Roman
Catholicism
By Matt Slick
Roman Catholicism
A brief analysis
By
Matt Slick
Introduction
Why a course about Roman Catholicism?
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.
Page 1 of manual, paragraphs 1-2
Introduction
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.”
http://www.time.com/time/magazine/article/0,9171,833509,00.html
Page 1 of manual, paragraphs 3-4
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.”
Page 2 of manual, paragraph 5
Introduction
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.”
Page 2 of manual, paragraph 6
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.”
Page 2 of manual, paragraph 7
A Cause for Concern
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?
Page 3 of manual, paragraph 8
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).
Page 3 of manual, paragraph 8
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).
Page 3 of manual, paragraph 8
Don’t Exceed What is Written
“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 know
and 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).
Page 4 of manual, paragraphs 9-10
Don’t Exceed What is Written
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.
Page 4 of manual, paragraphs 11-12
Terminology
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.
Page 5 of manual, paragraph 13
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.
Page 5 of manual, paragraph 13
Review of Introduction Section
1.
2.
3.
4.
5.
The Roman Catholic Church has over 1 Billion members.
It is headquartered in Rome, Italy, in Vatican City.
Vatican City is the world’s smallest state.
The Vatican wealth is between $10 Billion and $15 Billion.
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).
Page 6 of manual, review
Scripture and Tradition
Scripture verses Tradition or Scripture and Tradition
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.
Page 7 of manual, paragraphs 14-15
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.)
Page 7 of manual, paragraph 16
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.)
Page 7 of manual, paragraph 17
Scripture and Tradition
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).
Page 8 of manual, paragraph 18
Scripture and Tradition
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."
Page 8 of manual, paragraph 19
Scripture and Tradition
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 is
subjective.
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.
Page 8 of manual, paragraphs 20-21
Scripture and Tradition
22. Tradition that is supposed to inform us about doctrinal
truths and is a “current of life” is a problem because
it 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.
Page 9 of manual, paragraphs 22-23
Scripture and Tradition
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."
Page 9 of manual, paragraph 24
Scripture and Tradition
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.
Page 9 of manual, paragraph 25
What did Jesus say about Tradition and
the Religious Leaders?
“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).
Page 10 of manual
What did Jesus say about Tradition and
the Religious Leaders?
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).
Page 10 of manual, paragraph 26
What did Jesus say about Tradition and
the Religious Leaders?
27. Protestants seek to interpret Scripture first in light
of itself and second in light of sayings and teachings
of 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).
Page 10 of manual, paragraphs 27-28
Roman Catholics, Tradition, and 1 Cor. 11:2
"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).
Page 11 of manual, paragraph 29
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, just
as 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. 11:23,8-10).
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.
Page 11 of manual, paragraphs 30-31
Roman Catholics, Tradition, and 2 Thess. 2:15
“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. 2:15).
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.”
Page 12 of manual, paragraph 32
Roman Catholics, Tradition, and 2 Thess. 2:15
33. “Now, we request you, brethren, with regard to the coming of our
Lord 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.
Page 12 of manual, paragraphs 33-34
Roman Catholics, Tradition, and 2 Thess. 3:6
"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).
35. As with 1 Cor. 11:2 and 2 Thess. 2:15, let’s examine 2 Thess. 3:6
in context.
Page 13 of manual, paragraph 35
Roman Catholics, Tradition, and 2 Thess. 3:6
36. “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. 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).
Page 13 of manual, paragraph 36
Roman Catholics, Tradition, and 2 Thess. 3:6
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.
Page 13 of manual, paragraphs 37-38
Tradition and the Church Fathers
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.)
Page 14 of manual, paragraphs 39-40
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 (333397).
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.
Page 14 of manual, paragraphs 41-43
My Church Father can beat up your
Church Father
44. Do the Church Fathers always agree with
each other? No they do not. We can find
Church Fathers on both sides of various issues. Take these as
examples.
Page 15 of manual, paragraph 44
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).
Page 15 of manual, paragraph 45
My Church Father can beat up your
Church Father
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.”
Page 15 of manual, paragraph 46
My Church Father can beat up your
Church Father
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).
Page 15 of manual, paragraph 47
Apocrypha
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.
Page 16 of manual, paragraphs 48-50
Apocrypha
51. At the time of Christ the arrangement of the O.T. books
was 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.
Page 16 of manual, paragraphs 51-52
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."
Page 17 of manual, paragraph 53
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."
Page 17 of manual, paragraph 53
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.
Page 17 of manual, paragraphs 54-55
Review of Scripture and Tradition
1. Roman Catholicism does not teach that the Scriptures
are 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.
Page 18 of manual
Review of Scripture and Tradition
…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).
Page 18 of manual
Authority - Roman Catholic Church Authority
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.”
Page 19 of manual, paragraph 56
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.”
Page 19 of manual, paragraph 57
Authority - Roman Catholic Church Authority
58. This authority carries over to the interpretation of
Scripture and Tradition in its Magisterium, the body of
Bishops 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.”
Page 19 of manual, paragraph 58
Authority - Roman Catholic Church Authority
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."
Page 20 of manual, paragraph 59
Authority - Roman Catholic Church Authority
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.
Page 20 of manual, paragraph 60
Authority - Roman Catholic Church Authority
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. 77
IN 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."
Page 20 of manual, paragraph 61
Peter
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).
Page 21 of manual, paragraph 62
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.
Page 21 of manual, paragraph 63
Peter, the Rock, as the Foundation of
the Church
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.
Page 21 of manual, paragraph 64
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).
Page 22 of manual, paragraph 65
Peter, the Rock, as the Foundation of
the Church
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.
Page 22 of manual, paragraphs 65-66
Peter, the Rock, as the Foundation of
the Church
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”;
Page 22 of manual, paragraph 67
Peter has the keys of the Kingdom
of God
68. Remember, the Keys of the Kingdom were given to Peter
in 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).
Page 23 of manual, paragraph 68
Peter has the keys of the Kingdom
of 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.
Page 23 of manual, paragraph 69
Peter has the keys of the Kingdom
of God
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.
Page 23 of manual, paragraph 70
The Papacy
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).
Page 24 of manual, paragraphs 71-73
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 “But do not be called Rabbi; for One is
your Teacher, and you are all brothers. 9
 Roman Pontiff
“Do not call anyone on earth your father;
 His Holiness
for One is your Father, He who is in
 Holy Father
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).
Page 24 of manual, paragraph 74
Papal Infallibility
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)
Page 25 of manual, paragraph 75
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 means
that the Pope’s words are equal to God’s words
because they cannot be challenged!
Page 25 of manual, paragraph 75
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.
Page 25 of manual, paragraph 75
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.
Pages 25-26 of manual, paragraphs 76-77
Papal Infallibility
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…)
Page 26 of manual, paragraph 78
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_pxi_enc_08051928_miserentissimus-redemptor_en.html
Page 26 of manual, paragraph 78
Papal Infallibility
79. Pope Pius XI taught that we need to make satisfaction for
our 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).
Pages 26-27 of manual, paragraphs 79-80
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 faith
is 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."
Pages 27 of manual, paragraph 81
Papal Infallibility
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 gifts
and 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?
Pages 27 of manual, paragraphs 82-84
The Magisterium
85. The Magisterium, according to Roman Catholicism, is the
divinely appointed authority in the Catholic Church that
consists of the Pope and Bishops. Its purpose is to teach
and establish the true faith -- without error.
Pages 28 of manual, paragraph 85
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).
Pages 28 of manual, paragraph 86
The Magisterium
87. 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).
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 nobleminded 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.
Pages 28 of manual, paragraphs 87-88
Review of Authority
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 to
Pope (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 made
Peter the visible foundation of the church (CCC 936).
Page 29
Review of Authority
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).
Page 29
Salvation
89. Salvation, in Roman Catholicism, is a process that
includes 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.
Page 30 of manual, paragraph 89
Attaining 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.”
Page 30 of manual, paragraph 90
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.
Page 30 of manual, paragraph 91
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 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.”
Page 31 of manual, paragraph 92
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."
Page 31 of manual, paragraph 93
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…”
Page 31 of manual, paragraph 94
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.”
Page 32 of manual, paragraph 95
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 salvation
and being justified (being right in God’s eyes), is not
an instantaneous event received by faith. It is a long
process.
Page 32 of manual, paragraphs 96-97
Maintaining 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..
Page 33 of manual, paragraph 98
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.”
Page 33 of manual, paragraph 99
Maintaining Salvation
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.
Page 33 of manual, paragraphs 100-101
Two Kinds of Sin: Venial and Mortal
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).
Page 34 of manual, paragraphs 102-103
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."
Page 34 of manual, paragraph 103
Two Kinds of Sin: Venial and Mortal
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.
Page 34 of manual, paragraph 104
Purgatory
105. According to Roman Catholicism, purgatory is a place
in the afterlife where Catholics go to be purified and
after 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."
Page 35 of manual, paragraph 105
Purgatory
106. The Catechism of the Catholic Church says some
interesting 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).
Page 35 of manual, paragraph 106
A biblical response to 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."
Page 36 of manual, paragraph 107
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.
Page 36 of manual, paragraphs 108-110
Indulgences
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.”
Page 37 of manual, paragraph 111
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, 1476
THE '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.
Page 37 of manual, paragraph 112
Two kinds of Indulgences
113. There are two main kinds of Indulgences in
Catholicism: Partial and Plenary. A Partial Indulgence
removes 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
Page 38 of manual, paragraphs 113-114
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
Page 38 of manual, paragraphs 115-116
Regaining Salvation
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
Page 39 of manual, paragraphs 117-118
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.’”
Page 39 of manual, paragraph 118
Penance
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.”
Page 39 of manual, paragraph 119
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. 980
PENANCE 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.”
Page 40 of manual, paragraph 120
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"
Page 40 of manual, paragraph 121
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, PENANCE
THE 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).
Page 40 of manual, paragraph 121
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.
Page 41 of manual, paragraph 122
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.”
Page 40 of manual, paragraph 121
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!
Page 41 of manual, paragraphs 123-124
The Roman Catholic Teaching on
Justification
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
Page 42 of manual, paragraph 125
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
Page 42 of manual, paragraph 125
The Roman Catholic Teaching on
Justification
 "If any one saith, that man is truly absolved
from his sins and justified, because he assuredly
believed 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).
Page 42 of manual, paragraph 125
The Roman Catholic Teaching on
Justification
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."
Page 42 of manual, paragraph 126
What else is necessary for Salvation
in Catholicism?
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 that
he 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.
Page 43 of manual, paragraphs 127-128
What else is necessary for Salvation
in Catholicism?
129. Baptism CCC 1257, “The Lord himself affirms that
Baptism is necessary for salvation. He also commands
his disciples to proclaim the Gospel to all nations and
to 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…”
Page 43 of manual, paragraphs 129-130
What else is necessary for Salvation
in Catholicism?
131. Natural Law: CCC 2036, “The authority of the
Magisterium extends also to the specific precepts of
the 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.”
Page 43 of manual, paragraph 131
What else is necessary for Salvation
in Catholicism?
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.
Page 44 of manual, paragraphs 132-133
What else is necessary for Salvation
in Catholicism?
134. But wait! There’s more!
 “No man outside obedience to the Pope of Rome can
ultimately be saved. All who have raised themselves
against 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, 12351303, "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")
Page 44 of manual, paragraph 134
A Biblical Response
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.
Page 44 of manual, paragraph 135
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.”
Page 45 of manual, paragraph 136
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."
Page 45 of manual, paragraph 136
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).
Page 45 of manual, paragraph 137
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.”
Page 46 of manual, paragraph 138
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.”
Page 46 of manual, paragraph 139
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.
Page 46 of manual, paragraph 140
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).
Page 47 of manual, paragraph 141
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.
Page 47 of manual, paragraph 142
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.
Page 47 of manual, paragraphs 143-144
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.
Page 48 of manual, paragraphs 145-147
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).
Page 48 of manual, paragraph 147
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.
Page 48 of manual, paragraph 148
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).
Page 49 of manual, paragraph 149
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.
Pages 49-50 of manual, paragraphs 150-152
On Judgment Day
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 since
Catholicism 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).
Page 50 of manual, paragraph 153
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).
Page 50 of manual, paragraph 154
Review of Salvation
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).
Page 51 of manual, review of salvation
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).
Page 51 of manual, review of salvation
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)
Page 51 of manual, review of salvation
Mary
155. Roman Catholicism elevates Mary, the mother of
Jesus, to an astonishingly high position. She is called
all 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.
Page 52 of manual, paragraphs 155-157
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
Page 52 of manual, paragraph 158
Mary
159. The scriptures say a lot about Mary, but they do
not exalt her to the level that the Roman Catholic
Church 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).
Page 53 of manual, paragraph 159
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).
Page 53 of manual, paragraph 160
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).
Page 53 of manual, paragraph 161
Mary According to the Roman
Catholic Church
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.
2.
3.
4.
5.
Mary is called the Mother of God
Prayers offered to Mary
Immaculate Conception - she had no sin nature
Assumption of Mary
Mary Proclaimed Mother of the Church
AD 431
AD 600
AD 1854
AD 1950
AD 1965
Page 54 of manual, paragraph 162
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.
.1
̣
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).
.2
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).
Page 54 of manual, paragraph 163.1 – 163.2
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
.3
• 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).
.4
• 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).
.5
• 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
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
• Mary is worshipped, "...when she [Mary] is the subject of
.6
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
.7
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).
Page 55 of manual, paragraph 163.6 – 163.7
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
• Mary is the Mother of God, Seat of Wisdom, "Mary, the
.8
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).
.9
• Mary is the New Eve, the Mother of the
Church, "We believe that the Holy
Mother of God, the New Eve, Mother of
the Church, continues in heaven to
The Marian Basilica of
exercise her maternal role on behalf of Our Lady of Aparecida,
Brazil. It is the largest
the members of Christ." (CCC 975).
church in the Americas.6
_______________________________________
6. This file is licensed under the Creative Commons Attribution 2.5 Brazil license.
Page 56 of manual, paragraph 163.8 – 163.9
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
• Mary crushed the head of the serpent, "All our hope do
.10
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).
.11
• Mary is preparing a home for you, "This mother...is waiting
and preparing your home for you," (Handbook for Today's
Catholic, p. 31).
.12
• 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
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
 In Mary the church is all holy, “And so they turn their eyes
.13
to Mary": in her, the Church is already the "all-holy," (CCC
829).
.14
 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).
Page 56 of manual, paragraph 163.13 – 163.14
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
.15
• 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).
____________________________
7. vatican.va/roman_curia/pontifical_councils/laity/documents/rc_pc_laity_doc_27051998_movements-speechhf_en.html
Page 56 of manual, paragraph 163.15
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
.16
• 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).
•.17 Mary Delivers our souls from death, “By Mary's prayers,
she delivers souls from death,” (CCC 966).
____________________________
7. vatican.va/roman_curia/pontifical_councils/laity/documents/rc_pc_laity_doc_27051998
_movements-speech-hf_en.html
Page 56 of manual, paragraph 163.16 – 163.17
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
.18
• 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).
.19
• 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).
Page 57 of manual, paragraph 163.18 – 163.19
Mary according to the Roman
Catholic Church
163. …continued 20 things the RCC says about Mary.
.20
• 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).
Page 57 of manual, paragraph 163.20
Marian Devotion
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.
Page 57 of manual, paragraphs 164-165
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).
Page 58 of manual, paragraph 166
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.
Page 58 of manual, paragraph 167
Comparing Mary to God
168. Atonement
Jesus
1 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.”
Mary
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).
Page 58 of manual, paragraph 168
Comparing Mary to God
169. Crush the Serpent Head
Jesus
Gen. 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).
Page 59 of manual, paragraph 169
Comparing Mary to God
170. Deliver From Death
Jesus
2 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).
Page 59 of manual, paragraph 170
Comparing Mary to God
171. Devotion to
The Lord
1 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).
Page 59 of manual, paragraph 171
Comparing Mary to God
172. Helper
Jesus
John 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).
Page 60 of manual, paragraph 172
Comparing Mary to God
173. Holy
God
1 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).
Page 60 of manual, paragraph 173
Comparing Mary to God
174. Intercessor
Jesus
Hebrews 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).
Page 60 of manual, paragraph 174
Comparing Mary to God
175. Mediator
Jesus
1 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).
Page 60 of manual, paragraph 175
Comparing Mary to God
176. Prayer to
God
2 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).
Page 61 of manual, paragraph 176
Comparing Mary to God
177. Sinless
God
1 Pet. 2:22, "who committed no
sin, nor was any deceit found in
His mouth.”
Mary
The 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).
Page 61 of manual, paragraph 177
Comparing Mary to God
178. Worship
God
Matt. 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).
Page 61 of manual, paragraph 178
Hail Mary, Full of Grace
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."
Page 62 of manual, paragraph 179
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).
Page 62 of manual, paragraph 180
Hail Mary, Full of Grace
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.
Page 62 of manual, paragraph 181
Hail Mary, Full of Grace
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.
Page 63 of manual, paragraph 182
Hail Mary, Full of Grace
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.
Page 63 of manual, paragraph 183
Hail Mary, Full of Grace
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).
Page 63 of manual, paragraphs 184-185
Mary, the Mother of God
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.
Page 64 of manual, paragraph 186
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.
Page 64 of manual, paragraph 187
Mary, the Mother of God
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).
Page 64 of manual, paragraph 188
Apparitions of Mary
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.
Page 65 of manual, paragraphs 189-190
Guadalupe, Mexico, 1531
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”.
Page 65 of manual, paragraph 191
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
Page 66 of manual, paragraph 192
Guadalupe, Mexico, 1531
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 and
of all the other people of different
ancestries, my lovers, who love me,
those who seek me, those who trust in
me. 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.
Page 66 of manual, paragraph 193
Guadalupe, Mexico, 1531
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 as
the 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.
Page 66 of manual, paragraph 194
Rue De Bac, France, 1830
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."
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.
I
Page 67 of manual, paragraph 194
Rue De Bac, France, 1830

“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
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.
Page 67 of manual, paragraph 195
Lourdes, France, 1858
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,
10. Information is taken from catholicpilgrims.com
Page 68 of manual, paragraph 196
Lourdes, France, 1858
 “Go tell the priests to come here in procession
and 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 1854
when it established the doctrine of the
Immaculate Conception – that she was conceived
without sin.
Page 68 of manual, paragraph 196
Lourdes, France, 1858
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
Page 68 of manual, paragraphs 197-198
Fatima, Portugal, 1917
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?
Page 69 of manual, paragraph 199
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
Page 69 of manual, paragraph 200
Fatima, Portugal, 1917
201. Second Apparition: June 13, 1917, Lucia told the
apparition, “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
Page 69 of manual, paragraph 201
Fatima, Portugal, 1917
 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.
Page 70 of manual, paragraph 201
Fatima, Portugal, 1917
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.
Page 70 of manual, paragraph 202
Fatima, Portugal, 1917
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.
Page 70 of manual, paragraph 203
Conclusion about the Roman Catholic
View of Mary
204. Roman Catholicism exalts Mary to an exceedingly
high 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).
Page 71 of manual, paragraph 204
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, the
Roman 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).
Page 71 of manual, paragraph 205
Conclusion about the Roman Catholic
View of Mary
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).
Page 71 of manual, paragraph 206
Review of Mary
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).
Page 72 of manual, review of Mary
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.
Page 72 of manual, review of Mary
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 the
source of joy (Guadalupe), that a medal instructed to
be 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).
Page 72 of manual, review of Mary
The Mass
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 receiving
the 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.
Page 73 of manual, paragraphs 207-208
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).
Page 73 of manual, paragraph 208
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)
Page 73 of manual, paragraph 208
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 wine
in 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.
Page 74 of manual, paragraphs 209-210
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"
Page 74 of manual, paragraphs 211-212
The Mass as a Continuing Sacrifice
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 sacrifice
of Christ offered in a sacramental manner...the reality is the
same but the appearances differ."
Page 75 of manual, paragraph 213
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).
Page 75 of manual, paragraph 214
The Mass as a Continuing Sacrifice
 …it is a sacrifice offered via the priest's hands: "The
sacrifice of Christ the only Mediator, which in
the 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).
Page 75 of manual, paragraph 214
The Mass as a Continuing Sacrifice
 …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").
Page 76 of manual, paragraph 214
The Mass as a Continuing Sacrifice
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).
Page 76 of manual, paragraph 215
The Mass as a Continuing Sacrifice
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.
Page 76 of manual, paragraphs 216-217
A Biblical Response to the Catholic Mass
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).
Page 77 of manual, paragraph 218
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
Page 77 of manual, paragraphs 219-220
address.
A Biblical Response to the Catholic Mass
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 disciples
thought 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.
Page 78 of manual, paragraphs 221-222
A Biblical Response to the Catholic Mass
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).
Page 78 of manual, paragraph 223
A Biblical Response to the Catholic Mass
224. Third, Jesus is speaking figuratively when he says that
he 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.
Page 79 of manual, paragraph 224
A Biblical Response to the Catholic Mass
225. Fourth, if Jesus was teaching that the bread and wine
were 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.”
Page 79 of manual, paragraph 225
A Biblical Response to the Catholic Mass
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).
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A Biblical Response to the Catholic Mass
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.
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A Biblical Response to the Catholic Mass
229. So, to summarize the arguments against the Roman Catholic
view of Transubstantiation:
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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.
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Review of the Mass
1. According to Roman Catholicism, the Mass is where
faithful Catholics gather to receive the actual body
and blood of Christ in the form of the bread and wine
in 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.)
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Review of the Mass
6. The Eucharist in the mass is called "a divine sacrifice
(CCC 1068), the same sacrifice of Christ, "who offered
himself” 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).
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Witnessing Tips
When witnessing to Roman Catholics, please remember to
1. Speak of the Bible as the authority by which we judge
spiritual truth
2. 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.
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).