Roman Catholicism
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Evangelicals today have to decide how they stand relative
to the Roman Catholic church in light of recent history. Several prominent evangelicals
have called on the church to sign an accord expressing unity in the Body of
Christ, which, they argue includes the Catholic Church.
At Xenos, we define the
church in a way that is incompatible with this declaration, regardless of
whether or not we view Catholic doctrine as sufficiently close to ours to warrant
some level of cooperation. At Xenos, we would not sign a declaration that any
church institution (including our own) lies entirely within the circle of the
Body of Christ. At the same time, we would not deny the true Christianity of
particular individuals within churches which may not teach evangelical doctrine.
Therefore, in our view, the command to cultivate unity would apply only to that
part of any church composed of people truly spiritually reborn. This is why
we have not agreed to sign onto this accord.
During our discussions with leaders outside Xenos on this
issue, we have been challenged to consider the changes in Catholic doctrine
embodied in the new Catechism. Therefore, senior pastor, Dennis McCallum took
a training paper by Jose Flores on Catholicism and updated it with teaching
from the new Catechism. This paper is helpful in assessing the new Catechism,
which in our view (and in the view of its authors), changes nothing in historic
Catholic teachings.
This paper is a good resource for those needing direct
citations from authoritative Catholic literature (see the important discussion
about sources in section 1). All citations are verbatim, and in context, and
all emphases are original unless otherwise noted. See the endnotes for exact
references.
You can also download the entire
paper in Word for Windows 6.0 format (zipped file = 32K)
ROMAN CATHOLICISM
By Dennis McCallum and Jose Flores
The Church
The Eucharist
Divine Revelation
Salvation and Sanctification
The Seven Sacraments
Temporal Punishment and Indulgences
The "Saints"
Mary, The Mother of God
A. Scrutinize the Sources.
- Volumes on the history and the doctrine of the Roman
Catholic church are legion. Authorship includes Catholics and Protestants
alike and they vary a great deal in accuracy and level of authority. Some
of the material written by non-Catholic authors is overly biased against the
Catholic church, just as Catholic sources may distort in their favor. Some
material is poorly documented, if at all.
- Thus, the student of Catholic doctrine must evaluate
the sources in order to legitimately represent the object under analysis.
This is especially true when attempting to study a complicated subject such
as the doctrine of the Roman Catholic church. To be authoritative, study must
include material which the Catholic church has "officially" approved
as representing its teaching.
B. How to identify "Official" Catholic Church
Literature
- There are two types of "approval" given by
the Catholic church to literature written about any aspect of the Catholic
church.
- The first type is the Nihil Obstat and Imprimatur
designation. Nihil Obstat, means, "nothing stands in the way."[footnote
1] That is, it doesn't contradict Catholic doctrine. Imprimatur
literally means, "let it be printed".[footnote
2] A Catholic official, usually a Bishop, approves the publishing of the
material. This designation is found on the front copyright page of an approved
document.
- However, it is important to note that this type of
approval is nothing but a permission to publish something non-heretical about
the Catholic church. But the source may include personal opinions which, while
not heretical, are not the official position of the church. The Nihil Obstat--Imprimatur
is not a formal declaration on the part of the Catholic church indicating
that the approved document officially represents Catholic doctrine.
- An official document published by the Catholic church
proper will identify itself as such. It will do so very clearly and at the
beginning of the document. Such documents include Papal "encyclicals"
(pamphlets), conciliar decrees (decrees of church councils), special post-conciliar
documents and a few "catechisms" (i.e., The Baltimore Catechism).
As of 1994, the church has released the Catechism of the Catholic Church.[footnote
3] This text is now considered the most modern, clear and authoritative
source of Catholic doctrine. While earlier authorized texts are still considered
true, most modern Catholics prefer to follow references in this new and improved
text. Therefore, it has become the definitive text for Catholic doctrine.
Other text are still useful for comparison.
- Those doctrines, modern or ancient, which the Catholic
church designates as infallible are given the status "De-Fide."
De-Fide is a Latin term which literally means "of faith".[footnote
4]
A. The Primacy of Rome
- At the beginning of Christianity the city of Rome already
was regarded as the center of civilization. Rome was also the capital of the
Roman empire through some of the fourth century AD. Thus, there were very
few early local churches whose leading members did not have to visit Rome
on occasion. So the church in Rome tended to have contact with more Christians
from all over the empire than did any of the other local churches.
- 67 AD. is the generally accepted date of Peter's death.
At that time the Catholic church claims the second "Pontiff," Linus,
succeeded Peter as the first Pope in Rome.[footnote
5] They claim this succession gave Rome its primacy over the other centers
of Christianity.
- The destruction of Jerusalem in 70 AD. served to remove
what would have been a major rival city. Had Jerusalem continued to exist,
historians reason that Rome would have had an even more difficult time asserting
its primacy. Ultimately, Jerusalem could have claimed to have given the gospel
to Rome. Most importantly, Peter would have been sent from Jerusalem to Rome;
thus Jerusalem would have been the "alma mater" and the prime city
of Christianity. (Tradition claims that Peter visited Rome, like Paul. And
tradition also claims that like Paul, Peter died in Rome).[footnote
6]
- In approximately 96 AD., Clement of Rome (the Catholic
church's fourth Pope) wrote a letter of rebuke and admonishment to the church
at Corinth. Catholics cite this letter as corroborative evidence to prove
both the primacy of the church of Rome and the primacy of the Bishop of Rome.
The position taken by Clement is one of "teacher".[footnote
7] He takes it upon himself to admonish the bishops in Corinth on matters
of faith and practice. This, they claim, showed that the bishop of Rome was
known even at this early date to be supreme.
- Eusebius preserved a fragment of a letter written about
170 AD. by Dionysius, bishop of Corinth, to the Church of Rome. This letter
indicates that the Church of Rome already had a reputation for being hospitable
to strangers and for being very generous to other churches with their money.[footnote
8] Thus by merely suspending her friendly relations with another church,
especially a poor one in need, the church in Rome could inflict a severe penalty
on such a church.
- Finally, in 312 AD. Constantine won the battle of the
Milvian Bridge. This conquest gave him control over most of what used to be
known as the Roman Empire, including Rome.[footnote
9] . He attributed this victory to the "god" of the Christians.
The result was that he made Christianity the religion of the state. This paved
the way for the emergence of the Catholic church, as a political power, and
continued to give the city of Rome a special position over the rest of the
cities in the empire. The Christian leaders of the church in Rome had ready
access to the emperor, and all of the power that went with it. Because Constantine
wanted to please their "god", the religious leaders at Rome, were
able to more effectively influence the emperor according to their views regarding
ecclesiastical matters.
- Ultimately the rise of the papacy can be traced to
the rise of the primacy of Rome.
- In 256 AD., according to Cyprian, Stephen, bishop of
Rome claimed to be "bishop of bishops" on the basis of being Peter's
successor[footnote 10].
- In 343 AD., at the Council of Serdicia, precedence
was given to the bishop of Rome. The eastern half of the Roman empire was
experiencing a doctrinal controversy with the Arians. Therefore it was felt
that if an eastern church needed the input of a high ranking church leader,
they should seek out Justin the bishop of Rome (because he was from the western
church). This was done to safeguard the churches in need of advise against
any possible Arian influence.[footnote 11]
- By 605 AD. the papacy was fully established. Boniface
III assumed the title "Universal Bishop".
- In 1303 Pope Bonafice VIII issued the Bull "Unum
Sanctum". This was the first papal address to the universal church and;
therefore, the first case of the Pope writing from his supposed infallible
position.[footnote 13]
- In 1378 AD., the papacy experienced a schism; known
as the great Western Schism. After the death of Gregory XI, Urban VI was elected
but later rejected by the same electors. Clement VII was elected to replace
Urban VI. However, the Italian people were loyal to Urban VI, a fellow Italian,
while the French were loyal to Clement VII who was French. Ultimately, the
Catholic church deposed them both, and set up a new Pope, Boniface IX.[footnote
14] It should be noted that some Catholic historians don't even acknowledge
this schism because they don't acknowledge the election of Clement VII at
this time.[footnote 15]
- By 1493 the papacy had grown into such a powerful political
and religious entity that it could grant ownership rights to entire sections
of the globe. "In a series of bulls from 1493 to 1510, popes Alexander
VI and Julius II granted the Spanish kings the right of royal patronage over
the church in the newly discovered Americas[footnote
16].
C. Other Events of Interest
- The Council of Chalcedon, 451 AD., gave the same rights
and honors to the bishop of Constantinople as to the bishop of Rome.[footnote
17]
- Charlemagne, 771-814, became the emperor of the first
"Holy Roman Empire". During his reign, he declared paganism illegal
in such territories as Saxony (part of modern Germany). This resulted in massacres
in which as many as 45,000 non-Christians were killed in a single day.[footnote
18]
- In 1054 there was a major division within the church.
The church divided into east (Orthodox) and west (Roman Catholic). The eastern
wing excommunicated Pope Leo IX. This is known to church historians as "The
Great East-West Schism".[footnote 19]
- In 1095 the first of the eight religiously motivated
"Crusades" began. Pope Urban II, at the Council of Clermont 1095,
proclaimed the great enterprise to recapture the Holy Lands and hopefully,
therefore, reunite east and west, with the cry "God Wills It".[footnote
20] What ensued for the next two hundred years was the extermination of
hundreds of thousands of Jews and Moslems in the name of Christ.
- The middle of the twelfth century saw the establishment
of the famed Roman Inquisition. The inquisition was a church run program designed
to confront and kill heretics. The scandalous Spanish Inquisition was instituted
by King Ferdinand and Queen Isabella in 1478. This inquisition was empowered
by Pope Sixtus IV.[footnote 21] It resulted
in the death of hundreds of thousands of, mainly, Jews and ancient Indians
of the Americas.[footnote 22]
- On October 31, 1517, Martin Luther nailed his ninety
five thesis to the door of the Castle Church (the official bulletin board
of the university) in Wittenburg, Saxony. His intent was to offer these as
subjects for theological discussion, not as a protest. His theses' can be
summarized by seven major points[footnote
23]
- He restricted the significance and value of indulgences
to symbolizing the Church's true and actual forgiveness of ecclesiastical
penalties.
- This true and actual forgiveness of penalties could
apply only to the living.
- There was no such thing as the treasury of merits.[footnote
24] In other words, he held that good works could not be applied to
the "penitent" Christian. The Church claimed the right to dispense
merits, usually after a donation was given. This was called an indulgence.
- Luther believed that the Pope should have granted
the indulgences free; that is, if in fact he really had the power to do
so.
- Luther also drew a distinction between repentance
and the sacrament of penance (the confessing of sins to a priest for the
absolution of sins). He believed that a repentant sinner did not attempt
to escape punishment by indulgence but accepted it in humility and faith.[footnote
25]
- True sorrow for sins (contrition) resulted in forgiveness
of sins without indulgence.
- Therefore the sale of indulgences was leading people
into a false security with respect to salvation.
- Thus what Luther intended to be a mere theological
discussion exploded into the controversy known as the Protestant Reformation.
Thus began the development of Protestantism as we know it today.
- The Council of Trent, 1545-1563, was the Catholic church's
response Protestant Reformation. This is the time that the word "Protestant"
became popular; because men like Luther were "protesting" against
the Catholic church. The purpose of the council was to refute the Protestant
"heresies" and clearly state the "orthodox" (Catholic)
position. The result was the vigorous condemnation of all the reformers. Some
of the major statements of the council are listed as follows:[footnote
26]
- Scripture and tradition are equal authorities as
standards of divine revelation.
- The Vulgate translation of the Bible (including
the apocrypha) written by Jerome was declared the authentic text.
- Salvation must come through water baptism and by
the merits of the sufferings of Christ. In the "merits of the sufferings
of Christ" are also included the sufferings of the "saints".
- Faith alone is not enough for salvation. "Canon
9. If anyone should say that by faith alone the sinner is justified, so
as to understand that nothing else is required to cooperate in the attainment
of the grace of justification, and that it is in no way necessary that
he be prepared and disposed by the action of his own will: let him be
anathema (cf. n. 798, 801, 804)."[footnote
27]
- The seven sacraments are indispensable to salvation.
"Canon 4. If anyone shall say that the sacraments are not necessary
for salvation, but are superfluous, and that, although all are not necessary
for every individual, without them or without the desire of them, through
faith alone men obtain from God the grace of justification; let him be
anathema. Canon 5. If anyone shall say that these sacraments have been
instituted for the nourishing of faith alone: let him be anathema."[footnote
28].
- The office of the indulgence seller was abolished.
- The Eucharist (communion) is "really, truly
and substantially" contains the body and blood together with the
divinity of Jesus Christ.
- It should be noted that all of the decrees of the
Council of Trent still stand today, complete with the anathema's.[footnote
29]
- There were hundreds of these anathema's declared
upon the Protestant reformers and anyone who believes the same. Religious
historians refer to this council as the council of the anathema's. Although
the Catholic church defines the word anathema as a "solemn condemnation"[footnote
30] it does not admit that with this term they consign someone hell.
"Neither excommunication nor anathema's imply the Church's condemning
anyone to hell. That is the prerogative of God alone. Excommunication
is a Church law, excluding a notorious sinner from the communion of the
faithful (Canons 2257-2267)"[footnote
31]. However, if one dies while in an excommunicated state he is guilty
of a mortal sin, and will go to hell.[footnote
32]
- In 1869, Vatican Council I, convened. The major decree
issued concerned the infallibility of the Pope. It was declared that the Pope
is, and has been, infallible; however, only when he speaks from the particular
role "ex cathedra". The following is a quote from the decree: "The
Roman Pontiff when he speaks ex cathedra, that is when exercising the
office of pastor and teacher of all Christians, he defines with his supreme
apostolic authority a doctrine concerning faith or morals to be held by the
universal Church, through the divine assistance promised to him in St. Peter,
is possessed of that infallibility with which the divine Redeemer willed his
Church to be endowed in defining doctrine concerning faith and morals: and
therefore such definitions of the Roman Pontiff are irreformable of themselves
(and not from the consent of the Church)."[footnote
33]
- Vatican Council II, convened between the years 1962
and 1965. Basically this council did not change any of the Catholic church's
essential teachings nor did it offer any new doctrines. The focus of this
council was to deal with the pastoral disciplinary and liturgical patterns
of its ministry in order to update its service to its members and to the world.[footnote
34]
- The calling of Abraham was the "remote preparation"
for the church.[footnote 35] The calling
of the twelve with Peter as their head was the formal beginning of the church,
which culminated at the death of Christ.[footnote
36] "Mary goes before us all in the holiness that is the church's
mystery as 'the bride without spot or wrinkle.' This is why the 'marian' dimension
of the Church precedes the 'Peterine.'"[footnote
37] "One becomes a member of this people not by a physical birth,
but by being 'born anew,' a birth 'of water and the Spirit,' that is, by faith
in Christ, and Baptism.[footnote 38] The
church is one spiritual body with visible "bonds of communion:
-profession of one faith received from the Apostles;
-Common celebration of divine worship, especially of the sacraments;
-apostolic succession through the sacrament of Holy Orders, maintaining the
fraternal concord of God's family."[footnote
39]
- According to the Baltimore Catechism, "The Catholic
church alone has Jesus Christ as its founder . . . She had been carrying on
her divinely appointed work of teaching the religion of Christ to mankind
for 15 centuries before Protestantism began . . . Thus all forms of Protestantism
are man made. And they are without divine sanction or approval."[footnote
40] In the new Catechism, we read, "The sole Church of Christ [is
that] (sic) which our Savior, after his Resurrection, entrusted to Peter's
pastoral care . . . This church, constituted and organized as a society in
the present world, subsists in (subsistit in) the Catholic Church,
which is governed by the successor of Peter and by the bishops in communion
with him."[footnote 41]
- The new Catechism quotes with approval the documents
of Vatican II on the subject of Ecumenism. "For it is through Christ's
Catholic Church alone, which is the universal help toward salvation, that
the fullness of the means of salvation can be obtained. It was to the apostolic
college alone, of which Peter is the head, that we believe that our Lord entrusted
all the blessings of the New Covenant, in order to establish on earth the
one Body of Christ into which all those should be fully incorporated who belong
in any way to the People of God."[footnote
42]
- Other churches have arisen since the formation of the
Catholic church. These are "rifts, which the Apostle strongly censures
as damnable." They also admit, "often enough, men of both sides
were to blame."[footnote 43] Therefore
the reformers and the eastern fathers were in sin for dividing from the Roman
church. However, they also qualify this position, "one cannot charge
with the sin of the separation those who at present are born into these communities
. . . All who have been justified by faith in Baptism are incorporated into
Christ; they therefore have a right to be called Christians, and with good
reason are accepted as brothers in the Lord by the children of the Catholic
Church."[footnote 44] Therefore there
is now a recognition that Protestants and others are also a part of the catholic
(universal) church as long as they have believed and been baptized.
- The catechism also recognized "particular churches"
which are local churches. "The church of Christ is really present in
all legitimately organized local groups of the faithful, which in so far as
they are united to their pastors, are also quite appropriately called Churches
in the New Testament . . . In them the faithful are gathered together through
the preaching of the "Gospel of Christ, and the mystery of the Lord's
supper is celebrated." The particular church is "the diocese (or
eparchy), refers to a community of the Christian faithful in communion of
faith and sacraments with their bishop ordained in apostolic succession."[footnote
45] Because of the requirement for apostolic succession, "Particular
churches are fully catholic through their communion with one of them, the
Church of Rome 'which presides in charity.' Indeed, 'from the incarnate Word's
descent to us, all Christian churches everywhere have held and hold the great
Church that is here [at Rome] (sic) to be their only basis and foundation
since, according to the Savior's promise, the gates of hell have never prevailed
against her."[footnote 46] In the
summary, the new catechism states it this way, "The sole Church of Christ
which in the Creed we profess to be one, holy, catholic, and apostolic, .
. . (sic) subsists in the Catholic Church, which is governed by the successor
of Peter and by the bishops in communion with him. Nevertheless, many elements
of sanctification and of truth are found outside its visible confines."[footnote
47]
- In the section "Who belongs to the Catholic Church?"
the new catechism makes some surprising statements. We read, "All men
are called to this catholic unity of the People of God . . . And to it, in
different ways, belong or are ordered: the Catholic faithful, others who believe
in Christ, and finally all mankind, called by God's grace to salvation."[footnote
48] Later in this discussion we read, "The plan of salvation also
includes those who acknowledge the Creator, in the first place amongst whom
are the Muslims; these profess to hold the faith of Abraham, and together
with us they adore the one, merciful God, mankind's judge on the last day."
- Notwithstanding this statement, they go on to affirm
that the church "is prefigured by Noah's ark, which alone saves from
the flood." Therefore, "they could not be saved who, knowing that
the Catholic Church was founded as necessary by God through Christ, would
refuse either to enter into it or to remain in it." This is true unless
"through no fault of their own, [they] do not know the Gospel of' Christ
or his Church, but who nevertheless seek God with a sincere heart, and moved
by grace, try in their actions to do his will as they know it through the
dictates of their conscience--those too may achieve eternal salvation."[footnote
49]
- Polity: The new catechism declares, "Just as the
office which the Lord confided to Peter alone . . . is a permanent one, so
also endures the office . . . to be exercised without interruption by the
sacred order of bishops. . . .The Church teaches that 'the bishops have by
divine institution taken the place of the apostles as pastors of the Church,
in such ways that whoever listens to them is listening to Christ and whoever
despises them despises Christ and him who sent Christ."[footnote
50]
- "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 utmost care, espousing them to the solemn veneration of the faithful,
and carrying them in procession.'" [footnote
51]
- The transmission of divine revelation was entrusted
by God to three equally authoritative sources: The Written Scriptures and
Tradition (the popes and early church Fathers and original Apostles), and
the Catholic church.
- Written Scriptures. "Holy Mother Church relying
on the belief of the apostles, holds that the books of both Old and New
Testament in their entirety, with all their parts, are sacred and canonical
because, having been written under the inspiration of the Holy Spirit
(cf. Jn.20:31; 2 Tim. 3:16; 2Pet. 1:19-21; 3:15-16) they have God as their
author and have been handed on as such to the Church herself."[footnote
52] The Old Testament, as agreed upon in the Council of Trent, includes
the books of the apocrypha.
- Oral Tradition. "Christ wrote nothing; neither
did He command the Apostles to write. He commissioned them to teach His
doctrines to all mankind, (Mt.28:19-20). The Apostles fulfilled the command
of Christ by their oral preaching. Peter, Matthew, John, James, and Jude
supplemented their preaching by writing. It is well to remember, however,
that the Church was a growing concern, a functioning institution, teaching,
preaching, administering the sacraments, saving souls, before the New
Testament ever saw the light of day."[footnote
53]
- "Therefore Christ the Lord . . . commissioned
the apostles to preach to all men the gospel . . . This commission was
faithfully fulfilled by the apostles who, by their oral preaching, by
example, and by ordinances, handed on what they had received from the
lips of Christ . . . in order to keep the gospel forever whole and alive
within the Church, the apostles left bishops as their successors, handing
over their own teaching role to them. This sacred tradition, therefore,
and sacred Scripture of both the Old and the New Testament are like a
mirror in which the pilgrim Church on earth looks at God . . . The words
of the holy Fathers (i.e., the ancient Fathers of the Church, early orthodox
Christian writers up to and including St. Gregory I in the West and St.
John of Damascus in the East.--Ed.) witness to the living presence of
this tradition . . ."[footnote 54]
- The Catholic Church. "Sacred tradition and
sacred Scripture form one sacred deposit of the word of God, which is
committed to the Church...The task of authentically interpreting the word
of God, whether written or handed on, has been entrusted exclusively to
the living teaching office of the Church, whose authority is exercised
in the name of Jesus Christ. This teaching office is not above the word
of God, but serves it."[footnote
55]
- "The Catholic Church is the Mother of the New
Testament . . . She is not the child of Bible, as many non-Catholics imagine,
but its Mother. She derives neither her existence nor her teaching authority
from the New Testament; she had both before the New Testament was born; she
secured her being, her teachings, her authority directly from Jesus Christ."[footnote
56]
- "It is clear, therefore, that sacred tradition,
sacred Scripture, and the teaching authority of the Church, in accord with
God's most wise design, are so linked and joined together that one cannot
stand without the others, and that all together and each in its own way under
the action of the one Holy Spirit contribute effectively to the salvation
of souls."[footnote 57]
- Faith. It is a supernatural virtue, whereby, with the
help of God's grace, one believes what God reveals not because its intrinsic
truth is perceived by the natural light of reason but on account of the authority
of God, who can neither deceive nor be deceived. However, the object of faith
is to believe " . . .all those things which are contained in the written
word of God and in tradition, and those which are proposed by the Church."[footnote
58] And, finally, faith is only the beginning of human salvation (Rom.3:22,24).
- Justification. It must begin with baptism by water.
"Justification is at the same time the acceptance of God's righteousness
through faith in Jesus Christ." But, "Justification is conferred
in baptism, the sacrament of faith."[footnote
59] "Grace is a participation in the life of God . . . by Baptism
the Christian participates in the grace of Christ."[footnote
60] Most will wonder how justification is received by faith during infant
baptism.
- Merit. At the point of baptism, the merits of Christ
obtained by His obedience, death, and resurrection are applied. However this
application is not permanent. The baptized individual is only free from original
sin (the fall) and is empowered to perform the works of hope and charity,
without which faith is not sufficient. ""Since the initiative belongs
to God in the order of grace, no one can merit the initial grace of forgiveness
and justification, at the beginning of conversion. Moved by the Holy Spirit
and by charity, we can then merit for ourselves and for others the
graces needed for our sanctification, for the increase of grace and charity,
and for the attainment of eternal life." [emphasis original][footnote
61]
- Sanctification. It is intimately tied to salvation.
It has three steps. "The first sanctification takes place at baptism,
by which the love of God is infused by the Holy Spirit (Romans 5:5). Newly
baptized persons are holy because the Holy Trinity begins to dwell in their
souls and they are pleasing to God. The second sanctification is a lifelong
process in which a person already in the state of grace grows in the possession
of grace and likeness to God by faithfully corresponding with divine inspirations.
The third sanctification takes place when a person enters heaven and becomes
totally and irrevocably united with God in the beatific vision."[footnote
62] The "divine inspirations" referred to here are the three
sources of divine inspirations, see footnote number 38.
- Moral living and good works. The church's authority
to declare what constitutes a moral life "is ensured by the charism of
infallibility."[footnote 63] "The
authority of the Magisterium extends also to the specific precepts of the
Natural law, because their observance, demanded by the Creator, is
necessary for salvation."[footnote 64]
Although having declared earlier that justification and salvation are by faith,
it seems clear that works are also required.
Thus, the church decrees certain "Precepts." "The obligatory
character of these positive laws decreed by the pastoral authorities is meant
to guarantee to the faithful the indispensable minimum in the spirit of prayer
and moral effort, in the growth in love of God and neighbor."[footnote
65] The first precept is "You shall attend Mass on Sundays and holy
days of obligation." The second is "You shall confess your sins
at least once a year." The third is "You shall humbly receive your
Creator in Holy Communion at least during the Easter season." The fourth
is, "You shall keep hold the Holy days of obligation." The fifth
is, "You shall observe the prescribed days of fasting and abstinence."
Finally, Catholics must "provide for the material needs of the church
. . ."[footnote 66]
Stated negatively, the doctrine of mortal sin states that sins which
destroy charity in the heart (such as adultery, perjury, murder or blasphemy)
necessitates a new initiative of God's mercy and a conversion of heart"
through the sacrament of reconciliation.[footnote
67] Venial sins, (thoughtless chatter or immoderate laughter are the only
two listed) are forgiven at mass. "Mortal sin . . . unless redeemed by
repentance and God's forgiveness, causes exclusion from Christ kingdom and
the eternal death of hell"[footnote 68]
- Sanctifying Grace. It is what empowers the Catholic
to perform the good works (charity) that are essential for salvation and growth.
"Sanctifying grace is a supernatural gift which is a sharing in the nature
of God Himself and which raises men to the supernatural order, conferring
on them powers entirely above those proper to human nature."[footnote
69] It can be lost, however, by committing a mortal sin. It is gained
primarily by receiving the sacraments, especially reconciliation and the "Eucharist"
(communion).
- Definition. "304. What is a sacrament? A sacrament
is an outward sign instituted by Christ to give grace...In each of the sacraments
there is an outward sign, that is, some external thing or action called the
matter, and a set formula of words known as the form. The matter and the form
together make up the sign of the sacrament...When the sign is applied to the
one who receives the sacrament, it signifies inward grace and has the power
of producing it in the soul."[footnote
70]
- Baptism. "Baptism is that sacrament that gives
our souls the new life of sanctifying grace by which we become children of
God and heirs of heaven; Mt.28:18-20; Mk. 1:6-8; 16:15-16; Jn. 1:2; 3:5; Acts
2:38. Baptism takes away original sin; and also actual sins and all the punishment
due to them, if the person baptized be guilty of any actual sins and truly
sorry for them. Thus, children should be baptized as soon as possible after
birth. Parents commit a mortal sin if they neglect to do this."[footnote
71] "Baptism is birth into a new life in Christ. In accordance with
the Lord's will, it is necessary for salvation, as is the Church herself,
which we enter by Baptism."[footnote
72] But later we read, "Those who die for the faith, those who are
catechumens, and all those who, without know of the Church but acting under
the inspiration of grace, seek God sincerely and strive to fulfill his will,
are saved even if they have not been baptized."[footnote
73]
- Confirmation. The reception of confirmation is necessary
for the completion of baptismal grace."[footnote
74] "Confirmation is the sacrament through which the Holy Ghost comes
to us in a special way and enables us to profess our faith as strong and perfect
Christians and soldiers of Christ"[footnote
75] Jn.7:38-39; 16:7; Acts 2:1-4; 8:14-16; 19:5-6. "The effect of
the sacrament of Confirmation is the full outpouring of the Holy Spirit as
once granted to the apostles at Pentecost."[footnote
76] Normally, confirmation should be performed by a bishop, but "if
a Christian is in danger of death, any priest should give him Confirmation."[footnote
77]
- The Holy Eucharist (Communion). "The Eucharist
is thus a sacrifice because it re-presents (makes present) the sacrifice of
the cross . . . In this divine sacrifice which is celebrated in the Mass,
the same Christ who offered himself once in a bloody manner on the altar of
the cross is contained and is offered in an unbloody manner."[footnote
78] "The Eucharistic sacrifice is also offered for the faithful departed
who 'have died in Christ but are not yet wholly purified,' so that they may
be able to enter into the light and peace of Christ."[footnote
79] The whole Christ is really, truly and substantially present in the
Holy Eucharist. We use the words really, truly and substantially to describe
Christ's presence in the Holy Eucharist in order to distinguish our Lord's
teaching from that of mere men who falsely teach that the Holy Eucharist is
only a sign or figure of Christ, or that He is present only by His power;
. . . Jn. 6:48-59; Mt. 26:26-28; Mk. 14:22-24; Lk. 22:19-20; I Cor. 11:23-29."[footnote
80] The Catholic Church applies John 6 to communion. "The Lord addresses
an invitation to us, urging us to receive him in the sacrament of the Eucharist:
'Truly, I say to you, unless you eat the flesh of the Son of man and drink
his blood, you have no life in you.'"[footnote
81]
The effects of taking Eucharist are profound. "Life in Christ has its
foundation in the Eucharistic banquet: 'As the living Father sent me, and
I live because of the father, so he who eats me will live because of me.'
. . . Communion with the flesh of the risen Christ . . . preserves, increases
and renews the life of grace received at Baptism . . . The Eucharist cannot
unite us to Christ without at the same time cleansing us from past sins and
preserving us from future sins."[footnote
82] The catechism quotes with approval Ambrose: "I should always
receive it, so that it may always forgive my sins. Because I always sin, I
should always have a remedy."[footnote
83] However, the Eucharist only forgives venial sins. It "is not
ordered to the forgiveness of mortal sins -- that is proper to the sacrament
of Reconciliation."[footnote 84]
Eucharist only works when offered by either the Catholic or Orthodox priest.
The churches of the Reformation "have not preserved the proper reality
of the Eucharistic mystery in its fullness, especially because of the absence
of the sacrament of Holy Orders [ordination of priests]."[footnote
85] This is because "Only validly ordained priests can preside at
the Eucharist and consecrate the bread and the wine so that they become the
Body and Blood of the Lord."[footnote
86]
- Sacrament of Penance and Reconciliation. "It is
called the sacrament of conversion because it makes sacramentally present
Jesus' call to conversion, the first step in returning to the Father from
whom one has strayed by sin. It is called the sacrament of Penance, since
it consecrates the Christian sinner's personal and ecclesial steps of conversion,
penance, and satisfaction . . . It is called the sacrament of forgiveness,
since by the priest's sacramental absolution God grants the penitent 'pardon
and peace.'"[footnote 87] "Penance
is the sacrament by which sins committed after Baptism are forgiven through
the absolution of the priest. Penance is a supernatural moral virtue which
prompts the sinner to detest his sins and incites him to offer satisfaction
for them and amend his life in the future."[footnote
88] The Catholic church claims that ultimately God is the one forgiving
the sins but that the priest receives the power from Jesus Christ on the basis
of IICor. 5:18,20 where apostles are "given the ministry of reconciliation."
and Mt. 18:18, where "bind," means excluded from communion."[footnote
89]
Penance is for all sinners, but "above all for those who, since Baptism,
have fallen to grave sin, and have thus lost their baptismal grace . . ."[footnote
90]
The sacrament of Penance includes three basic steps from the side of the sinner:
"contrition, confession, and satisfaction."[footnote
91] Contrition is "sorrow of the world and detestation for the sin
committed, together with the resolution not to sin again."[footnote
92] Such contrition forgives venial sins, but mortal sins only "if
it includes the firm resolution to have recourse to sacramental confession
as soon as possible."[footnote 93]
The second is the act of confession. "Confession to a priest is an essential
part of the sacrament of Penance."[footnote
94] All mortal sins (including violations of the last two commandments)
must be confessed and venial sins should also be confessed.[footnote
95] The third step is properly called penance which is the act of atoning
for ones sins, II Kings 12:13-14; Dan. 4:24; and Joel 2:12.
Since Christ entrusted to his apostles the ministry of reconciliation, bishops
who are their successors, and priests, the bishops' collaborators, continue
to exercise this ministry. Indeed bishops and priests, by virtue of the sacrament
of Holy Orders, gave the power to forgive all sins 'in the name of the Father,
and of the Son, and of the Holy Spirit.'"[footnote
96] "The whole power of the sacrament of Penance consists in restoring
us to God's grace and joining us with him in an intimate friendship."[footnote
97]
The act of atonement, in the third step, is based on the Catholic church's
view of punishment which is due to sin--eternal and temporal (see below).
God wants us to perform works of penance ourselves in order to receive all
the benefits of the satisfaction of Christ . . . Jn. 15:6; I Cor. 3:12-15;
Rev. 21:8."[footnote 98]
- Extreme Unction (Care of the Sick). "Extreme Unction
is the sacrament which, through the anointing with blessed oil by the priest,
and through his prayer, gives health and strength to the soul and sometimes
to the body when we are in danger of death from sickness, accident, or old
age...Mk. 6:12-13; Js. 5:14-15."[footnote
99]
- Holy Orders. "Holy Orders is the sacrament through
which men receive the power and grace to perform the sacred duties of bishops,
priest and other ministers of the Church."[footnote
100]
The biblical basis for priesthood according to the new Catechism is Heb. 5:6;7:11
and Ps. 110:4. These all have to do with Christ's priesthood according to
the order of Melchizedek, which by inference they believe was passed to the
apostles in Mt. 16:18 and parallels.[footnote
101]
Also, the church "sees in the priesthood of Aaron and the service of
the Levites, as in the institution of the seventy elders, a prefiguring of
the ordained ministry of the New Covenant."[footnote
102]
Priests have great authority. "In the ecclesial service of the ordained
minister, it is Christ himself who is present to his Church as Head of his
Body, Shepherd of his flock, High priest of the redemptive sacrifice, Teacher
of Truth . . .In the beautiful expression of St. Ignatious of Antioch, the
Bishop is typos tou Patros: he is like the living image of God the Father.[footnote
103] "The sacrament of Holy Orders communicates a 'sacred power'
which is none other than that of Christ."[footnote
104]
The fullness of the sacrament of Holy Orders is seen in bishops, which are
distinguished from presbyters in Catholic theology. "By the imposition
of hands and through the words of the consecration, the grace of the Holy
Spirit is given, and a sacred character is impressed in such wise that bishops,
in an eminent and visible manner, take the place of Christ Himself, teacher,
shepherd, and priest, and act as his representative."[footnote
105]
Priests also act as proxies for Christ. "Through that sacrament priests
by the anointing of the Holy Spirit are signed with a special character and
so are configured to Christ the priest in such a way that they are able to
act in the person of Christ the head."[footnote
106] Once a clergyman receives this sacrament, he is changed spiritually
forever, and can never again be a lay person, even if barred from practicing
priestly functions. Ordination is forever.[footnote
107] Ordination is bestowed by bishops on baptized men who agree to celibacy
for life.[footnote 108]
Priests and bishops are enabled, by the sacrament of Holy Orders, to
turn the bread into flesh and the wine into blood during Eucharist.[footnote
109] Thus, Protestant ministers cannot effect transubstantiation, and
therefore cannot offer Eucharist that is effective at forgiving sins. (see
above, on Eucharist)
The Sacrament of Holy Orders also gives the priest added sanctifying grace,
and gives him special supernatural powers; i.e. to change the bread and wine
into the body and blood of Christ (transubstantiation).
- Matrimony. "Matrimony is the sacrament by which
a baptized man and a baptized woman bind themselves for life in a lawful marriage
and receive the grace to discharge their duties."[footnote
110]
Divorce is simply not allowed for any reason whatsoever. The Catholic church
bases this view on Rom. 7:1-3; I Cor. 7:18-25; 7:39-40. An annulment (dissolution)
is granted on the basis that the marriage was never valid from the start.[footnote
111]
- In March of 1966 the Catholic Church through its Sacred
Doctrinal Congregation repealed the law of excommunication against Catholics
married before non-Catholic ministers. The ruling was retroactive to cover
marriages performed before the ruling was established.[footnote
112]
- Indulgence. "An indulgence is a remission before
God of the temporal punishment due to sins whose guilt has already been forgiven
. . ."[footnote 113] Scriptures
used are Mt. 16:19-20; 2 Cor. 2:10, II Kings 24:1-25. Indulgences apply the
merits of Christ and the saints to the sinner in order to avoid or lessen
temporal punishment for sin. "Grace sin deprives us of communion with
God and therefore makes us incapable of eternal life, the privation of which
is called the 'eternal punishment' of sin. On the other hand every sin, even
venial, . . . must be purified either here on earth, or after death in the
state called Purgatory."[footnote 114]
"The 'treasury of the Church' is the infinite value, which can never
be exhausted, which Christ's merits have before God . . . This treasury includes
as well the prayers and good works of the Blessed Virgin Mary . . . In the
treasury, too, are the prayers and good works of all the saints."[footnote
115]
There are two kinds of indulgences. The first is the "plenary" indulgence.
This removes all temporal punishment due to sin; and unless otherwise stated
it can only be gained once a day. The other kind of indulgence is a "partial"
one. The indulgence grants time off purgatory.
"An indulgence is obtained through the Church who, by virtue of the power
of binding and loosing granted her by Christ Jesus, intervenes in favor of
individual Christians and opens for them the treasury of the merits of Christ
and the saints to obtain from the Father of mercies the remission of the temporal
punishments due for their sins."[footnote
116]
The following are examples of indulgences that can be gained:[footnote
117]
- Reciting five decades of the Rosary in the presence
of the Blessed Sacrament (exposed communion wafer), publicly exposed or
even reserved in the tabernacle, may gain a plenary indulgence , on condition
of Confession and Communion (The Raccolta, No. 360,c.).
- The faithful who recite devoutly the prayer "Behold
O good and sweetest Jesus," before an image of Jesus Christ Crucified,
may gain a plenary indulgence under the usual condition (The Raccolta,
No. 171).
- The following are some "ejaculations"
and "invocations" to which partial indulgences are attached:
300 days for the ejaculation: "Holy, Holy, Lord God of hosts: the
heavens and the earth are full of Thy glory!" (The Raccolta, No.
2).
300 days for saying the ejaculation: "My God and my All!" (The
Raccolta, No. 5).
An indulgence of 500 days for saying the ejaculation: "O God, be
merciful to me, the sinner" (The Raccolta, No. 14).
- Some of the most commonly said prayers:[footnote
118]
The Sign of the Cross. In the name of the Father, and of the Son, and
of the Holy Ghost. Amen. (100 days indulgence; with holy water, 300 days)
Hail, Holy Queen. "Hail, Holy Queen, Mother of mercy, hail, our life,
our sweetness, and our hope! To thee do we cry, poor banished children
of Eve! To thee do we send up our sighs, mourning and weeping in this
vale of tears! Turn then, most gracious advocate, thine eyes of mercy
towards us; and after this, our exile, show unto us the blessed fruit
of thy womb, Jesus! O clement, O loving, O sweet Virgin Mary!" Five
years indulgence. This prayer is not to be confused with the main prayer
of the rosary, that is the "Hail Mary."
Grace After Meals, 300 days indulgence.
"My Jesus, mercy." 300 days.
"Jesus, Mary, and Joseph, bless us now and at the hour of our death.
300 days.
- Temporal Punishment (Purgatory). According to the Council
of Trent, the abodes of hell are not all of the same nature. "Among them
is also the fire of purgatory, in which the souls of just men are cleansed
by a temporary punishment, in order to be admitted into their eternal country,
into which nothing defiled entereth (Apoc.xxi. 27.). The truth of this doctrine,
founded, as holy Councils declare, on Scripture, and confirmed by Apostolic
tradition, demands exposition . . ."[footnote
119]
- The teaching on purgatory in the scriptures and
the Fathers can be found in the following: 2 Macc. 12:43-46; "Our
Lord speaks of the forgiveness of sins in the world to come (Mt. 12:32,
which refers to purgatory according to St. Augustine (De Civ. Dei., xxi.,
24) and St. Gregory the Great (Dial., iv., 39); I Cor.3:11-15 refers to
purgatory according to Origen (Hom., vi., Exod.); St. Jerome (In Amos,
iv.), St. Ambrose (Ser. xx., In Ps., cxvii) and St. Augustine (In Ps.,
xxvii)."[footnote 120] This
list is not exhaustive.
- The Second Council of Nicea, 787, defined the role
of images of the "saints" and of Mary and Christ. The Council commanded
that images of these be placed in the churches and homes of the Catholics.
The images of the saint were not to be worshipped as one does God. Instead
they were to "kiss and to render honorable adoration to them." It
was hoped that this would cause the people to be inspired to be like these
saints. But images of the cross and of the scriptures were to be given "oblations"
of candles and of incense.[footnote 121]
- Definition. "A saint, in the strict sense of the
word, is person who is declared officially by the Church to be in heaven and
who may be publicly venerated . . . The supreme honor given to God only is
adoration in the full and strict sense of the word. The veneration given to
the Blessed Mother and to the saints is an act of respect and honor of an
entirely different nature. The veneration given to the Blessed Mother of God
surpasses that given to the saints and angels . . . Ex.23:20-21; Josua 5:14-15;
Ecclesiasticus 44:1; Mt. 4:10; Lk. 1:48."[footnote
122]
- The saints can be "honored" by imitating
their lives, praying to them, and by showing respect to their relics and images;
IV Kings 13:20-21; Job 42:8; Phil. 3:17.
- The Mother of God. By giving birth to Jesus the Catholic
church concludes that she gave life to the world. "Redeemed in an especially
sublime manner by reason of the merits of her Son, and united to Him by a
close and indissoluble tie, she is endowed with the supreme office and dignity
of being the Mother of the Son of God."[footnote
123]
- The Immaculate Conception. Mary was born without original
sin. "It is no wonder, then, that the usage prevailed among the holy
Fathers whereby they called the mother of God entirely holy and free from
all stain of sin, fashioned by the Holy Spirit into a new substance and new
creature."[footnote 124]
- Co-Redemtrix. Mary also shared in the sufferings of
Christ in such a way that she assists Christ in attaining salvation for men.
"By thus consenting to divine utterance (Lk. 1:28), Mary, a daughter
of Adam, became the mother of Jesus. Embracing God's saving will with a full
heart and impeded by no sin, she devoted herself totally as a handmaid of
the Lord to the person and work of her son. In subordination to Him and along
with Him, by the grace of almighty God she served the mystery of redemption.
Rightly therefore the holy Fathers see her as used by God not merely in a
passive way, but as cooperating in the work of human salvation through free
faith and obedience."[footnote 125]
- The Assumption of Mary into heaven. "Finally,
preserved free from all guilt of original sin, the Immaculate Virgin was taken
up body and soul into heavenly glory upon the completion of her earthly sojourn.
She was exalted by the Lord as Queen of all, in order that she might be the
more thoroughly conformed to her Son, the Lord of lords (cf. Apoc. 19:6) and
the conqueror of sin and death."[footnote
126]
- It should be noted that the Catholic church is still
not wholly "decided" as to the theology of her role. "The synod
does not, however, have in mind to give a complete doctrine on Mary, nor does
it wish to decide those questions which have not yet been fully illuminated
by the work of theologians. Those opinions therefore may be lawfully retained
which are freely propounded by schools of Catholic thought concerning her
who occupies a place in the Church which is the highest after Christ and yet
very close to us."[footnote 127]
A. The Pillars of Catholic Doctrine
- The whole of Catholic doctrine rests on its view of
the sources for divine revelation; namely, tradition, the Bible, and the teaching
office of the Catholic church.
- But even among these three sources, which they deem
equal in authority, the most crucial "pillar" is that of tradition.
As is evident in the quotations presented in this study, the tradition source
includes the oral and written elements. It is this source, primarily, that
the Catholic Church holds forth to prove that their line of popes succeeds
Peter. And again it is the source of tradition to which the Catholic church
chiefly refers to support the primacy of the "Roman" Catholic church.
Thus, without proof for the papal succession from Peter and without proof
for the primacy of the Roman church, the Catholic church cannot support its
maternal view of the scriptures. Consequently, most of the unique Catholic
doctrines (temporal punishment, penance, the veneration of Mary and the saints,
the mass, etc.) would also not be able to stand.
- It is important, therefore, that the serious student
of Catholic doctrine become very familiar with the patristic writings themselves.
Attempting to dialog with the Catholic pillars of doctrine from a standard
non-Catholic Bible is insufficient. To be sure, an understanding of the history
of the New Testament and of the scriptures cited by the Catholic church is
necessary.
B. Questions for Reflection
- What is the difference, if any, between the Catholic
church's Seven Sacraments and the so-called Means
of Growth?
- What is the difference between the Catholic view of
"confession" and your view of confessing sins to one another?
- If you think Catholic doctrine is "unbiblical,"
why are there over 60 million in the U.S. alone?
- What, if anything, is wrong with the Catholic view
of Mt. 16:18-19? What was Christ granting to Peter? What bearing does that
have on today?
- Are there areas in the non-essential theology or methodology
of your church that are vulnerable to unbiblical veneration?
C. Caution
- It would be wise to remember that the "average"
Catholic is hardly aware of any of the foundational development of their doctrine.
They are often even less aware of the more scandalous events found in the
history of the Catholic church. This is because the focus of their faith revolves
around the activity of their particular local church.
- The material presented in this study is designed to
provide a better understanding of the Catholic church. The direction of any
particular dialog between Protestant and catholic must be decided individually.
Return to the Xenos home page
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Footnotes
1. John A. Hardon, S.J., Modern Catholic
Dictionary (Garden City, NY: Doubleday & Company, 1980)p. 376.
2. John A. Hardon, S.J., Modern Catholic Dictionary (Garden City, NY: Doubleday
& Company, 1980)p. 270.
3. Catechism of the Catholic Church,
(Liguori, MO: Liguori Publications, 1994) This is the English translation of the Latin
ediion, which has not yet been published at the time of writing.
4. John A. Hardon, S.J., Modern Catholic
Dictionary, (Garden City, NY: Doubleday & Company, 1980)p. 149.
5. Henry Denzinger, The Sources of Catholic
Dogma, (St. Louis, MO: B. Herder Book Co., 1957), p. 19
6. Frank E. Gaebelein, The Expositor's
Bible Commentary, 12 vols. (Grand Rapids, MI, 1981), Vol. 12, p. 212.
7. Henry Denzinger, The Sources of Catholic
Dogma, p. 19
8. George Salmon, D. D., The Infallibility
of the Church, (London: John Murray), p. 158.
9. M. A. Smith, The Church Under Siege,
(Downers Grove, IL: Inter Varsity, 1976), p. 23.
10. George Salmon, D. D., The
Infallibility of the Church, pp. 186-187.
11. Henry Denzinger, The Sources of
Catholic Dogma, pp. 27-30.
13. George Salmon, D. D., The
Infallibility of the Church, p. 218.
14. Justo L. Gonzalez, The Story of
Christianity, (San Francisco, CA: Harper & Row, 1984), Vol. 1, pp. 338-339.
15. Henry Denzinger, The Sources of
Catholic Dogma, p. 208.
16. Justo L. Gonzalez, The Story of
Christianity, Vol. 1, p 381.
17. George Salmon, D. D., The
Infallibility of the Church, pp. 202-204.
18. M. A. Smith, The Church Under Siege,
p. 237.
19. Justo L. Gonzalez, The Story of
Christianity, Vol. 1, Appendix 2.
20. Justo L. Gonzalez, The Story of
Christianity, Vol. 1, pp. 292-297.
21. John A. Hardon, S. J., Modern Catholic
Dictionary, (Garden City, NY: Doubleday & Company, Inc., 1980), p. 280.
22. Justo L. Gonzalez, The Story of
Christianity, Vol. 1, pp.378-412
23. Harold J. Grimm, The Reformation Era
1500-1650, (New York: Macmillan Publishing Co., Inc., 1965), p. 91.
24. The treasury of merits, " . .
.consists of the superabundant merits of Jesus Christ and his faithful ones. Such a
treasury implies that the Communion of Saints is also an intercommunication of merits, not
only when a good work is performed but, under God's Providence, for all future
time"John A. Hardon, S. J., Modern Catholic Dictionary, p. 541.
25. Jerome's Latin Vulgate translation of
Acts 2:38 (and in other passages also) reads "do pennance" instead of the Greek,
"repent". Luther had discovered this anomoly.
26. Henry Denzinger, The Sources of
Catholic Dogma, pp. 243-303.
27. Henry Denzinger, The Sources of
Catholic Dogma, p. 258.
28. Henry Denzinger, The Sources of
Catholic Dogma, p. 262.
29. Vatican II repeatedly affirmed the
authority of Trent. For example, see a typical citation in The Documants of Vatican II,
(New York: Guild Press, 1966) p.115 note # 13. So too does the new Catechism. See for
example, Catechism of the Catholic Church, p. 347 section 1376.
30. John A. Hardon, S. J., Modern Catholic
Dictionary, p. 24.
31. Rev. Bertrand L. Conway, C. S. P., The
Question Box, ( New York: The Paulist Press, 1929), p. 205.
32. See John A. Hardon, S. J.,
"Mortal Sin", in Modern Catholic Dictionary, p.362
33. Dom Cuthbert Butler, The Vatican
Council 1869-1870, (London: Collins and Harvill Press, 1962), p. 385.
34. Stuart P. Garver, Watch Your
Teaching!, (Hackensack, N. J.: Christ's Mission, Inc., 1973), p. x.
35. Catechism of the Catholic Church, p.
p. 200
36. Catechism of the Catholic Church, p.
p. 202
37. Catechism of the Catholic Church, p.
p.204
38. Catechism of the Catholic Church, p.
p. 206
39. Catechism of the Catholic Church, p.
p. 215
40. Rev. John A. O'Brien, Ph.D., LL.D.,
Understanding the Catholic Faith, "An Official Edition of the revised Baltimore
Chatechism No. 3", (Notre Dame, Ind.: Ave Maria Press, 1954), pp. 20-24. This
Catechism is still official, and was not affected by Vatican II or any other ruling.
41. Catechism of the Catholic Church, p.
p. 215
42. Catechism of the Catholic Church, p.
p. 215
43. Catechism of the Catholic Church, p.
p. 216
44. Catechism of the Catholic Church, p.
p. 216
45. Catechism of the Catholic Church, p.
p.221
46. Catechism of the Catholic Church, p.
p. 221
47. Catechism of the Catholic Church, p.
p. 230
48. Catechism of the Catholic Church, p.
p.222
49. Catechism of the Catholic Church, p.
p.224
50. Catechism of the Catholic Church, p.
p. 229
51. Catechism of the Catholic Church, p.
p. 347
52. Walter M. Abbott, S. J., The Documents
of Vatican II, (New York: Guild Press, 1966), pp. 118-119.
53. Rev. John A. O'Brien, Ph.D., LL.D.,
Understanding the Catholic Faith [Baltimore Catechism], p. 11.
54. Walter M. Abbott, S. J., The Documents
of Vatican II, pp. 115-116.
55. Walter M. Abbott, S. J., The Documents
of Vatican II, p. 117.
56. Rev. John A. O'Brien, Ph.D., LL.D.,
Understanding the Catholic Faith [Baltimore Catechism], p. 11.
57. Walter M. Abbott, S. J., The Documents
of Vatican II, p, 118.
58. Henry Denzinger, The Sources of
Catholic Dogma, p. 445.
59. Catechism of the Catholic Church, p.
482.
60. Catechism of the Catholic Church, p.
483.
61. Catechism of the Catholic Church, p.
487.
62. John A. Hardon, S. J., Modern Catholic
Dictionary, p. 488.
63. Catechism of the Catholic Church, p.
492.
64. Catechism of the Catholic Church, p.
492.
65. Catechism of the Catholic Church, p.
493.
66. Catechism of the Catholic Church, p.
493,494.
67. Catechism of the Catholic Church, p.
455.
68. Catechism of the Catholic Church, p.
456.
69. O'Brien, Understanding the Catholic
Faith [Baltimore Catechism], p. 74.
70. Rev. John A. O'Brien, Ph.D., LL.D.,
Understanding the Catholic Faith [Baltimore Catechism], p. 189.
71. O'Brien, Understanding the Catholic
Faith [Baltimore Catechism], pp. 194-198.
72. Catechism of the Catholic Church, p.
324.
73. Catechism of the Catholic Church, p.
325.
74. Catechism of the Catholic Church, p.
326.
75. O'Brien, Understanding the Catholic
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76. Catechism of the Catholic Church, p.
330.
77. Catechism of the Catholic Church, p.
332.
78. Catechism of the Catholic Church, p.
344.
79. Catechism of the Catholic Church, p.
345.
80. O'Brien, Understanding the Catholic
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81. Catechism of the Catholic Church, p.
349.
82. Catechism of the Catholic Church, p.
351.
83. Catechism of the Catholic Church, p.
352.
84. Catechism of the Catholic Church, p.
352.
85. Catechism of the Catholic Church, p.
353.
86. Catechism of the Catholic Church, p.
355.
87. Catechism of the Catholic Church, p.
357,358.
88. O'Brien, Understanding the Catholic
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89. Catechism of the Catholic Church, p.
362, 363
90. Catechism of the Catholic Church, p.
363.
91. Catechism of the Catholic Church, p.
363.
92. Catechism of the Catholic Church, p.
364.
93. Catechism of the Catholic Church, p.
364.
94. Catechism of the Catholic Church, p.
365.
95. 365,366.
96. Catechism of the Catholic Church, p.
367.
97. Catechism of the Catholic Church, p.
369.
98. O'Brien, Understanding the Catholic
Faith [Baltimore Catechism], pp. 235-236.
99. O'Brien, Understanding the Catholic
Faith [Baltimore Catechism], pp. 245-246.
100. O'Brien, Understanding the Catholic
Faith [Baltimore Catechism], pp. 248-249
101. Catechism of the Catholic Church,
p. 384.
102. Catechism of the Catholic Church,
p. 385
103. Catechism of the Catholic Church,
p. 387.
104. Catechism of the Catholic Church,
p. 388.
105. Catechism of the Catholic Church,
p. 389.
106. Catechism of the Catholic Church,
p. 391.
107. Catechism of the Catholic Church,
p. 395.
108. Catechism of the Catholic Church,
p. 399.
109. Catechism of the Catholic Church,
p. 391.
110. Henry Denzinger, The Sources of
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111. Bertrand L. Conway, The Question
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112. John T. Catoir, "America,"
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113. Catechism of the Catholic Church,
p. 370.
114. Catechism of the Catholic Church,
p. 370.
115. Catechism of the Catholic Church,
p. 371.
116. Catechism of the Catholic Church,
p. 371.
117. O'Brien, Understanding the Catholic
Faith [Baltimore Catechism], pp. 242-243.
118. O'Brien, Understanding the Catholic
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119. John A. McHugh and Charles J.
Callan, Catechism of the Council of Trent for Parish Priests, (New York: Joseph F. Wagner,
Inc., 1923), p. 63.
120. Bertrand L. Conway, The Question
Box, pp. 393-394.
121. Henry Denzinger, The Sources of
Catholic Dogma, p. 121.
122. O'Brien, Understanding the Catholic
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123. Vatican II, p. 86.
124. Vatican II, p. 88.
125. Vatican II, p. 88.
126. Vatican II, p. 90.
127. Vatican II, pp. 86-87.
