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This section of the Website is a compilation of many expert approaches to these issues. Citing all of these sources seems beside the point as these arguments are widely used.
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Martin Luther's Solas
Martin Luther's Solas
Most Protestant/Catholic differences can be found in these three key perspectives the Calvinists and Wesleyans tend to hold in addition to Lutherans. In fact, other pseudo-Christian religion differ on more fundamental things, thus the "Protestant" grouping. Technically there were five, but three we will directly engage here, others will be covered late in the content.
1. Sola Fidei - by Faith Alone
1. Sola Fidei - by Faith Alone
If we are saved only by faith, would God condemn anyone who never had the opportunity to encounter the Gospel?
If one only "believes" abstractly and maybe even proclaims the truth of the Gospel to others, but continues to dwell in sin, then their vices would be increased in gravity since they knew better and committed bad acts and failed in doing good acts intentionally.
"Believe" is a verb it is an action: When we learn that electricity can arc/jump certain distances, why would we bring a sword to a sub-station and/or not where insulating clothes? If we would do such things, then we do not really believe electricity can arc and we would find the consequence of not living what we "believe" deadly.
Does not faith natural accompany/produce its expression?
Are we not compelled to study what we are given to better understand our faith
Are we not compelled to imitate Christ not only consider his teachings?
We not only called to imitate Christ but, in some sense albeit in a corrupt way on account of our finitude and corruption, become Christ to others?
The videos and key paragraphs from the Catechism on this below answer these questions.
Unity of Faith and Works: In Catholic understanding, faith and actions are inseparable. Genuine faith manifests itself through concrete actions and moral living, as emphasized in Jesus’ teaching, "By their fruits, you will know them" (Matthew 7:20). This unity reflects the belief that faith is not merely intellectual assent but must be lived out in everyday life.
Ongoing Process of Salvation: Salvation is viewed not as a singular event but as a lifelong journey involving continuous transformation, sanctification, and unity with the Mind of Christ. St. Paul’s exhortation in Philippians 2:12 to "work out your salvation with fear and trembling" highlights the importance of both faith and works in the believer’s life, emphasizing an ongoing relationship with God.
Judgment and Divine Justice: God’s judgment is impartial and considers a person’s actions, words, and thoughts. Until the final judgment, no one can be definitively deemed lost. This reflects God's fairness and desire for all to seek reconciliation and conversion.
Empowerment Through Grace: The Catholic Church teaches that grace is essential for living a righteous life. It empowers believers to act in accordance with Christ's teachings, encouraging continual growth in holiness and a life increasingly free from sin although not perfectly until death (Romans 6:1-2).
Call to Continuous Conversion: The Christian journey is marked by a continual process of conversion, inviting believers to trust in God’s grace and strive toward holiness (Romans 12:2). This journey acknowledges human struggles while assuring believers of God’s unwavering love and invitation to remain in communion with Him.
Authentic Expression of Faith: True faith inevitably leads to a transformation in behavior. As articulated in James 2:17, "Faith by itself, if it does not have works, is dead." Therefore, authentic faith compels believers to engage in acts of love and service, reflecting the values of the Kingdom of God.
CCC 142 By his Revelation, "the invisible God, from the fullness of his love, addresses men as his friends, and moves among them, in order to invite and receive them into his own company." The adequate response to this invitation is faith.
CCC 143 By faith, man completely submits his intellect and his will to God. With his whole being man gives his assent to God the revealer. Sacred Scripture calls this human response to God, the author of revelation, "the obedience of faith".
2018 Like conversion, justification has two aspects. Moved by grace, man turns toward God and away from sin, and so accepts forgiveness and righteousness from on high.
CCC 2019 Justification includes the remission of sins, sanctification, and the renewal of the inner man.
CCC 2021 Grace is the help God gives us to respond to our vocation of becoming his adopted sons. It introduces us into the intimacy of the Trinitarian life.
CCC 2026 The grace of the Holy Spirit can confer true merit on us, by virtue of our adoptive filiation, and in accordance with God's gratuitous justice. Charity is the principal source of merit in us before God.
CCC 2027 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 2028 "All Christians . . . are called to the fullness of Christian life and to the perfection of charity" (LG 40 § 2). "Christian perfection has but one limit, that of having none" (St. Gregory of Nyssa, De vita Mos.:PG 44, 300D).
CCC 2029 "If any man would come after me, let him deny himself and take up his cross and follow me" (Mt 16:24).
2. Sola Scriptura - by Scripture Alone
2. Sola Scriptura - by Scripture Alone
The Catholic Church teaches that the fullness of faith cannot be understood by Scripture alone but requires the integration of both Sacred Scripture and Sacred Tradition, guided by the Magisterium. This understanding is grounded in the words of Christ and the teachings of the Apostles. Jesus emphasized the enduring authority of His teachings, saying, "Heaven and earth will pass away, but my words will not pass away" (Matthew 24:35). Likewise, St. Paul instructed believers to "stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter" (2 Thessalonians 2:15), underscoring the significance of both written and oral Tradition.
Unlike the principle of Sola Scriptura, which asserts that Scripture is the sole authority in matters of faith, the Church sees this as a false dichotomy. Scripture itself speaks to the need for proper interpretation and guidance: St. Peter warns, "No prophecy of Scripture is a matter of one's own interpretation" (2 Peter 1:20-21), highlighting the necessity of a teaching authority to interpret God's Word correctly. The Catholic approach ensures that Sacred Scripture, Tradition, and the Magisterium work together to transmit the truth faithfully as Jesus promised when He said, "But when He, the Spirit of truth, comes, He will guide you into all the truth" (John 16:13).
The Church's understanding of the "Deposit of Faith" reflects this integrated approach, where the Scriptures and the living Tradition form one sacred teaching. This concept is also supported by Christ’s Great Commission to the Apostles: "Go therefore and make disciples of all nations...teaching them to observe all that I have commanded you" (Matthew 28:19-20). The Apostles were entrusted not only with the Scriptures but also with the authority to interpret and teach them in light of Christ’s life and the Holy Spirit’s ongoing guidance.
When teaching new Christians, simply handing them a Bible is not enough. St. Paul reminds us that faith is nurtured through teaching and hearing: "Faith comes from hearing, and hearing through the word of Christ" (Romans 10:17). The role of the Church is to instruct believers in understanding, interpreting, and living according to the Scriptures in a way that remains faithful to the teachings of Christ and the Apostolic Tradition.
Even communities that promote Sola Scriptura often rely on their own traditions to interpret the Bible, whether they admit it or not. Jesus Himself criticized relying solely on human interpretations without a solid foundation, saying, "You nullify the word of God by your tradition that you have handed down" (Mark 7:13). This emphasizes the importance of distinguishing between human traditions that conflict with God’s Word and the authentic Tradition that the Church preserves and passes on.
The debates and discussions below explore the varying interpretations of Sola Scriptura and the Catholic Church's responses, highlighting how Scripture itself points toward a balanced approach that respects both the written Word and the living Tradition, ensuring a faithful adherence to Christ’s teachings through the ages.
Thoughts on Scriptural Sufficiency
"Does sufficient in this context refer to the fact that Scripture provides the essential aspects/grounding and then we merge other wisdom and practical knowledge as one would in correction or is it as you imply that there is no justifiable connection to other truth? This is where the “alone” part becomes a problem, to say there is no other truths at all woven into creation or experienced by man other than Scripture is a very exclusive move. Also, Catholics argue only against the only part, we live the Scriptures too and we do our best to live it.
Material Sufficiency
The idea that everything we need to know/believe to live an orthodox Christian life can be found in the Bible and anything else is beyond what is necessary.
However, this does not mean that it would be assembled to be orthodox, and thus as aforementioned, traditional interpretations and predications of scripture are necessary to make the Christian life one lives that which Jesus asked for. It is not always infallibly interpreted by every reader.
This is the Catholic position. Scripture first, but not alone.
Formal Sufficiency
All theology is found explicitly in scripture, not only are the truths present, but everything that is necessary to understand God and be perfectly on the same thought process as Jesus and every other Christian who reads the Bible.
One strong argument for Formal sufficiency might be: God sent the Holy Spirit to testify to the Truth, and every baptized Christ has received the Holy Spirit, therefore at least every baptized can know the Truth of the Scriptures on their own without anything else.
This is an argument using Catholic understandings of things
Depending on what the Sola Scriptura doctrine is meant to refute (i.e. need for anything at all in addition to the Scriptures, or just tradition), this may or may not be effective.
The Holy Spirit is still something extra and some may well argue even the Holy Spirit is not needed, however, the Church would argue that the SPirit is needed.
Moreover, our ability to listen infallibly to the voice of the Holy Spirit and understand how the Spirit works infallibly is very much up to debate.
The divisions of Christianity resulting from misinterpretations of Scripture, if not only different interpretations, is staggering and proof that not only can scripture be misinterpreted it is.
Continue below to see how a written text can be misunderstood and how the interpreter cannot be infallible.
If a Pharisee can get it wrong so can you.
Pharisees were well trained in the Scripture, they can and have attempted to corner Jesus in a question that finally one can only get out of through interpretation of the law. Of course, Christ does this perfectly being the Just Judge. Nevertheless, their lives were about that law that they misread. Is it really believable thus that the Christian, even a well-educated one, needs no help with interpretation i.e. that their interpretation is infallible? Consider the following Statement and its many meanings which cannot be derived except by context and most easily by hearing the inflexion in one's voice.
I didn't say he stole the money. - someone else said it, not me
i DIDN'T say he stole the money. - you think I said it, it wasn't me.
i didn't SAY he stole the money. - I never said such a thing, might have suggested it's a possibility, but never said it.
i didn't say HE stole the money. - I said someone else stole it.
i didn't say he STOLE the money. - I might have said he took it, like borrowed, but definitely didn't say he stole it, who knows?
i didn't say he stole THE money. - not the money in question, another money.
i didn't say he stole the MONEY. - he stole something else besides the money.
The key point here is Decoding what is most meaningful from the creator which laws are important.
Other Key Notes on this Issue (This passage is a summary of this Article)
This Distinction cannot be found in nor is taught by scripture, i.e. that only the scriptures are necessary
The “Word of God” Refers to Oral Teaching Also (View all Verses)
Jer. 25:3, 7-8
1 Thess. 2:13
2 Thess. 3:6
2 Thess 2:15
2 Tim 2:2
1 Cor 11:2
1 Thess 2:13
Tradition is not intrinsically evil nor necessarily unideal. It is a practical need, in fact. (View all Verses)
Matt. 15:2–6, Mark 7:8–13 - Tradition cannot contradictor or override Scripture
Col. 2:8 - What is the best way to not be led astray by Philsophy? Use it to keep you from being led astray.
Jn 21:25 - not everything is in the Bible.
2 Pet 1:20-21 - Personal interpretation is insufficient.
Jesus, John, and Paul Accepted Non-Biblical Oral and Written Traditions (View all Verses)
Matt. 2:23
Matthew 23:2–3
1 Corinthians 10:4
2 Tim. 3:8
2 Jn 1:12; 3 Jn 1:13-14
The Apostles Exercised Extra-Biblical Authority at the Council of Jerusalem (Acts 15:6–30, Acts 16:4)
Pharisees, Sadducees, and Oral, Extra-Biblical Tradition
Acts 15:5
Philippians 3:5
Old Testament Jews Did Not Believe in Sola Scriptura
Ephesians 4 Refutes the Protestant “Proof Text”
“All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Tim. 3:16–17).
This is The Verse most commonly cited in favor of Sola Scriptural
also assumes there is a need to be equipped for good works
“And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ; so that we may no longer be children, tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ” (Eph. 4:11–15).
The connection between this passage and the one from Timothy suggests both are needed in humanly forming new Christians
The people and their charisms draw strength and guidance from the Scriptures in order to lead. There is no command which says only Scripture is needed
In fact, when interpreting Scripture guidance is sometimes needed.
Paul Casually Assumes That His Passed-Down Tradition Is Infallible and Binding (View)
2 Thess. 3:14
Rom. 16:17
2 Pet 3:16
Catechism 84 The apostles entrusted the "Sacred deposit" of the faith (the depositum fidei), contained in Sacred Scripture and Tradition, to the whole of the Church. "By adhering to [this heritage] the entire holy people, united to its pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers. So, in maintaining, practicing and professing the faith that has been handed on, there should be a remarkable harmony between the bishops and the faithful." Read more here
"I don't need religion, I have Jesus"
This issue is an extension of the Sola Scriptura doctrine, however at times it takes the reductionism a step further. It is sometimes used as a license to stop attending Church services (which do help although imperfectly with knowledge of Scripture since they contribute to an actual deposit), adhering to biblical teaching. However, the actions of the Apostles described in their writings did not undo an institutional Church but rather founded it. Morality to is give an objective foundation with religion, even if atheistic and claims that morality is whatever we want. This move is a slippery slope.
Nothing but the Bible?
The truth is even the most blatant heresies admit truths, it is what makes them believable. In this case, even though, the Bible is claimed as everything needed to be a Christian and nothing more. Sermons and community churches still are used as practical for handing on the faith as it is understood. While they say nothing more than the Bible in practice, they use much more.
In any case...
In any expression of Sola Scriptura, there remains an authority to be cited, it may perhaps be oneself, a theologian/pastor who is educated and charismatic (in either definition), or the leader of a church? Who would you prefer to call infallible or your authority? Who better than the Church that has posterity that reaches Christ? You will always have corruption even if you choose yourself.
Acts 2:42 - Doctrine/teachings of the Apostles is mentioned as a key part of the Christian life
Eph 5:25-26 - the Church is the Spouse of Christ
1 Tim 3:15 - Paul describes the Church as the "Pillar and Bulwark of Truth"
Mt 16:18 - Christ all but defines infallibility.
Heb 13:17 - the author, if not Paul, ensures the leaders are to shepherd souls and will be held accountable for that.
Mt 18:17-18 the authority of the Church in settling interpersonal conflict and serving on God's behalf is mentioned
Mt 23:2 - Even Moses had successors
3. Sola Gratia - by Grace Alone
3. Sola Gratia - by Grace Alone
This doctrine is almost univocal with Faith Alone above. There was a heretic named Pelagius. He advocated that if we try hard enough we can get to heaven on our own power. There are many issues with this the key issues though are:
We wouldn't need Jesus's sacrifice or its fruits are abstract depending on the interpretation of the concept.
Sin is something that one can free oneself from without grace and grace does not exist.
It is important to note that this is not the Catholic position, but the opposite extreme of sola gratia. When it comes to distortions of truth, words used testify to the incorrect nature of a given doctrine. Still, the concepts they describe often are relatively close to the truth and this is why they are so believable even with poor arguments. It is difficult to call oneself "Christian" and "not need" Christ or be "The Christ yourself". The Catholic position on this would be that the question is wrong. It is neither only by our own strength, deeds, etc. that we merit heaven nor is meriting Heaven only something that Christ did in the past and we have only to join His camp. We are creatures in progress not already arrived at our destination. Rather, the grace we are given/strengthened by allows us, like Christ, to love meritoriously as Christ did. It is not all God nor all of us, and it is certainly more God than us. Nevertheless, as the Church Father Tertullian states, "God did not will to save us without us". For Catholics, grace is the divine help that is free and unearned and bestowed on every man to an extent, in particular ways in the sacraments, and where needed in every other encounter/aspect of one's life. Since this is a summary you can read directly from the catechism with the links below. St. Paul often refers to the "works of the law" This is not what is meant by the things we do to obtain favors, rather works of the law were external expressions of following the mosaic law that Christ fulfilled. Perhaps, one can think of the Catholic position as a middle ground. There are many ways in which grace can be acting in our lives and sometimes it can be difficult to separate what part is ours from what part is God's because His grace strengths our nature draws us to God, but it can do so by itself, but God requires our assent insofar as He made us to be free creatures. Every help that the Church offers (apart from guidance, which although is formally distinct is materially produced by grace as well) is grace that Jesus provides, not that which some sinner in a robe could produce.
Disclaimer: Depending on what one thinks is meant by Sola Gratia, it may well be that they actually hold the Catholic position on the issue just using terms that somewhat distort the perspective of the same dynamic formally, the actual "content" and source of grace is actually the same.
Do we stay saved after we begin following Christ? The question can make the valid answer to be concerning whether Christ saves, which is no the case. In actuality, the Christian is always free to choose sin over virtue, to choose Heaven or Hell i.e. to shift one's potencies toward or away from Heavenly Beatitude. Grace affords us the strength we need to choose and stay on the Path to Heaven it does not undermine free will nor is it unconvincing. Amended Question: If properly started on the Way of Salvation does one feel just as well turning around as continuing? If we go about the Christian life rightly, we will realize that turning from Christ is an act that makes the world a worse place through us. The suffering incurred thence is unbearable, even when the spiritual life demands all of us, its suffering will always end with life.
Have you been saved? To begin the Christian life is to be on the correct path and even to participate in Heaven on earth, but as 1 suggests,
1 Jn 1:7, 2 Pet 1:9 - purified from sins
Jn 1:29, Heb 9:26-28 - takes away sin
Ps 50:3, Ps 102:12, Is 43:25 - blot out, clear away sin
Rom 2:13, Rom 3:20 - future justification
Heb 11:8-Gen 12:1-4; Rom 4:2-3-Gen 15:6; Jas 2:21-23-Gen 22:1-18 - justifications of Abraham
Jas 2:24 “You see that a man is justified by works and not by faith alone.”
2 Pet 1:4 - become partakers of the divine nature
CCC 2003 Grace is first and foremost the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the growth of the Body of Christ, the Church. There are sacramental graces, gifts proper to the different sacraments. There are furthermore special graces, also called charisms after the Greek term used by St. Paul and meaning "favor," "gratuitous gift," "benefit." Whatever their character - sometimes it is extraordinary, such as the gift of miracles or of tongues - charisms are oriented toward sanctifying grace and are intended for the common good of the Church. They are at the service of charity which builds up the Church.
CCC 2005 Since it belongs to the supernatural order, grace escapes our experience and cannot be known except by faith. We cannot therefore rely on our feelings or our works to conclude that we are justified and saved.56 However, according to the Lord's words "Thus you will know them by their fruits"57 - reflection on God's blessings in our life and in the lives of the saints offers us a guarantee that grace is at work in us and spurs us on to an ever greater faith and an attitude of trustful poverty.
A pleasing illustration of this attitude is found in the reply of St. Joan of Arc to a question posed as a trap by her ecclesiastical judges: "Asked if she knew that she was in God's grace, she replied: 'If I am not, may it please God to put me in it; if I am, may it please God to keep me there.'"
Scripture on the Nature of Salvation
Past Event (“I have been saved”)
Rom 8:24 — in you hope you were saved
Eph 2:5-8 — by grace you have been saved
2 Tim 1:9 —he saved us, he called us
Titus 3:5 — he saved us though the washing of regeneration
Present Event (“I am being saved”)
Phil 2:12 — work out your salvation with fear and trembling
1 Pet 1:9 — as you attain the goal of your faith, salvation
1 Corinthians 15:2
1 Corinthians 1:18
Future Event (“I will be saved”)
Mt 10:22 — he who endures to the end will be saved
Mt 24:13 — he who perseveres to the end will be saved
Mk 8:35 — he who loses his life for my sake will save it
Acts 15:11 — we shall be saved through the grace of Jesus
Rom 5:9-10 — since we are justified, we shall be saved
Rom 13:11 - salvation is nearer now than when we first believed
1 Cor 3:15 — he will be saved, but only through fire
Heb 9:28 — Jesus will appear again to bring salvation
The Role of Works
James 2:24-25 — not justified by faith alone faith without works is dead
Gal 5:6 — we must have “faith working in love”
Phil 2:12; 2 Cor 5:10; Rom 2:6-10, 13, 3:31; Mt 25:32-46; Gal 6:6-10; Rev 20:12 — works have merit
Jn 14:15 —if you love me, keep my commandments
1 Jn 2:3-4; 1 Jn 3:24; 1 Jn 5:3 - keep commandments
Worship, Prayer, and the Saints
Worship, Prayer, and the Saints
One of the indictments that Protestants tend to hold to Catholicism is our prayer with the Saints. Very often this is because "prayer" and "worship" are words that become buzzwords and lose their meaning and it becomes greatly difficult to not use these terms equivocally. The fact of the matter is our disagreement on such issues originates from how these terms are defined. Instead of reinventing this dialogue, it may be more practical to see what Catholics say on these issues:
Intercession
Intercession
With holy people on Earth when we ask them to pray for us and see Christ in them. How much more then is the case for those who are in Heaven?
By way of scrutinized investigation, test, and miracles, the Church canonizes "Saints" i.e. by investigating their lives and then asking for miraculous intercession and ensuring a miracle has taken place, the Church authorizes the idea that said person (s) are in Heaven and that their prayers are efficacious.
This does not divinize them since God is the only reason for such miracles i.e. answered requests.
The saint after death and entrance into Heaven would not be incapable of such intercession, but rather, since death no longer restrains the body of Christ and the kingdom is among us already, we are not lost in death to earth unless in purgatory (which is another discussion, but also not quite to the communion of Heaven, yet) or hell (eternal separation from God)(Romans 6:9, Luke 17:20-21).
Therefore, it is quite within the realm of Christian belief that angels and Saints are tasked with helping us on earth and we can request such of them without becoming slaves of imagination or inviting something demonic.
A Debate
A Debate
More on Mary
More on Mary
Veneration
Veneration
Hyperdulia: Hyperdulia is the “special veneration due to the Blessed Virgin Mary. It is substantially less than the cultus latria (adoration), which is due to God alone. But it is higher than the cultus dulia (veneration), due to angels and other saints.
"As the Church understands the veneration of Mary, it is to be closely associated but subordinated to that of her Son. ‘The various forms of piety towards the Mother of God, which the Church has approved within the limits of sound and orthodox doctrine according to the dispositions and understanding of the faithful, ensure 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 loved and glorified and His commandments are observed’ (Second Vatican Council, Lumen Gentium, #66; Fr. John A. Hardon, S.J., Modern Catholic Dictionary)." (PAS 602: Fundamentals of Practical Theology, 4: Bringing Others to Mary, Dr. J. Marianne Siegmund 2023)
Worship
Worship
Regardless of words used in Scripture on veneration. Worship as it is rent to God and reverence as is proper to a creature who reflects God is a distinction not only in form but also material. Worship per se is undoubtedly reserved for the divine. This worship is found in the making of sacrifice to God, of course, it is a spiritual sacrifice and not one of murder as with Christ. Christ, Himself offered, the singular definitive sacrifice and we ourselves complete that offering being a part of His body (Colossians 1:24). At Mass, we do this in a privileged way. The saints and angels themselves join in the worship of God in this fashion. Our relationship with the saints is a partnership in expanding the reach of Christ's sacrifice. No more than a sinner loves a holy man or holy woman friend; do we love the Saints. We do not serve them, but we serve Him whom they are perfectly joined to and serve. There is one more fold of distinction here since they through intercession have worked miracles while in their heavenly state that contribute to God's mission and are joined to God in such a unique way. We may increase our reverence or respect for them that fold, but that again does not make them pagan gods who ought to be served. Pagan gods, or demons as they are, do not support the mission of Christ. What reverence they deserve finally originates from God Himself, since by their unrestricted communion with Him now and imperfect but great communion with Him on earth, they have received His grace and carried His mission forth, just as we are called to do (cf. Matthew 25:40)
Christ educated us in participation of the true worship which is not in any way separate from the worship He "once and for all" gave to the Father, it is only re-presented. In our moral living, professing/witnessing to the truth, participating in the sacramental life, and our personal and prayerful relationship with God, we too offer and participate in Christ's singular sacrifice which extends its grace into our lives. Saint, although great examples of this and intercessors on our behalf, are not a direct/essential aspect of that dynamic. Their role in our lives ought not to be forgotten because their help to us is great, but they should not be considered as something "worship" should be given to obtain salvation, but only coworkers toward that end, in ways somewhat materially but not formally different from friends of faith on earth.
Scripture on the Issue of Saints (continued on Other Issues
Scripture on the Issue of Saints (continued on Other Issues
Mk 12:26-27 - “not God of the dead, but of the living.”
Jn 15:1-8 - vine and its branches
1 Cor 12:25-27; Rom 12:4-5 - body of Christ.
Eph 6:18; Rom 15:30; Col 4:3; 1 Thess 1:11 - intercessory prayer.
Jos 5:14; Dan 8:17; Tob 12:16 - veneration of angels united with God (Mt 18:10)
1 Cor 13:12; 1 John 3:2 - saints also united with God
Lk 20-34-38 - those who died are like angels
2 Mac 15:11-16 - deceased Onias and Jeremiah interceded for Jews
Rev 5:8; Rev 8:3-4 - saints in heaven presenting to the Lamb the prayers of those on earth
Other Resources
Other Resources
What the Protestants Got/Get Right
What the Protestants Got/Get Right
The Corruption in the Church at the Time of the Reformation and its Causes
The Corruption in the Church at the Time of the Reformation and its Causes
As in any institution, there are sometimes abuses of rights and duties, that can be grave. Although the Church is objectively Holy, its members are rarely subjectively so. This is the nature of being a human institution even if divinely guided. When sin/scandals arise, the evil ought to be removed and repentance made. Simony, breach of vows, etc. which a few members of the clergy have in times present and past and in the future have/will engage in are unjustified and in need of redemption. These offenses are real, but this does not change what Christ established, it does not change the good that needs to be done, and it does not obfuscate or bring into question the Church's mission. The Church is the means of salvation not a stronghold for sin.
Religious Disaffiliation, Reading the Bible, and the Current State of the Catholic Church
Religious Disaffiliation, Reading the Bible, and the Current State of the Catholic Church
Religious Disaffiliation/Drifting has never really existed before the 20th Century. Both religious disaffiliation and drifting occur when either we lose interest or fail to see the importance of our current beliefs or believe there might be more truth to be found elsewhere, looking for that we either end up unsatisfied with the whole religious thing or attempt to get the best of everything. No one has a monopoly on truth, but it seems that folks who follow this path are not only interested in truth but comfort. However, truth is hardly ever comfortable.
There has always been a stereotype that Catholics do not read the Bible. Whereas it may be true that disinterested or unbelieving Catholics fail to see the importance of anything the Church recommends, it is not a fair stereotype for practical Catholics. Moreover, Catholicism is often judged by the outcomes of its least enamored "believers" and/or supposed "teachings" rather than its true content, and how that is applied. The current state of the Church reveals that Catholics are no more or less immune to societal dysfunction than any other faith nor are they. We hope that the Church is simply resetting, pruning the lukewarm Christians to allow for a more intense Church, in the hope of recouping the lost sheep.
Catholics could always do more than any Christian could, and sometimes it takes someone to challenge your faith for you to really come to know it.
Addressing Our Differences in Light of Our Similarities
Addressing Our Differences in Light of Our Similarities
Now it is hard to paint with broad strokes, but traditional Protestantism, as much as it claims a different perspective on Christ, in practice the truth of the Christian faith is no less found. Asking for Saints' intercession is not a primary tenet of the Christian faith, which is perhaps the only nonessential objection to the Catholic faith. Although many of such differences arise, from different interpretations of the Scriptural and some of the historical Christian lives, it is great that we both aspire to interpret scripture and to follow Christ as "to the letter" as we can. Catholics and Protestants alike should, even should they disagree about some aspects of faith, should see each other as partners in mission, and brethren in Christ.
Read it all up there and still are interested in further investigation?
Read it all up there and still are interested in further investigation?
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Computer: Right click -> save image as...
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