How To Talk with your Catholic Friends

Evangelizing to Roman Catholics

Is the Roman Catholic Church a Christian Church or do they preach another Gospel Message? 

I think I should share my background with the reader prior to considering the underlying points raised in this Article.

Preface: I was born into the Catholic faith.  As far as I have researched all my paternal and maternal ancestors have all practiced Roman Catholicism. I attended Catholic elementary and high school. I went to CCD classes. I was an altar boy.  I received the Sacraments. I was Baptized a Catholic. I did confession and the Eucharist.  I was confirmed. I was married in a Roman Catholic Church.  I attended Mass every Sunday until I was 18 years old. After that I attended regularly but not consistently until age 23. I appreciate that the Catholic Church is steeped in the culture, society, ceremony, with magnificent churches and cathedrals. I have visited the Vatican and attended Mass at St. Pete’s Basilica.  I appreciate that the Catholic Church has not changed its stance on sin regardless of societal pressure and has stood firm against homosexuality, abortion, transgenderism.  But besides those benefits I must test it against this fundamental question, “Is it Biblical?’ Sadly, I say no.

1. Papal Authority: that the pope has infallibility in matters of faith and morals. The Bible emphasizes Scripture alone is sufficient.  2 Tim3:16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.

The Bible is complete. It has a beginning, middle and an end.

Revelation 22:18-19 KJv¹⁸ For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:¹⁹ And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

• Transubstantiation: The Catholics teach that the Bread and Wine is the actual body and blood of Christ. The Bible teaches 1 Corinthian 11:24 and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.”

Christ’s body was broken and his blood was spilled for you. The analogy is that it is the bread and wine in which we are nourished. The Bible frequently emphasizes the importance of spiritual nourishment. In Matthew 4:4, Jesus declares, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’” This underscores the necessity of God’s Word as spiritual food.

• Intercession of Saints: Asking the Saints to pray on behalf of the living. The Bible teaches the direct prayer to God without the need for intercession. 1 Timothy 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;
• Purgatory: Catholicism teaches there is a temporal state a person goes to for purification of his venial sins before going to heaven.  No where does the Bible teach this.  In Hebrews 9:27 And as it is appointed for men to die once, but after this the judgment,
• Veneration of Mary: Catholics have given Mary the title of “Queen of Heaven” with the power to intercede on a person’s behalf before God.  No where is this found in the Bible.  In Luke 11:27-28 And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, “Blessed is the womb that bore You, and the breasts which nursed You!” But he said, Yea rather, blessed are they that hear the word of God, and keep it.
• Indulgences: Are sold by the Church to people to reduce their time in purgatory for sin. There is no Biblical authority for this practice.
• Prayers; Catholicism offers prayers for the dead especially during the Mass and during prayers practice of the Rosary.  The Bible has no exhortation to prayer for the dead. Hebrews 9:27 And as it is appointed for men to die once, but after this the judgment,
• Confession to a Priest: Catholicism encourages confession to a Priest for absolution of your sins. The Bible teaches direct confession of sins to God without the need for an intermediary. 1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
• Marriage of Priests; Catholicism imposes celibacy on Priests.  The Bible states in 1 Timothy 3:2   A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach.

Two More Arguments; Very Important!

Many people will argue that these differences are minor differences between Brothers and Sisters in Christ.  I would dispute that because it adds to the Gospel message. Catholics will argue that the Apostles Creed is the Gospel message and that it is accurate. But there is another point that I will make that undeniably does change the Gospel message.  This last point has to do with one performing works in order to be saved. 

Ask any Catholic if they know if they are going to heaven or hell when they die.  Invariably you will receive an answer such as, “I think I did more good thing than bad things.” or simply “I led a good life.”  This confirms a different Gospel.  The Apostle Paul states in Galatians 1:9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

This is why this is different a Gospel.  Ephesians 2;8,9 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.  A person cannot obtain salvation apart from faith in Christ Jesus.  Only Christ can do that for us.  The Bible tells us in Romans :23 For all have sinned and come short of the glory of God; Christ died an atoning death on the cross to remove the stain of your sins. John 1:29, 1 Corinthians 15, Romans 3:25, Ephesians 1:7, 1 John2:2, 4:10,     1 Peter 3:18. 

Every religion except true Christianity teaches that a person can achieve some type of reward by ones works.  This is a different Gospel only Christ can forgive your sins through faith in him and what he did on the cross. NO ONE CAN WORK THEIR WAY INTO HEAVEN!!!

It is true that in the Book of James he states 2:17 “Even so faith, if hath not works, is dead, being alone.”  Faith in the person and works of Jesus equates to salvation and because we have salvation, we do good works.  Faith and good works is proper but we are not saved because we do good works.  Good works is the byproduct not the condition necessary for salvation.   If a person could earn their way into heaven by doing works then one would need to answer the following questions.

1. How many good works would a person have to do in order to purchase eternal life?
2. Would your good works wash away the stains of your sins?
3. If you could work your way into heaven, why did God the Father have to send God the Son to be crucified on the Cross if you could just get to heaven by doing “good deeds”?

“….the blood off Jesus Christ his Son cleanest us from all sin.” 1 John 1:7.  “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” Romans 5:1.

Lately, I have been hearing that the Roman Catholic Church teaches that they are saved by faith alone and that the Catholic non-laity make these statement because they are mistaken as to the position of the Church.  Well, whose fault is that? The Catholic Church discourages its members from reading the Bible without the guidance of a priest.

Let’s return to the Book of Galatians.  In that Book there was a group of Judaizers in the first century that was telling the early Christian church that it was alright to believe that Jesus was the God incarnate but in order to be saved they still had to be circumcized. 

Let us turn to scripture for our answer: Galatians 3

  3 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

² This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

³ Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

⁴ Have ye suffered so many things in vain? if it be yet in vain.

⁵ He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

Now once again turn to Ephesians 2:8,9 We are saved by grace though faith, not by works lest any man should boast. 

We as Christians are under God’s grace.  We are no longer under works.  Works do not save. The analytical line is the same for the foolish Galatians adding works to their salvation by getting circumcized and the foolish Catholics adding the works of Baptism (among other things i.e. the seven sacrements) to their salvation.  This alone makes it a different Gospel which is exactly what Paul is telling the Galatians will curse them.  If any Roman Catholic doubts my admonition to them, I have added the Churches official doctrine from the Council of Trent.  Read for yourselves paragraphs 2 and 5.

CANON V.-If any one saith, that these sacraments were instituted for the sake of nourishing faith alone; let him be anathema.

CANON V.-If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.

Respectfully,

Doug Johnson

954 303 4466

These Excerpts are taken From the Council of Trent. Which is the doctrinal statements of the Catholic Church.

ON THE SACRAMENTS IN GENERAL

CANON I.-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.

CANON II.-If any one saith, that these said sacraments of the New Law do not differ from the sacramnets of the Old Law, save that the ceremonies are different, and different the outward rites; let him be anathema.

CANON III.-If any one saith, that these seven sacraments are in such wise equal to each other, as that one is not in any way more worthy than another; let him be anathema.

CANON IV.-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.

CANON V.-If any one saith, that these sacraments were instituted for the sake of nourishing faith alone; let him be anathema.

CANON VI.-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.

CANON VII.-If any one saith, that grace, as far as God’s part is concerned, is not given through the said sacraments, always, and to all men, even though they receive them rightly, but (only) sometimes, and to some persons; let him be anathema.

CANON VIII.-If any one saith, that by the said sacraments of the New Law grace is not conferred through the act performed, but that faith alone in the divine promise suffices for the obtaining of grace; let him be anathema.

CANON IX.-If any one saith, that, in the three sacrments, Baptism, to wit, Confirmation, and Order, there is not imprinted in the soul a character, that is, a certain spiritual and indelible Sign, on account of which they cannot be repeated; let him be anathema.

CANON X.-If any one saith, that all Christians have power to administer the word, and all the sacraments; let him be anathema.

CANON XI.-If any one saith, that, in ministers, when they effect, and confer the sacraments, there is not required the intention at least of doing what the Church does; let him be anathema.

CANON XII.-If any one saith, that a minister, being in mortal sin,-if so be that he observe all the essentials which belong to the effecting, or conferring of, the sacrament,-neither effects, nor confers the sacrament; let him be anathema.

CANON XIII.-If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, or without sin be omitted at pleasure by the ministers, or be changed, by every pastor of the churches, into other new ones; let him be anathema.

ON BAPTISM

CANON I.-If any one saith, that the baptism of John had the same force as the baptism of Christ; let him be anathema.

CANON II.-If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ; Unless a man be born again of water and the Holy Ghost; let him be anathema.

CANON III.-If any one saith, that in the Roman church, which is the mother and mistress of all churches, there is not the true doctrine concerning the sacrament of baptism; let him be anathema.

CANON IV.-If any one saith, that the baptism which is even given by heretics in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church doth, is not true baptism; let him be anathema.

CANON V.-If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.

CANON VI.-If any one saith, that one who has been baptized cannot, even if he would, lose grace, let him sin ever so much, unless he will not believe; let him be anathema.

CANON VII.-If any one saith, that the baptized are, by baptism itself, made debtors but to faith alone, and not to the observance of the whole law of Christ; let him be anathema.

CANON VIII.-If any one saith, that the baptized are freed from all the precepts, whether written or transmitted, of holy Church, in such wise that they are not bound to observe them, unless they have chosen of their own accord to submit themselves thereunto; let him be anathema.

CANON IX.-If any one saith, that the resemblance of the baptism which they have received is so to be recalled unto men, as that they are to understand, that all vows made after baptism are void, in virtue of the promise already made in that baptism; as if, by those vows, they both derogated from that faith which they have professed, and from that baptism itself; let him be anathema.

CANON X.-If any one saith, that by the sole remembrance and the faith of the baptism which has been received, all sins committed after baptism are either remitted, or made venial; let him be anathema.

CANON XI.-If any one saith, that baptism, which was true and rightly conferred, is to be repeated, for him who has denied the faith of Christ amongst Infidels, when he is converted unto penitence; let him be anathema.

CANON XII.-If any one saith, that no one is to be baptized save at that age at which Christ was baptized, or in the very article of death; let him be anathema.

CANON XIII.-If any one saith, that little children, for that they have not actual faith, are not, after having received baptism, to be reckoned amongst the faithful; and that, for this cause, they are to be rebaptized when they have attained to years of discretion; or, that it is better that the baptism of such be omitted, than that, while not believing by their own act, they should be bapized in the faith alone of the Church; let him be anathema.

CANON XIV.-If any one saith, that those who have been thus baptized when children, are, when they have grown up, to be asked whether they will ratify what their sponsors promised in their names when they were baptized; and that, in case they answer that they will not, they are to be left to their own will; and are not to be compelled meanwhile to a Christian life by any other penalty, save that they be excluded from the participation of the Eucharist, and of the other sacraments, until they repent; let him be anathema.