Credit or Debit? Justification in scripture vs Roman Catholicism

Romans 4:4-5 Now to the one who works, his wage is not credited as a favor, but as what is due. 5But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness,

Credit or Debit?
Whenever I go to a gas station or grocery store, the clerk will usually ask the question: Will that be credit or debit?  A New York Times Article on this subject states: "Debit cards are linked to your bank account so the money you spend is automatically deducted from your account."1   Then in distinguishing credit cards, the article defines them: "Credit cards basically allow you to use someone else’s money (the card issuer’s) to make a purchase while you pay the money back later." 2

When we consider the difference between the biblical view of Justification by Faith Alone vs the Roman Catholic view of justification, we can liken both to a Perfectly pure credit based system of salvation vs a debt based system of salvation.

The Biblical View - Credited Righteousness
As we saw in yesterday's post, the Bible teaches that at saving faith, God credits or "imputes" the righteousness of Jesus Christ to the sinner, thus making him or her positionally right with God.  This crediting of righteousness means that all the sinner's debts have been paid in full.  From that standpoint, the Bible then teaches that the saint of God will grow experientially in the practice of right godly living, or sanctification.  The ability to live the Christian life stems from the Holy Spirit working through sanctifying grace, which is distinguished but nonetheless rooted in the justifying grace received by faith at salvation.

The Biblical view of Christ's credited righteousness means the bill for salvation is paid in full for believers
Ephesians 2:8-9 "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9not as a result of works, so that no one may boast."  The Biblical view of justification by faith alone has the righteousness of Christ being credited to the believer.  Unlike the credit of credit cards, there is no bill coming from God, expecting the believer to "hold up his end of the bargain" so as to make payments.  Romans 4:4-5 states: "Now to the one who works, his wage is not credited as a favor, but as what is due. 5But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness."


The Biblical view of Christ's credited righteousness provides the basis for wanting to live right for God
Often I have heard the accusation that for God to credit a sinner at salvation with a righteousness that is not His own amounts to some type of legal fiction.  Furthermore, some will say that the crediting of Christ's righteousness leads to a person living anyway they want, since God forgives no matter what.  True saving faith receives the grace of justification by itself.  However the believer's life from thereon is characterized by a faith that aims to live right for God.  James 2:26 states: "For just as the body without the spirit is dead, so also faith without works is dead". 

In the credit based system of biblical salvation, I have the infinite merit of Jesus Christ's righteousness to draw from in living the Christian life.  There is no credit limit, and furthermore, it is by using that credit of His righteousness that I more and more begin to look like the One who issues the credit!  As I use the credit of Jesus Christ, I learn how to live for God plus I gain the desire to want to live for Him. By being in Christ, and he working through me, God's declaration of me as righteous is not fictional - but factual! (Philippians 2:12-13) 

The Roman Catholic System - Debt Based view of salvation
In the Roman Catholic system, the type of righteousness in their view of justification is not Christ's righteousness, but the believer's righteousness.  Furthermore, there is no "crediting" or "imputing" of Christ's righteousness to the sinner's account, rather, in the Roman Catholic perspective, God "infuses" or "begins to pour in" gradual righteousness into the sinner. 

The Catechism of the Catholic Church spells this out:  "The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. There are three theological virtues: faith, hope, and charity." 3

A debt based system of salvation leads to the impossible of finding assurance
This righteousness of the believer is begun in the Roman Catholic rite of baptism, and must be maintained through confession, participation in the Mass and the whole Roman Catholic system.  In short, the individual is always in debt.  Roman Catholicism teaches that one can lose their status of rightness (or justification) before God, and thus must reconnect via confession, paying penance and the Mass.  In Roman Catholic thought, justification and sanctification are one and the same.  This confusion leads to trying to attain right standing before God, since in Roman Catholic thinking, one cannot be declared righteous by God until they are actually righteous. 


So which would you have? Credit or debit?
The Biblical view of Justification by faith alone advocates the crediting of Christ's righteousness to the one who receives salvation by grace alone through faith alone.  Roman Catholicism teaches that in order for God to declare me righteous, I have to become actually righteous by my faith, plus baptism and participation in the Roman Catholic system.  The first one is credit based, meaning the price of my salvation is paid in full and applied to me in saving faith, resulting in me wanting to live right as I draw from the infinite merit of Jesus Christ.  Roman Catholicism is debt based, meaning that I can never be assured of whether I truly right with God, since I'm attempting to achieve right standing through faith in the Roman Catholic system. 

I would urge you today dear friend, if you have not done so, to by faith enter into God's credit based system which is from Jesus Christ and by Jesus Christ.  (John 14:6; Acts 4:12) 
End Notes
1 Jennifer Barrett, New York Times January 6 2009.
2  Jennifer Barrett, New York Times January 6 2009.
3  Catechism of the Catholic Church

Justification by Faith Alone: How people are made right with God

Romans 4:3 what does the Scripture say? “ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.”

Four questions to consider on the subject of how people are made right with God?
This question is given an answer through a word Bible teachers use called "justification".  This one area of the doctrine of salvation is "the area" that lies at the heart of the Gospel.  It is this very issue that the Reformer Martin Luther determined to be what causes the church to rise or fall.  It was, and to this day still is the continental divide between Roman Catholics and Bible believing Christianity. 

What exactly is meant by the phrase "Justification by faith"?
The late James Montgomery Boice, an ardent defender of Biblical inerrancy in the twentieth century, writes this definition of justification in his book - "Whatever happened to the Gospel of Grace?": "Justification is an act of God by which he declares sinners to be righteous by grace alone through faith alone because of Christ alone." 1

The biblical doctrine of Justification by faith aims to answer four very important questions: "How are people made right with God?" "What is it that makes a person right with God?" Thirdly, "How does God go about making a person right with Himself?" Then fourthly, "how does a person stay in the right with God?" 

Where Baptists have stood on the issue of Justification by Faith Alone
With a clearer understanding of what we mean by the term: "Justification by Faith Alone", what then of groups such as Baptists?  A recent book commenting on the 2000 Baptist Faith and Message has this to say about Justification by Faith: "Given current confusions concerning the doctrine of Justification prevalent in the larger evangelical world, it is helpful that the Baptist Faith and Message makes it clear that sinners are justified by faith alone - on the basis of Christ's righteousness alone."2

Other older Baptist doctrinal statements, from the New Hampshire Confession of 1833, to the Philadelphia Baptist Confession of 1742, to the Baptist Confession of faith 1689, echo this same idea.  Those former generations defined justification as occuring by grace alone, through faith alone, whereby the work of Christ is "credited" to the sinner who trusts in Him.

How the Bible unfolds the issue of how one is made right with God
The reason I have labored the above is to demonstrate the importance and consistent testimony of other Christians back through the ages.  Hearing the testimony of the past Christians is an important part of developing a sharper understanding of doctrine.  However that testimony can never be equated with scripture.  It is the scriptures which govern what we ultimately believe about issues such as Justification by faith.  So how does Scripture answer the above four questions through its teaching of justification by faith.

1. How are people made right with God? By Grace Alone through Faith Alone.  Through God's declaration of that person's "rightness" or righteousness before His sight by grace alone through faith alone. (Ephesians 2:8-9) 

2. What is it that makes a person right with God? Christ's righteousness.  That is, the righteousness of God earned by Jesus Christ in His perfect life, perfect death and powerful resurrection. (Philippians 3:7-14)  At saving faith, God justifies or aquits the sinner by crediting them with the righteousness of Christ.  This idea of crediting someone with another's accomplishments is what we call "imputation". 

3. How does God go about granting the righteousness of Christ to a person? God credits the believer with the righteousness earned by Christ.  When a person by grace alone through faith alone trusts in Christ Person and work on their behalf, God credits them with Christ's righteousness.  This means then that even though the sinner is not actually righteous at salvation, God declares Him to be so, since it is Christ's righteousness that is being credited to the sinner's account.  For it was on the cross that God credited to Christ's account my unrighteousness, even though Christ was actually sinless. (Romans 3-4; Galatians 3-4; 2 Corinthians 5:15-21) 

4. How does a person stay in the "right" with God?  Justification deals with God declaring me and crediting me with Christ's righteousness at saving faith.  It is from the root of Christ's righteousness credited in justification that my own progressive, experiential righteousness (what is called "sanctification") bears fruit.  I'm essentially kept in my salvation by the same basis I first entered - by reliance upon Christ's Person and accomplishment.  
Justification and Sanctification, though related, must be distinguished if the Gospel is to be understood rightly
I'm becoming in experience through sanctification whom God has declared me to be already in Christ at justification.  Though related graces, both justification and sanctification must be distinguished if a biblical understanding of salvation is to be maintained.  The Catechism of the Catholic Church consistently confuses these two doctrines, leading it to an incorrect view on how a man is made right with God.  3

Biblically understanding the relationship between faith and actions (or works)
A truly converted heart is saved by grace through faith alone, and lives out the Christian life with a faith that is never alone.  Works proceed from true saving faith. (James 2:13)  My experiential righteousness grows forth from who I am in Christ's righteousness credited to me in justification.  Thus it only stands that I remain right with God in the same manner I entered into relationship with Him - in Christ's righteousness alone. (Philippians 3:7-14; Titus 3:5; 2 Peter 1:4-11) A true Christian, operating from the once credited justifying grace, will want to continue progressing experientially in sanctifying grace.

End Notes_____________
1 Boice, James Montgomery. "Whatever Happened to the Gospel of Grace?" Cross Way Books. 2001

2 Blount, Douglass K. and Joseph D. Wooddell. Rowan and Littlefield Publishers. 2007 

3 Catechism of the Catholic Church -  Part Three: Life In Christ Section One Man's Vocation Life in the Spirit, Chapter Three- God's Salvation: Law and Grace, Article 2 - Grace and Justification.

Knowing whose in charge: Catholicism vs the Bible

Romans 15:4 "For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope."

Why the Bible Alone must be asserted as uniquely authoritative
It is obvious that the system of the Roman Catholic Church is complex, involved and not as straightforward as claimed by its proponents. Again when we advocate the Bible Alone as the believer's authority, we are not ignoring things like tradition or church history. However, the scriptures, in their 66 books of the Old and New Testament, are the most stable authority available.  Theology, Church History and Bible teachers, no doubt representing the working of God the Holy Spirit through response to the scriptures, nonetheless must acknowledge the superiority of the Bible to all other authorities.

The aim of today's blog
In light of the above statement, we want to see why the Bible alone must be declared the final authority on all matters, and why things like tradition, though important, cannot be equated with the scriptures.  As will be seen, Roman Catholic Church Tradition is not fixed, and represents a source of authority that has departed from the true Gospel. Today I want to outline how the Roman Catholic system developed in its view of authority, with some closing tips on how to share the Gospel in light of such observations.

What makes Roman Catholicism the system that it is?
Knowing how a particular movement developed and knowing its underlying assumptions for understanding the world or its "worldview" is key to effectively sharing the Gospel of Jesus Christ. 
It must be remembered that words such as "faith", "Christ" and "authority" will have different meanings for Roman Catholics from those of Bible believing Christianity. 

The Three-fold Source of Divine Truth in Roman Catholic thought.  Three equal sources of authority or Divinely revealed truth Teaching Authority of the Papal Heirarchy (Majesterium); Church Tradition and the Scriptures.1 Paragraph #95 of Catechism.  How did the system come to view these three as equals?

a. How Roman Catholicism came to view the scripture. 
In terms of the authority of scripture, the Roman Catholic Church affirms the Bible to be Divinely inspired and without error, much in line with Bible believing Christianity.  However it also has added other books called the Apocrypha to the collection of Bible books or the "Canon", a decision that came about in 1546 A.D at the Roman Catholic Church's Council of Trent, and which is still retained in the current version of the Catholic Catechism. 1

b. How Roman Catholicism came to its view of Teaching Authority as Equal with the Bible
The tradition of the Catholic Church finds its central embodiment and communication in the Pope and the teaching heirarchy of the Roman Catholic system called "The Majesterium".  This component of Roman Catholicism has its root in their doctrine called "Apostolic Succession".  It began with a right motive of identifying which churches taught true doctrine, since there were heresies masquerading as Christianity.  Early Christians such a Iranaeus in 180 A.D wrote that a true church taught the traditions handed down by the apostles through a succession of Bishops.2

Since the Apostles Peter and Paul both influenced Christianity and died in Rome, and since the Roman Church (by and large) had avoided the corruptions of heresy in the first three centuries, the Roman Bishop came to be viewed as the rightful heir of apostolic authority in Roman Catholic thinking.  After Christianity became legalized in 313 A.D, the ceasing of persecution gradually led Institutional Christianity to allign with the Roman empire.  In 440 A.D the Roman Bishop, Leo I, declared the Roman Bishop to be "papas" or Uniter of the secular and spiritual powers of the empire and the church. 3

From Leo I in 440 A.D to a man named Gregory 1 in 590 A.D we see what would be the pattern for the remaining development of the position of Pope, the majesterium or teaching authority of the Catholic Church and thus the belief that such authority was binding upon the consciences of men.  In 800 A.D a man by the name of Charlemane, of ancient French and German descent, was crowned "Holy Roman Emperor" by Pope Boniface on Christmas day 800 A.D.  Through the period of the Middle Ages, the Pope's power continue to increase, with the declaration of his ability to speak infallible truth in the Vatican I council of 1871.

c. How Roman Catholicism came to view Church Tradition as equal with the Bible
With the development of the Heirarchy system of the Roman Catholic Church, it led logically to the Church viewing itself as having equal authority to the Bible.  Again through the centuries, the church had to battle heresies that denied Biblical doctrines such as the Deity of Christ, the Trinity and Salvation by Grace through Faith.  Through the convening of meetings called Church Councils, Godly pastors and theologians did right in making declarations that communicated the Gospel clearly.4

However many of those who alligned themselves with the system that would become the Roman Catholic Church, came to view the church as equally authoritative due to the Pope's allignment with the Roman Empire and then later on other prevailing secular authorities.  Like a snowball going down a hill, the Roman Catholic Church picked up a combination of Biblical and non-biblical assumptions.  From roughly 200-800 A.D it picked up the remnants of left over Greek and Roman beliefs.  In what is called the Middle Ages (900-1500 A.D), it came to interpret the Bible through the Ancient Greek Philosopher Aristotle. 5 

Right down through today, the Roman Catholic system views itself as a living tradition, meaning that the Holy Spirit speaks not only through the scriptures, but equally through the growing understanding of the Roman Catholic Church as led by the Pope and accompanying Cardinals, Archbishops and Bishops. 6

Practical tips to remember when sharing the Gospel with Roman Catholic Friends and Family
When sharing the Gospel with Roman Catholic Friends and Family, these differences must be acknowledged.  If your friend still insists on hanging onto the equal authority of the Pope and Church Tradition, you will find it very difficult to continue sharing the Gospel.  However pray the Holy Spirit would open their eyes to the truth of the Unique and Binding authority of the scriptures, and how Christ through the Bible, works through His Spirit to uniquely bring about conversion and spiritual transformation. (Psalm 19:7; Romans 10:17) In understanding these differences, we will have a better idea of how to proceed as we aim to share the Gospel with our Roman Catholic friends, families and neighbors. 

End Notes_________________
1 Catechism of the Catholic Church. Section 1, Chapter 2 Article 2, Chapter 3, Section 4

2 Quoting Iranaeus' book against heresies in Henry Bettenson's: "Documents of the Christian" Church pg 97 

3 Earle E. Cairnes:  Christianity Throught the Centuries. ppgs 154-155. 

4 Early Christians would convene church councils to decide, clarify or defend important truths already outlinedin scripture.  The earliest of these was the Council of Jerusalem in Acts 15, which defined how the Jewish Christians were to proclaim the Gospel to an increasing converted Gentile Church.  In Church History the four main church councils to which many Christians to one degree or another appeal to are the following: Council of Nicea which affirmed Christ's Deity against the Arians who denied such in 325 A.D; Council of Constantinople of 381 A.D which affirmed the Deity of the Holy Spirit; Council of Ephesus in 431 A.D which reaffirmed the conclusions of Nicea and finally, perhaps the most significant of them all, the Council of Chalcedon in 451 A.D which affirmed the dual natures of Jesus Christ

5 A Theologian in the Middle Ages by the name of Thomas Aquinas took much of Aristotle's thought and shaped biblical interpretation around it. 

6 When we think about it, the system known as the Roman Catholic Church did not become formalized, at least in a reconizeable way, until after the fifth century.  This would mean then that the Roman Catholic system is at least five centuries removed from the original biblical Christianity that, running parallel, has remained unbroken since the days of Christ and the Apostles.  Thankfully God in His providence has seen fit to use Revivals, Reformations, Godly Men, and at of course preservation of the biblical text to ensure that the Gospel would never be finally lost.

The Gospel's True Jesus and a substitute Jesus

Acts 4:12 “And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved.”

Today's blog will be dealing with this significant question: how is the salvation of Jesus Christ accessed and applied to human beings?

1. The True Gospel teaches Salvation is Accomplished by Christ and Applied by the Holy Spirit through the scriptures to his Church


The Bible's teaching on salvation Accomplished and Applied
By Grace Alone
Unlike the Roman Catholic Church, the Bible teaches that salvation, and its application, are worked forth by Christ through His Spirit to His people. 
Through Faith Alone in Christ Alone
It is the Holy Spirit who applies the gifts of faith and repentance whereby the sinner makes a decision of trust in Jesus Christ. (John 1:12-13; 16:8-16; 2 Timothy 2:24-26) 
By the Bible Alone
It is the Holy Spirit who strengthens the Christian in following through in obedience to the commands of God. (Galatians 5:16, 22) 
Leading to a Faith that is not Alone
It is through the scriptures that the salvation to turn a heart of rebellion into worship is brought, as well as the desire to live out the Christian faith. (Psalm 19:7-14) By faith without works one recevies salvation which leads to an ongoing faith that works, or is never unaccompanied without evidence of a changed life. (James 2:14-18)

The Bible's teaching on Baptism and the Lord's Supper
Pertaining to the place of baptism and the Lord's table, they function mainly a pictures of the prior work of salvation received by faith in the believer. (Romans 6:4-5; Colossians 2:12; 1 Peter 3:21) Baptism is an act of obedience done by converted people, and the Lord's Table is for those converted people who have been immersed in a church which practices believer's baptism as a picture of salvation. (Acts 2:38-41)  We see no evidence whatsoever of these two ordinances conveying salvation.

This point express the fact that only two ordinances, or Divinely prescribed wordpictures were given by Christ to His church - Baptism and the Lord's Supper.

The Bible's teaching on the role of the church
In the Bible, Baptism initiates the believer into the membership of the church, not life in the kingdom. Jesus taught that the new birth, recevied by grace through faith, is what initiates one into salvation or the Kingdom. (John 3:3-6). The Church functions to be the means by which the Christian gorws in their faith with other Christians. (Hebrews 10:24-25) However, the church is to never replace Christ nor the ministry of the Spirit in matters of salvation. Only through the scriptures, preached and taught, can salvation be begun and received in the heart. (Romans 10:17)


2. Roman Catholicism teaches salvation accomplished by Christ and is applied through participation in its Church system

The Roman Catholic Church Sacramental System: Functioning as a substitute Jesus
In Roman Catholic teaching, especially in Part Two of the Catechism of the Catholic Church, the way in which one receives salvation and participates in it is through what are called "sacraments".  When something is termed a "sacrament", it is simply a conveyor or vehicle of God's grace.  This word in other Christian communions refers more to how God strengthens or encourages the believer.  However in Roman Catholic theology, a sacrament is taken a step beyond, and refers to conveying actual saving faith and sustaining of the participant in salvation. 

For the Roman Catholic Church there are seven such "sacraments" which we'll just simply list and describe.  Please note that the definitions assigned to these words are not from scripture, but rather meanings given by Roman Catholicism itself:

1. Baptism - That which, when combined by faith, brings about Christian conversion.1 

2. Confirmation - Small children are taken through a ceremony whereby they learn and recite the teachings of the church. 
3. Confession - Roman Catholic Theology believes that when one sins, they can lose the grace of justification (salvation) they received in baptism.  Thus by going to the priest, the priest assigns a means for them to get right with God again through certain moral acts or "penance".2

4. The Mass -  In Roman Catholic teaching, this is literally a re-sacrifice of Jesus Christ for the participants - albeit a bloodless sacrifice. 3

5. Marriage - When a Roman Catholic wedding is performed, you will commonly see the celebration of a mass.4 

6. Anointing of the sick - Sometimes still viewed as "last rites", this particular act is done for those near death or extremely ill.

7. Holy Orders or Ordaining to the Preisthood - The Priests, Bishops and the entire Roman Catholic Heirarchy has their own "sacrament" that is believed to convey some level of authority to them.  This means they represent the interests of Christ and the church, especially in the Mass. 

The Sacramental system is how the Roman Catholic Church believes the benefits and experience of salvation are applied and experienced.  In a large way, though claiming in their theology to believe in accomplished work of Jesus Christ, yet the application of such work is accomplished through the Roman Catholic system.  If anything, the sacramental system functions like a substitute Jesus. 

Conclusion
Once again the Roman Catholic system, when compared to scripture, shows a completely different gospel.  May we through the study of God's Word aim to understand and proclaim the True Gospel, which must ever be contended for in every generation.

Endnote_______________________________
1 Also too, since Roman Catholicism believes in sprinkling infants, quite literally that infant, when sprinkled, is believed to be infused with the regenerating grace that leads to salvation. 

2 Thus the Roman Catholic never has full assurance of salvation, and is thus tied to the sacramental system. Once they pay there penance, the priest declares their sins forgiven or "remitted" and thus they can particpate in the Mass.

3 This Roman Catholic version of the Lord's supper has the priest blessing the bread and the wine with them being transformed into the body and blood of the Lord Jesus. Roman Catholicism teaches that when a participant has payed penance, the mass restored them to fellowship within the church.

4 This rite is viewed as a sacrament as well, a conveyor of grace. Quite literally the sacramental system covers a Roman Catholic from cradle to grave.

Roman Catholicism vs the Bible: The saints, the church

Romans 1:7 to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Today we again want to explore another major area that one hears about in Roman Catholic circles - namely the issue of saints and the church.  What does the Bible present on this subject in comparison to Roman Catholicism?  Lets discover.

1. The idea of "saints' in the Bible
Some 117 times do we find mention of "saints" in the Bible.  In the Old Testament I find at least three of those references pointing to the angelic hosts surrounding the throne of God, with the remainder referring to believers in the Old Testament (called "qadosh" in the Hebrew) and believers in the New Testament (called "hagioy" in the Greek). 

The Apostle Paul in 1 Corinthians 1:2 gives us a clear example and definition of what a saint is in the New Testament.  By seeing Paul's definition working from the Corinthian's post-conversion state back to the point of their conversion, we can reassemble the sequence by which one becomes a saint of God:

a. They were first called by God in Grace unto salvation
b. They confessed Christ as Savior and Lord by faith
c. They from saving faith began progressing in growth of faith or sanctification
d. They became members of the local church, presumably after  having received believer's baptism. (compare Acts 2:38-41)

2. Alive Saints as well as dead saints in the Bible
In the over 110 passages referring to believer's as saints in the Old and New Testaments, about ten references refer to those who have went on before us, whereas the overwhelming remainder deal with those who are here and alive.  Hebrews 12:1 indicates to us that we as Christians are surrounded by a "Great Cloud of Witnesses", pointing mainly to the listing of saints in the famous faith chapter of Hebrews 11, as well as those believer's who are now in the presence of the Lord. (2 Corinthians 5:1-6)

3. The Biblical understanding of saints and the church
In building off the biblical survey of "sainthood", we discover that everyone in the Bible who is converted by grace through faith is deemed as saint.  Undoubtedly the Bible describes what Bible teachers refer to as the "church triumphant", or those saints who have went on before us in death; and the "church militant", or the remaining Christians who are here on earth, contending for the faith once and for all delivered to the saints. (Jude 1-4) Some important things need to be noted in the light of these truths:

a. Never once do we see evidence of the saints now in Heaven communicating with Saints here on earth.
b. Although it is likely that the saints now in Heaven can act as spectators of things here on earth, they do not function in any way in terms of offering prayers or interceding for the saints here on earth.
c. When reading in the Bible about prayers and saints, ask yourself whether those prayers came from saints here on earth or saints who are now in heaven.  In all instances, the prayers stored in heaven came from saints here on earth.
d. One does not have to die before coming a saint.

3. The Roman Catholic teaching on saints
The Catechism of the Catholic Church states the following about its view of saints: "We believe in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are being purified, and the blessed in heaven, all together forming one Church; and we believe that in this communion, the merciful love of God and his saints is always [attentive] to our prayers" 1

This summary occurs in chapter three of the Catechism on the teaching about the Holy Spirit and the phrase "communion of saints".  In reading this section, one can note the following characteristics about saints in Roman Catholic Theology:

a. Believer's here on earth are termed "the faithful" or "pilgrims", while those who die become "saints" eventually
b. The Church is composed of three groups (not just two): Those who are here on earth, those who are being purified in purgatory2, those who have finally went onto heaven
c. The Saints in heaven are able to receive and intercede in prayer for the faithful here on earth 
d. In the wider belief system of Roman Catholicism, a specific 3 step sequence is followed for one who died a Catholic to be deemed a "saint": Venerability, Beatification and then Sainthood 3

Now when you compare the four point summary of "sainthood" and "the Church" in Roman Catholic teaching to that of the scripture above, both are clearly different from one another.  Everything from the definition of saints to the church itself is totally redefined in contrast to the clear teaching of scripture. 

Drawing together what the Bible teaches on saints and the church in comparison to the Roman Catholic Church
Having seen what the Bible teaches versus what the Roman Catholic Church teaches on saints and the church, there are definite differences.  I want to close today's blog with the Biblically based summary from The 2000 Baptist Faith & Message on it's two-fold summary of the saints and the church:4

The Church as a local body of saints
" A New Testament church of the Lord Jesus Christ is an autonomous local congregation of baptized believers, associated by covenant in the faith and fellowship of the gospel"

The Church entails the redeemed of all the ages
Then later on we read: "The New Testament speaks also of the church as the Body of Christ which includes all of the redeemed of all the ages, believers from every tribe, and tongue, and people, and nation."

Endnotes
1 Catechism of the Catholic Church
2 In Roman Catholicism, purgatory is an "intermediate" place that Catholic believer's go after they die. Since the Roman Catholics teach that a person cannot be finally declared righteous by God until they are actually righteous and pure in His sight, additional purification or "purgation" must occur after death.  Once the person has been "purified" from the last remaining remnants of sin, they are then deemed worthy to enter into heaven.  The problem with this teaching is that it is nowhere taught in the 66 inspired books of the Bible. 
3 I got the following quote from the reliable Catholic website catholic.org:
a. "Often, the process starts many years after death in order give perspective on the candidate. The local bishop investigates the candidate's life and writings for heroic virtue (or martyrdom) and orthodoxy of doctrine. Then a panel of theologians at the Vatican evaluates the candidate. After approval by the panel and cardinals of the Congregation for the Causes of Saints, the pope proclaims the candidate "venerable."
b. The next step, beatification, requires evidence of one miracle (except in the case of martyrs). Since miracles are considered proof that the person is in heaven and can intercede for us, the miracle must take place after the candidate's death and as a result of a specific petition to the candidate. When the pope proclaims the candidate beatified or "blessed," the person can be venerated by a particular region or group of people with whom the person holds special importance.
c. Only after one more miracle will the pope canonize the saint (this includes martyrs as well). The title of saint tells us that the person lived a holy life, is in heaven, and is to be honored by the universal Church. Canonization does not "make" a person a saint; it recognizes what God has already done."

4. The entire text of the 2000 Baptist Faith and Message is available onthe website: www.sbc.net

Roman Catholicism vs the Bible on Jesus Christ

1 Timothy 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus

Quick Review
Over the past few days we have been comparing Roman Catholicism to what the Bible teaches on three main areas:
1. Salvation by grace through faith alone
2. The Bible
3. Jesus Christ. 

In today's blog we are going to look more specifically at the person and work of Jesus Christ.  Again we ask the question: Is the Roman Catholic Church departing from the Gospel in its teaching on Jesus Christ? Let's explore...

1. The Roman Catholic position limits Christ's ministry whereas the Bible affirms the uniqueness of Christ's Ministry
The Catechism of the Roman Catholic Church spells out the following viewpoint about the relationship between Jesus Christ and Mary:
“Mary’s role in the Church is inseparable from her union with Christ and flows directly from it. This union of the mother with the Son in the work of salvation is made manifest…Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress and mediatrix”.1 In contrast to the traditional teaching of the Catholic Church, the scriptures says these words about there only being One Mediator:

a. 1 Timothy 2:5 "For there is one God, and one mediator also between God and men, the man Christ Jesus"

b. 1 John 2:1 "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous"

As Mediator, Christ ministers effectively to His people.  He prays for them (Hebrews 4:15-16); feeds them by the scriptures (Ephesians 5:24-26); sustains them by the Holy Spirit (John 14:8-16; Romans 8:26). 

2. The Roman Catholic Church's position limits Christ's Mercy whereas the Bible affirms Christ's Mercy
The Catholic Church teaches that Christ is the mediator, but also the judge to whom we must give an account.  Being that the Judge can only deal with us in one way - Justice, the Roman Catholic Church insists upon a second mediator of mercy.  In Roman Catholic thought, Marys equips Christ to dispense mercy to those who pray to Him through Mary.2  

To limit Christ to one activity, or to lessen His ability to show mercy, is to deny the very testimony of scripture about His sole ability and desire to dispense mercy to the Christian. (Hebrews 2:18; 4:15; 7:24-25; 1 John 1:9-2:1)  Romans 3:25-26 give us the clearest evidence of Christ being equally Just and merciful: "whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus."   

3. Roman Catholicism detracts from Christ's Majesty whereas the Bible affirms Christ's Majesty
When one reads through the Catholic Catechism, or hears messages delivered by the Pope, or reads documents produced from Vatican II, there is no doubt that Christ is viewed quite highly.  However the Roman Catholic Church also venerates or pays homage Mary.  To be fair, the Roman Catholics do not view Mary as being God along with the Father, Son and Holy Spirit, as seen in this quote:

"The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."⁵¹³ The Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs.... This very special devotion ... differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration."3

However, by virtue of the fact that such high veneration is paid to Mary detracts from the glory that should only be reserved to Christ alone.  Despite all attempts to avoid deification of Mary, the system itself logically and practically results in a diminishing of the Majesty of Christ.  It leads the worshipper to the doorstep of idolatry.  Whenever we add to Christ, we subtract from Him. 

The Bible tells us that Christ alone is the full revelation of God's very being. (Hebrews 1:2-4)  To make modifications to either His humanity or to His Deity marks any movement or person as seriously departing from the Gospel. (John 17:3; 2 John 2:7-9) 

Conclusions: The Roman Catholic Church's adding of Mary alongside Jesus Christ has been shown to diminish His Ministry, His Mercy and His Majesty.  In contrast, the Bible emphasizes that Christ alone can minister as the Believer's Mediator.  Christ alone is the soul source of Mercy and Justice.  Christ alone is Majestic, since being God He will not share his glory with any other creature.  We must affirm the cry of the scriptures: by faith alone, in Christ alone, of the Bible alone can we put our trust. 

Endnotes
1 Catechism of the Catholic Church.  Pages 271-272

2. Catechism of the Catholic Church. Paragraph # 971

3. Catechism of the Catholic Church. Paragraph #971

Roman Catholicism versus the Biblical View of Mary, the mother of Jesus

Luke 1:47 And my spirit has rejoiced in God my Savior.

Since Roman Catholicism places such an emphasis on the role of Mary in its theology, we want to consider what the Bible teaches about Mary, the mother of Jesus.

What the Bible presents to us about Mary
Mary is the mother of Jesus with regards to his humanity.  Anyone who is either Roman Catholic or a reader of its history, theology and practice, may be surprised to note that Mary is only mentioned in five places in the Bible.  Furthermore, of the 27 books of the New Testament, Mary only appears in the first five.  Below is a summary of those biblical references:

1. Mary and the Infancy narratives of Matt 1:18-25 and Luke 1-2. 
In Matthew's account, even though Christ is described as being conceived in her virgin womb as a fulfillment of Isaiah 7:14; yet we read nothing of Mary herself have been conceived without sin (what Catholics call "the immaculate conception). 

Luke's account gives us statements that point to the inportance of Mary, but certainly not to the degree that Roman Catholicism ascribes her.1  Even in Luke 1:42-43, where we see Elizabeth refer to Mary as "mother of my Lord", that term is in reference to her as the carrier of the Messiah, God made in human flesh. 

Furthermore, in Luke 1:47 Mary's response to Elizabeth's song records these words: "And my spirit hath rejoice in God my Saviour".  Mary is acknowledging Christ as her Savior, clearly indicating that she was in need of the Savior as much as anyone else - negating the notion that she was sinless.    

2. Mary at Jesus' First Miracle - John 2:1-11 
In Jesus' first miracle or "sign", Mary has accompanied Jesus to the wedding  of Cana.  In this scene, Mary's role is secondary, and Christ's primary.  Within the episode Jesus gives Mary a respectful but firm admonition to not interfere, since "his time had not yet come". (John 2:4)  If Mary was the "co-mediatrix" as claimed by the Roman Catholic Church, surely her appeal to help out at the wedding would had moved Christ to instant action.  Yet it was not Mary's suggestion that moved Jesus to aid in the need for wine. (John 2:3-4)  Jesus Himself chose to help in obedience to the timing and leading of His heavenly Father. 

3. Mary and the family of Jesus - Matthew 12:46; Mark 3:21,31
Throughout the course of Jesus' life and minstry, Mary would play an diminishing role.  Unlike the Roman Catholic Church, who has given Mary an increasingly exalted title and position, the scriptures tend to go in the opposite direction.  In this third mention of Mary,  Jesus' earthly family is numbered among the rest of Jesus' disciples.  As He goes further into his mission, you begin to see Mary's influence decrease even more.

4. Mary at the cross - John 19:25 
If there was any chance for Mary to function as a sharer in the redemption of humanity, as so claimed by the Catechism of the Catholic Church, surely this episode in the Gospels would be it.  Jesus on the cross assigns the care of His mother in the flesh to the Apostle John.  Certainly despite her decreasing role throughout the Gospel accounts, Jesus still gives her the respect and dignity befitting her.  However, there is no exalted status or assigning of near-divine devotion like we see in Roman Catholic teaching.2  Jesus went to the cross all alone and bore the wrath of God alone. 

5. Mary on the day of Pentecost - Acts 1:14
In this final appearance of Mary, the mother of Jesus, we see her numbered among the 120 gathered in the upper room following Jesus' ascension.  In this text she is viewed no higher than the others, aside from the honorable mention out of respect.  After this verse, Mary's role in the early church is never mentioned again.  Unlike the Roman Catholic System, we see no evidence whatsoever of the Apostles nor the early church leaders of the first two centuries advocating devotion to Mary.3  It wasn't until the second to third century that we begin to see feasts dedicated to her. 

Having now surveyed the biblical record on Mary, the mother of Jesus, we can draw some definite conclusions:

A. First, Mary was never an exalted figure, but was shown respect due to her carrying the humanity of the Lord. 

B. Second, despite her special role, Mary's influence diminishes with every appearance in the Biblical record. 

C. Third, Mary passes off the Biblical record in quiet obscurity. 

D. Fourthly, the Apostles and early church leaders never sanctioned feasts, celebrations or devotion to Mary.  Thus when compared to Roman Catholicism, the Bible once again paints a different picture from the teaching and theology espoused by the Roman Catholic System. 
End Notes_________________________
1. The early church had called Mary by the more biblical title "Christ-bearer".  However the title "God-bearer" was officially sanctioned by the Council of Ephesus in 431 A.D.  Although meant to preserve the humanity and Deity of Christ, the title came to be used very shortly as a springboard into the growing formation of the Marian Cult.  By the days of this council, much of the Catholic system was celebrating feasts of Mary.

2. In the Catechism of the Catholic Church, paragraph #971, we read the following sample of the over-the-top devotion associated with Mary:

"All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship." The Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs.... This very special devotion ... differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration." 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.

3. Three modern day examples will suffice to show the over-the-top view of Mary's role in contrast to the Apostles treatment of her.  First, the Roman Catholic Church convened a council called "Vatican I" 1869-1870, wherein they asserted the doctrine of Mary's immaculate conception (her sinlessness from conception).  In that council the Catholic church also asserted that when the Pope sat on his throne in the Vatican, and made authoritative statements (along with the College of Cardinals - the Majesterium), he was termed to be speaking forth infallible truth.  Thus in 1950, the Pope issued a declaration of Mary's bodily Assumption in Heaven (in simlitude to ther ascension of Jesus).  In the Vatican II council of 1967, as well as the current Catechism of the Catholic Church, we see no alteration to the affirmation of these two doctrines held by Roman Catholicism.  Both doctrines of course are alien to scripture, and were never championed by the apostles. 

Roman Catholic View of the Bible Books

Revelation 22:18 "I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book"

Yesterday we explored the Roman Catholic viewpoint on the nature of biblical authority.  We saw that they equated church tradition and the papal heirarchy (called the Majesterium) with scripture.  In contrast, we discovered that from Jesus onward, the true Gospel is based upon the truth of sola scriptura or the unique and binding authority of scripture.  Though lesser authorities like tradition, doctrinal statements and reason have their place, nevertheless all forms of authority are answerable to the scriptures. 

Today I want us to continue looking at Roman Catholicism, probing further into its viewpoint of scripture.  Roman Catholicism has a different looking Bible than the Bible's you may find in Christian bookstores or all other churches.  Does it hurt to have additional books other than the 66 books we have in most Bibles?  Why did The Roman Catholic Church feel it necessary to add other books?  Below we will attempt to answer some of those questions.

The Catholic list of Bible books versus the regular (protestant and historic Christian) list of Bible books
The 66 books were the only ones recognized as verbally inspired by the ancient Jews and early Christians
To be specific in this blog, when we say that the Roman Catholic Church has added to the Bible, we are specifically referring to the Jewish books written in the 400 year period between Malachi and Matthew.  These books are termed "the apocrypha", meaning "that which is hidden".  Though the Apocrypha were valued mainly for their historical value or readability among the Jews and early Christians, nonetheless they were never regarded by either as divinely inspired.

Early Jewish and Christian leaders record the list of the books recognized by the church as products of Divine inspiration.  The words and contents of the 39 books in our English Bibles, covering Genesis to Malachi, comprised the original Hebrew/Aramaic Old Testament.  The familiar 27 books of our New Testaments, composed in Greek by the Apostles in the first century, were listed in the earliest documents stretching back to the first three centuries following the age of the Apostles.  Interestingly enough, not one time do we find the "Apocrypha" among the Jewish nor Christian listing of the books deemed "Divinely inspired".1

Below is a summary list of the universally agreed upon Old and New Testament Books, equalling out to 66 books in our English Bibles:
Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesistes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah & Malachi.  = 39 books

New Testament: Matthew, Mark, Luke, John, Acts, Romans, 1 & 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 & 2 Thessalonians, 1 & 2 Timothy, Titus, Philemon, Hebrews, James, 1 & 2 Peter, 1,2,3 John; Jude, then Revelation.  = 27 books

The Roman Catholic Church's decision to include the Apocrypha in their official list of the inspired Bible Books
Though used occassionally by God's people throughout the ages, the Apocrypha never achieved the official recognition of "Divine inspiration" until nearly 1600 years after their composition.  As we noted already, some of the Apocrypha are valuable as historical records of the events occuring in the 400 year period between Matthew and Malachi.  However some of the books taught a salvation of faith plus works (i.e The Apocryphal Book of Tobit) and other doctrines not found in the other 66 books, such as prayers for the dead. 

In order for the Catholic Church of the Middle Ages to maintain the doctrines it had picked up in the centuries of development, as well as to defend itself against the Protestant Reformation, a Church Council met in the middle of the 16th Century.  This Council's aim was to make a series of authoritative declarations that supported the Roman Catholic System and denounced groups like the Protestants and Baptists.  Among those decisions was the identification of the Apocrypha as verbally inspired literature. 2 

This was a strategic move on the Roman Catholic Church's part, since in viewing its teaching Heirarchy and church tradition as equal with scripture, declaring a group of books to be on par with the 66 books meant it could argue its position as being Biblical.   

Does the Roman Catholic Church Today still believe the Apocryphal books to be equal with the other 66 books?
On page 34 of the Catechism of the Catholic Church, one can view a listing of 73 books regarded by the Roman Catholic Church as sacred scripture.  By regarding seven of the Apocryphal books as inspired, even with the changes introduced in the mid-sixties under the historic Vatican II meetings of the Catholic Church, the group still has chosen to add to scripture.  So sadly, Roman Catholicism has retained its position which in light of Church and Jewish History is a "Johnny-Come-Lately" position.3 

Why does this matter?
If a group is going to claim itself to be the arbiter of divine truth, it needs to make sure that its resources are trustworthy.  Even among the Apocrypha themselves there is denial of their divine inspiration. 4 Nonetheless, the Catholic Church claims otherwise.  In Deuteronomy 4:2; Proverbs 30:2 and the passage quoted at the beginning of today's blog, we see a curse that comes with adding to the scripture.  It is dangerous to claim a book to be inspired that neither history, nor God's people, nor even the book itself ever claimed.  

In most early confessions of faith in both Baptist and Protestant churches, lists of the Bible books were made to remind the readers of the fact that only the 66 books can be termed the Word of God.  When we add to scripture, we lose far more than can be ever gained.  To add to the scripture is to lose the Gospel.  May the Lord help us to remain steadfast and loyal to His Word.   

Endnotes____________________
1 The Jewish Historian Josephus in his work "Against Apian", records a listing of the Bible books which we today would identify as the 39 Old Testament books of our English Old Testaments.  Some of the books in their original composition were bound into single volumes, making the number appear less.  Thus, for instance, Ezra & Nehemiah were one volume, and 1 & 2 Chronicles were one volume.  When the Hebrew Old Testament was translated into Greek, the Jews took these books, without changing the wording, and made them from two volumes into four, since they were quite cumbersome to carry around.  Nonetheless all the words and meaning were not lost. 
The Early Christians began listing the New Testament books within a century after the Apostles.  Documents such as the Muritorian Canon and Athanaisius' Easter letter of 397 A.D, wherein he lists all 27 books, show a consistent pattern of recognition.  The Roman Catholics have never added to the New Testament part of the Bible, only the Old Testament, which is the point of our discussion.

2. This church council was called the "Council of Trent".

3. The Council of Trent officially recognized the Apocrypha as sacred scripture in 1546 A.D.  Roman Catholics will sometimes refer to these books as the "deutero-canonical books", meaning "second canon".  The fact that Vatican II in their historical meetings never departed from this position, nor the current edition of the Catholic Catechism, demonstrates the consistent, albeit erroneous view of Roman Catholicism on the addition of these books.

4. The Apocryphal Book of 1 Macabees, which is a historical record of the Jewish Rebellion against the evil Antiochus Epiphanes of 168 b.c, records that there was no open vision from the Lord in those days. 

Roman Catholicism's view of Authority versus the Bible

2 Timothy 3:15 “and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.”

To remain faithful to the Gospel, the areas of faith, the Bible and Jesus Christ must match the scriptures.  This matching is done when we understand faith, the Bible and Jesus Christ to each be necessary, sufficient and exclusively ordained by God for salvation.  In today’s blog we want to consider the nature of the scripture’s authority.

As we will discover, just like the matter of saving faith, the Roman Catholic Church would say that the Bible is necessary for both the beginning and continuation of faith, however the Bible by itself is not sufficient nor exclusively the only source that is binding upon the consciences of men.

The Nature of Spiritual Authority in Roman Catholicism versus the Bible

A quick history lesson

In the sixteenth century a monk by the name of Martin Luther protested the Roman Catholic Church over the issue of its appealing to the masses to purchase extra merits for attaining favor with God (i.e selling of indulgences).  The Roman Catholic Church had come to teach that from the grace achieved from the saints of the past, such grace, added to Christ’s accomplished merit on the cross, existed in an overflowing manner.  Such grace, called “an indulgence”, was available at a price. 

The Catholic Church viewed itself as having the authority to dispense salvation, thus placing its tradition on equal par with the Bible.  Beginning with Martin Luther, others in his wake joined in this protest, thus beginning the birth of the “Protestant Reformation” on October 31, 1517 (called “Protestantism” since they protested against the Catholic Church on much of its theology of salvation and church practice).

Fast forwarding some 450 years later, the Roman Catholic Church made some historic updates to its system at a historic event called “Vatican II”.  The current Catechism of the Catholic Church is a fruit of that historic event. Does Roman Catholicism still retain much of its viewpoint about spiritual authority like it did in Martin Luther’s day?  Does it still view its own tradition and teaching authority of the papal system as equally binding and infallible along with sacred scripture?  Lets find out.

Roman Catholicism’s equating of scripture, tradition and the Papacy

Picture a three-stranded rope as representing Roman Catholicism’s view of supreme spiritual authority: The Bible, the Papal Heirarchy and Church Tradition.  This was the system articulated in Martin Luther's day.  Did Vatican II really change that viewpoint?  Consider this quote from the Catechism of the Catholic Church:

"It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition, Sacred Scripture and the Magisterium (The Papal heirarchy) 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." 1

The Biblical view of spiritual authority: The Bible Alone  uniquely binds the consciences of men and is without error

One of the truths reaffirmed from the Protestant Reformation was the assertion of sola scriptura or the Bible alone.  This little phrase did not negate the valuable need for doctrinal statements nor give permission to ignore the wisdom of other Christians from the past 2,000 years of church history.  Rather what it did was affirm the Bible's unique status as having "binding authority" upon the hearts of  human beings, something of which neither doctrinal confessions, church policies nor any other secondary sources do not possess.

The 2000 Baptist Faith and Message has this to say about the roles of tradition and scripture: “Baptists are a people of deep beliefs and cherished doctrines. Throughout our history we have been a confessional people, adopting statements of faith as a witness to our beliefs and a pledge of our faithfulness to the doctrines revealed in Holy Scripture.”2  With that statement made, the Baptist Faith and Message makes this important clarification: “That the sole authority for faith and practice among Baptists is the Scriptures of the Old and New Testaments. Confessions are only guides in interpretation, having no authority over the conscience.” 3

How Baptist Churches view various authorities and the Bible versus the Roman Catholic View

The belief in “scripture alone” entails viewing the Bible as the sole inerrant and infallible authority that binds the consciences of human beings.  Pastors and the church constitutes spiritual authority in the sense of providing the Christian the spiritual food and necessary equipping for carrying forth the gospel.  However only the Bible uniquely informs all Christians as to what is final in matters of life, salvation and eternity.  A pastor or a church has delegated authority that derives from Christ's authority excercised through the agency of sacred scripture.   In contrast to Roman Catholicism, which teaches an equality between the Bible, Tradition and the Papal system, the Bible Alone is unique. 

Was Jesus’ view of spiritual authority “sola scriptura” or more like the Roman Catholic System?
In Jesus’ day the Jewish Scribes and Pharisees had developed an elaborate system of laws and rules that they viewed as on equal footing with the Old Testament.  When Jesus would deal with that system, he would contrast his teaching from scripture to their system.  When referencing their system, he would use the phrase: “it has been said”. (compare Matthew 5:21,27,31).  However whenever He was making an authoritative statement, or quoting scripture, He would use the phrases: “but I say” or “it is written”. (Matthew 5:22,28,32) 

Did Jesus value things like tradition?  He must have, otherwise he would not had celebrated a post-biblical festival like the Feast of Hanukkah that many believed he did in John 10:22.  However he never believed tradition to be equal, binding nor infallible.  In Matthew 5:18 Jesus states - “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.”  Jesus Christ clearly taught and lived by the ultimate authority of the Bible, since He Himself fulfilled its expectations and provided the basis for its declarations. 

Believing in sola scriptura or "the Bible alone" spells the only way of fidelity to the true Gospel 

Scripture alone has this quality of enduring long after tradition has changed or human authorities have passed on and off the scene.  Jesus clearly taught the primacy of scripture and its unique role.  May those who name the name of Christ take seriously this pattern which lies at the heart of the Gospel – namely the Bible Alone is the final authority on all matters of faith, history, practice and eternity. 

End Notes__________________

1. Catechism of the Catholic Church.  Article 2, Part Three, Paragraph # 95.

2. 2000 Baptist Faith and Message

3. 2000 Baptist Faith and Message

Roman Catholicism's view of saving faith

Galatians 1:6-7 I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ.
 
We have been studying marks of the true Gospel. In yesterday's blog we identified three doctrines that comprise the core of the Gospel: saving faith, Jesus Christ and the Bible. All religions, ideologies and philosophies must be judged in light of how they handle the issues of saving faith, Christ and the Bible.

Should Roman Catholics be evangelized?

As a Southern Baptist minister, my first response to this question would be with a follow-up: "are not all people proper subjects for evangelism"?  There are people in Baptist churches who don't believe the Gospel of Jesus Christ - thus anyone who fails to do so is a proper subject of evangelism.  Roman Catholics are to be told the Gospel of Jesus Christ, since they, like all other people, need to hear the Good news of Jesus Christ.  A historical and theological examination of Roman Catholic doctrine and practice will reveal where they stand on faith, Christ and the scriptures. If anyone of these areas are wrongly handled, then abandonment of the Gospel has occurred.

Why Roman Catholicism does not teach the true Gospel

The Roman Catholic Church uses similar words like other groups claiming fidelity to the True Gospel. However when discussing the three issues of faith, Christ and the Bible, you will quickly discover how different they really are.  Today we want to see what the Roman Catholic Church teaches about saving faith.

Where Roman Catholicism stands on the issue of faith in salvation

The Late Dr. D. James Kennedy classified all religions under three headings relative to the matter of faith: Those that are works alone, those that are faith plus works and thirdly, the Gospel, which teaches salvation received by faith alone.1  To be fair, I've often heard the Roman Catholic Church characterized as teaching a "works-only" salvation while groups such as the Southern Baptist Convention teaches salvation by grace through faith. The reason this is inaccurate is because Roman Catholic theology does teach the necessity of faith in salvation. In fact the Catechism of the Catholic Church makes this statement: “Believing in Jesus Christ and in the Only One who sent Him for our salvation is necessary for obtaining that salvation.” 2  However the issue with Roman Catholicism is that it denies that faith by itself is sufficient for receiving the gift of salvation, which is in direct conflict with the biblical teaching of salvation being received by grace alone through faith alone.  Roman Catholicism teaches salvation as being received in a "faith-plus-works" system, beginning with baptism and ongoing participation in the various church rituals (called sacraments). 

Roman Catholicism does not believe that faith alone is sufficient for receiving salvation

The big point of contention has to do with how the Roman Catholic Church views the sufficiency of faith by itself for receiving salvation. As we labored a couple of days ago, the true Gospel views faith alone as necessary and sufficient for receiving the gift of salvation. (Romans 10:8-10; Ephesians 2:8-9; Titus 3:5) It is also the exclusive means ordained by God for receiving salvation in Jesus Christ.

According to Roman Catholic teaching, faith by itself is not enough, and rather must be accompanied by additional actions. Consider this quote: "Through baptism we are freed from sin and reborn as sons of God.” 3    Baptism then is required as additional to faith in order to receive salvation in the Roman Catholic system. Later on the Catholic Catechism states:

“The sacraments of initiation – Baptism, Confirmation and the Eucharist– lay the foundations of every Christian life. The faithful are born anew by baptism, strengthened by the sacrament of Confirmation, and receive in the Eucharist the food of eternal life. By means of these sacraments of Christian initiation, they thus receive in increasing measure the treasures of the divine life and advance toward the perfection of charity."4

Thus we could summarize reception of salvation in Roman Catholic teaching as follows: by faith and baptism is one converted to faith.  By ongoing participation in the Roman Catholic system can one increasingly gain ground in continual understanding of what it means to be made right with God through Christ. 

What does the Bible teach about the necessity, sufficiency and exclusivity of faith in salvation?

John 1:12-13 states – “12But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.”  Furthermore Ephesians 2:8-9 plainly notes: “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9not as a result of works, so that no one may boast.”

One of the reasons I am part of the Southern Baptist Convention is because of its biblical stance on the necessity, sufficiency and exclusivity of faith alone as the means of receiving salvation.  The 2000 Baptist Faith and Message notes –

“Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord.”5

Any group that advocates faith not being the necessary, sufficient nor the exclusive means ordained by God to receive salvation is not preaching the true Gospel.  All three of those traits (necessity, sufficiency and exclusivity) must be included when communicating the biblical understanding of saving faith.  Tomorrow we will explore what The Roman Catholic Church teaches about the Bible and spiritual authority.  

End Notes_________________________
1. From a preaching series that Dr. Kennedy preached entitled "Truths that Transform".  Dr. Kennedy developed an incredible evangelistic tool called "Evangelism Explosion" that was used widely in many churches, including Southern Baptist churches. 

2. Catechism of the Catholic Church.  page 44.
This is the official doctrinal statement of the Roman Catholic Church.  It was produced in 1992, with a revised edition in 2005. 

3. Catechism of the Catholic Church. Page  312

4. Catechism of the Catholic Church. Page 311

5. Baptist Faith and Message 2000.
This is the official doctrinal statement of the Southern Baptist Convention.  The document is found on the Southern Baptist Website at www.sbc.net  A valuable feature on this website is being able to compare the 2000 Baptist Faith and Message to older statements, such as the 1963 and 1925 versions, which are available in a side by side comparison.