Catholicism
by GAT 03/12/2023 updated 05/01/2026
"I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false" (Rev 2:2).
Catholicism is an alternative to Christianity, not a subgroup of it; but rather a practise of false doctrines superimposed upon it. Catholicism redefines the Scriptures by placing its catechism alongside of God's word, and so presents a false god and obscures the Gospel of salvation. The Catholic Church has amassed a vast body of dogma and precepts held equal to the Scriptures based upon the assumed authority of the supreme Pontiff. Apostolic succession and its assumed authority are traditions born of man, untraceable in history or in the Scriptures. It is found nowhere in the Scriptures. Therefore, the office of the supreme Pontiff, the 'bishop of Rome' and 'vicar of Christ,' is without legitimacy and authority over Christians. A few Catholic dogmas which contradict the Scriptures are addressed below.
This article is a work in process and will be added to on occasion.
Apostolic Succession and Catholic Catechism
The belief that Jesus's apostles had the authority to pass on their office to successors is found nowhere in the Scriptures. The Catechism of the Catholic Church (CCC) attempts to legitimize apostolic succession by linking it to Christ's commission to preach the gospel. 'This treasure, received from the apostles, has been faithfully guarded by their successors' (Catechism of the Catholic Church, Prologue, The life of Man, para 3). There is the notion of successor subtly introduced in the catechism, a successor to man as opposed to a joint-heir with Christ Himself. The catechism claims its sources are 'the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium' (Catechism of the Catholic Church, Prologue, The Aim ... of the Catechism, para 1). Considering the Scriptures alone it is clear that only God appoints apostles (1Cor 12:28, Eph 4:11).
The Apostolic Tradition and Succession according to the Catechism is legitimate because Christ's apostles were commanded to share the gospel, which was 'handed on' both orally and in writing 'by those apostles and other men associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing.' There is the notion of 'other men' writing by inspiration of God's Spirit; those other men being the supreme Pontiff, church fathers and its magisterium. It is an unjustifed unproven assumption that the other men were inspired by the Holy Spirit. 'In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them their own position of teaching authority. Indeed, the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time' (Catechism, Part 1, Sect. 1, ch. 2, art. 2 para. 77; emphasis added). And that is claimed to be a 'living transmsission, accomplished in the Holy Spirit' distinct from the Scriptures but closely connected to it. The Catechism transforms the living and active word of God (Heb 4:12) into a living transmission of the traditions of men, divine revelations by men. 'Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God' (para. 97; emphasis added). God did not say that sacred tradition is equivalent to the word of God. The Scriptures make clear that God appoints men to offices (Acts 20:28, 1Cor 12:7-11, 28, Eph 4:11-13).
After Judas died, Peter noted that God willed for another man to take his office of apostle (Act 1:20), "let another take his office" (Psa 109:8). The Apostles sought the Lord's direction for whom He had chosen, drawing lots which "fell to Matthias" (Acts 1:24-26). This may also have been to bring their number to twelve as Jesus had said to Peter, "that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones" (Mat 19:28). Accordingly, Peter suggested, "it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us" (Act 1:21). The Lord called and appointed other apostles, namely Paul and James the Lord's brother (not James son of Alphaeus Gal 1:19). The Catholic Church takes this appointment of Matthais as apostolic authority to keep choosing successors. But that is an assumed authority not from God, but by equating Scripture with assumed tradition, creeds, and the Roman Catholic Church Magisterium (interpretive and teaching authority). A statement in 1973 from the International Theological Commission's 'Catholic Teaching On Apostolic Succession' sums up the assumed authority for apostolic succession: "The absence of documents makes it difficult to say precisely how these transitions came about. By the end of the first century the situation was that the apostles or their closest helpers or eventually their successors ..." In other words there is nothing in Scripture validating apostolic succession, but because it has come to be, it must be true and of God. Catholicism from its beginning is a conjecture upon an inference upon misinterpretation of God's word.
Upon this rock. One presummed foundation of apostolic succession is an erroneous understanding of Mat 16:18, "I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it." Jesus was not telling Peter (masculine noun) that he was the rock (feminine noun) upon which He would build His church, but rather upon the substance of Peter's profession that, "You are the Christ, the Son of the living God" (Mat 16:16). Christ is the cornerstone of the foundation of the Church (Acts 4:11, Eph 2:20b), but many build upon the foundation (Rom 15:20, Eph 2:20a, 1Cor 3:10). The CCC claims that whatever Peter binds or loosens refers to his "authority to absolve sins, to pronounce doctrinal judgements," (Catechism, Part 1, Sect. 2, ch. 2, art. 3 para. 553). Absolving sins is nowhere to be found in context. The keys were given in case he might bind on earth what is already having been bound in heaven, and in case he might loosen on earth what is already having been loosened in heaven (Mat 16:19). This is similar to "Your will be done on earth as it is in heaven" (Mat 6:10). The keys regard sharing the gospel that the Christ is the Son of God, Whom the Father revealed to Peter (Mat 16:17) and would soon reveal to all after Christ's Crucifixion and Resurection. Jesus is the One "who was declared the Son of God with power by the resurrection from the dead" (Rom 1:4); so at Pentecost Peter proclaimed Christ crucified and resurrected (Acts 2:31, 36, 38) and many entered the kingdom on that day (Acts 2:41). Neither was Jesus raising Peter above or distinguishing him from the other disciples as they soon disputed among themselves who was the greatest (Mat 18:1; see 20:21). The keys to the kingdom of heaven mentioned in Mat 16:19 have nothing to do with apostolic succession, Peter's administrative supremacy or the ability to forgive sins committed against God or other third-parties. The phrase to Peter in Mat 16:19 regarding binding and loosening is repeated in Mat 18:18 in regards to all believers. No special class of people or priests are characterized or empowered in these verses.
"See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ" (Col 2:8).
Catholicism - Doctrines Contrary to the Scriptures
Salvation and Works
According to Catholicism, works accompany salvation for the continuance of salvation. 'Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others ... the attainment of eternal life' (Catechism, Part 3, Sect. 1, ch. 3, art. 2 para. 2010). This is further justified by claiming that because a believer is united with Christ his acts have a supernatural quality and merit before God. 'Merit is to be ascribed in the first place to the grace of God, and secondly to man's collaboration' (para. 2025). 'Moved by the Holy Spirit, we can merit for ourselves and for others all the graces needed to attain eternal life' (para. 2027).
According to the scriptures, however, salvation is by God's grace through faith; "and that not of yourselves, it is the gift of God; not as a result of works" (Eph 2:8-9). Yes, the Christian is to "work out" his own salvation (Php 2:12), but in reference to attitude and daily life as an example to non-believers, not to merit salvation or its continuance. Faith without works is dead (Jas 2:17), faith not the believer. Stagnant faith is useless in daily life, in the Christian walk and witness, but does not lead to eternal spiritual death. It is rather that when faith is exercised it leads to spiritual maturity and usefulness. A man is justified in the eyes of other men when his works accompany his faith, as Rahab was justified in the eyes of the messengers (Jas 2:24-25). Rahab's justification was not righteousness before God so as to receive or merit eternal life, but rather in the eyes of men that she and her family were saved from the Lord's destruction of Jericho (Jos 6:23-25). Works do not justify eternal life but may help others understand that Jesus Christ is a Savior and Deliverer, that their own faith in God may be accounted to them for righteousness.
Catholic Ecumenism and Interfaith Relationships
"Do not be bound together with unbelievers; for what partnership has righteousness and lawlessness, or what fellowship has light with darkness?" (2Cor 6:14).
"But the plan of salvation also includes those who acknowledge the Creator, in the first place among whom are the Muslims: these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind’s judge on the last day" (Second Vatican Council, Lumen Gentium 16, November 21, 1964). The Catholic pontiff misunderstands Islam which rejects Christ as Yahweh Jesus, the Son of God and our Creator. The Catholic pontiff also misunderstands salvation as Islam does not believe Jesus shed his blood for the remission of sins, nor do they confess Yahweh Jesus for salvation (Rom 10:9-10). Islam does not hold to the faith of Abraham, as Abraham was accounted righteousness believing that God would raise his Seed, Jesus Christ, from the dead according to what He promised (Gen 22:18, Rom 4:17, 21, Gal 3:8-9). And Jesus will judge the world (Rev 19:5, Isa 63:2-6). As Islam does not hold to the faith of Abraham but rather professes faith in a different god, the pontiff is mistaken pursuing an interfaith relationship with Islam; if perhaps the pontiff might also hold to the faith of Abraham.
Veneration of Mary
"And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved" (Act 4:12).
Catholics claim not to worship Mary, but adore her; not to ascribe to her active participation in salvation, but that she co-operated with God; not to attribute divinity to her, but that she is called God bearer, Mother of God and Queen of Heaven; a Mediatrix not between God and man, but a mediator who interceeds between man and Christ. Mary is ascribed sinlessness, is prayed to, and though having died is believed to participate in and have influence upon the affairs of Catholic initiates.
Immaculate Conception Mary was supposedly "redeemed from the moment of her conception," the Immaculate Conception (Catechism para. 491) and "redeemed, in a more exalted fashion, by reason of the merits of her Son" (Catechism para. 492). God (or something supernatural) supposedly dwelt in Mary beginning with her conception. She was 'full of grace.' However, God did not indwell believers before Pentecost. Who can exercise faith in God before a natural birth? And were her parents also without sin? At the time of Mary's conception and birth, Jesus had not purchased anyone with His blood; but even the Old Testament saints looked ahead to the redemption through God's Son (Rom 8:23, 28; Eph 1:12, 14). Redemption in part occurs when someone believes in God and Christ, "that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved" (Rom 10:9; see Col 1:14). Our bodies will be redeemed at Christ's return when he raises the saints from the dead.
Assumption of Mary Like her son according to Catholicism, Mary died and was assumed into heaven, body and soul; not having died for her sins (being without sin) or for a corruption of her flesh (being full of grace), but for conformity to Christ's death and resurrection. Mary was resurrected and glorified when her life here ended. It is true that to be absent from the body at death is to be present with the Lord (2Cor 5:8), but our bodies will not be resurrected until the Lord returns (1Thes 4:16-17). Some Catholic leaders attribute the Woman in Rev 12 to be Mary, whose child was taken up into heaven. Some Catholics claim that Mary may not have died a physical death before her Assumption into heaven.
Mary was not at her own conception or at the time of Christ's conception "free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature" (Catechism para. 493a). Believers are new creatures because they are in Christ (2Cor 5:17). Scripture doesn't attest to Mary being a new creature because the Christ child was in her. "By the grace of God Mary remained free of every personal sin her whole life long" (Catechism para. 493b). The Bible says that Jesus "knew no sin" (2Cor 5:21), that He is without sin (Heb 4:15). Is any other person without sin? If it is true that Mary remained sinless then the Scripture is misleading because it claims, "If we say that we have no sin, we are deceiving ourselves and the truth is not in us" (1John 1:8) and "all have sinned" (Rom 3:23).
Mary remained a virgin throughout her life (Catechism para's. 499-501). The CCC explains away Mary's other sons, Jesus' brothers, as being sons of another Mary. The Scripture differs with Catholicism in that almost every instance mentioning Jesus' brothers also connects them with Jesus' mother, "His mother and brothers were standing outside" (Mat 12:46). The attending crowd understood as much (Mat 12:47). See these references to Jesus' mother and brothers together (Math 13:55, Mark 3:31-32, Luke 8:19-20, John 2:12). Paul recognized Jesus' brothers (1Cor 9:5, Gal 1:9) as did Luke in Acts 1:14.
It's interesting that the CCC claims on one hand that Jesus "is the one and only mediator between God and men" (Catechism para. 493) while from another hand Pope John Paul II claims 'Mary's mediation is intimately linked with her motherhood.' However, the Holy Spirit and Jesus intercede on our behalf (Rom 8:26-27). Given that Christ is our one Mediator (1Tim 2:5) and we are members of Christ who is Head of the Church (Eph 1:22-23), what is the need for a believer's mediation with Christ? None, it is contrived.
The Catholic Church associates Mary with the work of salvation, "She is inseparably linked with the saving work of her Son" (Catechism para. 1172); and is so called a Co-redemptrix by the Catholic Church. Did God also save Old Testament believers with a co-redeemer? "I, even I, am the LORD, And there is no savior besides Me" (Isa 43:11). Christ alone takes away the sin of the world (Jn 1:29). In context of Scripture passages relating to salvation, God alone is Savior and Redeemer apart from anyone else. The idea that Mary had or has any part in the redemption of others comes from an extra-biblical source.
Mother-Child Worship
The veneration of Mary is strange to Christianity. Given the depth of myths surrounding Mary within the Catholic Church, one wonders if her veneration was contrived to adulterate Christianity with mother-son cult worship; and perhaps the necessity to call her God-bearer (Theotokos) or Mother of God. Examples of mother-child deities are Semiramis and Tammuz [former husband reincarnated as her son], Isis and Horus, Gaia and Uranus. Semiramis, or Inanna, was known to the Ephesians as the fertility goddess Diana or Artemis. Inanna, Isis and Astarte have the title Queen of Heaven, a title given to Mary by the Catholic Church. Isis was also referred to as Mother of God in Egypt, mother to Horus; perhaps the reason for the Egyptian phalic symbol in St. Peter's Square.
Praying To And Seeking Intercession From The Saints
Hail Mary or Ave Maria is a petition made to a deceased person, "Holy Mary, Mother of God, pray for us sinners, now and at the end of our death." The Catholic justifies this communication with a deceased person claiming its not necromancy, because Mary is living, as God is not the "God of the dead but of the living" (Mat22:32). Though being God of the living, He does not make allowance for praying to deceased people. It is detestable to the Lord, "There shall not be found among you ... one who calls up [to resort to, or inquire of] the dead" (Deu 18:10-12). It assumes that Mary has the ability to hear the petition and/or act upon it, and that the petitioner has a conduit to Mary. It diminishes the intercession of Jesus and His Holy Spirit. Isaiah asks, "should not a people consult their God?" (Isa 8:19).
Seven Sacrements of the [Catholic] 'Church'
Baptism
Catholics baptize both infants and adults as a Sacrament of Christian Initiation (one of three initiation rites including Confirmation and the Eucharist). Catholic baptism is not ceremonial in that the act initiates a new birth, removes original sin inherited from Adam and removes all sin committed prior to conversion. According to the CCC, baptism "is the basis of the whole Christian life," it "actually brings about death to sin and entry into the life of the Most Holy Trinity" and is the source of "new life in Christ."
According to the scriptures, however, Christ Himself is the source of new life, "who is our life" (Col 3:4), the "Resurrection and the Life" (John 11:25), "the One who baptizes in the Holy Spirit (John 1:33). The believer is freed from servitude to sin and the eternal consequence of sin. It is by believing in Him that we live, being baptized by the Holy Spirit (1Cor 12:13; see Eph 1:13), then after believing we are ceremonially baptised to publically identify with Jesus (Acts 2:38, 41, 8:36-38). Sin results in death; but does sin die, or do people who sin die? We die to sin (Rom 6:2), are baptized into Christ's death (Rom 6:3) Who "died to sin once for all" (Rom 6:10).
Confirmation
Through the rite of Confimation the initiate receives the mark or seal of the Holy Spirit, effecting His outpouring as at Pentecost. With the "indelible spiritual mark" the one confirmed "receives the power to profess faith in Christ publically."
According to the scriptures, however, one believes in God from the heart and confesses Yahweh Jesus with the mouth resulting in salvation. The believer has the ability to profess faith is God and confess Christ before any rite of confirmation. Christians receive the Holy Spirit upon believing (Eph 1:13-14), not upon a rite officiated by an intermediary priest. "For He whom God has sent speaks the words of God; for He gives the Spirit without measure" (John 3:34).
Eucharist
The Rite of the Eucharist resembles the Passover meal at Christ's last supper. Central to the Catholic mass is the sacrificial ceremony of the Eucharist, where consecrated bread and wine are placed on an altar and asked by prayer to become the body and blood of Jesus Christ. According to Catholicism, transubstatiation occurs during the meal where bread and wine, blessed by the officiating priest, become the body and blood of Christ during the rite. The officiating priest calls it 'my sacrifice,' where afterwards the congregation asks God to accept the sacrifice being held up by the priest. Christ's sacrifice on the cross is made present and real through the ceremony. This Holy Communion unites the initiate to Christ as "sharers in His Body and Blood." Catholics justify the rite due to misinterpreting John 6:54, "He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day."
Penance and Reconciliation
This rite is also called conversion, Penance, confession, the sacrament of forgiveness and Reconciliation. Penance is a work meriting the continuance of salvation according to Catholicism. It compensates for the "frailty and weakness of human nature" and man's propensity to continue to sin. This doctrine makes clear that salvation is a process of conversion, that God has assigned the absolution of sins to an intermediary priesthood representing Jesus; passed from Jesus to His Apostles to their Bishops to their Priests. Penance maintains reconciliation, restores God's grace and may be accompanied by indulgences to remove the punishment for sin. Indulgences may be celebrated for someone who has died.
Can forgiveness ever be purchased with money, servitude, an act of contrition or a sacrament? What is the blood of Jesus Christ worth? We have One High Priest sitting at the right hand of God who interceeds for us, and we ourselves have been made priests to God with access to the "throne of grace" in time of need (Heb 4:16). We ourselves draw near to God, not through another man, not anywhere whatsoever in the Scriptures. "Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God" (Php 4:6), not known to God through a class of priests.
Anointing of the Sick
Through this rite or sacrament the sick are united with Christ's redemptive suffering on the cross, a suffering that "becomes a participation in the saving work of Jesus," contributing to the good of God's people and the sanctification of the Church. Communion and the foregiveness of sins are also offered at the point of death in preparation for leaving the "earthly pilgrimage" and entering a "heavenly homeland."
Yet the believer from the moment of his being born from above was already united with Christ's death (Rom 6:5), our old self was crucified (Rom 6:6). Believers by faith and profession have already "died with Christ" (Rom 6:8). Our entire walk as Christians is a ready willingness to suffer with Christ (Rom 8:17).
Holy Orders
This sacrament bestows the authority of Christ onto priests. It grants "authority to act in power and place of the person of Christ himself." These powers include passing on gifts and grace of the Spirit, to act in the person of Christ as priest, to administer the sacrifice of the Mass. The Holy orders make a distinction between all saints who are priests to God and a special class of ordained ministerial priests; that latter being conferred with a special spiritual mark and the opportunity for apostolic succession.
Matrimony
Marriage is forbidden for priests and nuns despite the Catholic Church saying, "The vocation to marriage is written in the very nature of man and woman as they came from the hand of the Creator."
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