Introduction (1) 1. Despite a growth rate exceeding _8%_ among _Pentecostal_ and _Charismatic_ Christians and more than _3.3%_ for all _Protestants, the.

Introduction (1) 1

Despite a growth rate exceeding _8%_ among _Pentecostal_ and _Charismatic_ Christians and more than _3.3%_ for all _Protestants, the world wide growth of Christianity is barely equal to _population_ growth. Introduction (2) With _55%_ of those claiming Christianity also claiming _Catholicism_ its _declining_ growth overwhelms that of the _faster_ _growing_ but smaller _churches_. Catholics represent an _overwhelming_ _majority_ of the populations of many major countries and _lesser_ _majorities_ or _significant_ minorities in many more. 2

The fact that Catholicism is so _widespread, that Catholics are so _populous_ and have been so _prominent_ in every aspect of _human endeavor_ over the last millennia or so suggests more than a casual connection with the _endurance_ of Christianity. Introduction (3) Our objective is to _learn_ the basics of _Roman_ _Catholicism_ so that in _understanding_ their _beliefs, we can be more _effective_ in _presenting_ ours. Every practicing Catholic can relate to discussions of _Faith, _Doctrine_ and _ritual. Our study will consider _facts_ and _fictions, norms_ and _extremes, all in the context of one or more of these three aspects of Catholicism. 3

To Roman Catholics, the word _Church_ implies the _Hierarchical Institution_ as well as the body of baptized Roman Catholic _members_ both living and dead. Protestants believe it is the _body_ of all _saints_ whose faith is expressed in the _Nicene_ _Creed_. History (1) _Elder_ and _Deacon_ are the only offices established by Scripture for _governing_ the local church. Even though the _Apostles_ provided broad _doctrinal_ guidance to the early church, Scripture makes no provision for either a governing _hierarchy_ or _council_ in the Post-Apostolic church. Through the sponsorship of _Constantine the Great_ the _Roman_ _Church_ became the pre-dominant expression of _Christianity_ on Earth. 4

The forged _Donation_ of _Constantine_ not only claimed to establish the _primacy_ of the _Roman_ _Church_ but granted enormous _land wealth_ and power to the Roman Patriarch, now known as the _the Pope. History (2) Just as 400 years of slavery in Egypt strengthened and prepared the Hebrews for 40 years in the desert, so the _wealth, power_ and _influence_ of the Catholic Church resulting from the _fraudulent_ Donation of Constantine _preserved_ the _light_ of _faith_ through the _Dark_ Ages_, the longest period of decline in the history of civilization. 5

Used of God to _preserve_ the light of _faith_ the Catholic Church soon came to believe itself to be the _dispenser_ of _grace, and the very _means_ of _Salvation. History (3) As early as the _book of Job, man has sought to place an _intermediary_ between himself and _God. This, combined with his desire for _security_ and _political_ _power_ resulted in the establishment of the greatest _hierarchical_ _institution_ on Earth…The Roman Catholic Church. 6

Both _Catholics_ and _Protestants_ accept the words of _faith_ in the _Apostle’s_ _Creed, but have serious _disagreements_ as to their _meaning. Common Faith (1) Catholic Agreement Article of FaithScriptureYesPartNo The Scriptures We believe the Bible to be the inspired, the only infallible, authoritative Word of God. 2 Timothy 3:16,17 2 Peter 1:20-21 Matthew 5:18 John 16:12-13. X Although Catholics accept the authority of Scripture, _Tradition, _the Pope_ and _the Magisterium_ are _equally_ _valid_ channels of _Divine Revelation. 7

Catholic Agreement Article of FaithScriptureYesPartNo The Godhead We believe that there is one God eternally existent in three persons: Father, Son, and Holy Spirit. Deuteronomy 6:4 2 Corinthians 13:14 Man's Creation and Fall We believe that man was created in the image and likeness of God, but that in Adam's sin the race fell, inherited a sin nature and consequent alienation from God and came under the judicial sentence of death. Genesis 1:26 Romans 3:23, 6:23 X X Catholic doctrine requires _Ex Nihilo Creation_ and is compatible with Article 3 below, but the concept of _Theistic Evolution_ is not only accepted, but seriously promoted. _Teachings_ on _the Fall_ and it’s _consequences_ are also compatible. Common Faith (2) 8

Catholic Agreement Article of FaithScriptureYesPartNo The Person and Work of Christ We believe in the deity of our Lord Jesus Christ, in His virgin birth, sinless life, miracles, vicarious and atoning death through His shed blood, in His bodily resurrection, ascension to the right hand of the Father, and in His personal return for His church and with His church in power and glory. Romans 3:25 Hebrews 7:24-25 Titus 2:13 1 Corinthians 15 1 Thessalonians 4:13-18 John 20:31 X Believing that _Mary_ died a _virgin_ the _virgin_ _birth_ is not a problem for Catholics. Likewise, believing that _Jesus’ sacrifice_ is continually _repeated_ in _the Mass, the _balance_ of Article 4 is also acceptable to Catholics. Common Faith (3) 9

Catholic Agreement Article of FaithScriptureYesPartNo The Holy Spirit We believe that the Holy Spirit, the third person of the God-head, in the present age indwells all believers in the Lord Jesus Christ, baptizes them into the body of Christ, seals them unto the day of redemption, and that every believer is commanded of God to be filled with the Holy Spirit. Acts 1:8 Romans 8:9 1 Corinthians 12:12-14 Ephesians 5:18-20 1 Corinthians 3:16-17 X The _Blessed Assurance_ of _once saved, always saved_ is doctrinally _unavailable_ to Catholics, plagued by _mortal sin_ and loss of _Sanctifying_ _Grace. Common Faith (4) 10

Catholic Agreement Article of FaithScriptureYesPartNo Salvation We believe that salvation is the gift of God brought to man by grace and received by personal faith in the Lord Jesus Christ, and that this faith is manifested in works pleasing unto God. Titus 2:11-14 Ephesians 2:8-10 John 1:12 1 John 5:11-13 X Catholic Salvation is _dispensed_ by the _Church_ from a deposit by _Christ, earned on the Cross. Common Faith (5) 11

Catholic Agreement Article of FaithScriptureYesPartNo The Church We believe that the church, which is the body and bride of Christ, is a spiritual organism made up of all born again persons in this age of grace, irrespective of their affiliation with Christian organizations. Ephesians 1:2-23; 5:25- 27 1 Corinthians 12:12-14. X The role of the _Church_ is much more than a _spiritual organism_ to the Catholic believer. To him, it is Divinely _instituted, Divinely _organized_ and Divinely _operated_ and is made up of only _baptized believers. Common Faith (6) 12

Catholic Agreement Article of FaithScriptureYesPartNo The Final State We believe that the condition and retribution of the lost and the salvation and blessedness of the saved are conscious and everlasting. Mark 9:43-48 John 5:28-29; 11:25-26 Revelation 20:5-15. X Lack of a mention of _Purgatory_ in the Final State article will cause _discomfort_ to many Catholics. Catholic _rituals_ and _prayer_ place a strong _dependence_ on _works_ and Purgatory provides the biggest _Spiritual Works_ program of all, allowing _weak, but not _fatally flawed_ Catholics, “one more chance” to avoid the _loss_ of _Heaven_ and the _pains_ of _Hell. Common Faith (7) 13

http://www.vatican.va/ Common Faith (8) Highlands Community Church Statement of Faith But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. I Peter 3:15 14

In reaching out, we will discover _Nominal, _Committed_ and _Radical_ Catholics. In addition to the Apostles’ Creed, most will hold to certain _fundamental beliefs_ such as _Purgatory, the _infallibility_ of the _Pope, the _true presence_ in the _Eucharist, the _Sacrifice_ of the _Mass, and the Church’s _teachings_ concerning the _intercessory_ role of _Mary. Differences (1) With a _worldview_ based on their Catholic _foundations, a _Nominal_ Catholic might see _fight_ or _flight, as their only alternatives when their faith is _challenged. 15

Dialog with a _Committed_ Catholic can be _rewarding_ to _both. The one if _salvation_ is found, the other when _faith_ has grown and _prayer_ _life_ deepened. Differences (2) Radical Catholics will often be the _best informed, _best read_ and most _committed_ to their faith. Most also reject the reforms of _Vatican II. 16

Differences (3) From the Catholic Encyclopedia: Catholics, on the other hand, hold that there may be, that there is in fact, and that there must of necessity be certain revealed truths apart from those contained in the Bible; they hold furthermore that Jesus Christ has established in fact, and that to adapt the means to the end He should have established, a living organ as much to transmit Scripture and written Revelation as to place revealed truth within reach of everyone always and everywhere. Tradition and the Living Magisterium, The Catholic Encyclopedia 17

Differences (4) May new truths enter the current of tradition, and what is the part of the magisterium with regard to revelations which God may yet make? How is this official magisterium organized, and how is it to recognize a Divine tradition or revealed truth? What is its proper rôle with regard to tradition? Where and how are revealed truths preserved and transmitted? What befalls the deposit of tradition in its transmission through the ages? Tradition and the Living Magisterium, The Catholic Encyclopedia 18

Differences (5) Then some Pharisees and teachers of the law came to Jesus from Jerusalem and asked, "Why do your disciples break the tradition of the elders? They don't wash their hands before they eat!" Jesus replied, "And why do you break the command of God for the sake of your tradition? For God said, `Honor your father and mother' and `Anyone who curses his father or mother must be put to death'. But you say that if a man says to his father or mother, `Whatever help you might otherwise have received from me is a gift devoted to God, he is not to honor his father with it'. Thus you nullify the word of God for the sake of your tradition. You hypocrites! Isaiah was right when he prophesied about you: "These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are but rules taught by men". Matthew 15:1-9 …thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that. …thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that. Mark. 7:13 19

Differences (6) Central to Catholic Doctrine is the _authority_ of _Sacred Tradition, which is held to be _equivalent_ or even _superior_ to _Scripture_ itself. For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, whether then it was I or they, so we preach and so you believed. 1 Corinthians 15:3, 11 The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also. 2 Tim 2:2 2 Tim 2:2 20

Differences (7) So then, brothers, stand firm and hold to the teachings (traditions) we passed on to you, whether by word of mouth or by letter. 2 Thessalonians 2:15 I praise you for remembering me in everything and for holding to the teachings (traditions), just as I passed them on to you. 1 Corinthians 11:2 And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written. John 21:25 21

Differences (8) And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17-19, KJV 22

Differences (9) 1st -Use Human Reason to confirm the historical accuracy of the Bible. 2nd -Claim that the historically reliable Bible instituted an infallible Church (Matt. 16). 3rd -The infallible Church declares the Bible to be Divinely inspired. 23

The Catholic Church first argues the _historical reliability_ of the _Bible, then quotes _Matt 16:17-19_ to prove that Christ established an _infallible church_ which then _infallibly declares_ that the Bible is _inspired. Differences (10) Neither the Catholic Church nor _the Papacy_ was _founded. Both _evolved_ out of the _cultural, _political_ and _spiritual_ conditions of the _post-Apostolic_ Roman Empire as _pious elders_ were replaced by _politically motivated Bishops and Emperors elevated the _Bishops_ of _Rome_ to solidify their _Christian Flank. 24

The Empire of Constantine Differences (11) 25

Herein we discover one of the grand springs of the Papacy. As the free states that formerly existed in the world had rendered up their wealth, their independence, and their deities, to form one colossal empire, why, asked the bishops of Rome, should not the various churches throughout the world surrender their individuality and their powers of self- government to the metropolitan see, in order to form one mighty Catholic Church? Why should not Christian Rome be the fountain of law and of faith to the world, as Pagan Rome had been? Why should not the symbol of unity presented to the world in the secular empire be realized in the real unity of a Christian empire? If the occupant of the temporal throne had been a king of kings, why should not the occupant of the spiritual chair be a bishop of bishops? That the bishops of Rome reasoned in this way is a historical fact. History of the Papacy, Ch 2 - Rev. J.A. Wylie, LL.D, 1850. Differences (12) 26

The Catholic Church applies _human reason_ to establish the Bible as _historically accurate. The HA Bible shows Christ establishing the _infallible church on _Peter_ the _Rock.The IC then declares the Bible is _inspired, using _traditional sources_ to establish the _Canon_ of _Scripture. Differences (13) The Catholic Church claims _revealed truth_ is passed on by the Bible and _Sacred Tradition. It claims Divinely granted _Teaching Authority_ through the _Living Magisterium, the _Pope_ and the _Bishops_ which allow it to _faithfully_ and _accurately_ _interpret_ its meaning. 27

The Circle of Tradition Tradition establishes the Living Magisterium Tradition establishes the Living Magisterium Tradition Magisterium Teaching Authority The Magisterium claims the Teaching Authority of the Church based on Tradition. The Magisterium claims the Teaching Authority of the Church based on Tradition. The Magisterium validates Tradition as a source of Divine Revelation. The Magisterium validates Tradition as a source of Divine Revelation. Differences (14) 28

Differences (15) _Sola Scriptura_ and _Papal Infallibility_ represent two ways to guarantee the _fidelity_ of _Divine Revelation. In the first, believers must trust the inspiration of a _fixed Canon_ in the second, a _Living Magisterium. [The Holy Spirit's] words cannot have more than one, and that the very simplest sense, which we call the literal, ordinary, natural sense.... We are not to say that the Scriptures or the Word of God have more than one meaning... We are not to introduce any... metaphorical, figurative sayings into any text of Scripture, unless the particulars of the words compel us to do so.... For if anyone at all were to have power to depart from the pure, simple words and to make inferences and figures of speech wherever he wished... [then] no one could reach any certain conclusions about... any article of faith... Martin Luther 29

A _doctrine_ is a statement defining an organization’s underlying _philosophical_ positions. A _Dogma_ is a _doctrine_ on _steroids. Roman Catholics are required, under the _pain_ of _mortal sin_ to believe ALL _Dogmas_ promulgated by the Church. Differences (16) “…A Dogma is understood to be a truth appertaining to faith or morals, revealed by God, transmitted from the Apostles in the Scriptures or by Tradition, and…proposed by the Church for the acceptance of the faithful…some theologians confine the word defined to doctrines solemnly defined by the pope or by a general council, while a revealed truth becomes a dogma even when proposed by the Church through her ordinary magisterium or teaching office. A dogma therefore implies a twofold relation: to Divine revelation and to the authoritative teaching of the Church.” Dogma, The Catholic Catechism 30

Differences (17) 0 - 50 - 100 - 150 - 200 - 250 - 300 - 350 - 400 - 450 - 500 - 550 - 600 - 650 - 700 - 750 - 800 - 850 - 900 - 950 - 1000 - 1050 - 1100 - 1150 - 1200 - 1250 - 1300 - 1350 - 1400 - 1450 - 1500 - 1550 - 1600 - 1650 - 1700 - 1750 - 1800 - 1850 - 325Nicaea I 381Constantinople I 431Ephesus I 451Chalcedon I 869Constantinople IV 553Constantinople II 680Constantinople III 787Nicaea II 1123Lateran I 1139Lateran II 1179Lateran III 1215Lateran IV 1245Lyons I 1274Lyons II 1311Vienne 1414Constance 1431Basel-Ferrara-Florence 1512Lateran V 1545Trent 1869Vatican I 31

Differences (18) “And what about the beginnings of the "prestige" of these councils? That is, of the idea that what bishops collectively agree is law has a binding force that is greater than any of their individual instructions to their own see.” The Church in Crisis: A History of the General Councils, 325-1870, Monsignor Phillip Hughes “…it is a safe statement that from the moment when history first shows us the Church of Christ as an institution, the exclusive right of the Church to state with finality what should be believed as Christ's teaching is manifestly taken for granted.” ibid “…having fixed these arrangements by decrees that are inviolable," and says, "These arrangements were made by the bishops at Nicaea under divine inspiration." ibid “…as I receive and venerate the four books of the Gospels, so I do the four councils," which he proceeds to list: Nicaea in 325, Constantinople in 381, Ephesus 431, Chalcedon 451. These, he says, "are the four squared stone on which the structure of the holy faith arises.” ibid 32

I unhesitatingly accept and profess all the doctrines handed down, defined, and explained by the sacred canons and ecumenical councils and especially those of this most holy Council of Trent. Council of Trent, Tridentine Statement of Faith Differences (19) We teach and define that it is a dogma divinely revealed: that the Roman Pontiff, when he speaks ex cathedra, that is, when, in discharge of the office of pastor and teacher of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the universal Church, is, by the divine assistance promised to him in Blessed Peter, possessed of that infallibility with which the divine Redeemer willed that His Church should be endowed in defining doctrine regarding faith or morals; and that, therefore, such definitions of the Roman Pontiff are of themselves, and not from the consent of the Church, irreformable. Session 4, Chapter 4. On the infallible teaching authority of the Roman pontiff, Vatican I 33

I unhesitatingly accept and profess all the doctrines handed down, defined, and explained by the sacred canons and ecumenical councils and especially those of this most holy Council of Trent. Council of Trent, Tridentine Statement of Faith Differences (20) I unhesitatingly accept and profess all the doctrines (especially those concerning the primacy of the Roman Pontiff and his infallible teaching authority) handed down, defined, and explained by the sacred canons and ecumenical councils and especially those of this most holy Council of Trent. Council of Trent Tridentine Statement of Faith, as revised by Pope Pius IX, 1877 Pope Gregory IX (ca 1234) presents the book of canon law from “the Chair”. 34

Differences (21) The Doctrine of _Infallibility, though practiced and tacitly accepted for hundreds of years, was not _Dogmatically_ declared until the _First Vatican_ Council in _1870. Office: The Pope must be speaking or writing from his position as supreme or universal pastor, not simply as a private theologian, or bishop, etc. Mode: He must be defining a doctrine, not merely explaining, commenting, observing, exhorting or discussing, etc. In defining, he conclusively pronounces a doctrine with precision... Content: The doctrine must concern faith or morals. It need not be a revealed doctrine; it may be something already known by human reason Recipient: It must be addressed to all the Church, not merely one segment of her. From an essay by by Father Peter Joseph in Our Sunday Visitor 35

The word Mass is derived from the Latin dimissio which is used in Ita Missa est the words of dismissal at the end of the Roman ceremony. The Sacrifice of the Mass (1) For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit… I Peter 3:18 Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High… Gen 14:18 36

The RCC identifies the offering of bread and wine in the _upper room_ with the _high priestly offering of the same _elements by _Melchisedech, King of _Salem. The Sacrifice of the Mass (2) “…He (Jesus) unfitted His body to hold His blood and unfitted His Blood to abide in His body; and, in consequence, unfitted both body and blood to continue in union with His human soul.” Fr. Richard Grace, “The Sacrifice of Christ The Lord has sworn and will not change his mind: "You are a priest forever, in the order of Melchizedek." Ps 110:4 37

The Sacrifice of the Mass (3) When He died on the cross, He made public the act of sacrifice actually performed in the upper room, and fixed Himself in the state of a perpetual victim The Mass then is the continued repetition on earth of the High Priestly work of Christ, offering Himself in sacrifice under the appearance of bread and wine. It is not a remembrance, but a propitiatory sacrifice offered for sin and to obtain eternal life for both the living and the dead When Jesus gave the bread and wine to His disciples, He made the sacrifice of Himself and became a victim commanding them to repeat that sacrifice with every celebration of the bread and wine. 38

Now it is the express teaching of Scripture that Christ is "a priest for ever according to the order [kata ten taxin] of Melchisedech" (Ps. cix, 4; Heb., v, 5 sq; vii, 1 sqq ). Christ, however, in no way resembled his priestly prototype in His bloody sacrifice on the Cross, but only and solely at His Last Supper. On that occasion He likewise made an unbloody food-offering, only that, as Antitype, He accomplished something more than a mere oblation of bread and wine, namely the sacrifice of His Body and Blood under the mere forms of bread and wine. Otherwise, the shadows cast before by the "good things to come" would have been more perfect than the things themselves, and the antitype at any rate no richer in reality than the type. Since the Mass is nothing else than a continual repetition, commanded by Christ Himself, of the Sacrifice accomplished at the Last Supper, it follows that the Sacrifice of the Mass partakes of the New testament fulfilment of the prophecy of Melchisedech. (Concerning the Paschal Lamb as the second type of the Mass, see Bellarmine, "De Euchar.", V, vii; cf. also von Cichowski, "Das altestamentl. Pascha in seinem Verhaltnis zum Opfer Christi", Munich, 1849.) The Catholic Encyclopedia (On Melchesedech) The Sacrifice of the Mass (4) 39

The Sacrifice of the Mass (5) “ 14 Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, 15 that everyone who believes in him may have eternal life.” John 3:14-15 “… bore our sins in his body on the tree…” I Pet 2:24 “… no need for daily repeated sacrifices …” Heb 7:26-27 “… once for all…” Heb 9:11-14 “… one sacrifice…” Heb 10:12 “… by one offering…” Heb 10:14 “… no longer any offering for sin…” Heb 10:18 40

The Sacrifice of the Mass (6) “ 8 Now if we died with Christ, we believe that we will also live with him. 9 For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. 10 The death he died, he died to sin once for all; but the life he lives, he lives to God.” Rom 6: 8-10 “But any sin offering whose blood is brought into the Tent of Meeting to make atonement in the Holy Place must not be eaten; it must be burned.” Lev 6: 30 41

The Sacrifice of the Mass (7) “ 10 "Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar! I am not pleased with you," says the LORD Almighty, "and I will accept no offering from your hands. 11 My name will be great among the nations, from the rising to the setting of the sun. In every place incense and pure offerings will be brought to my name, because my name will be great among the nations," says the LORD Almighty. Mal 1:10-11 “…that the early Church paid most attention to the spiritual and subjective side of sacrifice and laid chief stress on prayer and thanksgiving in the Eucharistic function.” The Sacrifice of the Mass The Catholic Encyclopedia The Church says that in these verses God promises to abolish Levitical sacrifices and institute an entirely new sacrifice. DO YOU AGREE? 42

The modern Church reluctantly acknowledges that the early church focused more on prayer and thanksgiving and less on the Eucharistic Sacrifice. The Sacrifice of the Mass (8) "If anyone say that the sacraments of the New Law do not contain the grace which they signify, or that they do not confer grace on those who place no obstacle to the same, let him be anathema" (Sess. viii, can.vi). "If anyone say that grace is not conferred by the sacraments ex opere operato but that faith in God's promises is alone sufficient for obtaining grace, let him be anathema" Council of Trent The CC teaches that the store of grace earned by Jesus, is dispensed by the Church through the Sacraments one of which is the Eucharist. 43

The word Eucharist is derived from the Greek word for thanksgiving. The Sacrifice of the Mass (9) 1378 Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. "The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession."[206] Catechism of the Catholic Church, Article 3, The Sacrament of the Eucharist 44

The Sacrifice of the Mass (10) "With regard to the power of the priests over the real body of Christ, it is of faith that when they pronounce the words of consecration, the incarnate God has obliged himself to obey and come into their hands under the appearance of bread and wine. We are struck with wonder when we find that in obedience to the words of his priests - hoc est corpus meum - God Himself descends on the altar, and that He comes whenever they call Him, and as often as they call Him, and places Himself in their hands, even though they should be His enemies. And after having come He remains entirely at their disposal and they move Him about as they please from one place to another. They may, if they wish, shut Him up in the tabernacle, or expose Him on the altar, or carry Him outside the church; they may, if they choose, eat His flesh, and give Him for the food of others." St. Alphonsus Liguori ( Founder of the Redemptorist missionary order) Where the Sacrifice of the Mass is a transitory act the Sacrament of the Eucharist remains as long as the consecrated elements exist. 45

The Sacrifice of the Mass (11) Contrary to the Biblical standard of Divinely provided physical evidence of miraculous events, the miracle of Transubstantiation demands the opposite…that believers deny their God given reason and senses. Transubstantiation takes place in the act of Consecration when the priest elevates the bread and wine and says “this is my body” and “this is the cup of my blood”. 46

The Sacrifice of the Mass (12) 51 "I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh." 52 Then the Jews began to argue with one another, saying, "How can this man give us His flesh to eat?" 53 So Jesus 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. 54 "He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. 55 "For My flesh is true food, and My blood is true drink. 56 "He who eats My flesh and drinks My blood abides in Me, and I in him. 57 "As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. 58 "This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever." 59 These things He said in the synagogue as He taught in Capernaum. John 6:51-59 47

The Sacrifice of the Mass (13) 33 "For the bread of God is that which comes down out of heaven, and gives life to the world." 34 Then they said to Him, "Lord, always give us this bread." 35 Jesus said to them, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. John 6:33-36 61 But Jesus, conscious that His disciples grumbled at this, said to them, "Does this cause you to stumble? 62 "What then if you see the Son of Man ascending to 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 6:61-63 48

The Sacrifice of the Mass (14) The CC proposes that John 6:51-59 presents a cannibalistic and ritualistic problem that is solved by the institution of the Eucharist at the Last Supper. Vs. 33-35 and 61-63 clearly establish the spiritual vs. carnal nature of Christ’s words. The cup was withheld from the laity at the Council of Constance (1415). The Council of Trent said, "Whoever shall say that it is a commandment of God that every Christian should receive the Eucharist under both kinds, let him be accursed," Pope Leo I (440) declared that to abstain from the chalice was heresy; The next five quotes all demonstrate the Church’s ambivalence about the form and content Communion. With the exception of the 4 th one, they are all from Deliniation of Roman Catholicism by Dr. C. Elliot. 49

The Sacrifice of the Mass (15) The CC has been ambivalent on communion of both species, at one time proclaiming the necessity of receiving bread and wine, at another only the bread. 26 For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes. I Cor 11: 26 Gelasius I (492) ordered that Communion should be administered in both kinds; Paschal (1118) added, "which custom we therefore teach and command to be always observed in Holy Church" (Roman Catholicism, Boettner, page 188). Pope Gregory the Great (598-604) said, "Cursed be anyone that does not receive both and teaches others not to take both bread and wine 50

The Sacrifice of the Mass (16) A Pre-Vatican II arrangement of the Altar and Sanctuary 51

The Sacrifice of the Mass (17) Old drawings of the Eucharistic vessels and the priest’s vestments 52

The Sacrifice of the Mass (18) While examining the newer St. Joseph’s Daily Missal… Take a look at the table of movable feasts inside the front cover, e.g., note that page 517 is the Mass for June 17 th, the Feast of the Sacred Heart. Note also page 1288 and 1296 When you have the older and fragile Sunday Missal… Note the words of Consecration on page 51 (both of them) and that the laity is told what to say and how to say it in response. Finally…note that the lay person gets seven years of indulgence for doing what he/she is told. 53

Eucharistic Articles The chalice is a cup that hold the wine consecrated at Mass. The inside of the chalice must be made of gold or be gold-plated Here the chalice is covered with the pall, a small, hard, linen square used to protect the wine. The gold plate on the pall is the paten, used to hold the hosts. The purificator is the white cloth used to dry the priest's fingers, the chalice, and the paten after Holy Communion. NOTE: In this picture the purificator is on top of the paten and pall. It actually would be draped over the chalice, followed by the paten, and the pall on top. The chalice veil covers the chalice, pall, paten, and purificator. It's color matches the color of the vestments worn by the priest. The purple shown above would be used during Advent and Lent. Missing is the Burse, a hard pocketbook like container that the folded Corporal is placed in. It is covered in the same fabric as the veil, and sits atop it. The corporal is a square, white cloth unfolded and spread under the chalice, paten, and ciborium. After Mass it is carefully refolded from the outer edges in so as to prevent any bits of consecrated hosts from falling to the floor. The ciborium is a large cup of precious metal with a cover of the same materiel, that contains the hosts consecrated for distribution to the people during Mass. Close up of the pall. The grapes and wheat symbolize the bread and wine. http://stjoseph.inetnebr.com/knowing.htm The Sacrifice of the Mass (19) 54

Mass Vestments The alb is a long, white linen garment. The white color symbolizes purity. The long narrow scarf worn around the neck of the priest is called the stole. Whenever a priest celebrates Mass or administers the Sacraments, he wears the stole as a sign that he is occupied with an official priestly duty. The chasuble is worn over the alb. The color of the chasuble changes with the seasons. WHITE is used on joyous and glorious feastdays such as Christmas and Easter, and feastdays of the Blessed Mother, as well as saints that were not martyrs. RED is the color of blood, so it is used for Masses commemorating the Passion, the Apostles, and all martyrs. Red is also used on Pentecost and Masses of the Holy Spirit. PURPLE, symbolic of penance, is used during Advent and Lent. GREEN is the symbol of Hope and is used on the Sundays after Epiphany and Pentecost. ROSE replaces purple on the third Sunday in Advent and the third Sunday of Lent to symbolize joy, even during these somber times, in the goodness of God. The cincture is tied around the waist over the alb. As the priest puts on the cincture, he says a special prayer: "Gird me, O Lord, with the girdle of purity Missing: The cassock, a black, neck to floor shirt; the amice, a linen shawl draped over the shoulders; the maniple, a short version of the stole, worn on the left arm. Each item of vestiture has strong ritualistic and symbolic ties The Sacrifice of the Mass (20) 55

The Sacrifice of the Mass (21) Not only doctrine, but every aspect of Catholic liturgy and worship are rigidly controlled by the Church, including the selection of what passeges of Scripture are read at every Mass on every day throughout the world…the color of the vestments worn, even the prayers and thoughts of the day. One consequence of the Dogma of the Real Presence is worship of the consecrated bread and wine. Another is that the Church must take elaborate steps to protect the consecrated elements and by doing so, occasionally ignoring Jesus’ command to “drink my blood”. 56

The Sacrifice of the Mass (22) The permanence of Presence, however, is limited to an interval of time of which the beginning is determined by the instant of Consecration and the end by the corruption of the Eucharistic Species. If the Host has become moldy or the contents of the Chalice sour, Christ has discontinued His Presence therein. Since in the process of corruption those elementary substances return which correspond to the peculiar nature of the changed accidents, the law of the indestructibility of matter, notwithstanding the miracle of the Eucharistic conversion, remains in force without any interruption The permanence of Presence, however, is limited to an interval of time of which the beginning is determined by the instant of Consecration and the end by the corruption of the Eucharistic Species. If the Host has become moldy or the contents of the Chalice sour, Christ has discontinued His Presence therein. Since in the process of corruption those elementary substances return which correspond to the peculiar nature of the changed accidents, the law of the indestructibility of matter, notwithstanding the miracle of the Eucharistic conversion, remains in force without any interruption. The Catholic Encyclopedia 57

Sin, Salvation and Sacraments (1) THE SACRAMENTAL ECONOMY The Church was made manifest to the world on the day of Pentecost by the outpouring of the Holy Spirit. The gift of the Spirit ushers in a new era in the "dispensation of the mystery" the age of the Church, during which Christ manifests, makes present, and communicates his work of salvation through the liturgy of his Church, "until he comes." In this age of the Church Christ now lives and acts in and with his Church, in a new way appropriate to this new age. He acts through the sacraments in what the common Tradition of the East and the West calls "the sacramental economy"; this is the communication (or "dispensation") of the fruits of Christ's Paschal mystery in the celebration of the Church's sacramental" liturgy. Article 1076, The Sacramental Economy The Catholic Catechism 58

Sin, Salvation and Sacraments (2) In the spiritual economy of the RCC Jesus deposited Saving Grace in a Heavenly Federal Reserve Bank. Sinners claim a share by receiving the Sacraments. If at the moment of death their personal _account__ is _full_ they go to _Heaven___, if not, to _Purgatory__ or _Hell__. 59

Catholic Salvation Jesus Earns Saving Grace The Fall Catholic Church Retains a Store of Sanctifying Grace Dispensed Through Sacraments BaptismPenanceEucharistConfirmation Extreme Unction Child is Born Heaven Child Receives Grace? Child Dies? Y Y N Limbo Child Dies? Y Adult Dies? Mortal Sin Receives Grace? N N Mortal Sin Loop N Adult Dies? Y N MSR Loop Hell Y Y N Adult Dies? N Venial Sin Loop Venial Sin Receives Grace? Y VSR Loop Purgatory Y After Lots of time Sin, Salvation and Sacraments (3) 60

Sin, Salvation and Sacraments (4) 415. Q. Can the faithful on earth help the souls in Purgatory? A. The faithful on earth can help the souls in Purgatory by their prayers, fasts, alms-deeds; by indulgences, and by having Masses said for them The Baltimore Catechism 61

Biblical Salvation Jesus Pays the Penalty For Sin Man Dies Man Spends Eternity with God Man Spends Eternity in Hell Man Dies The Fall Man Receives the Free Gift of Salvation Y N Sin, Salvation and Sacraments (5) 8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast. Eph 2:8-9 62

Sin, Salvation and Sacraments (6) In the 17 th century classic, Pilgrim’s Progress…the hero, Christian is portrayed as going through life with a large burden on his back. The story reveals that it is the burden of his sin. 63

Sin, Salvation and Sacraments (7) When the intelligent creature, knowing God and His law, deliberately refuses to obey, moral evil results. Sin is nothing else than a morally bad act (St. Thomas, "De malo", 8:3), an act not in accord with reason informed by the Divine law. God has endowed us with reason and free-will, and a sense of responsibility; He has made us subject to His law, which is known to us by the dictates of conscience, and our acts must conform with these dictates, otherwise we sin. The Catholic Encyclopedia…article on Sin. Assuming God given Free Will, Reason and a sense of responsibility Catholic doctrine defines sin as the deliberate refusal by an intelligent creature to obey Divine law. 64

Mortal Venial Seriousness Thought Word Deed Type Sin A Breakdown of Sin OriginalActual CommissionOmission Ignorance Passion Infirmity Malice Intent Sin, Salvation and Sacraments (8) 65

Sin, Salvation and Sacraments (9) Sin is also divided into material and formal the distinction being the knowledge that the act violates Divine Law. Formal sin is committed if the sinner merely believes the act violates Divine Law, even if it doesn’t “…of those that are most secret and that violate only the last two precepts of the Decalogue, adding that they "sometimes more grievously wound the soul and are more dangerous than sins which are openly committed". The Catholic Encyclopedia The Church teaches that for a sin to be mortal, three conditions must be met, grave matter, full knowledge and deliberate intent. 66

Sin, Salvation and Sacraments (10) 1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: ‘Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother.’ [Mk 10:19] The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger." The Catholic Catechism 1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God’s law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart [cf. Mk 3:5-6; Lk 16:19-31] do not diminish, but rather increase, the voluntary character of a sin." The Catholic Catechism 67

Sin, Salvation and Sacraments (11) The Catholic Church teaches that Grace is available to both men and angels for their eternal Salvation whether attained through a state of holiness or salutary acts. If the three conditions are not met, the sin is venial. 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." The Catholic Catechism Grace (gratia, Charis), in general, is a supernatural gift of God to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness." The Catholic Encyclopedia 68

Grace is a supernatural quality infused into the soul of man through the Sacraments, enabling works of expiation and righteousness. Sin, Salvation and Sacraments (12) “Q. 20. Did God leave all mankind to perish in the estate of sin and misery?” “A. God, having out of His mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of Grace, to deliver them out of the estate of sin and misery, and to bring them into a state of Salvation by a Redeemer.” Westminster Shorter Catechism, Q 20. “…that one other means must be used, namely, one’s own Free Will in co-operation with the Channels of Grace offered by the Church.” Catholic Catechism, Fr. John Hardon, S.J. 69

Sin, Salvation and Sacraments (13) The RCC defines _two_ types of Grace, _Actual_ and _Sanctifying_. The first enables_good_ _works_, the second causes a _state_ of _holiness_. I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven. Matt 16:19 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 And when He had said this, He breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained. John 20: 22-23 70

Sin, Salvation and Sacraments (14) “Habitual or sanctifying grace is a supernatural quality that dwells in the human soul, by which a person shares in the divine nature, becomes a temple of the Holy Spirit, a friend of God, his adopted child, an heir to the glory of heaven, and able to perform actions meriting eternal life.” (John Hardon, The Question and Answer Catholic Catechism ) 1084 Seated at the right hand of the Father and pouring out the Holy Spirit on his Body which is the Church, Christ now acts through the sacraments he instituted to communicate his grace. The sacraments are perceptible signs (word and actions) accessible to our human nature. By the action of Christ and the power of the Holy Spirit they the sacraments make present efficaciously the grace that they signify. The Catholic Catechism 71

Sacraments are efficacious signs of grace, instituted by Christ, entrusted to the Church and by which Divine Life is dispensed. Sacramental rites signify and make present the grace associated with each sacrament. Sin, Salvation and Sacraments (15) 1131 The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions. The Catholic Catechism 72

Baptism, Confirmation and Eucharist are the Sacraments of Initiation, Reconciliation (Confession) and the Anointing of the Sick (The Last Rites) are the Sacraments of Healing, and Holy Orders and Matrimony of Service to Others. Sin, Salvation and Sacraments (16) Moreover, the Church alone has the legitimate worship of sacrifice, and the salutary use of the Sacraments, which are the efficacious instruments of divine grace, used by God to produce true holiness. Hence, to possess true holiness, we must belong to this Church. The Church therefore it is clear, is holy, and holy because she is the body of Christ, by whom she is sanctified, and in whose blood she is washed. Catechism of the Council of Trent. 73

Sin, Salvation and Sacraments (17) Because the Church presumes Justification is not a one- time event, the Sacrament of Penance is provided for those who fall into sin after Baptism. Unlike Baptism which remits all temporal punishment, Penance does not, the sinner must perform works to complete the process of Justification. As regards those who, by sin, have fallen from the received grace of Justification, they may be again justified, when, God exciting them, through the sacrament of Penance they shall have attained to the recovery, by the merit of Christ, of the grace lost: Chapter XIV, Canons and Decrees of the Council of Trent 74

Sin, Salvation and Sacraments (18) If anyone says that after the reception of the grace of justification the guilt is so remitted and the debt of eternal punishment so blotted out to every repentant sinner, that no debt of temporal punishment remains to be discharged either in this world or in purgatory before the gates of heaven can be opened, let him be anathema. (The Canons and Decrees of the Council of Trent, in Philip Schaff, The Creeds of Christendom (Grand Rapids: Baker, 1919 ed.), pp. 214, 46). Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come.” Matt 12:32 If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. I Cor 3:15 75

Sin, Salvation and Sacraments (19) Classical Catholic interpretation has always understood 1 Cor 3:15 as referring to the state of purgatory in which the temporal punishment due to sins committed on earth is sustained, as well as the purging of all imperfections not acceptable for entrance into heaven. The doctrine of purgatory has the unanimous support of the Church Fathers who addressed the matter, either in direct references to an intermediate state prior to heaven, or in reference to prayers for the dead. Classical Catholic interpretation has always understood 1 Cor 3:15 as referring to the state of purgatory in which the temporal punishment due to sins committed on earth is sustained, as well as the purging of all imperfections not acceptable for entrance into heaven. The doctrine of purgatory has the unanimous support of the Church Fathers who addressed the matter, either in direct references to an intermediate state prior to heaven, or in reference to prayers for the dead. Apologetic on Purgatory, Dr.Robert Sungenis Since the Catholic Church, instructed by the Holy Ghost, has, following the sacred writings and the ancient tradition of the Fathers, taught in sacred councils and very recently in this ecumenical council that there is a purgatory, and that the souls there detained are aided by the suffrages of the faithful and chiefly by the acceptable sacrifice of the altar, the holy council commands the bishops that they strive diligently to the end that the sound doctrine of purgatory, transmitted by the Fathers and sacred councils, be believed and maintained by the faithful of Christ, and to be everywhere taught and preached. Decree Concerning Purgatory Council of Trent 76

Sin, Salvation and Sacraments (20) 1030 All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. The Catholic Catechism 1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come. The Catholic Catechism 77

Sin, Salvation and Sacraments (21) 1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin." 607 From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead: Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. 1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin." 607 From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead: Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. The Catholic Catechism The primary support for the Dogma of Purgatory is in a statement by Judas Maccabees in the apocrypha, II Maccabees 12:46_. 78

Sin, Salvation and Sacraments (22) Confirmation completes the process of Grace begun in Baptism. Heavily emphasizing the role of the Holy Spirit the Catholic is indwelt and receives the seven gifts of Wisdom, Understanding, Knowledge, Counsel, Fortitude, Piety and Fear of the Lord. 79

For 'God's only-begotten Son... has won a treasure for the militant Church... he has entrusted it to blessed Peter, the key-bearer of heaven, and to his successors who are Christ's vicars on earth, so that they may distribute it to the faithful for their salvation. They may apply it with mercy for reasonable causes to all who have repented for and have confessed their sins. At times they may remit completely, and at other times only partially, the temporal punishment due to sin in a general as well as in special ways (insofar as they judge to be fitting in the sight of the Lord). The merits of the Blessed Mother of God and of the elect... are known to add further to this treasure. (Vatican Council II, p. 70). Vatican II Pronouncement on Indulgences [The Roman Catholic Church] 'teaches and commands that the usage of indulgences -- a usage most beneficial to Christians and approved by the authority of the Sacred Councils -- should be kept in the Church; and it condemns with anathema those who say that indulgences are useless or that the Church does not have the power to grant them. (Vatican Council II, p. 71) Underlines mine Sin, Salvation and Sacraments (23) 80

Canon IX. If anyone saith, that the sacramental absolution of the priest is not a judicial act, but a bare ministry of pronouncing and declaring sins to be forgiven to him who confesses; provided only he believe himself to be absolved, or (even though) the priest absolve not in earnest, but in joke; or saith, that the confession of the penitent is not required, in order that the priest may be able to absolve him: let him be anathema. Council of Trent Anathemas Canon XII. If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend that Christ has satisfied for them: let him be anathema. Canon XIII. If any one saith, that the satisfaction for sins, as to their temporal punishment, is nowise made to God, through the merits of Jesus Christ, by the punishments inflicted by him, and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, alms– deeds, or by other works also of piety; and that, therefore, the best penance is merely a new life: let him be anathema. Canon XIV. If any man saith, that the satisfactions, by which penitents redeem their sins through Jesus Christ, are not a worship of God, but traditions of men, which obscure the doctrine of grace, and the true worship of God, and the benefit itself of the death of Christ: let him be anathema. Sin, Salvation and Sacraments (24) 81

Sin, Salvation and Sacraments (25) Christ instituted this sacrament to give us a ready and assured means of obtaining remission for the sins committed after baptism...A person must be in a state of grace to merit divine mercy for his venial sins...Satisfaction must be made for sins already forgiven because normally some—and even considerable—temporal punishment is still due, although the guilt has been removed...We make satisfaction for our sins by every good act we perform in a state of grace but especially by prayer, penance and the practice of charity...All prayer merits satisfaction for sin...The patience acceptance of trials or humiliations sent by God is expiatory. Our works of satisfaction are meritorious if they are done while in a state of grace...Sacramental satisfaction is the penitential work imposed by a confessor in the confessional in order to make up for the injury done to God and atone for the temporal punishment due to sin already forgiven. The penitent is obliged to perform the penance imposed by the priest, and deliberate failure to perform a penance imposed for mortal sin is gravely sinful...Sins can also be expiated through indulgences. The Catholic Catechism 82

Catholic Doctrine holds that absolution received from a priest in Confession removes guilt, but not the temporal Punishment due to sin. This may be expiated through good acts performed while in the state of grace such as prayers, penance, works of charity and of course, Purgatory. Sin, Salvation and Sacraments (26) The RCC teaches that the Sacrament of Reconciliation, formerly known as Penance was instituted by Christ in Matt. 16:19,18:18 and John 20:23 when He delegated the power to forgive sins to her priests and that Paul reinforces this in 2 Cor. 5:18-20. The Church then interprets James 5:16 and 1 John 1:9 as God’s command for Christians to confess to and seek absolution from a priest. 83

Sin, Salvation and Sacraments (27) To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name. Acts 10:43 Acts 10:43 Repent therefore of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. Acts 8:22 Acts 8:22 For there is one God, and there is one mediator between God and men, the man Christ Jesus. 1 Tim. 2:5 For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. Heb. 4:15,16 84

Sin, Salvation and Sacraments (28) Therefore confess your sins to one another, and pray for one another, that you may be healed. James 5:16 It is not necessary that anyone should witness your confession. Recognize your iniquities and let God alone, without anyone knowing, hear your confession. I exhort and entreat you to confess your sins to God. I do not tell you to reveal them to men, God alone sees your confession. John Chrysostom Why should I go to expose the wounds of my soul before men? It is the Holy Spirit who remits sins; man is unable to do so for he stands in the same need or in the same position as he who come to him for the remedy. Augustine, Bishop of Hippo 85

Sin, Salvation and Sacraments (29) Q. What is the Sacrament of Extreme Unction? A.Extreme Unction is the Sacrament which, through the anointing and prayer of the priest, gives health and strength to the soul, and sometimes to the body, when we are in danger of death from sickness. The Baltimore Catechism They drove out many demons and anointed many sick people with oil and healed them. Mark 6:13 Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. James 5:14-15 86

Extreme Unction means Last Anointing, which refers to the oil used in the ritual. It may be given to Christians in danger of death from illness. Its institution by Christ is insinuated in Mark 6:13 and proved in James 5:14-15. Sin, Salvation and Sacraments (30) If any one saith, that Extreme Unction is not truly and properly a sacrament, instituted by Christ our Lord, and promulgated by the blessed apostle James; but is only a rite received from the Fathers, or a human figment; let him be anathema. If any one saith, that Extreme Unction is not truly and properly a sacrament, instituted by Christ our Lord, and promulgated by the blessed apostle James; but is only a rite received from the Fathers, or a human figment; let him be anathema. Canon I, Council of Trent, 14 th Session 87

Sin, Salvation and Sacraments (31) "Lastly, there is matrimony, which all admit was instituted by God, though no one before the time of Gregory regarded it as a sacrament. What man in his sober senses could so regard it? God's ordinance is good and holy; so also are agriculture, architecture, shoemaking, hair-cutting legitimate ordinances of God, but they are not sacraments". The Institutes, John Calvin "Not only is the sacramental character of matrimony without foundation in Scripture; but the very traditions, which claim such sacredness for it, are a mere jest";… "Marriage may therefore be a figure of Christ and the Church; it is, however, no Divinely instituted sacrament, but the invention of men in the Church, arising from ignorance of the subject.“ Martin Luther 88

Sin, Salvation and Sacraments (32) "From all that has been said, it is clear that while marriage, inasmuch as it is an outward sign of grace and also produces interior grace, has the nature common to all the sacraments, still, viewed as an external sign, it is unique and very different from the other sacraments. The external sign is a contract; hence marriage, even as an effective sign or sacrament, has precisely the nature and quality of a contract, its validity depending on the rules for the validity of contracts.” The Catholic Encyclopedia The only Scriptural support for the Sacramentality of marriage is Eph. 5:22-33. Its efficacy is Actual Grace enabling good works in its operation 89

Diocesan Organization Bishop Curia AuxBishopAuxBishopAuxBishop Vicar Forane PriestPriestPriestPriestPriestPriestPriestPriest 90

The Catholic Hierarchy Pope College of Cardinals BishopBishopBishop Auxiliary Bishop MetropolitanMetropolitanMetropolitanMetropolitan 91

The key to the power and survival of the RCC is the parish priest. The Priesthood (1) The Pope rules a government as well as a church hierarchy. It consists of Cardinals, Metropolitans, Archbishops, Bishops, priests and the laity. Most powerful are the Diocesan Bishops The OT uses kohen, the Hebrew word for priest over 600 times. The Septuagint translates every instance as hiereus, its common and well-known Greek equivalent. NT use always refers to Jewish or pagan priests or Jesus, never a church minister. 92

The RCC unabashedly links its priesthood to that of the sacraficial OT Levites. To do so it claims the word priest is derived from the Greek presbyteros or elder The Priesthood (2) Titus 1:5 says elders ( presbyteros ) not priests (hiereus ) are to lead local assemblies. Constantine’s political decision to move his capital to Constantinople forced the Bishop of Rome to adapt parts of the priesthood and rituals of Rome’s pagan religions in order to maintain his See’s dominance of Christianity. 93

Immersed in hierarchy, tradition, ritual and Dogma the Catholic priest is granted the inestimable power to first call God into his very hands and secondly, to forgive or retain sins on His behalf.. The Priesthood (3) Catholic priests are required to take a vow of celibacy, but not of chastity. In the 3 rd and 4 th centuries, local attempts to impose celibacy failed. It was not until the 12 th century that Pope Gregory VII, in order to increase Rome’s control of her priests and their accumulated wealth mandated a celibate priesthood. This was ratified by the 1st Lateran and Trent Councils. 94

The priesthood has two official functions, to forgive sins and to administer the Sacrament of the Eucharist, Unofficially, the priest is the frontline guarantor of the continued power and longevity of the Roman Church. The Priesthood (4) 95

Mariology (1) Mary is mentioned by name _19 times_ in Scripture_. Only in _Luke 1:28_ is she given special recognition when _Gabriel_ refers to her as _blessed _one. Although the Catholic Church formally recognizes about _50 _titles_ for Mary, one private source claims to have identified over _6000 _ used by Catholics around the world. _Theotokos _ or _God _ _bearer_ was the first of many _titles_ given to Mary by the Early Church. Most idolatrous is the title _Queen_ _of_ _Heaven. 96

Mariology (2) The Church dogmatically declares Mary to be immaculately conceived, perpetually sinless the Mother of God, perpetually crowned virgin and bodily assumed into Heaven where she was crowned as Queen. The world wide Ecumenical movement is likely the only reason that Mary’s role as Co-Remptrix has not become the fifth Marian Dogma. The total number of official Marian rituals, devotions and prayers in the Church approach or even exceed those of Christ. They include prayers, simple phrases, litanies, Novenas and Masses as well as the Rosary itself. 97

Mariology (3) Novenas are ritualized prayers and devotions performed over a period of nine days. They are directed toward a particular saint for purposes of guidance, supplication, contemplation or preparation. The centerpiece of the Rosary is the Hail Mary a short prayer to Mary based on the Salutation of Gabriel and the greeting of Elizabeth. Easily memorized it was added to the Priest’s daily Office for Marian feast days and quickly adopted by the devout but illiterate laity. The term Rosary applies to both the beads and the collection of prayers said while using it. 98

Mariology (4) Devotion to Mary and the Rosary increased when St. Dominic reported a vision of her in which she gave him 15 promises for those who prayed the Rosary. The Church devotes enormous resources to the investigation of the hundreds of Marian apparitions reported every year. Some, like Fatima are authenticated and approved for belief. 99

Demogaphics ~ 1 billion Catholics in the world. Summary (1) ~ 61 million Catholics In the US making up ~26% of the population. ~ 60% of U.S. Catholics are Nominal, having moderate to no participation in the life of the Church. ~ 25% are Committed, know what they believe, attend Mass, receive the Sacraments regularly and pray the Rosary. ~ 15% are Radical …knowledgeable and devoted, but to pre-Vatican II standards 100

Practices And Beliefs  Weekly Mass and communion  Regular confession  Recitation of the Rosary  Lenten fast Summary (2) Authority  Tradition and Scripture…in that order. (Scripture includes Apocrypha)  Pope is Vicar of Christ on Earth.  Teaching Authority (interpretation of Tradition) embedded in the Magisterium (The Pope and Bishops) 101

Basic Beliefs Summary (3)  The meritorious death and resurrection of Christ  Scripture and Tradition as equally valid sources of God’s revelation  The authority of Rome  Papal infallibility  The efficacy of the Sacraments  The True Presence  Absolving and transubstantiating power of priests  Free Will  The mediating role of Mary and the Saints  Eternal life in either Heaven or Hell  Purgatory as a transitional place of post death purification.  Original Sin  The Trinity 102

Rituals  The Mass  Confirmation  Ordination (of Priests) and Consecration (of Bishops)  The Rosary  Canonization of Saints  Genuflection  Use of bells, candles and ritual prayers  Feast Days… Summary (4) Seven Sacraments  Baptism, Penance (Reconciliation), Eucharist, Confirmation, Holy Orders, Matrimony, Extreme Unction (Last Rites) 103

Sacramentals  Mass or sanctuary furniture and utensils  Vestments  Holy Water  Oil of Chrism  Rosaries  Scapulars and medals Summary (5) Major Doctrines  Infallibility (of the Pope and the Magisterium)  Transubstantiation  the Immaculate Conception  the Assumption. Purgatory,  Sacrificial Confession and Absolution. 104

History Summary (6)  Church planting resulted in Senior Elders over multiple churches.  Churches adopted the Greek Amphictyonic Synods (councils) as the model for resolving regional church issues.  Constantine divides the empire into Prefectures and appoints a metropolitan (head elder or Bishop) for each.  Foundation of the Papacy laid when Constantine appoints the Bishop of Rome as head of the Church (314AD)  Early Christians were from many cultures and faiths…primarily Jews, Greeks, Romans and Egyptians 105

History (con’t) Summary (7)  Constantine calls first Ecumenical Council at Nicaea to address Arianism. Mary called Mother of God.  Sylvester forms alliance with Roman pagans when Constantine moves his Capital to Byzantium (Constantinople)  Ecclesiastical titles, pomp and ceremony begin to parallel political offices.  Two major forgeries (Donation of Constantine and the Isidorian Decretals) lay the foundation of Rome’s power.  The powerful church preserves Christianity through the Dark Ages. 106

History (con’t) Summary (8)  Attempts to institute celibate priesthood fail until Gregory VII who imposes it to increase control of priest and property.  Reformation triggers Council of Trent, the most significant Council in Church history in terms of Dogmatic declarations.  Papacy, Magisterium, Eucharist, Sacraments, priesthood, Purgatory, Marian devotion based on Tradition not Scripture. 107

Sin and Salvation Summary (9)  Sin is Mortal or Venial.  Man’s ultimate destination is either Heaven or Hell.  Purgatory is a transitional place for the administration of unresolved temporal punishment due to sin.  Death in Mortal sin = Hell, Venial sin = Purgatory.  Salvation won by Christ, dispensed through Church  Individual Salvation is works based, earned through Grace imparted when Sacraments are received.  Grace is spiritual nourishment. Sanctifying Grace provides Salvation, Actual Grace enables good works leading to Salvation.  Sinners shorten time in Purgatory through prayer, Masses, Indulgences and prayers of others (after death). 108

Mariology Summary (10)  Mother of God (Theotokus)  Born without Original Sin (Immaculate Conception)  Is now physically in Heaven (The Assumption)  Mediator (between man and Christ)  Movement to recognize her as Co-Redemptrix  Many laudatory titles (e.g., Mother of God)  Many devotional rituals and prayer (Litanies, novenas, rosary) 109

Catholic Salvation Jesus Earns Saving Grace The Fall Catholic Church Retains a Store of Sanctifying Grace Dispensed Through Sacraments BaptismPenanceEucharistConfirmation Extreme Unction N Limbo Child Dies? Y Child is Born Heaven Child Receives Grace? Child Dies? Y Y N Adult Dies? N Venial Sin Loop Adult Dies? Y N MSR Loop Y Venial Sin Receives Grace? Y VSR Loop Purgatory Y After Lots of time Hell Y Adult Dies? Mortal Sin Receives Grace? N N Mortal Sin Loop N 110

Catholic Salvation Jesus Earns Saving Grace The Fall Catholic Church Retains a Store of Sanctifying Grace Dispensed Through Sacraments BaptismPenanceEucharist Hell Heaven Purgatory N Y Y N Confirmation Extreme Unction Adult Dies? Mortal Sin Child is Born Child Receives Grace? Limbo Child Dies? Y Venial Sin Adult Dies? Receives Grace? N N N Adult Dies? Y Y Y Y N N Y Mortal Sin Loop Venial Sin Loop MSR Loop VSR Loop After Lots of time Child Dies? 111

Sin OriginalActual CommissionOmission Thought Word Deed Ignorance Passion Infirmity Malice Mortal Venial Intent Type Seriousness A Breakdown of Sin 112

Sin OriginalActual CommissionOmission Thought Word Deed Ignorance Passion Infirmity Malice Mortal Venial Intent Type Seriousness A Breakdown of Sin 113

Diocesan Organization Bishop Aux Bishop Aux Bishop Priest Aux Bishop Priest Curia Vicar Forane Priest Vicar Forane 114

The Catholic Hierarchy Pope Metropolitan Bishop Metropolitan College of Cardinals Bishop Auxiliary Bishop 115

The Catholic Church is a Christian Church Catholics and the Catholic Church – Are they Christian?  The Catholic Church acknowledges Christ as being fully God and fully man. It worships Him as Savior and as the second person of the Godhead. They do not hold to any non-Christian heresies about the nature or person of Christ.  The Bible says that all who acknowledge Jesus Christ as their personal Lord and Savior are saved. Yet to all who received him, to those who believed in his name, he gave the right to become children of God. --John 1:12  Since God through John, said all in this verse, we must acknowledge that Catholics who accept Him as Lord are not only saved, but Christians. Many Catholics are Christians 116

Distortions of Biblical Christianity Catholics and the Catholic Church – Are they Christian?  We will discover in this class that the Catholic Church holds many troubling doctrinal positions. We will likely agree that many of these seriously distort Biblical Christianity and we will certainly see many that we believe will fall under the judgment of Luke 11:52 and even Matthew 18:6. Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering. --Luke 11:52 But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea. --Matthew 18:6 117

How many books are in the Canon? The Canon of Scripture CatholicProtestant Old Testament46* 39 New Testament2727 * Some Catholics sources count 45 by combining Lamentations and Jeremiah as one book. What are the differences? The Protestant OT Canon is essentially the same as the Jewish Canon in existence at the time of Christ and as authenticated by Him in the NT Gospel accounts. The Catholic OT Canon recognizes seven additional books. Catholics and Protestants agree on the NT Canon. What are the points of Agreement? 118

Jewish OT Canon (24 books)* The Canon of ScriptureGenesisExodusLeviticusNumbersDeuteronomy Jesus Nave (Joshua) JudgesRuth 1 Kings 2 Kings OmissionsEzraGenesisExodusLeviticusNumbersDeuteronomy Jesus Nave (Joshua) JudgesRuth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles EzraNehemiah * According to Jerome and his classmate Rufinus in late 3 rd Century. 119

Jewish OT Canon (Con’t) The Canon of ScriptureEstherJobPsalmsProverbsEcclesiastes Song of Songs IsaiahJeremiahLamentationsEzekielDaniel Minor Prophets EstherJobPsalmsProverbsEcclesiastes Song of Songs IsaiahJeremiahLamentationsEzekielDaniel Hosea Nahum Joel Habakkuk Amos Zephaniah Obadiah Haggai Jonah Zachariah Micah Malachi 120

The Catholic Canon adds Seven Books The Canon of Scripture GenesisExodusLeviticusNumbersDeuteronomyJoshuaJudgesRuth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles EzraNehemiahTobitJudithEsther 1 Maccabees 2 Maccabees JobPsalmsProverbsEcclesiastes Song of Songs Wisdom of Solomon Sirach (Ecclesiasticus) IsaiahJeremiahLamentationsBaruchEzekielDanielHoseaJoelAmosObadiahJonahMicahNahumHabakkukZephaniahHaggaiZachariahMalachi. 121

The Canon of Scripture What is the History of Canonicity? Apocrypha long recognized as helpful for spiritual reading, but not as inspired. Septuagint manuscripts include Apocrypha but do not claim they are inspired. The canons of the Councils of Hippo (393 A.D.) and Carthage (397 A.D.) both include the Apochrypha… However, they were both Provincial, not Ecumenical Councils and they both contradict Trent by including other books (like 3 rd Maccabees and spurious versions of 1 & 2 Esdras.) Christendoms oldest and most often quoted authorities, Jerome and Rufinus, categorically deny their inspiration because they were not part of Jewish canon. 122

The Canon of Scripture What is the History of Canonicity? (con’t) Universal practice of the Church up until Trent was to accept Jerome’s judgment that the Apocryphal books were not Canonical. Pope Gregory the Great (6 th Century) denied canonicity of I Maccabees. Early Church held many books had “Ecclesiastical” value but were not considered canonical… e.g., “the Pastor of Hermes” and “The Two Ways”, “1 Clement”. Cardinal Cajetan, the leading Catholic scholar at the time of the Reformation affirmed Jerome’s canon. Numerous Councils and Catholic scholars on record historically as supporting Jerome’s canon. 123

The Canon of Scripture What are the Criteria for canonicity? According to Jerome, being part of the Jewish Canon was authoritative. The Catholic Church agreed up until the Council of Trent http://www.blueletterbible.org/faq/canon.html#61 Additional resource for further study 124

Lost People lost 125

Introduction (1) 1. Despite a growth rate exceeding _8%_ among _Pentecostal_ and _Charismatic_ Christians and more than _3.3%_ for all _Protestants, the.

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Introduction (1) 1. Despite a growth rate exceeding _8%_ among _Pentecostal_ and _Charismatic_ Christians and more than _3.3%_ for all _Protestants, the.

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Presentation on theme: "Introduction (1) 1. Despite a growth rate exceeding _8%_ among _Pentecostal_ and _Charismatic_ Christians and more than _3.3%_ for all _Protestants, the."— Presentation transcript:

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