The priest assigns a penance taking into account the person’s situation. This penance can take different forms including reading scripture, restitution to the offended party, saying certain prayers such as the “Our Father” or the “Hail Mary” a specified number of times.

Penance


CATECHISM OF THE CATHOLIC CHURCH, PAR. 1460 “THE PENANCE THE CONFESSOR IMPOSES MUST TAKE INTO ACCOUNT THE PENITENT'S PERSONAL SITUATION AND MUST SEEK HIS SPIRITUAL GOOD. IT MUST CORRESPOND AS FAR AS POSSIBLE WITH THE GRAVITY AND NATURE OF THE SINS COMMITTED. IT CAN CONSIST OF PRAYER, AN OFFERING, WORKS OF MERCY, SERVICE OF NEIGHBOR, VOLUNTARY SELF-DENIAL, SACRIFICES, AND ABOVE ALL THE PATIENT ACCEPTANCE OF THE CROSS WE MUST BEAR. SUCH PENANCES HELP CONFIGURE US TO CHRIST, WHO ALONE EXPIATED OUR SINS ONCE FOR ALL. THEY ALLOW US TO BECOME CO-HEIRS WITH THE RISEN CHRIST, "PROVIDED WE SUFFER WITH HIM." “THE SATISFACTION THAT WE MAKE FOR OUR SINS, HOWEVER, IS NOT SO MUCH OURS AS THOUGH IT WERE NOT DONE THROUGH JESUS CHRIST.”

Penance


123. The works of Penance performed by the Roman Catholic help “make satisfaction” for sins.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1459 “ABSOLUTION TAKES AWAY SIN, BUT IT DOES NOT REMEDY ALL THE DISORDERS SIN HAS CAUSED. RAISED UP FROM SIN, THE SINNER MUST STILL RECOVER HIS FULL SPIRITUAL HEALTH BY DOING SOMETHING MORE TO MAKE AMENDS FOR THE SIN: HE MUST "MAKE SATISFACTION FOR" OR "EXPIATE" HIS SINS. THIS SATISFACTION IS ALSO CALLED "PENANCE."

124. The Catholic Catechism says that Penance is a work when it says, “works of penance” (CCC 1430). Therefore, we can see

that Penance is, essentially, taking care of your own sins

by undergoing a work that releases you from sins’ debt.

This is works righteousness, no matter what the Roman

Catholic Church teaches!

Penance


125. As stated in earlier lessons, Roman Catholicism denies justification by faith alone in Christ alone because it requires so many rituals and works to attain, maintain, and regain salvation. In light of this, it will make more sense when we find how thoroughly it condemns justification by faith alone in Christ alone.

….continued

The Roman Catholic Teaching on Justification


"If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema" (Council of Trent, Canons on Justification, Canon 9).

"If any one shall say that justifying faith is nothing else than confidence in the divine mercy pardoning sins for Christ's sake, or that it is that confidence alone by which we are justified ... let him be accursed." (Canon 12) …continued



"If any one saith, that man is truly absolved from his sins and justified, because he assuredlybelieved himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema." (Canon 14).

"If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema." (Canon 24).



126. Isn’t it clear that Catholicism denies being saved by faith alone in Christ alone?

CATECHISM OF THE CATHOLIC CHURCH, PAR. 2068"THE MISSION OF TEACHING ALL PEOPLES, AND OF PREACHING THE GOSPEL TO EVERY CREATURE, SO THAT ALL MEN MAY ATTAIN SALVATION THROUGH FAITH, BAPTISM AND THE OBSERVANCE OF THE COMMANDMENTS."



127. It is not just that justification by faith alone is denied,or that the Roman Catholic must work to attain salvation, or that he must work to maintain it, or thathe must work to regain it if lost, there are other things Catholicism teaches that are necessary for salvation.

128. The Church: CCC 846, “…Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation…[Christ] himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door.

What else is necessary for Salvation in Catholicism?


129. Baptism CCC 1257, “The Lord himself affirms that Baptism is necessary for salvation. He also commandshis disciples to proclaim the Gospel to all nations andto baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.

130. Service and witness to the Faith: CCC 1816, “The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it: "All however must be prepared to confess Christ before men and to follow him along the way of the Cross, amidst the persecutions which the Church never lacks." Service of and witness to the faith are necessary for salvation…”



131. Natural Law: CCC 2036, “The authority of theMagisterium extends also to the specific precepts ofthe natural law, because their observance, demanded by the Creator, is necessary for salvation.”

(REMEMBER FROM EARLIER, PARAGRAPH 92 OF THIS MANUAL)

CATECHISM OF THE CATHOLIC CHURCH, PAR. 2080“THE DECALOGUE CONTAINS A PRIVILEGED EXPRESSION OF THE NATURAL LAW. IT IS MADE KNOWN TO US BY DIVINE REVELATION AND BY HUMAN REASON.”



132. Penance: CCC 980, “It is through the sacrament of Penance that the baptized can be reconciled with God and with the Church: Penance has rightly been called by the holy Fathers "a laborious kind of baptism." This sacrament of Penance is necessary for salvation for those who have fallen after Baptism, just as Baptism is necessary for salvation for those who have not yet been reborn.”

133. Sacraments: CCC 1129, The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. "Sacramental grace" is the grace of the Holy Spirit, given by Christ and proper to each sacrament.



134. But wait! There’s more! “No man outside obedience to the Pope of Rome can

ultimately be saved. All who have raised themselvesagainst the faith of the Roman Church and died in final impenitence have been damned, and gone down into Hell.” (Pope Clement VI, 1291-1352, "Super Quibusdam")

“We declare, say, define, and pronounce that it is absolutely necessary for the salvation of every human creature to be subject to the Roman Pontiff.” (Pope Boniface VIII, 1235-1303, "Unam Sanctam")

“It is an absolute necessity to submit to the Supreme Pastor, to whom it is absolutely necessary for salvation to remain subject.” (Pope Leo XIII, 1810-1903, "Satis Cognitum")



135. Had enough? The works and requirements for salvation hoisted upon the people of Catholicism are too much. It is impossible, unbiblical, and cannot save anyone. What they need is truth. Let’s take a look at a biblical response to the Roman Catholic system of works righteousness.

A Biblical Response


136. Roman Catholic Salvation is a system of works combined with faith. But, what does the Bible say about salvation when it comes to faith and works?

Rom. 3:28-30, “For we maintain that a man is justified by faith apart from works of the Law. 29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one."

Rom. 4:3, “And Abraham believed God, and it was reckoned to him as righteousness.”

A Biblical Response


Rom. 4:5, “But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness,"

Rom. 5:1, "therefore having been justified by faith, we have peace with God through our Lord Jesus Christ,"

Rom. 11:6, "But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace."

Gal. 2:16, "nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified.“

Eph. 2:8, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God."

A Biblical Response


137. Justification is the legal act of God where he declares the sinner righteous in His sight. It is based on the work of Christ on the cross (1 Pet. 2:24). In fact, Jesus cancelled out the certificate of debt having nailed it to the cross.

“having canceled out the certificate of debt consisting of decrees against us and which was hostile to us; and He

has taken it out of the way, having nailed it to the

cross,” (Col. 2:14).

A Biblical Response


138. The Roman Catholic response is that the works are done by the grace of God and they are meritorious.

CCC 2010, “Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life.”

CCC 2025, “Merit is to be ascribed in the first place to the grace of God, and secondly to man's collaboration. Man's merit is due to God.”

CCC 2027, “No one can merit the initial grace which is at the origin of conversion. Moved by the Holy Spirit, we can merit for ourselves and for others all the graces needed to attain eternal life.”

A Biblical Response


139. But, as stated previously, the Bible says that justification is apart from works, not in combination with works.

Rom. 3:28, "For we maintain that a man is justified by faith apart from works of the Law.”

Rom. 4:5, "But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness.“

Gal. 2:16, "nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus.”

A Biblical Response


140. Roman Catholics will often say that these verses that speak of being justified without the Law are speaking of the Mosaic Law and do not apply to their denial of faith alone. Instead, the works that are necessary for salvation are such things as feeding the hungry, praying for others, helping people, etc. After all, “faith without works is dead,” (James 2:20). The works they are to do are works of love that Jesus commanded us to follow when he said to love God and love your neighbor in (Matt. 22:37-40). Therefore, they are works of love, not works of the Law.

A Biblical Response


141. But, does this argument mean that we are then justified by faith and “works of love”? The answer is still no. The reason is because the Mosaic Law is a law of love. Let’s take a look at what Jesus said.

“And He said to him, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 “This is the great and foremost commandment. 39 “The second is like it, ‘You shall love your neighbor as yourself.’ 40 “On these two commandments depend the whole Law and the Prophets,” (Matt. 22:37-40).

A Biblical Response


142. Notice that Jesus equates the Mosaic Law with the Law of Love and says the Law and Prophets depend on them (v. 40). In other words, the entire Old Testament law is summed up in these two commandments. To keep the Old Testament Law is to keep the 10 commandments since that is part of “the whole Law”, (v. 40). Furthermore, to “love your neighbor as yourself” means to feed the hungry, help others, pray for their salvation, etc. There is no distinction between these laws. They are all works.

A Biblical Response


143. In addition, the Old Testament Law included the commandments that Jesus quoted. When Jesus quoted loving God and loving your neighbor, he was quoting the Old Testament.

“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind,” (Deut. 6:5). “You shall love your neighbor as yourself,” (Lev. 19:17).

144. Loving God (Deut. 6:5) is spoken of in the context of God telling the Israelites to obey his statutes and commandments (Deut. 6:2). Loving your neighbor (Lev. 19:17) is found among a host of commandments that God instructed the Israelites to obey (Lev. 19:9-35). These included not stealing, not hating your neighbor, not lying, and not doing strangers any wrong.

A Biblical Response


145. Therefore when Paul says we are not justified by The Law he must necessarily be including the commandments to “Love God” and “Love your neighbor” which includes all the helps, feeding the poor, praying for the salvation of others, etc. The Roman Catholic is still under the Law and seeking to be justified by it and faith.

146. But of course, Catholics often quote James 2:24 where it says “a man is justified by works, and not by faith alone.” In doing this, they set Scripture against Scripture. Still, in order to understand what James is saying, we need to look at the verse more closely.

147. The context of James 2:24, begins in verse 14. Let’s take a look.

A Biblical Response


“What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him? 15 If a brother or sister is without clothing and in need of daily food, 16 and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? 17 Even so faith, if it has no works, is dead, being by itself. 18 But someone may well say, “You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works.” 19 You believe that God is one. You do well; the demons also believe, and shudder. 20 But are you willing to recognize, you foolish fellow, that faith without works is useless? 21 Was not Abraham our father justified by works, when he offered up Isaac his son on the altar? 22 You see that faith was working with his works, and as a result of the works, faith was perfected; 23 and the Scripture was fulfilled which says, “And Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. 24 You see that a man is justified by works, and not by faith alone,” (James 2:14-24).

A Biblical Response


148. James is talking about true and false faith. Verse 14 mentions the faith that has no works: Can that faith save him? He is speaking of a dead, false faith that is nothing more than a profession and has no substance, no life. That is why it says “Faith without works is dead," (James 2:20). If this is not the

case, then why would James mention that the demons

also believe? They have faith that God exists. But their faith has no works. It is a dead faith. Furthermore, he says in James 2:18, “show me your faith without the

works, and I will show you my faith by my works.” James is speaking about our faith that is manifested by our works.

A Biblical Response


149. Let’s take a look at James 2:23. It says, “And Abraham believed God, and it was reckoned to him as righteousness.” This is a quote from Genesis 15:6 and is the same verse that Paul quotes in Romans 4:3. “What then shall we say that Abraham, our

forefather according to the flesh, has found? 2 For if Abraham was justified by works, he has something to boast about; but not before God. 3 For what does the Scripture say? “And Abraham believed God, and it was reckoned to him as righteousness.” 4 Now to the one who works, his wage is not reckoned as a favor, but as what is due. 5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness,” (Rom. 4:1-5).

A Biblical Response


150. Paul says in verse two that if “Abraham was justified by works, he has something to boast about, but not before God.” Paul is speaking about justification before God. James is speaking about justification before man. That is why James speaks of faith before men when he says, “show me your faith without the works, and I will show you my faith by my works.”

151. So, James and Paul agree with each other. James is speaking about faith before men and Paul is speaking about faith before God. Justification before God is by faith and not by works.

152. Remember, the Roman Catholic Church has made many condemning pronouncements about justification by faith alone. It demands works and rituals from its members in order to be saved.

A Biblical Response


153. On the Day of Judgment, the Roman Catholic will appeal to his faith in God and the works done by the grace of God for his salvation sinceCatholicism rejects salvation (justification by faith alone). He will appeal to the combination of his faith and works. But what does the Bible say about those who would make such an appeal?

“Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 “And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness,” (Matt. 7:22-23).

On Judgment Day


154. Jesus condemns those who appealed to their faith in him and what they did. Is it not loving your neighbor to prophesy (speak of the things of God), to cast demons out of people, and to perform miracles? Yes it is, yet Jesus condemns such people because they are not appealing to justification by faith alone, but justification by faith and their “works done in love”.

“But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness,” (Rom. 4:1-5).

On Judgment Day


1. Salvation, in Roman Catholicism, is a multistep process: Actual Grace, Faith, Good Works, Baptism, Participation in the Sacraments, Penance, Indulgences, and Keeping the Commandments.

2. Actual grace enables a person to seek and respond to God's call of faith.

3. Good works are summarized in the natural law (CCC 2010) which is the 10 Commandments (CCC 2080).

4. Baptism is necessary for salvation (CCC 1257). 5. Sanctifying grace is grace that is infused into a person that

enables him to do good works (CCC 1999, 2023) which is maintained through participation in the sacraments (CCC 1129).

Review of Salvation

Page 51 of manual, review of salvation

6. Venial sin is a lesser sin that is done accidentally and usually without full consent (CCC 1862). Venial sins do not damn a person (CCC 1863).

7. Purgatory is a place in the afterlife where a person is purified and pays the debt of the temporal punishment (CCC 1031, 1472, 1475).

8. Indulgences are works that remove all or part of the punishment due to a person for committing venial sin (CCC 1471, 1498). Indulgences regain the grace lost due to Venial Sins.

9. Mortal sin is a grave and purposeful sin that results in loss of all grace and brings damnation (CCC 1861, 1033).

Review of Salvation


10. The treasury of merit is the "repository" of merit that consists of the infinite merit earned by Christ, Mary, and the Saints (CCC 1476, 1477, 1478)

11. Penance is a work by which a Catholic regains justifying grace when Mortal Sin is committed (Trent, Session 14, C, I).

12. The Bible tells us we are justified by faith alone in Christ alone (Rom. 3:28-30; 4:3-5; 5:1; 11:6, Gal. 2:16; Eph. 2:8)

Review of Salvation


155. Roman Catholicism elevates Mary, the mother of Jesus, to an astonishingly high position. She is calledall holy, all powerful, co-redeemer, mediatrix, the mother of God, full of grace, and the queen of heaven…to name a few.

156. Her titles are not only magnificent, but her actions are equally impressive. She is said to be conceived without sin, the force behind the spread of the gospel, able to hear our prayers, guarantees us salvation, the only means of salvation, and she even atoned for ours sins. But are these things true? Not according to the Bible.

157. Mary is indeed the most blessed woman who ever lived since she bore the Messiah. She is to be shown the proper respect and honor due her. But, it does not honor her to attribute to her that which belongs to God and that is exactly what the Roman Catholic Church has done…as we shall see later.

Mary


158. But for now, what does the Bible actually say about Mary? Let’s take a look. Mary was prophesied about, Isaiah 7:14 Mary was highly favored, Luke 1:28 Mary is the mother of Jesus, Matt. 1:16 Mary was told that Jesus was anointed, Luke 2:24-35 Mary fled to Egypt to escape Herod, Matt. 2:13-15 Mary bore Jesus while she was a virgin, Matt. 1:25 Mary looked for Jesus at the temple, Luke 2:41-51 Mary was with Jesus at the wedding in Cana, John 2:1-10 Mary sought Jesus as he taught at a house, Matt. 12:46-47 Mary was present at the crucifixion, John 19:26-27 Mary was committed to the care of John, John 19:27 Mary was with the disciples in Jerusalem, Acts 1:14

Mary


159. The scriptures say a lot about Mary, but they do not exalt her to the level that the Roman CatholicChurch does. This is important because the Bible tells us to not exceed what is written.

“Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, that in us you might learn not to exceed what is written, in order that no one of you might become arrogant in behalf of one against the other,” (1 Cor. 4:6).

Mary


160. The above verse is referring to Scripture, both Old and New Testament, since what Paul wrote was considered scripture. Peter recognized Paul’s writings as inspired.

“as also in all his [Paul] letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction,” (2 Pet. 3:16).

Mary


161. The danger with exceeding what is written in Scripture is teaching things that are against God’s word and this can, in the case of their teaching on Mary, lead to idolatry. Of course, the Catholics will say they commit no idolatry when they “give honor” to Mary and pray to her and call her the “Mother of God”, Advocate, Helper, Benefactress, Mediatrix, The New Eve, the Mother of the Church, etc. But, it is one thing to make such a claim and another to demonstrate that they are not committing such a sin.

“You shall have no other gods before Me. 4 “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth, You shall not worship them or serve them,” (Exodus 20:3-5).

Mary


162. The Roman Catholic Church, for more than 1800 years, has progressively elevated Mary. It teaches she never sinned, remained a virgin, experienced no pain during childbirth, and that when she died her body never saw corruption.

1. Mary is called the Mother of God AD 4312. Prayers offered to Mary AD 6003. Immaculate Conception - she had no sin nature AD 18544. Assumption of Mary AD 19505. Mary Proclaimed Mother of the Church AD 1965

Mary According to the Roman Catholic Church


163. As you can see, with the passage of time new doctrines were added about Mary. But there is a great deal more. Let’s take a look at 20 things the RCC says about Mary. It’ll be interesting.

!̣ Mary was born without sin and never committed sin, “…from the first instant of her [Mary] conception, she was totally preserved from the stain of original sin and she remained pure from all personal sin throughout her life,” (CCC 508, Also, par. 411, 493, 722).

1. Prayer to Mary, "Beginning with Mary's unique cooperation with the working of the Holy Spirit, the Churches developed their prayer to the holy Mother of God, centering it on the person of Christ manifested in his mysteries..." (CCC 2675).

Mary according to the Roman Catholic Church

Page 54 of manual, paragraph 163.1 – 163.2

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163. …continued 20 things the RCC says about Mary.• Entrust ourselves to Mary, "Holy Mary, Mother of God...we

can entrust all our cares and petitions to her…By entrusting ourselves to her prayer, we abandon ourselves to the will of God together with her: 'Thy will be done,’” (CCC 2677).

• Look to Mary, "After speaking of the Church, her origin, mission, and destiny, we can find no better way to conclude than by looking to Mary,” (CCC 972).

• Mary is the Church’s model and source of holiness, "It is in the Church, in communion with all the baptized, that the Christian fulfills his vocation...From the Church he learns the example of holiness and recognizes its model and source in the all-holy Virgin Mary..." (CCC 2030).


Pages 54-55 of manual, paragraph 163.3 - 163.5

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163. …continued 20 things the RCC says about Mary.• Mary is worshipped, "...when she [Mary] is the subject of

preaching and worship she prompts the faithful to come to her Son..." (Vatican Council II, p. 420).

• Mother of the members of Christ,"...The Virgin Mary . . . is acknowledged and honored as being truly the Mother of God and of the redeemer. . . . She is 'clearly the mother of the members of Christ' . . . since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head." "Mary, Mother of Christ, Mother of the Church," (CCC 963).



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163. …continued 20 things the RCC says about Mary.• Mary is the Mother of God, Seat of Wisdom, "Mary, the

all-holy ever-virgin Mother of God, is the masterwork of the mission of the Son and the Spirit in the fullness of time....Mary is acclaimed and represented in the liturgy as the "Seat of Wisdom," (CCC 721).

• Mary is the New Eve, the Mother of theChurch, "We believe that the Holy Mother of God, the New Eve, Mother of the Church, continues in heaven to exercise her maternal role on behalf of the members of Christ." (CCC 975).

_______________________________________6. This file is licensed under the Creative Commons Attribution 2.5 Brazil license.



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The Marian Basilica of Our Lady of Aparecida, Brazil. It is the largest church in the Americas.6

163. …continued 20 things the RCC says about Mary.• Mary crushed the head of the serpent, "All our hope do

we repose in the most Blessed Virgin—in the all fair and immaculate one who has crushed the poisonous head of the most cruel serpent and brought salvation to the world," (Pope Pius IX, Ineffabilis Deus).

• Mary is preparing a home for you, "This mother...is waiting and preparing your home for you," (Handbook for Today's Catholic, p. 31).

• Mary is the Advocate, Helper, Benefactress, Mediatrix, "Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix," (CCC 969).


Pages 55-56 of manual, paragraph 163.10 – 163.12

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163. …continued 20 things the RCC says about Mary. In Mary the church is all holy, “And so they turn their eyes

to Mary": in her, the Church is already the "all-holy," (CCC 829).

Mary is the Queen over all things, "Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death." You conceived the living God and, by your prayers, will deliver our souls from death," (CCC 966).



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163. …continued 20 things the RCC says about Mary.• Mary is the Spouse of the Holy Spirit, “Let us turn our gaze

to Mary, Christs first disciple, Spouse of the Holy Spirit and Mother of the Church, who was with the Apostles at the first Pentecost, so that she will help us to learn from her fiat docility to the voice of the Spirit," (Holy Father's speech for the world congress of ecclesial movements and new communities).

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163. …continued 20 things the RCC says about Mary.• Mary is the Woman of the Eucharist, "Therefore, in the

footsteps of Mary, "woman of the Eucharist" (Ecclesia de Eucharistia, chapter VI), the Christian community lives this mystery! Strengthened by the "bread of eternal life", it becomes a presence of light and life, a leaven of evangelization and solidarity," (Address of John Paul II, Altar of the Confessio of the Vatican Basilica, 10/17/04).

• Mary Delivers our souls from death, “By Mary's prayers, she delivers souls from death,” (CCC 966).

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163. …continued 20 things the RCC says about Mary.• Mary's intercession brings us the gifts of eternal salvation,

“by her constant intercession continued to bring us the gifts of eternal salvation,” (Vatican II, Dogmatic Constitution on the Church, Lumen Gentium, Solemnly Promulgated by Holiness Pope Paul VI, Nov. 21, 1964, #62).

• Mary is the mediator between Christ and people, “Mary is the intermediary through whom is distributed unto us this immense treasure of mercies gathered by God, for mercy and truth were created by Jesus Christ. Thus as no man goeth to the Father but by the Son, so no man goeth to Christ but by His Mother," (Vatican Website: Encyclical of Pope Leo 13th on the Rosary, Octobri Mense, Pope Leo 13th, 1903-1914).



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163. …continued 20 things the RCC says about Mary.• Mary made atonement for the sins of man, "...Mary, by

her spiritual entering into the sacrifice of her divine son for men, made atonement for the sins of man and (de congruon) merited the application of the redemptive grace of Christ. In this manner she cooperates in the subjective redemption of mankind," (Fundamentals of Catholic Dogma, Ott, page 213).


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164. As you can see devotion to Mary is extreme. But,the Roman Catholic Church is quick to say that Mary only receives the honor that is due to her since she is full of Grace (more on this later). They call this honor “Hyperdulia”.

165. In Roman Catholicism there are different levels of “honor”: Dulia, Hyperdulia, and Latria.• Dulia - is the veneration given to the saints, those who

have died in the Roman Catholic faith and are considered very spiritual.

• Hyperdulia - is the veneration given only to Mary, the mother of Jesus.

• Latria - is the adoration given to God alone.

Marian Devotion


166. By saying that Mary is worthy of hyperdulia, but not the worship and adoration that belongs to God alone, they are then enabled to bow before her images, pray to her, ask for her intercession and protection, etc. They do the very same things they would do to God and yet deny it is worship equal to God. They are still going beyond the boundaries of what Scripture says about Mary. Remember, we are not to exceed what is written.

“Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, that in us you might learn not to exceed what is written, in order that no one of you might become arrogant in behalf of one against the other,” (1 Cor. 4:6).

Marian Devotion


167. In the preceding paragraph # 163, it says Mary can be the subject of worship (Vatican Council II, p. 420). But you must understand that the Roman Catholic Church denies worship of Mary equal to that of God. Yet, due to the supreme elevation of Mary, Catholics all over the world give her homage to an incredibly high level. It is so high, that it is necessary to examine how God and Mary compare.

Marian Devotion


168. Atonement

Jesus1 Cor. 15:1-4; Col. 1:20; “and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.”

MaryMary, by her spiritual entering into the sacrifice of her divine son for men, made atonement for the sins of man and (de congruon) merited the application of the redemptive grace of Christ. In this manner she cooperates in the subjective redemption of mankind,” (Fundamentals of Catholic Dogma, Ott, page 213).

Comparing Mary to God


169. Crush the Serpent Head

JesusGen. 3:15, "And I will put enmity between you and the woman, and between your seed and her seed. He shall bruise [Heb. shoof, bruise, crush] you on the head and you shall bruise him on the heel.”

Mary”All our hope do we repose in the most Blessed Virgin—in the all fair and immaculate one who has crushed the poisonous head of the most cruel serpent and brought salvation to the world," (Pope Pius IX, Ineffabilis Deus).



170. Deliver From Death

Jesus2 Cor. 1:10, "[God] who delivered us from so great a peril of death, and will deliver us, He on whom we have set our hope. And He will yet deliver us,"

Mary"...You [Mary] conceived the living God and, by your prayers, will deliver our souls from death," (CCC 966).



171. Devotion to

The Lord1 Cor. 7:35, "And this I say for your own benefit; not to put a restraint upon you, but to promote what is seemly, and to secure undistracted devotion to the Lord."

Mary"The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary," (CCC 971).



172. Helper

JesusJohn 14:16-17, "And I will ask the Father, and He will give you another Helper, that He may be with you forever; 17 that is the Spirit of truth,"

Mary"Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix," (CCC par. 969).



173. Holy

God1 Pet. 1:16, "because it is written, “You shall be holy, for I am holy.”

Mary"By asking Mary to pray for us, we acknowledge ourselves to be poor sinners and we address ourselves to the 'Mother of Mercy,' the All-Holy One," (CCC 2677).



174. Intercessor

JesusHebrews 7:25, "Hence, also, He [Jesus] is able to save forever those who draw near to God through Him, since He always lives to make intercession for them."

Mary"...by her manifold intercession continues to bring us the gifts of eternal salvation...." (CCC par. 969).



175. Mediator

Jesus1 Tim. 2:5, "For there is one God, and one mediator also between God and men, the man Christ Jesus."

Mary"Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix,'" (CCC par. 969).



176. Prayer to

God2 Cor. 13:7, "Now we pray to God that you do no wrong…”

Mary"Mary is the perfect Orans (pray-er), a figure of the Church. When we pray to her, we are adhering with her to the plan of the Father," (CCC 2679).



177. Sinless

God1 Pet. 2:22, "who committed no sin, nor was any deceit found in His mouth.”

MaryThe formal active essence of original sin was not removed from her soul…it was excluded, it never was in her soul…The state of original sanctity, innocence, and justice, as opposed to original sin, was conferred upon her..." (Catholic Encyclopedia, Immaculate Conception).



178. Worship

GodMatt. 4:10, "Then Jesus said to him, “Begone, Satan! For it is written, ‘You shall worship the Lord your God, and serve Him only.’”

Mary"...when she [Mary] is the subject of preaching and worship she prompts the faithful to come to her Son..." (Vatican Council II, p. 420).



179. Catholics recite "The Hail Mary" which is part of the Rosary. The Rosary is a string of beads used to count the set number of repetitive prayers to God and to Mary. This prayer is often used in Penance as a means to regain grace lost due to sin.

HAIL MARY"Hail Mary, full of grace. The Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death, amen."

Hail Mary, Full of Grace


180. The “Hail Mary” prayer is another form of exaltation of Mary. But, the phrase "full of grace" in Greek is "plaras karitos" and it occurs in only two places in the New Testament; neither one is in reference to Mary.

“Now "And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth," (John 1:14). "And Stephen, full of grace and power, was performing great wonders and signs among the people," (Acts 6:8).



181. The first verse (John 1:14) refers to Jesus who is obviously full of grace. Jesus is God in flesh, the crucified and risen Lord, who cleanses us from our sins. In the second citation it is Stephen who is full of grace. We can certainly affirm that Jesus was conceived without sin and remained sinless, but can we conclude this about Stephen as well? Certainly not. Therefore the phrase does not mean that a person will be sinless.



182. So where does the Catholic Church get its version of Luke 1:28? It gets it from the Latin Vulgate Translation which says “ave gratia plena” which is Latin for “full of grace”. But the New Testament was not written in Latin. It was written in Greek and it says “κεχαριτωμένη”, ‘kekaritomena’ which means "one having been favored”. The Catholic Church is wrong about this issue.



183. But, to justify its exaltation of Mary, the RCC uses the Latin Vulgate instead of the Greek so it can teach such things as…

Her immaculate Conception – that she was conceived without sin

Her sinlessness – that Mary never sinned throughout her whole life

Her Virginity – that she remained a virgin all her life Redemption – that Mary cooperated in the redemption

of mankind Her Assumption – the taking of the body and soul of

Mary, by God, into glory.



184. None of these teachings are found in the Bible. If anything the Bible contradicts them (more on this later). But the Roman Catholic Church which claims to have the authority to teach the fullness of the gospel says these things about Mary and so much more that we have already covered.

185. But, as we have already seen, the Bible says that we are not to exceed what is written. Why? Because without being focused on what God has revealed in his Word, we can so easily drift into all sorts of unbiblical beliefs and practices -- which is exactly what the Roman Catholic Church has done regarding Mary.

“…that in us you might learn not to exceed what is written, in order that no one of you might become arrogant in behalf of one against the other,” (1 Cor. 4:6).



CATECHISM OF THE CATHOLIC CHURCH, PAR. 509“Mary is truly ‘Mother of God’ since she is the mother of the eternal Son of God made man, who is God himself.”

186. Roman Catholicism calls Mary the Mother of God. The term implies a highly exalted and venerated position. But, Mary is not the mother of God in the sense that she is the originator of God the Trinity the way a woman would be the originator of her child. Mary is the mother of Jesus. More specifically, Mary is the mother of the physical nature of Jesus, not the divine nature. The divine nature is eternal and can have no mother.

Mary, the Mother of God


187. Joseph was the adoptive father of Jesus. Should we then say that Joseph is the father of God by adopting God? It would be improper. Furthermore,the term “mother of God” has potential dangers. It implies a superiority of Mary over God (Jesus) the way a mother is superior in position to her children. Think of the numerous depictions of Mary and Jesus where Mary is in the “mother” role and Jesus is perceived as a child, not the majestic King.



188. As Christ’s “Mother” the Catholic Church says…

“By her maternal charity, she cares for the brethren of her Son…” (Vatican II, Lumen Gentium, #62).

“No one can approach Christ except through His Mother” (Pope Leo XIII, Encyclical on the Rosary (Octobri Mense), 1891)

“After her Son's departure, her motherhood remains in the Church as maternal mediation: interceding for all her children, the Mother cooperates in the saving work of her Son, the Redeemer of the world.” (Pope John Paul II Encyclical Mother of the Redeemer (Redemptoris Mater) of March 25, 1987).



189. Apparitions of Mary have occurred all over the world for centuries and the Catholic Church has officially approved only a few of them. There are nine approved apparitions as of 2010. Guadalupe, Rue du Bac, La Salette, Lourdes, Pontmain,

Knock, Fatima, Beauraing, Banneux, Amsterdam.

190. The Apparitions call people to more special devotion to Mary, to pray for the conversion of sinners, to wear scapulars bearing her image, etc. Millions of Catholics flock to the sites of these apparitions and pray to Mary, seek healing, miracles, and offer devotion to the images.

Apparitions of Mary


191. Guadalupe is near Mexico City, Mexico. On Dec. 9th and 12th of 1531 a peasant named Juan Diego claims to have seen a vision of a young girl surrounded by light that claimed to be the Virgin Mary. The apparition asked that a church be built at the site in her honor. Juan told his priest about this. The priest requested a sign be given to validate the appearance. Juan was told by Mary to gather some flowers from a hill during that winter when no flowers were in bloom – except

there were! He gathered them in his cloak, went to

the priest and to their surprise when Juan opened

his cloak the Virgin Mary was imprinted on the

cloak. As a result of this “proof” that it was Mary,

millions of Roman Catholics travel each year to the

Basilica in Guadalupe Mexico to pay homage to

what they call “Our Lady of Guadalupe”.

Guadalupe, Mexico, 1531


192. 1531 appearance to Juan Diego. These are the words of the apparition. Let’s take a look at them and pay close attention to who is exalted. Also, notice that the apparition claims perfection and holiness. "Know, know for sure, my dearest, littlest, and youngest

son, that I am the perfect and ever Virgin Holy Mary.” 8

8. All quotes of the Guadalupe apparition are taken from theotokos.org.uk



193. 1531 Appearance. The apparition says it wants to exalt “the God of truth through whom everything lives”, and says to Juan… “I am truly your merciful Mother, yours and all the

people who live united in this land andof all the other people of different ancestries, my lovers, who love me, those who seek me, those who trust inme. Here I will hear their weeping, their complaints and heal all their sorrows, hardships and sufferings.” The apparition claims a high position for itself and

proclaims that it is to be sought and trusted in and that it will heal all their sorrows. This is taking the glory and honor due to God and claiming it for itself.



194. 1531 Appearance. The apparition speaks to Juan about his uncle’s sickness and tells him not to fear the sickness or anything that is hurtful…and says.

“Am I not here, I, who am your Mother? Are you not under my shadow and protection? Am I not the source of your joy? Are you not in the hollow of my mantle, in the crossing of my arms? Do you need anything more?

Notice how the apparition points to itself asthe protector and the source of joy and implies that nothing more is needed if you are in its protection.

The truth is that the Lord God is our protection.



195. 1830 Appearance. Catherine Labouré a 24 year old novice sister in the Catholic Church saw an apparition in a convent in Paris on July 18th of that year. The apparition told of how Paris would soon be the place of religious persecution – which happened one week later. The apparition appeared again in November, dressed in white, standing on a globe holding a golden ball (which represented the world), with rings on her fingers flashing with light (which “represented graces for individuals”). The apparition told Catherine… "The ball which you see represents the

whole world, especially France, and each person in particular. These rays symbolize the graces I shed upon those who ask for them. The gems from which rays do not fall are the graces for which souls forget to ask."

I

Rue De Bac, France, 1830


MAGE USED BY PERMISSION. AUTHOR OF PHOTO DOES NOT ENDORSE OR DENY CONTENT IN WHICH THE IMAGE IS USED. CREATIVE COMMONS ATTRIBUTION/SHARE-ALIKE LICENSE.

“Have a Medal struck after this model. All who wear it will receive great graces; they should wear it around the neck. Graces will abound for persons who wear it with confidence." Graces will abound to those who wear something

around their neck? Where is the grace that comes from God alone, through Christ alone, because of the atonement? This medal is equivalent to an amulet which is an object worn on the body to ward off evil and to bring good fortune. It is a form of magic, of sorcery.

Catherine, incidentally, was canonized by the Catholic Church in 1947

Rue De Bac, France, 1830


MAGE USED BY PERMISSION. AUTHOR OF PHOTO DOES NOT ENDORSE OR DENY CONTENT IN WHICH THE IMAGE IS USED. CREATIVE COMMONS ATTRIBUTION/SHARE-ALIKE LICENSE.

196. In 1858 a young girl named Bernadette Soubirous claimed to have seen Mary several times in a cave near Lourdes. Bernadette was told to dig in the ground and drink the water that was muddy but became clean.10 The apparition said the water symbolized “the cleansing of the human heart, wounded by sin yet healed through prayer and penance.” The apparition also said,

Lourdes, France, 1858


10. Information is taken from catholicpilgrims.com

“Go tell the priests to come here in processionand build a chapel here.”

“I am the Immaculate Conception.” The apparition requests a place of

worship be constructed at the site. It also affirms what the Catholic Church said about Mary four years earlier in 1854when it established the doctrine of the Immaculate Conception – that she was conceived without sin.



197. Very few words were recorded as being spoken by the apparition at Lourdes. Here are just a few more.11

"Penance! Penance! Penance!" "Kiss the ground as a penance for sinners."

Remember, penance is a means by which a person who has sinned after being baptized receives forgiveness of those sins.

The apparition instructs Bernadette to do penance to help others be forgiven of their sins. This denies the sufficiency of the cross.

198. Lourdes is visited by millions of dedicated Roman Catholics every year. It is where they seek healing and spiritual connection with Mary and seek to obtain grace through their penance.

11. theotokos.org.uk/pages/approved/words/wordlour.html



199. Fatima is a city in Portugal. In 1917 three children (Jacinto Marto, Lucia Santos, and Francisco Marto) say an apparition of Mary appeared to them that was brighter than the sun.

Word spread, people gathered, and many claimed supernatural experienced

occurred which validated the Apparition as

legitimate. The RCC has said the “Lady of Fatima” is authentic. But what did “Mary” say?

Fatima, Portugal, 1917


200. First Apparition: May 13, 1917, addressed to Lucia. The apparition said: “Are you willing to offer

yourselves to God to bear all the sufferings He wants to send you, as an act of reparation for the sins by which He is offended, and for the conversion of sinners?”12

Reparation means to repair the damage done. So, Mary is telling them that they have to suffer as reparation for sins. But Christ did this! It is Christ who suffered for our sins. To have the children suffer for sins is to deny the work of the cross.

12. All quotes of the Fatima apparition are taken from Fatima.org



201. Second Apparition: June 13, 1917, Lucia told theapparition, “I would like to ask you to take us to Heaven”.

The apparition said: “Yes, I will take Jacinta and Francisco soon, but you, Lucy, are to stay here some time longer. Jesus wishes to make use of you in order to make me known and loved. He wishes to establish in the world devotion to My Immaculate Heart. To whoever embraces this devotion, I promise salvation; those souls will be cherished by God, as flowers placed by me to adorn His throne.” …..continued



The “Immaculate Heart of Mary” refers to Mary’s character, hidden graces, perfection, joys, sorrows, love for God, and love for all people.

Notice that the apparition requests devotion to it and that such devotion will bring salvation.

A true spirit of God will bear witness of Jesus and point to him and no one else.



202. Third Apparition: July 13, 1917, Lucy asked, “What does Your Grace want of me?” The apparition replies… The apparition said: “Sacrifice yourselves for sinners,

and say often to Jesus, especially whenever you make a sacrifice: O Jesus, it is for love of Thee, for the conversion of sinners, and in reparation for the sins committed against the Immaculate Heart of Mary.” Again we see the apparition teaching works

righteousness in order to obtain forgiveness of sins. People do not sacrifice themselves for the salvation

of sinners – Jesus did that. Since when do we sin against Mary? Our sins are

against God, not a created thing.



203. Fourth Apparition: August 19, 1917. Lucy asked the apparition to cure some people. The Apparition said: “Pray, pray very much,

and make sacrifices for sinners, for many souls go to Hell because they have no one to make sacrifices and pray for them.” This is a denial of the sacrifice of Christ by which

people are saved from hell.



204. Roman Catholicism exalts Mary to an exceedinglyhigh degree. She is called “Advocate, Helper, Benefactress, Mediatrix” (CCC 969). She is said to have been conceived without sin and that she never committed sin (CCC 508). It says that she can hear our prayers as well as answer them (CCC 2675), that she crushed the head of the serpent (Pope Pius IX, Ineffabilis Deus), that she can be worshipped (Vatican 2, p. 420), that she delivers our souls from death (CCC 966), and that she made atonement for sins (Fundamentals of Catholic Dogma, Ott, p. 213).

Conclusion about the Roman Catholic View of Mary


205. She is exalted almost to the level of God himself. |And, instead of guarding the people under it, theRoman Catholic Church even promotes the adoration of Marian apparitions -- that clearly violate scripture. These apparitions request adoration and chapels be built to them (Guadalupe, Mexico), wearing medallions to obtain grace (Rue Du Bac, France), doing penance to save sinners (Lourdes, France), and making sacrifices to repair the sins committed against “the sacred heart of Mary” (Fatima, Portugal).



206. The Roman Catholic Church is wrong about Mary. Instead of promoting superstition, works righteousness, adoration to her (and statues), praying to her, putting trust in her, etc., it should do what Mary said in her last recorded words found in the Bible.

“Whatever He [Jesus] says to you, do it,” (John 2:5).



1. According to Roman Catholicism, Mary is highly exalted. She is called all holy, all powerful, co-redeemer, mediatrix, the mother of God, full of grace, and the queen of heaven.

2. Special worship is given to Mary that is called hyperdulia which is adoration that is just below that adoration given to God.

3. Catholicism says that Mary had no sin nature (CCC 508), that she can be prayed to (CCC 2675), that she is the seat of wisdom (CCC 721), that she crushed the head of the serpent (Pope Pius IX, Ineffabilis Deus), that she delivers our souls from death (CCC 966), and that she atoned for our sins (Fundamentals of Catholic Dogma, Ott, page 213).

Review of Mary

Page 72 of manual, review of Mary

4. She is called the “Mother of God” (CCC 509) and very often statues of her with Jesus show Christ to be as a child in her arms.

5. The Roman Catholic Church has officially recognized many Marian apparitions as being authentic such as Guadalupe, Rue du Bac, La Salette, Lourdes, Pontmain, Knock, Fatima, Beauraing, Banneux, Amsterdam.

Review of Mary


6. The apparitions teach such things as she is the “perfect and ever Virgin Holy Mary” (Guadalupe), that she will heal sorrows (Guadalupe), that she is thesource of joy (Guadalupe), that a medal instructed tobe made by an apparition in Rue Du Bac, France will bring graces to all who wear it, that chapels are to be built on the sites of the apparitions (Lourdes, France), that people were to kiss the ground as a penance for sinners (Lourdes), that people were to suffer as an act of reparation for sins (Fatima, Portugal), that salvation was promised by the apparition (Fatima) to those who embrace the devotion to Mary’s Immaculate Heart, and that sacrificing was to be done for conversion of sinners and the reparation for sins committed against the Immaculate Heart of Mary (Fatima).

Review of Mary


207. According to Roman Catholicism, the Mass is an act of worship that centers on the “Eucharist” (the communion of bread and wine) where faithful Catholics gather to participate in receivingthe Lord’s body and blood – the actual body and blood of Christ.

208. During the liturgy of the Mass, at the point of consecration the priest is supposed to repeat the words that Christ gave at the Last Supper, and by the authority given him by the church, he transforms the bread and wine into Christ’s actual body and blood. This transformation is called Transubstantiation and the Roman Catholic Church has much to say about it.

The Mass


“In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained,” (CCC 1374).

“In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine…” (CCC 1378).

The Mass


“If anyone says that in the sacred and holy sacrament of the Eucharist there remains the substance of bread and wine together with the body and blood of our Lord Jesus Christ, and denies that wonderful and singular conversion of the whole substance of the bread into the body, and of the entire substance of the wine into the blood, the species of the bread and wine only remaining, a change which the Catholic Church most fittingly calls transubstantiation, let him be anathema. (Council of Trent, Session 13, Canon 2)

“Wherefore, there is no room left for doubt that all the faithful of Christ may, according to the custom ever received in the Catholic Church, render in veneration the worship of latria, which is due to the true God, to this most holy sacrament.” (Council of Trent, Session 13, Chapter V)

The Mass


209. So, according to Roman Catholicism, the bread and wine contain the body, blood, soul, and divinity of Jesus; that Jesus is present under the bread and wine; that if you say there remains bread and winein the elements, then you are to be cursed; and that you are to render to it the worship of latria – worship given to God alone.

210. This last statement about worshipping the host elements has given rise to the Monstrance, an exceedingly ornate container which has at its center, the Eucharistic wafer. The Monstrance is often elevated and worshipped and during a procession.

The Mass


211. The Mass is also a means of grace since it is a sacrament.

COUNCIL OF TRENT, SESSION 7, CANON 6,“If any one saith, that the sacraments of the New Law do not contain the grace which they signify…let him be anathema.

212. Since the Mass is a sacrament which imparts grace to the person (so that the person can maintain and/or regain the grace that is lost through sin) the Roman Catholic Church says that participating in it is obligatory.

CATECHISM OF THE CATHOLIC CHURCH, 2192“Sunday . . . is to be observed as the foremost holy day of obligation in the universal Church"…"On Sundays and other holy days of obligation the faithful are bound to participate in the Mass"

The Mass


213. According to the New Saint Joseph Baltimore Catechism, Vol. 2, question 357, "The mass is the sacrifice of the new law in which Christ, through the Ministry of the priest, offers himself to God in an unbloody manner under the appearances of bread and wine. The mass is the sacrificeof Christ offered in a sacramental manner...the reality is the same but the appearances differ."

The Mass as a Continuing Sacrifice


214. But, this isn’t all. The Roman Catholic Church also states regarding the Eucharist presented in the Mass that…

…it is a divine sacrifice: "For it is in the liturgy, especially in the divine sacrifice of the Eucharist, that "the work of our redemption is accomplished," (CCC 1068).

…it is the same sacrifice of Christ that removes God’s wrath: "The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." "And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner. . . this sacrifice is truly propitiatory," (CCC 1367).



…it is a sacrifice offered via the priest's hands: "The sacrifice of Christ the only Mediator, which inthe Eucharist is offered through the priests' hands," (CCC 1369).

…it is capable of making reparation of sins: "As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead," (CCC 1414).



…all who deny its propitiatory nature Trent pronounces anathema: "If any one says, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice…let him be anathema." (Trent: On the Sacrifice of the Mass: Canon 3).

…it is to be considered a true and proper sacrifice: "The Church intends the Mass to be regarded as a 'true and proper sacrifice,'" (The Catholic Encyclopedia, topic: "Sacrifice of the Mass").



215. So we have what appears to be a re-sacrifice of Christ in the Mass. However, Roman Catholicism denies that the offering of the Eucharist is a re-sacrifice of Christ. After all, the Bible says that Jesus was offered only once, not over and over again.

“By this will we have been sanctified through the offering of the body of Jesus Christ once for all,” (Heb. 10:10).



216. In response, Catholicism says the Mass is a re-presentation of the sacrifice. But we must ask how is it possible for the mass to not be a re-sacrifice of Christ when the mass is called a divine sacrifice (CCC 1068) that is done over and over again? It makes no sense.

217. So, to summarize, the Roman Catholic Church calls the mass, a divine sacrifice that is the same sacrifice of Christ, that it removes wrath, that it is a sacrifice offered via the priest’s hands, that it can make reparation of sins, and that anyone who denies that it removes the wrath of God (is propitiatory) is to be cursed. These are bold statements. But, are they biblical? Let’s take a look.



218. When Jesus instituted the last supper, did he intend for people to believe that the bread and wine he held in his hands were literally his body and blood? We find this difficult to accept given what Scripture says on topics that relate to this issue. Let’s take a look at God’s word.

“While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins,” (Matt. 26:26-28).

A Biblical Response to the Catholic Mass


219. To review, the Roman Catholic Church clearly teaches that the Eucharist (bread and wine) are the body and blood of Christ. But, it isn’t just “any” body and blood. It is the crucified body and blood of Christ.

CATECHISM OF THE CATHOLIC CHURCH, PAR. 1367"The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." "And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner. . . this sacrifice is truly propitiatory,“

220. Given this teaching, there are several things we must address.



221. First, how is it possible that Jesus offered up his crucified body and blood at the Last Supper when he hadn’t yet been crucified? It just doesn’t make sense, especially after the Roman Catholic Church says that the elements are one single sacrifice (CCC 1367). This “one single sacrifice” can only mean that the bread and wine are the crucified body and blood of Christ – that had not yet been crucified. This can’t work.

222. Second, there is no indication at all that the disciplesthought Jesus was being literal. None of the gospel accounts that cover Jesus instituting the Lord’s Supper show the disciples suspecting a literal meaning to Christ’s words. It just isn’t there.



223. However, to be thorough, there is a set of verses we need to look at which are often used by Roman Catholics to support their view. It is found in John 6 where Jesus says…

“I am the living bread that came down out of heaven; if anyone eats of this bread, he shall live forever; and the bread also which I shall give for the life of the world is My flesh.” 52 The Jews therefore began to argue with one another, saying, “How can this man give us His flesh to eat?” 53 Jesus therefore said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves….60 Many therefore of His disciples, when they heard this said, “This is a difficult statement; who can listen to it?” 61 But Jesus, conscious that His disciples grumbled at this, said to them, “Does this cause you to stumble? 62 ”What then if you should behold the Son of Man ascending where He was before? 63 “It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life,” (John 6:51-53; 60-63).



224. Third, Jesus is speaking figuratively when he says thathe is the living bread and that the bread is his flesh (v. 51). Jesus then tells his disciples that they must eat his flesh and drink his blood (v. 53). The disciples have a problem with this in v. 60 and Jesus speaks of how his words cause them to stumble (v. 61). He then says the words he was speaking were spiritual words; that is, they are meant to be understood spiritually. We don’t see Jesus saying they were literal here or when he instituted the Supper. But let’s continue.



225. Fourth, if Jesus was teaching that the bread and winewere his literal body and blood, it would violate the biblical warning against drinking blood.

Lev. 17:14, "For as for the life of all flesh, its blood is identified with its life. Therefore I said to the sons of Israel, ‘You are not to eat the blood of any flesh, for the life of all flesh is its blood; whoever eats it shall be cut off.’“

Acts 15:28-29, "For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: 29 that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell.”



226. Fifth, after Jesus instituted the Lord’s supper, he quickly referred to the wine as the fruit of the vine, not his blood. If it was literally his blood, why did he refer to it as wine?

“And when He had taken a cup, and given thanks, He gave it to them; and they all drank from it. 24 And He said to them, “This is My blood of the covenant, which is poured out for many. 25 “Truly I say to you, I shall never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God,” (Mark 14:23-25).



227. Sixth, in Mark 13:25 Jesus said he would not “again” drink of the fruit of the vine. This would mean that if the Lord’s Supper was his literal body and blood, then Jesus would have been drinking his own blood! But this would be ridiculous.

228. Seventh, it denies the true Incarnation. Jesus is God in flesh; that is, in the one person of Christ are two distinct natures: divine and human. Jesus, the Word (John 1:1) was made flesh (John 1:14). One of the attributes of being a man is being in only one place at a time. Jesus’ physical body was only in one place at a time when he instituted the Supper. The Roman Catholic view would have us believe that Jesus’ physical body could be in more than one place at a time. This violates the very nature of the incarnation and what it means to be a man.



229. So, to summarize the arguments against the Roman Catholic view of Transubstantiation:

First, we can see that it could not be Jesus’ crucified body and blood when He said “This is my body” and “This is my blood” because he had not yet been crucified.

Second, at the institution of the Supper, there is no indication that the disciples thought Jesus was speaking literally.

Third, Jesus spoke figuratively about his body and blood in John 6 when he taught the disciples about partaking of his body and blood.

Fourth, it is a violation of the biblical warning against drinking blood.

Fifth, after Jesus instituted the Lord’s Supper, he quickly referred to the wine as the fruit of the vine, not his blood.

Sixth, Jesus said he would not “again” drink of the fruit of the vine which would mean that Jesus would have been drinking his own blood and eating his own body.

Seventh, it denies the true Incarnation.



1. According to Roman Catholicism, the Mass is wherefaithful Catholics gather to receive the actual body and blood of Christ in the form of the bread and winein the communion supper.

2. At the point of consecration, the priest transforms the bread and wine into the actual body and blood of Christ.

3. The Eucharist, the bread and wine, are said to contain the "soul and divinity” of Jesus (CCC 1374).

4. Roman Catholicism pronounces a curse upon anyone who would say that the Eucharist retains any substance of the bread and wine after it is consecrated (Trent, Session 13, Canon 2).

5. The mass is "the sacrifice of the new law in which Christ, through the ministry of the priest, offers himself to God in an unbloody manner,” (New Saint Joseph Baltimore Catechism, Vol. 2, question 357.)

Review of the Mass

Page 81 of manual, review of the mass

6. The Eucharist in the mass is called "a divine sacrifice (CCC 1068), the same sacrifice of Christ, "who offeredhimself” on the cross (CCC 1367), is capable of making reparation of sins (CCC 1414), and is to be considered a true and proper sacrifice (The Catholic Encyclopedia,"Sacrifice of the Mass.")

7. The Roman Catholic view of the mass would mean that since Jesus ate of the supper after he consecrated it, he was eating his own body and blood.

8. The Eucharist violates old and New Testament law against consuming blood (Lev. 17:14; Acts 15:28-29).

Review of the Mass

Page 81 of manual, review of the mass

When witnessing to Roman Catholics, please remember to 1. Speak of the Bible as the authority by which we judge

spiritual truth2. Quote scripture whenever possible.3. Focus on their works and ask if they are being good

enough to merit their place with God. 4. Focus on the work of Jesus on the Cross as the answer to

their inability to do enough good works.5. Be respectful of Mary, but still focus on Christ.6. Listen to what they are saying.7. Ask questions to clarify.8. Admit if you don’t know something – but go find out!9. Pray for direction from the Holy Spirit according to God’s

word.10. Pray for their salvation.

Witnessing Tips

Appendix

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who

believes, to the Jew first and also to the Greek,” (Romans 1:16).

Documents

Roman Catholicism By Matt Slick. Roman Catholicism Roman Catholicism A brief analysis By Matt Slick