Roman Catholic Jesus Compared to The Biblical Jesus

882 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. Catechism of the Catholic Church #882.

The bishops, with the pope as their head, has full, supreme, and universal power over the whole Church, a power which he (Pope) can always exercise unhindered.(source Catholic catechism 'The episcopal college and its head, the Pope' #882)

"We also define that the holy apostolic see and the Roman pontiff holds the primacy over the whole world and the Roman pontiff is the successor of blessed Peter prince of the apostles, and that he is the true vicar of Christ, the head of the whole church and the father and teacher of all Christians, and to him was committed in blessed Peter the full power of tending, ruling and governing the whole church, as is contained also in the acts of ecumenical councils and in the sacred canons."( source ECUMENICAL COUNCIL OF FLORENCE (1438-1445)

The Roman Catholic church maintains the Pope(s) all 265(click to see list) of them, are the successors of Peter. If you count Peter you have 266 Popes to date. This succession is based on their interpretation of Matt 16:18

18 And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.

The Holy Bible, Translated from the Latin Vulgate. (2009). (Mt 16:18). Bellingham, WA: Logos Bible Software.

The Context of Matt 16:18

The question to be answered, "Does Matthew 16:13–19 say or imply that Jesus proclaimed Peter as the first Pope and that others would follow him in apostolic succession as Roman Catholocism maintains?"

13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?”
14 And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.”
15 He said to them, “But who do you say that I am?”
16 Simon Peter replied, “You are the Christ, the Son of the living God.”
17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.
18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

Before addressing Matthew 16:13-20 let us consider what 'J. R. White' has said in his book 'The Roman Catholic Controversy'. White asks seven key questions that every Roman Catholic should answer if they maintain that the 'Apostle Peter' was the first Pope.

1. Does the New Testament as a whole lead us to believe that Peter was considered the head of the Church?
2. Was Peter viewed as the Vicar of Christ on earth?
3. Did Christians of his day think of him as the Holy Father?
4. Did the other Apostles recognize Peter as their spiritual head and leader?
5. Did they instruct people to obey Peter as the Pope ?
6. Does the New Testament lead us to believe that there was an office of Pope to which all Christians looked for guidance and on which the Church’s unity itself was founded? 7. And do we find in the words, actions, and writings of Peter evidence that he interpreted Jesus’ words in Matthew 16:18–19 in the way modern Roman Catholics do?

White, J. R. (1996). The Roman Catholic Controversy (p. 107). Minneapolis, MN: Bethany House Publishers.

Now back to Matt 16:18 and its context (Matt 16:13-20 and what it does say

• v13 - The question asked by Jesus to his discplies, “Who do 'people' say that the Son of Man is?”
• v14 - The disciples response with what the people where saying - “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.”
• v15 - Jesus question to the disciples as to who they thought he was
• v16 - The response of Peter to Jesus's question - Simon Peter replied, “You are the Christ, the Son of the living God.”
• v17 - Jesus blesses Peter - “Blessed are you, Simon Bar-Jonah!
  Jesus identifies the source of Peters understandig of who Jesus was - "For flesh and blood has not revealed this to you, but my Father who is in heaven."
• v18 - Jesus declaration to Peter concerning his building of his chuch - "And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it".
  
• v19 - The declaration of Jesus concerning the keys of the kingdom - "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
  
  Matthew 16:18-19 is used by the Roman Catholic Church to support their teaching that Peter was the first pope, and that the church was built upon him. But, when correlated with what takes place in the Book of Acts, you find that Peter was the one who opened up the gospel to the world in the sense that it was he who first preached the gospel of Christ on the Day of Pentecost (Acts 2). Peter was the first to preach the gospel to the Gentiles (Acts 10). So, the binding and loosing were done through the preaching of the gospel, not through any Roman Catholic tradition or popery.
  

  Bob Utley (see bio info)PROFESSOR OF HERMENEUTICS (BIBLICAL INTERPRETATION) says the following about Matt 16:18:

  16:18 “Peter” This was the Greek word “petros,” a MASCULINE NOUN. “this rock” This was the Greek work, “petra,” a FEMININE NOUN. It referred to bedrock (cf. Matt 7:24). These two words (petros and petra) cannot grammatically link up to each other because of their GENDER. The disciples did not see this as a reference to Peter’s superiority because they continued to argue over who was greatest (cf. Matt 18:1, 18; Jn.20:21). These two terms are related but distinct in Greek. There is an obvious play between Peter’s faith and the faith of all the apostles. However, in Aramaic there is only one term, “kepha” for both of the Greek terms for rock. Jesus spoke Aramaic but His words are recorded by inspired writers in Greek. Therefore, we must deal with the Greek text, not a supposed Aramaic statement.

  The First Christian Primer: Matthew (Vol. Volume 9, pp. 139–140) by Utley, R. J. (2000).. Marshall, TX: Bible Lessons International

Is there another explanation other than?:

• The Church is built upon Peter’s confession
• The Church is built upon Peter
• These passages identify Peter as the Pope

I believe there is. Lets dig deeper at what is going on during this time of Christ talking with his disciples

The location where this conversation was held - Jesus came into the district of Caesarea Philippi (Matt 16:13). Is there cosmic spiritual warfare significance to this area? The short answer is 'yes'

Dr. Michael Heiser in his book "The Unseen Realm" mentions the following concerning Matt 16:30-20

A summary review of The New Testament and What it Doesn't Say

The GROUND ZERO:
The Gates of Hell The spiritual skirmishes against the powers of darkness are evident throughout Jesus’ ministry. One of the more dramatic is described here in Matthew 16:13–20. Jesus goes with his disciples to the district of Caesarea Philippi. On the way he asks the famous question, “Who do people say that I am?” Peter answers, “You are the Christ, the Son of the living God.” Jesus commends Peter: Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it (Matt 16:17–18 ESV).

This passage...is a focal point of debate between Roman Catholics, who reference it to argue that the passage makes Peter the leader of the original church, therefore the first pope. and those who oppose that idea.

There’s actually something much more cosmic going on here. The location of the incident—Caesarea Philippi—and the reference to the “gates of hell” (Matt 20:18) provide the context for the “rock” of which Jesus is speaking...

Caesarea Philippi is adjacent to the Pharpar River. Noting this geography, we can see exactly where Jesus was when he uttered the famous words about “this rock” and the “gates of hell” to Peter.

Caesarea Philippi was located in the northern part of the Old Testament region of Bashan, the “place of the serpent,” at the foot of Mount Hermon.

Things hadn’t changed much by Jesus’ day, at least in terms of spiritual control...Caesarea Philippi was also called “Panias.” The early church historian Eusebius notes: “Until today the mount in front of Panias and Lebanon is known as Hermon and it is respected by nations as a sanctuary.” The site was famous in the ancient world as a center of the worship of Pan and for a temple to the high god Zeus, considered in Jesus’ day to be incarnate in Augustus Caesar.

As one authority notes: More than twenty temples have been surveyed on Mt. Hermon and its environs. This is an unprecedented number in comparison with other regions of the Phoenician coast. They appear to be the ancient cult sites of the Mt. Hermon population and represent the Canaanite/Phoenician concept of open-air cult centers dedicated, evidently, to the celestial gods. The reference in the quotation to “celestial gods” takes our minds back to the “host of heaven,” the sons of God who were put in authority over the nations at Babel (Deut 32:8–9) who were not to be worshiped by Israelites (Deut 4:19–20; 17:3; 29:25).

The basis for Catholicism’s contention that the Church is built on Peter’s leadership is that his name means “stone.” For sure there is wordplay going on in Peter’s confession, but I would suggest there is also an important double entendre: the “rock” refers to the mountain location where Jesus makes the statement. When viewed from this perspective, Peter confesses Jesus as the Christ, the Son of the living God, at “this rock” (this mountain—Mount Hermon). Why? This place was considered the “gates of hell,” the gateway to the realm of the dead, in Old Testament times.

The theological messaging couldn’t be more dramatic. Jesus says he will build his church—and the “gates of hell” will not prevail against it. We often think of this phrase as though God’s people are in a posture of having to bravely fend off Satan and his demons. This simply isn’t correct. Gates are defensive structures, not offensive weapons. The kingdom of God is the aggressor. Jesus begins at ground zero in the cosmic geography of both testaments to announce the great reversal. It is the gates of hell that are under assault—and they will not hold up against the Church. Hell will one day be Satan’s tomb.

Heiser, M. S. (2015). The Unseen Realm: Recovering the Supernatural Worldview of the Bible (First Edition, pp. 281–285). Bellingham, WA: Lexham Press.

Did The other Apostles Think Peter Was Head of the Church?

The short answer no. The Biblical reasons:

• In Eph 2:20-21 Pauls stated the following

19 Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God,
20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,

The New King James Version (Eph 2:19–20). (1982). Thomas Nelson.

Pauls states we, i.e. the church is built upon the foundation of the "apostles and prophets" with Jesus Christ being the chieft corner stone. No where is a single individual such as Peter stated has being the one whom the church is built upon.

• If Peter was the head of the church as Roman Catholocism maintains, Paul appears to be unware of it, notice what he says in the following verse.
  

  5 For I consider that I am not at all inferior to the most eminent apostles.
  6 Even though I am untrained in speech, yet I am not in knowledge. But we have been thoroughly manifested among you in all things.
  7 Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge?
  
  The New King James Version (2 Co 11:5–7). (1982). Thomas Nelson.

  
  Here Paul states that he is not inferior to the most eminent apostles and as one who was repsonsible for building the foundation of the church (Eph2:20) by preaching the gospel of God.
  
  Pauls further defines his and Peters role in laying the foudation of the church. By staing he was and apostle to the Gentiles (uncircumcised) and Peter was an apostle to the Jews (circumcised)
  

  But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised 8 (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles),
  New American Standard Bible: 1995 update (Ga 2:7–8). (1995). The Lockman Foundation.

  It does not take much to see that Peter was not recognized as Pope - head of the Church - by Paul or any New Testament writer.

In Summary

In summary the role of the Roman Catholic Pope cannot be supported from the Bible. No where in scripture is the Apostle Peter seen as chief of the Apostles or head of the universal church or has a role of Pope, with successors. The idea of Popery is nowhere found in the New Testament nor was it understood by the other apostles that Peter was the chief apostle or the head of the church. What we do find is, Christ, the head of the body, rules the universal church (Col 1:18;2:10; Eph 5:23). He manages his church through gifted believers that the Holy Spirit has equipped (1 Cor 12:4-12; Eph 4:1-16).

Which to Believe "The Gospel According to The Papacy of Rome or The Bible"?

The Roman Catholic Church claims to be the only authority to interpret Scripture. This includes extra-Biblical books as found in the Deutero-canon list of books.

According to the Roman Catholic church, those who ignore or reject Rome's teachings think and act contrary to the very will of Christ. Four hundred years after Trent, the Second Vatican reiterated this claim in the document Dei Verbum:

10. Sacred tradition and Sacred Scripture form one sacred deposit of the word of God, committed to the Church. Holding fast to this deposit the entire holy people united with their shepherds remain always steadfast in the teaching of the Apostles, in the common life, in the breaking of the bread and in prayers (see Acts 2, 42, Greek text), so that holding to, practicing and professing the heritage of the faith, it becomes on the part of the bishops and faithful a single common effort. (7) But the task of authentically interpreting the word of God, whether written or handed on, (8) has been entrusted exclusively to the living teaching office of the Church, (9) whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit, it draws from this one deposit of faith everything which it presents for belief as divinely revealed. It is clear, therefore, that sacred tradition, Sacred Scripture and the teaching authority of the Church, in accord with God's most wise design, are so linked and joined together that one cannot stand without the others, and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls.

DOGMATIC CONSTITUTION ON DIVINE REVELATION DEI VERBUM SOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VI ON NOVEMBER 18, 1965 Chapter II number 10.

Does the claim made by Roman Catholocism, "that their organization are the only ones to interpret scripture" consistent with scripture? Yet we see in scripture a contradiction of the Roman Catholic position, note the following.

10 The brothers immediately sent Paul and Silas away by night to Berea, and when they arrived they went into the Jewish synagogue.
11 Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.(Acts 17:10–11).

Do the before mentioned verses (Acts 17:10–11) support Roman Catholicism position as the only ones to interpret scripture?: The obvious answer is no!

What Acts 17:10–11 reveal :

• In Acts 17:10–11, there was no need for anyone of apostolic credentials to examine the scriptures for those in Bera to determine if what Paul said was true. They examined the scriptures "themselves" and were commended in their doing so. Something Rome forbids.
• Heb 5:11-14 points to the fact, there is no need for one to be part of a Papacy or of apostolic succession of the Roman Catholic church to teach. They were taught and where expected to teach others.

  12 For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food,
  13 for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. 14 But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.

  It is clear, in the New Testament the teaching ministry is done by those whom the Holy Spirit has gifted with the gift of teaching (1 Cor 12:28 see 1Cor 12:1-28 for full context) in each local church, not from a central papacy authority located in Rome.
  

82 As a result the Church, to whom the transmission and interpretation of Revelation is entrusted, "does not derive her certainty about all revealed truths from the holy Scriptures alone. Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence."

Catechism of the Catholic Church

The Roman Catholic affirms three sources of authority:

1. Scripture (which includes 11 or more additional books known as the Apocrypha).
2. Apostolic tradition
3. The teaching office of the Majesterium.
   

The Roman Catholic Church adds tradition and papal infallibility to the teachings of the Bible, placing both above the inerrancy of the Bible. Unfortunately, Catholicism and Papal infallibility exercised through Papal encyclicals contradict and replace the scriptures. Matt 15:6 states: “So for the sake of your tradition, you have set aside the Word of God and made it null and void.”

In the Old Testament it was the scriptures that guided the people The Bible states that the scriptures is what should guide the church (Deut 8:3; Ps 1:1-3; Ps 119:105; Is 40:8; Luke 24:27; Acts 17:11; 2 Tim 3:15-16; etc.). Scripture places 'emphasis' on the word of God (Bible), not tradition and especially Roman Catholic tradition. It was Christ who put the emphasis squarely on the written word of God (Matt 4:4,7,10) in his 40 days and 40 nights temptation by Satan. He quotes from Deut 8:3.

This is not to say that tradition doesn't play a role or is bad all together (2 Thess 2:15), it is when tradition makes void the word of God, that it should be rejected (Matt 15:1-3). Unfortunately, Roman Catholocism places their teachings of tradition which they place equal to and above that of scripture. The content of Romes' tradition is different than the content of the Biblical narrative.

Biblical Passages Roman Catholocism use to Justify Tradition Outside of The Bible

1. In Roman Catholicism the most common passage cited against the doctrine of scripture alone and in support of their position of Scripture plus tradition 2 Thess 2:15. Of course one must look at the preceding verses as well to get the proper context for this verse:

13 But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.
14 To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.
15 So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter (2 Thess 2:13–15).

Verse 15 contains the key term. Paul speaks of “the traditions” that were passed on in one of two ways: 1) "by letter" or 2) “by word of mouth”. Note the Following:

• This single body of 'Biblical' tradition is taught two ways: 1) spoken word 2) written letter
• Paul draws no distinction in the 'content' of the oral tradition (spoken word) and written tradition. Its distinction is only in the method of delivery.
• The term “spoken word” is to be understood according to the theme of the passage, which is the Gospel (2 Thess 2:13-14). The traditions Paul speaks of are not traditions about Mary or Papal Infallibility and authority or teaching that only a designated group can dispense. Instead, the traditions Paul refers to have only to do with one topic. He is encouraging these believers to stand firm—in what? In oral traditions that had been delivered either orally or in writing -that is the Gospel.
• The cohesion of the message reflects a common source, in addition it shows that Paul is not expressing his own ideas but only the revelation that was delivered to him, but is even as I delivered them unto you” A message received from someone else. (cf. 1 Cor 11:23)
• Paul doesn't lead one to believed that additional revelation would be given passed what was already delivered.
• The believers where to “stand firm and hold” to the things that had already been delivered to them thought the vehicle of the spoken or written word. The teachings which he refers to had 'already been delivered' to the entire Church, (past tense) either verbally or by letter to the believers. (1 Thess 5:27; Col 4:16; 1; 1 Cor 5:9; 2 Cor 10:9-10; Jude 1:3), not to some future teachings by Papal infallibity.
  
• The command to stand - (GK - present active imperative - στήκω [steko /stay·ko/]) firm indicates one is to keep on standing firm and hold fast to the single body of traditions in which you “were taught” (past tense). This is and on going action not a one time event.
• The traditions that Paul speaks about are not traditions about Papal Infallibility, purgatory, Mary as co-redemtrix or mediator, petitioning deceased saints, prayer for the salvation of the dead, etc. Paul's content refers to only one topic i.e. He is encouraging these believers to stand firm—in what? In oral traditions that where had been delivered either orally (tradition) or in writing -that is the Gospel. Again difference delivery methods but same content.
  

Biblical Greek New Testament scholar Kenneth S. Wuest translate v15 as follows

15 So then, brethren, be constantly standing firmly, and be holding fast to the teachings which were delivered to you to be passed on to others, which you were taught either orally or through our letter.

Wuest, K. S. (1961). The New Testament: an expanded translation (2 Th 2:15). Grand Rapids, MI: Eerdmans.

• There is nothing in the context of this passage that is supportive of the Roman Catholic positions regarding tradition where Roman Catholic has introduced Papal authority and sucession.
• There is no indication in The New Covenant (NT) that additional information was to be forth coming through future traditions of the church. What they Lord gave us through them the church now had. Therefore they were instructed to 'stand firm' (2 Thess 2:15) and 'contend for the faith once and for all delivered to the saints' Jud 1:3.
• This provides little support for the specific and unique claims put forward by Rome, as this tradition is obviously recorded for us in Scripture.

These teachings that they had already received were the remedy for the destabilizing confusion and deception that had entered the church “by some prophecy, report or letter supposed to have come from us, saying that the day of the Lord has already come” (2 Thess 2:2).

It's also the antidote for today, for those who claim apostolic authority and whose teaching doesn't match what the original apostles gave us (The Bible). The content the Apostles taught verbally matched the content that they wrote.

Another passage referred to by those who present a concept of a separate oral tradition that exists outside of Scripture is (2 Tim 2:2)

2 and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.(2 Ti 2:2)

Paul is here envisioning a succession in respect to teaching rather than of administration. There is nothing in this passage that remotely suggests one must be a successor of Peter to carry on the teaching ministry of the Apostles. Keep in mind, according to Roman Catholicism Peter was the first Pope but nowhere is Timothy in that succession of Papacy.

Are There Other Passages

In summary, even though the Bible does not contain the exact words “the written Word stands alone, apart from tradition, as our sole authority for faith and practice,” the principle is found throughout. The Old Testament writers, Jesus, and the apostles consistently turned to the Jewish Tanach (OT Scriptures) as their measuring stick and commended the same standard to all.

James White povide the following seven biblical reasons supporting the teaching that the Bible should be accepted as the authority for faith and practice:

(1) It is Scripture that is said to be God-breathed (2 Timothy 3:16), and it is Scripture that has the repeated, “Thus saith the LORD...” In other words, it is the written Word that is repeatedly treated as God’s Word. Never is it said of any church tradition that it, too, is God-breathed and infallible.

(2) It is to Scripture that Jesus and the apostles appeal time after time in support or defense of their actions and teachings (Matthew 12:3, 5; 19:4; 22:31; Mark 12:10). There are over 60 verses in which you find “it is written...” used by Jesus and the apostles to support their teachings.

(3) It is to the Scriptures that the church is commended in order to combat the error that was bound to come (Acts 20:32). Likewise, it was the written Word that was seen in the Old Testament as the source of truth upon which to base one’s life (Joshua 1:8; Deuteronomy 17:18-19; Psalm 1; Psalm 19:7-11; 119; etc.). Jesus said that one of the reasons that the Sadducees were in error concerning the resurrection is that they did not know the Scriptures (Mark 12:24).

(4) Infallibility is never stated as the possession of those who would become church leaders in succession of the apostles.

In both the Old and New Testaments, it is seen that duly appointed religious leaders could cause the people of God to err (1 Samuel 2:27-36; Matthew 15:14; 23:1-7; John 7:48; Acts 20:30; Galatians 2:11-16). Both Testaments exhort people to study the Scriptures to determine what is true and what is false (Psalm 19; 119; Isaiah 8:20; 2 Timothy 2:15; 3:16-17).

While Jesus taught respect toward religious leaders (Matthew 23:3), an admonition which the apostles followed, we have the apostles’ example of breaking from the authority of their religious leaders when it was in opposition to what Jesus had commanded (Acts 4:19).

(5) Jesus equates the Scriptures with God’s Word (John 10:35). In contrast, when it comes to the religious traditions, He condemns some traditions because they contradict the written Word (Mark 7:1-13). Never does Jesus use religious tradition to support His actions or teachings. Before the writing of the New Testament, the Old Testament was the only inspired Scripture. However, there were literally hundreds of Jewish “traditions” recorded in the Talmud (a collection of commentary compiled by Jewish rabbis). Jesus and the apostles had both the Old Testament, and the Jewish tradition. Nowhere in Scripture does Jesus or any of the apostles appeal to the Jewish traditions. In contrast, Jesus and the apostles quote from or allude to the Old Testament hundreds of times. The Pharisees accused Jesus and the apostles of “breaking the traditions” (Matthew 15:2). Jesus responded with a rebuke: “And why do you break the command of God for the sake of your tradition?” (Matthew 15:3). The manner in which Jesus and the apostles distinguished between the Scriptures and tradition is an example for the church. Jesus specifically rebukes treating the “commandments of men” as doctrines (Matthew 15:9).

(6) It is Scripture that has the promise that it will never fail, that it will all be fulfilled. Again, never is this promise given to the traditions of the church (Psalm 119:89,152; Isaiah 40:8; Matthew 5:18; Luke 21:33).

(7) It is the Scriptures that are the instrument of the Holy Spirit and His means for conquering Satan and changing lives (Hebrews 4:12; Ephesians 6:17). "And that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work" (2 Timothy 3:15-17). "To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them" (Isaiah 8:20).

White, J. R. (1996). The Roman Catholic Controversy(pp. 95–101). Minneapolis, MN: Bethany House Publishers.

In summary the content of what was taught through tradition was consistant with what was taught in the written word. Which system of teaching will you accept, Roman Catholic Traditon or Biblical truth?

The most critical problem with Roman Catholicism is its belief that faith alone in Christ alone is not sufficient to be saved. They maintain that anyone who believes this is anathema (cursed).

CANON XII.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ’s sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

CANON XI.-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.

CANON XIV.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.

Fathers, Council. “General Council of Trent: Sixth Session.” Papal Encyclicals page 46

Roman Catholicism directly contradicts the Bible on the issue of 'Justification' by faith. Notice what the Bible says about justification.

Justification by Faith Evidenced in Old Testament Referenced in The New

Rom 4:1-5 (see Rom 4:1-25 for full context)
1 What then shall we say that Abraham, our forefather according to the flesh, has found?
2 For if Abraham was justified by works, he has something to boast about, but not before God.
3 For what does the Scripture say? “ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.”
4 Now to the one who works, his wage is not credited as a favor, but as what is due.
5 But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness,

The Rabbis taught that Abraham had a surplus of merit from his works that was available to his descendants. Paul built on that idea and agreed that, assuming that Abraham was justified by works, he had something to boast about (cf. boasting or bragging in Rom 2:17, 23; 3:27). But, Paul insisted, his boasting could only be before other people, not before God. If a person could establish his finite righteousness by works—though that was impossible—he could never boast of it in God’s presence. Paul then turned to an authority his readers would acknowledge and asked, What does the Scripture say? He quoted Genesis 15:6, which states that Abraham’s faith in God and His promise was credited to him as righteousness. Because he believed, God imputed righteousness to his account (“credited,” elogisthē, from logizomai, is an accounting term). Paul had quoted this verse before (Gal. 3:6).

In Rom 4:4–5. The apostle then discussed the significance of this Scripture quotation. He pointed out that a worker’s wages are what are owed him because he earned them, and are not graciously given to him as a gift. Conversely, a person who is not working but is believing on (these participles are in the pres. tense) God who justifies the wicked (asebē, “the ungodly, impious”; cf. 5:6), his faith is credited as righteousness (cf. 4:3). Abraham was the latter kind of person as the Scripture stated. He was justified not because he worked for it but because he trusted God.

Witmer, J. A. (1985). Romans. In J. F. Walvoord and R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 453). Wheaton, IL: Victor Books.

Note the following from the Bible

Results of Justification

Romans 3:27-28
27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.
28 For we maintain that a man is justified by faith apart from works of the Law.

Rom 5:1-2
1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,
2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.

Means of Salvation

Luke 7:50
And he said to the woman, “Your faith has saved you; go in peace.”

Eph 2:8-10
8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;
9 not as a result of works, so that no one may boast.
10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.

Romans 9:30-32
30 What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith;
31 but Israel, pursuing a law of righteousness, did not arrive at that law.
32 Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone,
33 just as it is written, “BEHOLD, I LAY IN ZION A STONE OF STUMBLING AND A ROCK OF OFFENSE, AND HE WHO BELIEVES IN HIM WILL NOT BE DISAPPOINTED.”

Rom 10:8–17
8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim);
9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
10 For with the heart one believes and is justified, and with the mouth one confesses and is saved.
11 For the Scripture says, “Everyone who believes in him will not be put to shame.”
12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him.
13 For “everyone who calls on the name of the Lord will be saved.”
14 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?
15 And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!”
16 But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?”
17 So faith comes from hearing, and hearing through the word of Christ.

Rome’s gospel is composed of the Catholic Church, the pope, the priesthood, and the sacraments(Christian rite, such as baptism or the Eucharist). The church maintains that only they can administer salvation.

For "the only-begotten son of God...has won a treasure for the militant Church and has e ntrusted it to blessed Peter, the keybearer of heaven, and to his successors, Christ's vicars on earth, that they may distribute it to the faithful for their salvation, applying it mercifully for reasonable causes to all who are repentant and have confessed their sins, at times remitting completely and at times partially the temporal punishment due sin in a general as well as in special ways insofar as they judge it to be fitting in the eyes of the Lord. It is known that the merits of the Blessed Mother of God and of all the elect...add further to this treasure.(36)

Apostolic Constitution Of Pope Paul VI Indulgentiarum Doctrina Whereby The Revision Of Sacred Indulgences Is Promulgated

ccc 816 "The sole Church of Christ [is that] which our Savior, after his Resurrection, entrusted to Peter's pastoral care, commissioning him and the other apostles to extend and rule it. . . . This Church, constituted and organized as a society in the present world, subsists in (subsistit in) the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him."

The Second Vatican Council's Decree on Ecumenism explains: "For it is through Christ's Catholic Church alone, which is the universal help toward salvation, that the fullness of the means of salvation can be obtained. It was to the apostolic college alone, of which Peter is the head, that we believe that our Lord entrusted all the blessings of the New Covenant, in order to establish on earth the one Body of Christ into which all those should be fully incorporated who belong in any way to the People of God.

Catechism of the Catholic Church

“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.” Council of Trent, Canon 24

In Acts 8:4, 40; 11:19 Luke states that persecution caused Christianity to spread from Jerusalem to other Locations.

Acts 8:1-5
1 And Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.
2 Devout men buried Stephen and made great lamentation over him.
3 But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison. Philip Proclaims Christ in Samaria
4 Now those who were scattered went about preaching the word.
5 Philip went down to the city of Samaria and proclaimed to them the Christ.

Ac 11:19–24)
19 Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews.
20 But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Hellenists also, preaching the Lord Jesus.
21 And the hand of the Lord was with them, and a great number who believed turned to the Lord.
22 The report of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.
23 When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose,
24 for he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

What do these verses reveal about how the gospel was spread before there was a Roman Catholic Church:

• There was no teaching to keep the sacraments as stated by the Roman Catholic Church.
• In most cases there was no apostles, no Peter, the key bearer of heaven, nor his successors, or Christ's vicars on earth, that they may distribute salvation. It was the laity, converts themselves who played a key role in spreading the gospel. Yet the Roman Catholic Church maintains the following:

888 Bishops, with priests as co-workers, have as their first task "to preach the Gospel of God to all men," in keeping with the Lord's command.They are "heralds of faith, who draw new disciples to Christ; they are authentic teachers" of the apostolic faith "endowed with the authority of Christ."
Roman Catholic Catechism #888

• Yet God blessed the labors of those believers who shared the gospel, as a result many where added to the Lord. (Acts 19:21,24)
  

The Holy Spirit Calls Two None Pope/ Bishops / Priest to Proclaim the Word of God

In Acts 13:1-5 the Bibles shows a case where God the Holy Spirit comands that Barnabas and Saul be set apart for the work to which he had called them.”

Barnabas and Saul Sent Off
13:1 Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul.
2 While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”
3 Then after fasting and praying they laid their hands on them and sent them off. Barnabas and Saul on Cyprus
4 So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus.
5 When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them.

Again neither men was designated Priest, Bishop or Pope, yet they were commanded to proclaim God's Word.

• Accordig to RCC, true salvation from sin and the judgment of God can only come through certain rites and rituals of the church, called the sacraments.
  
  
  • 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. (CCC1129) 
    
    
• The following work together for the savation of Souls
  
  
  • "It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition, Sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls." (CCC95)


• In addition, they believe that God dispenses salvation through the RCC church and Mary, and if necessary time in purgatory (Latin: purgatorium; from purgare, to purge) to cleanse those who die in a state of grace. (CCC1030)
  
  
• Mary's Role
  • "This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation. . . . Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix."(CCC969)

1. Sacramental salvation is contrary to the examples of salvation in the book of Acts (Acts 10:43: 11:16-18; 14:27; 15:9-11; 16:30-31). The souls that were saved in the early churches were saved once and for all by putting their faith in Jesus Christ. Their salvation was not a process of sacramentalism.

2. Sacramental salvation is contrary to the teaching of the book of Romans. This book is written expressly to reveal the way of salvation (Romans 1:15-17). Consider Romans 3:21-24; 4:4-6; 11:6. Notice in the last reference that God says it is impossible to mix grace and works for salvation. We are saved by grace or we are saved by works; it cannot be a mixture of the two as the Catholic Church teaches!

3. Sacramental salvation is also contrary to the Gospel of John, which was written expressly to lead men to eternal life in Christ (John 20:31).

The first twelve chapters of John describe Jesus’ ministry to the world of lost men. In these chapters, we are shown by unmistakable emphasis that eternal life and salvation are received by faith in Jesus Christ and faith in Christ alone. “Believe” is the key word in these chapters. See John 1:12; 3:16-18, 36; 5:24; 6:28-29; 7:38-39; 8:24; 9:35-38; 11:25-26; 12:36-37. Notice that in all of these verses we are told that salvation is obtained through faith in Christ and there is no hint of sacramentalism.

4. Sacramental salvation is contrary to the summary of the gospel in 1 Corinthians 15:1-4. Here Paul summarizes the gospel that he preached, and it is faith in the death, burial, and resurrection of Christ. Period. There is no sacramentalism whatsoever. No priests; no church; no works; no sacraments.

5. Sacramental salvation is contrary to the summary of the gospel in Ephesians 2:8-10. This passage teaches that salvation is a free gift of God’s grace and that works follow as the evidence. This puts everything into proper order and perspective. It is God’s will that men live holy lives, but holy living is the product of salvation and not the way of salvation.

6. Sacramental salvation is contrary to the summary of the gospel in Titus 3:4-8. This passage also teaches that salvation is a free gift of God’s grace and that works follow as the evidence and product.

David Cloud, Way of Life Literature (October 18, 2017 (first published July 9, 2008). What the Roman Catholic Church Teaches About Salvation. Retrieved from https://www.wayoflife.org/database/what_the_catholic_church_teaches_about_salvation.html

Purgatory (Lat., "purgare", to make clean, to purify) in accordance with Catholic teaching is a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.

"...Several early Christian writers endorse the idea of purgatory, or prayers for the dead…to one degree or another (Origen, Cyprian, Ambrose, Tertullian, Jerome, and Augustine)...The sufferings of those in purgatory vary tremendously in intensity and duration, depending upon the degree to which the baptized but not fully cleansed Christian has sinned... Regardless of the intensity or duration of one’s suffering, purgatory is temporary in nature, until the general resurrection of the dead, although individuals may be delivered from purgatory before then. This is accomplished through the actions of living Christians who perform good works on behalf of the dead. Such works include the Mass, prayers (for the dead), and the giving of alms. Those who are in a state of perfect grace will not need to go to purgatory—they will go immediately to heaven..."

Stewart, R. (2003). Purgatory. In C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, & T. C. Butler (Eds.), Holman Illustrated Bible Dictionary (pp. 1349–1350). Nashville, TN: Holman Bible Publishers.

The faith of the Church concerning purgatory is clearly expressed in the Decree of Union drawn up by the Council of Florence (Mansi, t. XXXI, col. 1031), and in the decree of the Council of Trent which (Sess. XXV) defined: "Whereas the Catholic Church, instructed by the Holy Ghost, has from the Sacred Scriptures and the ancient tradition of the Fathers taught in Councils and very recently in this Ecumenical synod (Sess. VI, cap. XXX; Sess. XXII cap.ii, iii) that there is a purgatory, and that the souls therein are helped by the suffrages of the faithful, but principally by the acceptable Sacrifice of the Altar; the Holy Synod enjoins on the Bishops that they diligently endeavor to have the sound doctrine of the Fathers in Councils regarding purgatory everywhere taught and preached, held and believed by the faithful" (Denzinger, "Enchiridon", 983). (source Hanna, E. (1911). Purgatory. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved February 26, 2021 from New Advent: http://www.newadvent.org/cathen/12575a.htm

To summarize, in Roman Catholocism theology Purgatory is a place that a Christian’s soul goes to after death to be cleansed of the sins that had not been fully satisfied during life.

Is the Roman Catholic doctrine of purgatory in agreement with the Bible on how to get to heaven?

The following is what the Bible tell us about how our sins have been dealt with.

According to the Bible, Jesus is the only one who could pay the penalty for all of our sins, not having someone spend time in purgatory:

7 For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—
8 but God shows his love for us in that while we were still sinners, Christ died for us.
9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.
10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. (Rom 5:7-10)

5 But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.
6 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)

The Bible is clear on God's method for dealing with our sins, and that is through the shed blood of Christ. Notice what Heb 9:28 tells us.

24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf.
25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own,
26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself...
28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Rome's Justifcation

Scripture

The primary Scriptural passage Roman Catholics point to for evidence of Purgatory is 1 Corinthians 3:15

If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. (1 Cor 3:15)

Now lets look at this verse in context.

12 Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw,
13 each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work.
14 If any man’s work which he has built on it remains, he will receive a reward.
15 If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.

The Roman Catholic view is a clear example of reading something into a passage that is foreign to the context of the passage. This is called, eisegesis.

The Biblical context shows us that Paul uses the passages of (1 Corinthians 3:12-15) to illustrate our works going through fire as a description of believers’ works being judged. If our works are of good quality i.e., gold, silver, costly stones, they will pass through the fire unharmed, and we will be rewarded for them. If the quality of works is poor "wood, hay, and straw,” they will be consumed by the fire, and there will be no reward.

There is no mention of believers being cleansed by fire to remove 'venial sins' to prepare them for heaven. It's our works that are in view, not our salvation.

Matt 12:32 is another passage where catholics appeal as a support for purgatory.

They teach the following concerning this passage

We know that Matthew’s Jewish audience already believed that some sins could be forgiven in the afterlife (cf. 2 Macc. 12:46). Given this knowledge, it doesn’t make sense that Matthew would include the saying “no forgiveness either in this age or in the age to come” if all he meant was that this sin is never forgiven. To do so without clarification seems only to reinforce the Jewish belief about sins being forgiven in the afterlife.

Broussard, Carlo. (2020, Janurary 15). On the Remission of Sins After Death. Gospel passages on sins against the Holy Spirit point toward the reality of Purgatory. Retrieved September 17, 2019, from

The problems with using apocryph book 2 Macabees

1 . The Books of Maccabees (1-4) were not included within the Hebrew Bible(Tanakh-OT). The only reason the Books of Maccabees survived is because they became part of the Christian canon. Both books are part of the canon of Scripture in the Greek Orthodox, Roman Catholic, Coptic, and Russian Orthodox churches.

2. The New Testament never refers to any apocrypha book but does referes to the Old testament by the phrase 'Law and the prophets'(Matt 5:17, 7:12, 22:40 Luke 24:27; John 1:45; Acts 13:15; 24:14; Romans 3:21).

The books of the law are comprised of the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). The prophets would include the rest of the Old Testament. The poetic books, such as Job or Proverbs, would be included in the prophets category. It was Jewish custom to see any writer of Scripture as a prophet. In addition, many of the psalms are messianic prophecies.

3. Jesus never referred to the apocrypha but did refer to the Old Testament as we know it (Matt 5:17, 7:12, 22:40 Luke 24:27; John 1:45)

• According to St. Isidore of Seville (De ord. creatur., c. xiv, n. 6) these words prove that in the next life “some sins will be forgiven and purged away by a certain purifying fire”.
• Several early Christian writers endorse the idea of purgatory, or prayers for the dead…to one degree or another (Origen, Cyprian, Ambrose, Tertullian, Jerome, and Augustine).

The Deuterocanon books (apocrypha) nor the church fathers is the final authority. Only the wriiten word of word of God (Ps 1:1-2; 119:105; 2 Tim 3:16; ) should be appealed to.

It is to Scripture that Jesus and the apostles appeal to time after time in support or defense of their actions and teachings (Matthew 12:3, 5; 19:4; 22:31; Mark 12:10). There are approximatley 73 verses in which you find “it is written...” used by Jesus and the New testament writers to support their teachings, all referring to the Old testament.

White, J. R. (1996). The Roman Catholic Controversy(pp. 95–101). Minneapolis, MN: Bethany House Publishers.

958 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."500 Our prayer for them is capable not only of helping them, but also of making their intercession for us effective.

The earliest Scriptural reference to prayers for the dead comes in the second book of Maccabees. The second book of Maccabees tells how Judas Maccabee, the Jewish leader, led his troops into battle in 163 B.C. When the battle ended, he directed that the bodies of those Jews who had died to be buried. As soldiers prepared their slain comrades for burial, they discovered that each was wearing an amulet taken as booty from a pagan Temple. This violated the law of Deuteronomy and so Judas and his soldiers prayed that God would forgive the sin these men had committed (click to read II Maccabees 12:39-45)

Purgatory is the word the Roman Catholic Church uses to describe spiritual cleansing which occurs after we die.

To maintain that a beleiver has to be spiritualy clean in purgatory after they die is an attack on the efficacy of the blood of Chirst. In addition to teach such is clear attack on the work of Christ at a core point in salvation.

This is what the Bible says about how we are loosed from our sins'. God's an What The Bible says about the believers spiritual cleansing:

7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. (1 Jn 1:7)

4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood (Re 1:4–5)

9 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, 10 and you have made them a kingdom and priests to our God, and they shall reign on the earth.”

No where in the Bible does it teach that the believers sins are further dealt with in the after life in purgatory.

1366 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.

For Catholics, the Holy Eucharist / Catholic Mass is considered the most important and highest form of prayer. In fact, attending Mass is an obligation, under penalty of mortal sin, each Sunday and on certain other Holy Days of Obligation. The Mass is divided into two sections, the Liturgy of the Word and the Liturgy of the Eucharist. The Liturgy of the Word consists of two readings (one from the Old Testament and one from the New Testament), the Responsorial Psalm, the Gospel reading, the homily (or sermon), and general intercessions (also called petitions).

The Roman Catholic Eucharist is unbiblical no matter how you define it. There is no need for Christ to be re-sacrifice, under any circumstance.(Heb 7:27).

27 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.

Furthermore 1 Peter 3:18 exclaims:

18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,

Therefore Christ's sacrifice does not need to be re-presented (makes present). Instead, Christ’s sacrifice is to be received by faith (John 1:12; 3:16, Rom 10:8-11; Eph 2:2-8), for it was a once and for all act. It is not something that requires repeated through the sacrament of the Eucharist. To do so blatantly contradicts Scripture and diminshes the person and work of Christ.

Roman Catholicism teaches the following about Mary:

• never committed sin (CCC 493)
• She had no original sin (CCC 508)
• the “seat of wisdom” (CCC 721).
• who is “full of grace” (CCC 722)
• the “new Eve” (CCC 726)
• In her, the church is holy (CCC 867).
• "...exalted by the Lord as Queen over all things..."(CCC 966)
• “Mary is the Church’s model of faith and charity” (CCC 967).
• "... and, by your prayers, will deliver our souls from death."(CCC 966)
• "... but by her manifold intercession continues to bring us the gifts of eternal salvation. . . . Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix."(969)
• "... but by her manifold intercession continues to bring us the gifts of eternal salvation. . . . Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix."(969)
• have devotion to her (CCC 971)
• When speaking of the Church, “we can find no better way to conclude than by looking to Mary,” (CCC 972).
• She was “taken up body and soul into the glory of heaven” (CCC 974).
• Finally, in paradise the church gathers “around Jesus and Mary” (CCC 1053).
• the “Mother of God and our mother” (CCC 2677),
• She is second only to her Son” (Vatican II, Dogmatic Constitution on the Church, par. 66) and sits “on the right hand of the majesty on high” (Pope Pius X, Ad Diem Illum Laetissimum, 14).In fact, “no man goeth to Christ but by His Mother” (Pope Leo 13th, Octobri Mense).
• It was Mary who “crushed the poisonous head of the most cruel serpent and brought salvation to the world” (Pope Pius IX, Ineffabilis Deus).
• “Mary, by her spiritual entering into the sacrifice of her divine son for men, made atonement for the sins of man,” (Fundamentals of Catholic Dogma4, Ott, page 213). Therefore, we can “entrust all our cares and petitions to her” (CCC 2677), “give ourselves over to her now” (CCC 2677),
• “pray to her” (CCC 2679)

Summary

It is odd that the writers of the New Testament do not mention Mary's crucial role in salvation as claimed by Rome. However, when viewing it from a biblical perspective, the Roman Catholic Mary's role in salvation contradicts what the Bible teaches. It is up to individuals to choose whether to adhere to the Roman Catholic Church's tradition concerning the Virgin Mary or the Bible's teachings.

The answer is simply no, and for the following 'primary' reasons.

• Jesus blood was sufficient to pay for and cleanse one of sin, leaving no need for any further action. (Heb 9:22)
• To maintain there is a need for further action such as (1)purgatory for one to be completely cleansed from sin that was not dealt with while a believer was alive. (2)participating in the catholic eucharist to have your sins forgiven presents concepts that are an unbiblical picture of God’s requirement for sin. In both cases of the Eucharist and spending time in purgatory there is dependent upon the sinner to make restitution of some type. The basic thought is that in order for Christ’s forgiveness to be applied to the offender, the offender must perform some work, and then the forgiveness is granted. The payment and forgiveness of the transgression is dependent upon the offender’s actions. In either case both Roman Catholic concepts diminishes the person and work of Christ. Rather than Christ being seen as the author and finisher of our faith, (Heb 2:22) man now works with Christ to secure his salvation. (See - Hebrews 9:24-26). This is clearly unbiblical and presents another Jesus and another salvation.