The Reformation: God's Glory Alone

God's Glory Alone

   Since God is God, he does all things for his glory and receives all the glory. God is glorious in his being. God is all-glorious. God is glorious in his works. Therefore, God is worthy of all glory. There is nothing left over for any creature, nor can there be. Nothing is worthy of glory except God. This is why sin is so sinful. What is sin but taking the glory that belongs to God alone and giving it to self, others, creatures, or creation? Horrifically, the Catholic church has done this for ages and continues to practice this very thing. In Catholicism God does not get all of the glory.

   The Catholic church has elevated a mere man to the place of Christ on earth. The pope is viewed as the vicar of Christ, or Christ's priest. As such, the pope is the pastor of the entire Catholic church. He is seen as supreme and possesses universal power over the church. This explodes into such heretical doctrines as papal infallibility, the power of life and death, power to forgive sin, and the ability to lessen sentences of those in purgatory. It seems that he receives glory that belongs to God alone.

   Mary is revered in the Catholic church. She is given special devotion. What Protestants call worship, Catholics call reverence. Either way, no creature deserves a cult following or the veneration that is given in Catholicism. Mary is called the Mother of God, something that an ordinary, sinful woman should never be called. Not to mention, she did not mother God, but the human nature of Christ. She is also seen as a co-Mediatrix. That is, Mary is a mediator along side of Christ. Statues are made in her honor and bowed before. Prayers are offered to her. The Catholic church teaches that she was conceived immaculately, is without sin, and ascended into the heavens. Again, it seems apparent that God does not get all of the glory. Glory is given to Mary.

   The saints play a major role in Catholicism. Saints are those who are more closely united to Christ. They intercede with the Father for believers and proffer or give their merits that they earned while on earth. God does not get all of the glory. Christ is our intercessor, not the saints. All Christians are united to Christ. The Bible knows nothing of these super-spiritual Catholics who are closer to Christ, able to intercede with the Father for the living, and who are able to give their merit to men on earth. If this was not bad enough, Catholics pray to certain saints! Trinkets are made and worn as superstitious charms. It would appear that God does not receive all the glory. Men and women are adored, worshiped, invoked, revered, elevated, esteemed, and trusted more than God, Christ, and the Spirit.

   Does the Catholic church actually teach this? There own sources reveal that this is indeed what they teach. Let us look at the very sources of the Catholic church. The Council of Trent met at several points between 1545 and 1564. This happened during the height of the Reformation. Vatican II met between 1962 and 1965. Both of these produced sources that Roman Catholics hold as authoritative statements of their faith and practice. Then, in 1994, the Catechism of the Catholic Church (will be abbreviated as CCC) was published. These were chosen because they are both historical and contemporary. They represent the official teaching of the Catholic church five hundred years ago and today. I will offer no commentary on these passages; none is needed.

The calamitous of the times, and the malignity of the increasing heresies demand, that nothing be left undone which may seem in any wise capable of tending to the edification of the people, and to the defense of the Catholic faith. Wherefore the holy Synod enjoins on patriarchs, primates, archbishops, bishops, and all others, who, of right or custom, ought to be present at the provincial Council, that, in the very first provincial Synod that shall be held after the close of this Council, they publicly receive all and singular the things that have been defined and ordained by this holy Synod; as also that they promise and profess true obedience to the Sovereign Roman Pontiff; and at the same time publicly express their detestation of and anathematize all the heresies that have been condemned by the sacred canons and general councils, and especially by this same Synod. (Trent, Session XXV, pg. 233-234)

But the college or body of bishops has no authority unless it is understood together with the Roman Pontiff, the successor of Peter as its head. The pope's power of primacy over all, both pastors and faithful, remains whole and intact. In virtue of his office, that is as Vicar of Christ and pastor of the whole Church, the Roman Pontiff has full, supreme and universal power over the Church. And he is always free to exercise this power. The order of bishops, which succeeds to the college of apostles and gives this apostolic body continued existence, is also the subject of supreme and full power over the universal Church, provided we understand this body together with its head the Roman Pontiff and never without this head. This power can be exercised only with the consent of the Roman Pontiff. For our Lord placed Simon alone as the rock and the bearer of the keys of the Church, and made him shepherd of the whole flock; it is evident, however, that the power of binding and loosing, which was given to Peter, was granted also to the college of apostles, joined with their head. (Vatican II, pg. 30)

In this Church of Christ the Roman pontiff, as the successor of Peter, to whom Christ entrusted the feeding of His sheep and lambs, enjoys supreme, full, immediate, and universal authority over the care of souls by divine institution. Therefore, as pastor of all the faithful, he is sent to provide for the common good of the universal Church and for the good of the individual churches. Hence, he holds a primacy of ordinary power over all the churches. (Vatican II, pg. 283)

The Pope, Bishop of Rome and Peter's successor, is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful. For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered. (CCC, 882)

The Lord made St. Peter the visible foundation of his Church. He entrusted the keys of the Church to him. the bishop of the Church of Rome, successor to St. Peter, is head of the college of bishops, the Vicar of Christ and Pastor of the universal Church on earth. The Pope enjoys, by divine institution, supreme, full, immediate, and universal power in the care of souls. (CCC, 936-937)

This same holy Synod doth nevertheless declare, that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary, the mother of God; but that the constitutions of Pope Sixtus IV., of happy memory, are to be observed, under the pains contained in the said constitutions, which it renews. (Trent, Session V, pg. 23)

If any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema. (Trent, Session VI, pg. 45)

The Virgin Mary, who at the message of the angel received the Word of God in her heart and in her body and gave Life to the world, is acknowledged and honored as being truly the Mother of God and Mother of the Redeemer. Redeemed by reason of the merits of her Son and united to Him by a close and indissoluble tie, she is endowed with the high office and dignity of being the Mother of the Son of God, by which account she is also the beloved daughter of the Father and the temple of the Holy Spirit. Because of this gift of sublime grace she far surpasses all creatures, both in heaven and on earth. At the same time, however, because she belongs to the offspring of Adam she is one with all those who are to be saved. She is the mother of the members of Christ... having cooperated by charity that faithful might be born in the Church, who are members of that Head. Wherefore she is hailed as a preeminent and singular member of the Church, and as its type and excellent exemplar in faith and charity. The Catholic Church, taught by the Holy Spirit, honors her with filial affection and piety as a most beloved mother. (Vatican II, pg. 80-81)

It is no wonder therefore that the usage prevailed among the Fathers whereby they called the mother of God entirely holy and free from all stain of sin, as though fashioned by the Holy Spirit and formed as a new creature. Adorned from the first instant of her conception with the radiance of an entirely unique holiness, the Virgin of Nazareth is greeted, on God's command, by an angel messenger as full of grace... Rightly therefore the holy Fathers see her as used by God not merely in a passive way, but as freely cooperating in the work of human salvation through faith and obedience. (Vatican II, pg. 82-83)

Finally, the Immaculate Virgin, preserved free from all guilt of original sin, on the completion of her earthly sojourn, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen of the universe, that she might be the more fully confirmed to her Son, the Lord of lords and the conqueror of sin and death. (Vatican II, pg. 84)

Taken up to heaven she did not lay aside this salvific duty, but by her constant intercession continued to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into the happiness of their true home. Therefore the Blessed Virgin is invoked by the Church under the titles of Advocate, Auxiliatrix, Adjutrix, and Mediatrix. This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficacy of Christ the one Mediator. (Vatican II, pg. 85-86)

But while in the most holy Virgin the Church has already reached that perfection whereby she is without spot or wrinkle, the followers of Christ still strive to increase in holiness by conquering sin. And so they turn their eyes to Mary who shines forth to the whole community of the elect as the model of virtues. Piously meditating on her and contemplating her in the light of the Word made man, the Church with reverence enters more intimately into the great mystery of the Incarnation and becomes more and more like her Spouse. For Mary, who since her entry into salvation history unites in herself and re-echoes the greatest teachings of the faith as she is proclaimed and venerated, calls the faithful to her Son and His sacrifice and to the love of the Father. Seeking after the glory of Christ, the Church becomes more like her exalted Type, and continually progresses in faith, hope and charity, seeking and doing the will of God in all things. Hence the Church, in her apostolic work also, justly looks to her, who, conceived of the Holy Spirit, brought forth Christ, who was born of the Virgin that through the Church He may be born and may increase in the hearts of the faithful also. The Virgin in her own life lived an example of that maternal love, by which it behooves that all should be animated who cooperate in the apostolic mission of the Church for the regeneration of men. (Vatican II, pg. 87-88)

Placed by the grace of God, as God's Mother, next to her Son, and exalted above all angels and men, Mary intervened in the mysteries of Christ and is justly honored by a special cult in the Church... The various forms of piety toward the Mother of God, which the Church within the limits of sound and orthodox doctrine, according to the conditions of time and place, and the nature and ingenuity of the faithful has approved, bring it about that while the Mother is honored, the Son, through whom all things have their being and in whom it has pleased the Father that all fullness should dwell, is rightly known, loved and glorified and that all His commands are observed... Let the faithful remember moreover that true devotion consists neither in sterile or transitory affection, nor in a certain vain credulity, but proceeds from true faith, by which we are led to know the excellence of the Mother of God, and we are moved to a filial love toward our mother and to the imitation of her virtues. (Vatican II, pg. 88-89)

But while in the most Blessed Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle, the faithful still strive to conquer sin and increase in holiness. and so they turn their eyes to Mary in her, the Church is already the "all-holy." (CCC, 829)

“All generations will call me blessed”: The Church's devotion to the Blessed Virgin is intrinsic to Christian worship. The Church rightly honors the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs... This very special devotion... differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration. The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an epitome of the whole Gospel, express this devotion to the Virgin Mary. (CCC, 971)

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

The holy Synod enjoins on all bishops, and others who sustain the office and charge of teaching, that, agreeably to the usage of the Catholic and Apostolic Church, received from the primitive times of the Christian religion, and agreeably to the consent of the holy Fathers, and to the decrees of sacred Councils, they especially instruct the faithful diligently concerning the intercession and invocation of saints; the honour (paid) to relics; and the legitimate use of images: teaching them, that the saints, who reign together with Christ, offer up their own prayers to God for men; that it is good and useful suppliantly to invoke them, and to have recourse to their prayers, aid, (and) help for obtaining benefits from God, through His Son, Jesus Christ our Lord, who is our alone Redeemer and Saviour... Moreover, that the images of Christ, of the Virgin Mother of God, and of the other saints, are to be had and retained particularly in temples, and that due honour and veneration are to be given them; not that any divinity, or virtue, is believed to be in them, on account of which they are to be worshipped; or that anything is to be asked of them; or, that trust is to be reposed in images, as was of old done by the Gentiles who placed their hope in idols; but because the honour which is shown them is referred to the prototypes which those images represent; in such wise that by the images which we kiss, and before which we uncover the head, and prostrate ourselves, we adore Christ; and we venerate the saints, whose similitude they bear. (Trent, Session XXV, pg. 215-216)

The intercession of the saints. Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness... They do not cease to intercede with the Father for us, as they proffer the merits which they acquired on earth through the one mediator between God and men, Christ Jesus.... So by their fraternal concern is our weakness greatly helped. Communion with the saints. It is not merely by the title of example that we cherish the memory of those in heaven; we seek, rather, that by this devotion to the exercise of fraternal charity the union of the whole Church in the Spirit may be strengthened. Exactly as Christian communion among our fellow pilgrims brings us closer to Christ, so our communion with the saints joins us to Christ, from whom as from its fountain and head issues all grace, and the life of the People of God itself. Communion with the dead. In full consciousness of this communion of the whole Mystical Body of Jesus Christ, the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great respect the memory of the dead; and 'because it is a holy and a wholesome thought to pray for the dead that they may be loosed from their sins' she offers her suffrages for them. Our prayer for them is capable not only of helping them, but also of making their intercession for us effective. (CCC, 956-958)

The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, the honor rendered to an image passes to its prototype, and whoever venerates an image venerates the person portrayed in it. The honor paid to sacred images is a "respectful veneration," not the adoration due to God alone. (CCC, 2132)

The veneration of sacred images is based on the mystery of the Incarnation of the Word of God. It is not contrary to the first commandment. (CCC, 2141)

   As can be seen from the sources of the Catholic church, they pay lip-service to giving God all the glory, but that is not the truth of the matter. Sadly, men, women, and even statues get revered and worshiped. But, thank God for the Reformation! God will get all of the glory. Religions, popes, institutions, statues, etc. will not rob God of his glory in the end!

   The reformers taught, because the scriptures taught, that God it all the glory. There is no glory reserved for man, the church, the dead, other erroneous sacrifices, sacraments, a man, a woman, or anything else under the sun. God does all things with his glory in view. This includes creation, salvation, the gospel going to the ends of the earth, the eternal destinies of mankind, the life of Christ's bride, the defeat of Satan, and the conquering of sin, evil, death, and the grave. Away with the teachings of demons. There is no room for the elevation of a man to Christ's vicar, or the invention of another sacrifice, or the making of Mary a redeemer along side of Christ, or the deifying of Mary, or the false doctrine of Mary being sinless and ascending, or salvation by works, or suffering in purgatory, or the treasury of the saints, or images, or pilgrimages, or penance, or prayers to the dead, or prayers for the dead, or the traditions of men, or other canonical books. All of these rob God of his deserved glory.

   Why do sinners think that the Lord Almighty is willing to sacrifice his glory to secure the personal, depraved, ungodly interests of their selfish whims? The glory of God is of infinite more importance than the interests of any creature. He is just in making his glory the supreme object of his focus and governing his creatures according to his will to promote it. And when his creatures disobey, pervert his truth, or sin against him and besmear his glory, he is just and righteous in punishing them. Let God be glorified and man abased.

You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments. (Ex. 20:3-6)

I am the LORD; that is my name; my glory I give to no other, nor my praise to carved idols. (Is. 42:8)

I will say to the north, Give up, and to the south, Do not withhold; bring my sons from afar and my daughters from the end of the earth, everyone who is called by my name, whom I created for my glory, whom I formed and made. (Is. 43:6-7)

For my name's sake I defer my anger, for the sake of my praise I restrain it for you, that I may not cut you off. Behold, I have refined you, but not as silver; I have tried you in the furnace of affliction. For my own sake, for my own sake, I do it, for how should my name be profaned? My glory I will not give to another. (Is. 48:9-11)

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord, or who has been his counselor? Or who has given a gift to him that he might be repaid? For from him and through him and to him are all things. To him be glory forever. Amen. (Rom. 11:33-36)

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (Eph. 1:3-14)

He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities---all things were created through him and for him. And he is before all things, and in him all things hold together. (Col. 1:13-17)

And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, 'Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!' And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying, ^'Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.' (Rev. 4:8-11)

   It is readily apparent from Scripture that God is jealous for his glory. He does all things for his glory. All of history is for God's glory. History is moving to the culminating moment when every knee will bow and every tongue confess that Christ is Lord to the glory of the Father. Salvation is for God's glory. He takes rebels and makes them sons, beggars are transformed into princes, the spiritually dead are made alive, the dirty are cleansed, the guilty are forgiven, all so that his marvelous glory may be demonstrated. What is creation but God's theater where his glory is manifested and displayed for all to stand in wonder and awe at the beauty and majesty of a holy God?                                                                                                                                                Protestants, although imperfectly, strive to glorify God in all things. The glory of God is at the center of our worship, preaching, teaching, giving, loving, serving, going, sending, listening, working, and everything else we do. Because of this, if we are true to our roots, we will continue to reform the church. We must continue to reform the church. The precious bride of Christ for whom Christ died is in desperate need of constant reform. We are not perfect; we have not yet arrived. There is always an idol to be purged and a false doctrine to combat. The Reformation is not over. It cannot be over. False religion still abounds. False gospels are still being proclaimed. False converts are still being made. The Reformation is not over... not every knee has bowed to the Lord of Glory! Soli Deo gloria.  

The Reformation: Faith Alone

Faith Alone

    Salvation, according to the churches sole authority- Scripture, is in Christ alone, by grace alone, through faith alone. The word “alone” is very important and cannot be underestimated. The minute one removes or refuses to believe in those doctrines with the word “alone” a fall down a slippery slope begins. This slide does not end until souls are damned (unless the good Lord intervenes and awakens those who are in error). Eternity hangs in the very balance. The souls of men and woman are at stake. We are dealing with the very gospel of God- the good news of Christ that saves sinners from the deserved wrath of Almighty God. The very gospel is at stake!

    I am not saying that we are saved by doctrine or the accuracy of our doctrine. However, we are saved by Christ through the gospel, and if our gospel is wrong, then our salvation is spurious. A false gospel does not save. So, accuracy of the gospel is paramount to the salvation of souls.

Why is the word “alone” so important? It is crucial because salvation is God's work. Sinful man cannot contribute to or earn God's favor. If salvation is not believed to be by God alone, then the door is opened for a myriad of false and unbiblical teachings and traditions. Not to mention, God does not get all of the glory. If man merits salvation, then there is room for man to boast.

   Salvation is by faith alone. It is not by faith and works. The salvation of God in and through Jesus Christ is by faith- it is believing and trusting in Christ and his work alone for deliverance from the wrath of God and the penalty of our sin. Works come after salvation. Once a person is regenerated, because of their new nature they desire to do good works in order to glorify God. Justification results in sanctification.

    The Catholic church combines justification and sanctification. They become confused or morphed together. Justification is granted upon baptism. The fruit of justification is not a declared righteousness, but the establishment of cooperation between God and man which results in merited grace in order to increase grace and love, attain eternal life, and gain temporal goods such as health and friendships. Rome's view of justification is not permanent. It may be undone by committing mortal sins (sins that destroy sanctifying grace and causes the supernatural death of the soul, as opposed to venial sins which do not destroy sanctifying grace and the soul remains alive).

    In Catholicism, justification is conditional and dependent upon the faithfulness of the person. Since grace is communicated through the sacraments, Catholics must continually observe them in order to grow in grace, earn favor with God, merit salvation, and move closer to being justified. The Protestant doctrine will be handled below. But for now, we can note the difference between the two- Catholics are not declared righteous or justified in this life, whereas Protestants following closely to Scripture, are declared righteous because of the work of Christ and his righteousness being imputed. Catholicism believes that righteousness is imparted, while Protestants believe and teach that Christ;s righteousness is imputed. This is a crucial difference.

    There can be no assurance in Catholicism. You are justified, yet can lose it. It is gained again, but this too is fleeting. One moment you are justified, the next you are not. This is because it depends on man actually becoming righteous. A Catholic is not finally justified until they suffer in purgatory for their sins. A Catholic can never do enough in this life to be justified. Of course, this is what happens when Scripture is abandoned, the words and traditions of man take the place of God's word, and salvation depends upon man.

    Does the Catholic church really teach this? There own sources reveal that this is indeed what they teach. Let us look at the very sources of the Catholic church. The Council of Trent met at several points between 1545 and 1564. This occurred during what is known as the Reformation. Vatican II met between 1962 and 1965. Both of these produced documents that Roman Catholics hold as authoritative statements of their faith and practice. Then, in 1994, the Catechism of the Catholic Church (will be abbreviated as CCC; Quotations cited in the catechism will not be documented here. Interested parties may consult the catechism to discover the Catholic sources that are reproduced.) was published. These are chosen because they are both historical and contemporary. They represent the official teaching of the Catholic church five hundred years ago and today. Quotes from Catholic sources on the teaching of justification and works will simply be documented. No commentary needed.

   I will note that throughout their documents and in the contexts of quotations reproduced, Catholics say things in order to appear orthodox. But, these are mere smokescreens. They say them but their teaching contradicts them. It is one thing to confess that you do not believe salvation to be by works and only by the grace of God, but another to believe and teach it consistently. A little truth when mixed with a lot of error does not make a theology sound. Quoting Scripture after introducing damning and heretical doctrines does not purify what came before. One drop of poison is enough to pollute and contaminate the clearest and purist glass of water. 

This disposition, or preparation, is followed by Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting... the instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which (faith) no man was ever justified.... (Trent, Session VI, pg. 33)

Having, therefore, been thus justified, and made the friends and domestics of God, advancing from virtue to virtue, they are renewed, as the Apostle says, day by day; that is, by mortifying the members of their own flesh, and by presenting them as instruments of justice unto sanctification, they, through the observance of the commandments of God and of the Church, faith co-operating with good works, increase in that justice which they have received through the grace of Christ, and are still further justified, as it is written; He that is just, let him be justified still; and again, Be not afraid to be justified even to death; and also, Do you see that by works a man is justified, and not by faith only. And this increase of justification holy Church begs, when she prays, "Give unto us, O Lord, increase of faith, hope, and charity." (Trent, Session VI, pg. 36)

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.... (Trent, Session VI, pg. 39)

For, whereas Jesus Christ Himself continually infuses his virtue into the said justified,-as the head into the members, and the vine into the branches,-and this virtue always precedes and accompanies and follows their good works, which without it could not in any wise be pleasing and meritorious before God,-we must believe that nothing further is wanting to the justified, to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life, to be obtained also in its (due) time, if so be, however, that they depart in grace.... (Trent, Session VI, pg. 41)

If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema. (Trent, Session VI, pg. 43)

If any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.

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

If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taught; let him be anathema.

If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema. (Trent, Session VI, pg. 45-46)

The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand." Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.” Justification detaches man from sin which contradicts the love of God, & purifies his heart of sin. Justification follows upon God's merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals. Justification is at the same time the acceptance of God's righteousness through faith in Jesus Christ. Righteousness (or "justice") here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us. Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life. Justification establishes cooperation between God's grace and man's freedom. On man's part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent. (CCC, 1989-1993)

Justification includes the remission of sins, sanctification, and the renewal of the inner man. Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God's mercy. (CCC, 2019-2020)

   Protestants, remaining faithful to Scripture, proclaim that justification is only through faith in the person and work of Christ. Justification is the declaration of God that he has pardoned a sinner and accepts him as righteous in his sight because of Christ's righteousness being imputed to him and received by faith. Faith is the believing, resting, receiving, and trusting Christ and his righteousness. Faith is not a work; faith itself is the gift of God. Sinners are declared righteous by God because of Christ's righteousness being imputed as a free gift. So, Christ merited salvation, not man. Salvation is in Christ alone, by grace alone, through faith alone and not in the church and Christ, grace and the sacraments, and faith and works. The word “alone” is monumental.

   But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it- the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. (Rom. 3:21-25)

Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith... (Phil. 3:8-9)

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2Cor. 5:21)

But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed. All we like sheep have gone astray; we have turned-every one-to his own way;and the LORD has laid on him the iniquity of us all. (Is. 53:5-6)

Blessed is the one whose transgression is forgiven, whose sin is covered. Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit. (Ps. 32:1-2)

I will greatly rejoice in the LORD; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels. (Is. 61:10)

We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. (Gal. 2:15-16)

Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” (Gal. 3:11)

But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ---by grace you have been saved- and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. (Eph. 2:4-9)

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. (1Jn. 2:1)

Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began.... (1Tim. 1:8-9)

But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. (Tit. 3:4-7)

   Scripture could not be more clear when it comes to justification, salvation apart from works, faith, the work of Christ, and the grace of God. When the Bible is ignored or pushed aside and the teachings of men infiltrate, the result is a compromised gospel. A compromised gospel is no gospel.

   Rome's gospel is impotent and unable to save. It is unbiblical, ungodly, false, and damning. Man and his ability is elevated to heights that no mere mortal has any business of occupying. Consequently, God is delegated to the sidelines while man works and strives to earn grace and favor. Catholics pay lip service to God, his grace, and his glory, but it is smoke and mirrors. Away with the mass, grace communicated through the sacraments, unbiblical traditions, false gospels, false hopes, indulgences, purgatory, and works righteousness. Catholicism is built upon a foundation of traditions, lies, works, money, and popes. This foundation will not stand- it cannot stand. This false religion defames God's glory, renders ineffectual the work of Christ, humanizes the activity of the Spirit, and idolizes man.

   The doctrine of justification by faith alone is so significant. Make a mistake here and your soul will be condemned to an eternity in hell. However, get it right- believe what the scriptures say about God, his salvation, grace, and faith- and your soul is set free and brought into the glorious presence of God. Praise be to God.

   In closing, since this doctrine is so critical, let me conclude by quoting the Baptist Confession of Faith on justification (paragraphs 1-5). Catholic sources have been quoted, Scripture has been cited, now a Protestant source will be referenced for clarity and coherency.

   Those whom God effectually calleth, he also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God.

   Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.

   Christ, by his obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of himself in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God's justice in their behalf; yet, inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.

   God did from all eternity decree to justify all the elect, and Christ did in the fullness of time die for their sins, and rise again for their justification; nevertheless, they are not justified personally, until the Holy Spirit doth in time due actually apply Christ unto them.

   God doth continue to forgive the sins of those that are justified, and although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure; and in that condition they have not usually the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance. (Baptist Confession of Faith, Chapter 11)

   Amen and amen.

The Reformation: Grace Alone

Grace Alone

    Salvation is the gift of God. It is by the grace of God alone. God's deliverance from his wrath and the just penalty for sin is free, complete, unearned, matchless, and wondrous. There are not enough adjectives to describe the amazing love and grace of God in redemption. Sinners are saved by God, for God, and to God. We cannot merit or manufacture it, and we definitely do not deserve it. It is all of grace- all of God.

   The Catholic church teaches that no one can merit salvation or justification at the beginning of conversion. Notice, the beginning of conversion. What happens after conversion is another story. Believers can then merit grace for themselves and others which is needed for sanctification and eternal life. What God begins, man finishes. Grace flows from the sacraments. These sacraments are the powers that come forth from the body of Christ which in turn give life. The sacraments of the Catholic church, seven in number, are necessary for salvation. There is no salvation without them.

   The Catholic scheme, then, centers around works. Grace comes from God communicated through the sacraments that men observe and perform. In essence, man cooperates with God. It is therefore meritorious and dependent on man. Salvation in the Catholic church is not by grace alone. It is by grace and works. Worse still, Rome teaches that at certain times salvation may be purchased. This is the teaching of indulgences. According to the determined price, years can be taken off of the purgatorial sentence for the purchaser or a designated person of the one making the purchase. That's right, salvation for sale. Furthermore, the idea of purgatory cripples the atoning sacrifice of Christ. What Christ did only began salvation- man must finish it himself by earning grace and suffering for the sins that apparently Christ did not die for. This suffering takes place in a mythical realm called purgatory. Once there, faithful Catholics will be punished for and purged of their remaining sin. This, we are told, takes years! But, thankfully, masses may be performed for the dead as well as indulgences being purchased on their behalf to lessen the purgatorial sentence.

    Does the Catholic church really teach this? There own sources reveal that this is indeed what they teach. Let us look at the very sources of the Catholic church. The Council of Trent met at several points between 1545 and 1564. This happened during the heyday of the Reformation. Vatican II met between 1962 and 1965. Both of these produced sources that Roman Catholics hold as authoritative statements of their faith and practice. Then, in 1994, the Catechism of the Catholic Church (will be abbreviated as CCC; Quotations cited in the catechism will not be documented here. Interested parties may consult the catechism to discover the Catholic sources that are reproduced.) was published. These were chosen because they are both historical and contemporary. They represent the official teaching of the Catholic church five hundred years ago and today. I will simply reproduce quotes from Catholic sources on the teachings of merit and the sacraments. There is no commentary needed.

If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament; let him be anathema. (Trent, Session VII, Canon 1, pg.51)

If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema. (Trent, Session VII, Canon 4, pg. 52)

If any one saith, that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian profession, whereby believers are distinguished amongst men from unbelievers; let him be anathema. (Trent, Session VII, Canon 6, pg. 52)

But he also willed that the work of salvation which they preached they should enact through the sacrifice and sacraments around which the entire liturgical life revolves. (Vatican II, pg. 120)

The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. "Sacramental grace" is the grace of the Holy Spirit, given by Christ and proper to each sacrament. the Spirit heals and transforms those who receive him by conforming them to the Son of God. the fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature by uniting them in a living union with the only Son, the Savior. (CCC, 1129)

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. (CCC, 1131)

The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. The fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man's merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit. Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God's gratuitous justice. This is our right by grace, the full right of love, making us "co-heirs" with Christ and worthy of obtaining "the promised inheritance of eternal life." The merits of our good works are gifts of the divine goodness. "Grace has gone before us; now we are given what is due.... Our merits are God's gifts.” 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. Even temporal goods like health and friendship can be merited in accordance with God's wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need for meritorious actions. (CCC, 2008-2010)

We can have merit in God's sight only because of God's free plan to associate man with the work of his grace. Merit is to be ascribed in the first place to the grace of God, and secondly to man's collaboration. Man's merit is due to God. (CCC, 2025)

No one can merit the initial grace which is at the origin of conversion. Moved by the Holy Spirit, we can merit for ourselves and for others all the graces needed to attain eternal life, as well as necessary temporal goods. (CCC, 2027)

As regards the indulgences, or other spiritual graces, of which the faithful of Christ ought not on this account to be deprived, It decrees, that they are henceforth to be published to the people at the due times, by the Ordinaries of the places, aided by two members of the Chapter; to whom also power is given to gather faithfully the alms, and the succors of charity which are offered them, without their receiving any remuneration whatsoever; that so all men may at length truly understand, that these heavenly treasures of the Church are administered, not for gain, but for godliness. (Trent, Session XXI, pg. 142)

The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance.

What is an indulgence?

An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.
"An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin. Indulgences may be applied to the living or the dead. (CCC, 1471)

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. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity. Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted. (CCC, 1478-1479)

Through indulgences the faithful can obtain the remission of temporal punishment resulting from sin for themselves and also for the souls in Purgatory. (CCC, 1498)

Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it [mass] rightly offered, agreebly to a tradition of the apostles. (Trent, Session XXII, pg. 146)

Whereas the Catholic Church, instructed by the Holy Ghost, has, from the sacred writings and the ancient tradition of the Fathers, taught, in sacred councils, and very recently in this ecumenical Synod, that there is a Purgatory, and that the souls there detained are helped by the suffrages of the faithful, but principally by the acceptable sacrifice of the altar; the holy Synod enjoins on bishops that they diligently endeavour that the sound doctrine concerning Purgatory, transmitted by the holy Fathers and sacred councils, be believed, maintained, taught, and every where proclaimed by the faithful of Christ. (Trent, Session XXV, pg. 214)

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 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.

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." 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. (CCC, 1030-1032)

   In contrast, the Bible teaches a regeneration that is entirely of grace by God with absolutely no cooperation or merits of man. God gets all the glory. If man must cooperate, merit more grace, or suffer in purgatory for his sins, then, man is essentially saving himself with the help of God. This leaves room for man to boast- something the scriptures no nothing about.

   The salvation of God was accomplished by the perfect life, atoning death, and victorious resurrection of Christ. The Spirit applies the work of Christ effectually through the proclamation of the gospel. This is the work of God alone. Man does not cooperate or add to his salvation. God gets all the glory. Period.

   What we are speaking of is the doctrine of regeneration. Upon being regenerated- raised from spiritual deadness and made alive in Christ- man responds to the gospel by repenting of sin and trusting in the person and work of Christ. This is conversion. Man does play a part in this, but only because God caused him to be born again first. This is entirely different from the Catholic scheme. Protestants teach that God justifies those whom he has regenerated and called. They are declared righteous because of what Christ did on their behalf and because of his righteousness being imputed to them. Those whom God justifies will be glorified. God saved them and keeps them saved.

Rome teaches that the justified can lose their justification. They must then merit it back through the sacraments and eventually pay off the debt of sin in purgatory.

   What do the scriptures teach?

   But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ-by grace you have been saved- and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. (Eph. 2:4-9)

[W]ho saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel... (2Tim. 1:9-10)

How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? (Rom. 10:14-15)

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Tit. 2:11-14)

But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. (Tit. 3:4-7)

Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God's power are being guarded through faith for a salvation ready to be revealed in the last time.(1Pet. 1:3-5)

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it- the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. (Rom. 3:21-26)

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (Eph. 1:3-14)

Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith- that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead. (Phil. 3:8-11)

So too at the present time there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. (Rom. 11:5-6)

   The word of God does not teach anything remotely close to what Catholics claim. It knows nothing of grace being communicated through sacraments, believers meriting grace for their eventual justification, or believers suffering in purgatory in order to be purged of sin before they can be in the presence of God. Of course, this is what happens when Scripture is not treated as authoritative and the words of man, councils, traditions, and popes are placed on equal footing with the word of God. When this happens, anything and everything is permissible.

   Scripture teaches that Christ died for his people and that they will be saved by the grace of God alone. It is not grace and fill in the blank. Salvation is the gift of God's grace alone. There is no room for the works of man. If salvation is by grace, then it is solely the gift of God and he gets all the glory. Grace is not grace if it is earned or God is obligated to bestow it. If you add anything to grace you actually subtract from it. It is the grace of God that gives us God. The moment we act like God owes us or we deserve something, we elevate ourselves above God, make him our debtor, and turn grace into wages! May it never be.

The Reformation: Christ Alone

Christ Alone

   Salvation is only by Christ and Christ alone. This was the cry of the Reformation as it opposed the Catholic church. Rome confessed that Christ was the Savior, but then added to this teaching just as they did (and do) to so many others. Salvation is not by Christ alone. Salvation in Catholicism is through Christ, the church, and the mass.

   Rome asserts that there is no salvation outside of the Catholic church. This means that only Catholics are true believers. All others are lost and doomed. Why is this? It is the Catholic church that possesses and gives grace through the sacraments and the mass. Only Rome teaches the word of God and the traditions, which reveal true religion and holiness, properly.

    Why is this? Because they have the mass. The mass is a celebration wherein the elements of the Eucharist (bread and wine) actually become the body and blood of Christ and are viewed as another sacrifice on the behalf of the living and the dead. The mass is a continuation of Christ's atoning sacrifice on the cross- there is no salvation without it in the Catholic scheme. It is through the mass that Christ communicates his grace to the Catholic church. Salvation belongs to the Catholic church because they alone possess the grace of God and the truth of Christ's continual sacrifice.

   The gateway to the mass (and the sacraments that will be covered in another article) is baptism. Infants are baptized in an effort to wash away original sin. Baptism then is necessary for salvation. It makes a new creature out of the baptized and joins them to the church. The Catholic church associates baptism with regeneration, confusing and combining the two.

   Is this really what they taught? Not only did they teach it, they still do. Let their sources speak for themselves (Quotations are taken from the Council of Trent, Vatican II, and The Catechism of the Catholic Church.

And because that Christ, our Redeemer, declared that which He offered under the species of bread to be truly His own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation. (Trent, Session XIII, 75)

And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and immolated in an unbloody manner, who once offered Himself in a bloody manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly propritiatory and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests, who then offered Himself on the cross, the manner alone of offering being different. The fruits indeed of which oblation, of that bloody one to wit, are received most plentifully through this unbloody one; so far is this (latter) from derogating in any way from that (former oblation). Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreebly to a tradition of the apostles. (Trent, Session XXII, 145-146)

CANON I.--If any one saith, that in the mass a true and proper sacrifice is not offered to God; or, that to be offered is nothing else but that Christ is given us to eat; let him be anathema. CANON II.--If any one saith, that by those words, Do this for the commemoration of me (Luke xxii. 19), Christ did not institute the apostles priests; or, did not ordain that they, and other priests should offer His own body and blood; let him be anathema. CANON III.--If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema. CANON IV.--If any one saith, that, by the sacrifice of the mass, a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross; or, that it is thereby derogated from; let him be anathema. CANON V.--If any one saith, that it is an imposture to celebrate masses in honour of the saints, and for obtaining their intercession with God, as the Church intends; let him be anathema. (Trent, Session XXII, 149)

The Most Blessed Eucharist contains the entire spiritual boon of the Church... that is, Christ Himself, our Pasch and Living Bread, by the action of the Holy Spirit through His very flesh vital and vitalizing, giving life to men who are thus invited and encouraged to offer themselves, their labors and all created things, together with Him... So priests must instruct their people to offer to God the Father the Divine Victim in the Sacrifice of the Mass, and to join to it the offering of their own lives. In the spirit of Christ the Shepherd, they must prompt their people to confess their sins with a contrite heart in the Sacrament of Penance, so that, mindful of His words: "Repent for the kingdom of God is at hand" (Matt. 4:17), they are drawn closer to the Lord more and more each day. (Vatican II, 325)

Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. the sacrificial character of the Eucharist is manifested in the very words of institution: "This is my body which is given for you" and "This cup which is poured out for you is the New Covenant in my blood." In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he "poured out for many for the forgiveness of sins." The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit: [Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper "on the night when he was betrayed," [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit. The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: "The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different." "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." (CCC, 1365-1367)

The Eucharistic sacrifice is also offered for the faithful departed who "have died in Christ but are not yet wholly purified”... (CCC, 1371)

The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation." The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist. Christ is present whole and entire in each of the species and whole and entire in each of their parts, in such a way that the breaking of the bread does not divide Christ. 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." (CCC, 1376-1378)

It is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. and it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice. (CCC 1410)

By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity. As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God. (CCC, 1413-1414)

If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only erased, or not imputed; let him be anathema. (Trent, Session V, 23)

For, by baptism putting on Christ, we are made therein entirely a new creature, obtaining a full and entire remission of all sins... (Trent, Session XIV, 90)

This Sacred Council wishes to turn its attention firstly to the Catholic faithful. Basing itself upon Sacred Scripture and Tradition, it teaches that the Church, now sojourning on earth as an exile, is necessary for salvation. Christ, present to us in His Body, which is the Church, is the one Mediator and the unique way of salvation. In explicit terms He Himself affirmed the necessity of faith and baptism and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church. Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved. (Vatican II, 20)

Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word.” (CCC, 1213)

The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments. (CCC, 1257)

By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin. In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God. (CCC, 1263)

Baptism not only purifies from all sins, but also makes the neophyte "a new creature," an adopted son of God, who has become a "partaker of the divine nature," member of Christ and coheir with him, and a temple of the Holy Spirit. The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
- enabling them to believe in God, to hope in him, and to love him through the theological virtues;
- giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
- allowing them to grow in goodness through the moral virtues.
Thus the whole organism of the Christian's supernatural life has its roots in Baptism. (CCC, 1265-1266)

Baptism is birth into the 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. (CCC, 1277)

   This is the teaching of the Catholic church. When the reformers went back to Scripture, they discovered that the gospel is Christ. Salvation is through Christ alone. Not through Christ, the church, the mass, and baptism. The result was an attempt to reform the church by ridding it of the mass and all the false teaching associated with it. Christ was proclaimed, many of Rome's captives were set free by the truth of Christ, and reform was instituted. Protestants split from the Catholic church and thundered the Bible's message of solus Christus, or Christ alone.

    Christ alone is the mediator between God and man. He is the Prophet, Priest, King, Head of the church, and only Savior. Christ offered himself as the one and only perfect sacrifice in the place of sinners. His sacrifice was sufficient- it propitiated the wrath of the Father for the sins of his children. There is no need for another atonement. Salvation, then is found only in Christ. Away with another supposed atoning sacrifice in the mass.

   What do the scriptures say?

Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions; he was crushed for our iniquities;

upon him was the chastisement that brought us peace, and with his stripes we are healed. All we like sheep have gone astray; we have turned- every one- to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors. (Is. 53:4-12)

She will bear a son, and you shall call his name Jesus, for he will save his people from their sins. (Matt. 1:21)

Moses said, 'The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. (Acts 3:22)

And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. (Acts 4:12)

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. (1Cor. 15:3-5)

For there is one God, and there is one mediator between God and men, the man Christ Jesus... (1Tim. 2:5)

The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever. (Heb. 7:23-28)

He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. (1Pet. 2:24)

   Clearly, Christ is the only Savior. Nothing needs to be added to his perfect work. The Son took on flesh, was born of a woman, lived a perfect life, obeyed the Father, bore the sin of the elect, endured the shame and suffering, died a cursed death under the wrath of the Almighty, was buried, and raised on the third day. What Christ did was sufficient for our salvation. In fact, he cried, “It is finished” (Jn. 19:30). He did not cry, “What I began, the church in Rome will perfect and finish.” Or, “I started your salvation. Now you must add to it the continued sacrifice of the Eucharist, then you may be saved.”

   Christ is precious. He is our everything; he is our all in all. Christ is our Head, Shepherd, Prophet, Priest, King, Righteousness, Light, Mediator, Advocate, and Propitiation. He is the Rock, Bridegroom, Door, Gate, Lamb, Redeemer, Son of God, Son of Man, Suffering Servant, Way, Truth, Life, and Prince of Peace. Christ is the Holy One of God, adored by the heavenly host, the Father’s Beloved, infinite in beauty and splendor, worshiped by angels, and obeyed by all creation. He is all-wise, full of grace and mercy, patient and loving, powerful and just. Christ is sufficient, worthy, excellent, to be desired above all, magnificent, regal, amiable, eminent, glorious, and resplendent. Who could ever begin to comprehend his manifold illustriousness? He should be treasured, obeyed, feared, sought, trusted, followed, hallowed, worshiped, and magnified. Not the church. And definitely not the mass.

   It is all about Christ, and Christ alone. After all, Christ is: Advocate (1 Jn. 1:21), Almighty (Rev. 1:8), Alpha and Omega (Rev. 22:13), Amen (Rev. 3:14), Apostle (Heb. 3:1), Author of salvation (Heb. 2:10), Branch (Jer. 23:5), Bread of life (Jn. 6:35), Chief Shepherd (1 Pet. 5:4), Cornerstone (Eph. 2:20), Deliverer (Rom. 11:26), Door (Jn. 10:7), Eternal life (1 Jn. 1:2), Glory of the Lord (Is. 40:5), Good Shepherd (Jn. 10:14), Great High Priest (Heb. 4:14), Head of the church (Eph. 5:23), Heir of all things (Heb. 1:2), Holy One (Ps. 16:10), I Am (Jn. 8:58), Immanuel (Matt. 1:23), King (Matt. 21:5), King of kings (1 Tim. 6:15), King of the nations (Rev. 15:3), Lamb (Rev. 5:6), Last Adam (1 Cor. 15:45), Life (Jn. 14:6), Light of the world (Jn. 18:12), Lion from the tribe of Judah (Rev. 5:5), Lord of Glory (1 Cor. 2:8), Mediator (1 Tim. 2:5), Messiah (Jn. 1:41), Mighty God (Is. 9:6), Passover (1 Cor. 5:7), Prince of peace (Is. 9:6), Prophet (Lk. 24:19), Ransom (1 Tim. 2:6), Resurrection (Jn. 11:25), Rock (1 Cor. 10:4), Son of David (Matt. 9:27), Son of God (Lk. 1:35), Son of Man (Jn. 5:27), True God (1 Jn. 5:20), True Vine (Jn. 15:1), Truth (Jn. 14:6), Way (Jn. 14:6), Word (Jn. 1:1), and Word of Life (1 Jn. 1:1).

   Let the true church say, “Amen!”