Catechism of the Catholic Church
|
|---|
|
THE CULT (WORSHIP) OF MARY In Catholic theology, Mary, Jesus' earthly mother, holds a position of extreme importance – far greater than the Bible would indicate. This is known as the Cult of Mary, or Mariolatry.
Catholic Catechism, par. 494 below. Catholic Catechism, par. 966 "Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death.' [LG 59; cf. Pius XII, Munificentissimus Deus (1950): DS 3903; cf. Revelation 19:16.] The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians: In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death.[Byzantine Liturgy, Troparion, Feast of the Dormition, August 15th.] Romans 3:22b-23 [22b] ... There is no difference, [23] for all have sinned and fall short of the glory of God Romans 3:10-12 [10] As it is written: "There is no one righteous, not even one; [11] there is no one who understands, no one who seeks God. [12] All have turned away, they have together become worthless; there is no one who does good, not even one."
Catholic doctrine teaches that we have life through Mary. Catholic Catechism, par. 494 At the announcement that she would give birth to 'the Son of the Most High' without knowing man, by the power of the Holy Spirit, Mary responded with the obedience of faith, certain that 'with God nothing will be impossible': 'Behold, I am the handmaid of the Lord; let it be (done) to me according to your word.'[Luke 1:28-38 ; cf. Romans 1:5 .] Thus, giving her consent to God's word, Mary becomes the mother of Jesus. Espousing the divine will for salvation wholeheartedly, without a single sin to restrain her, she gave herself entirely to the person and to the work of her Son; she did so in order to serve the mystery of redemption with him and dependent on him, by God's grace: [Cf. LG 56.] As St. Irenaeus says, 'Being obedient she became the cause of salvation for herself and for the whole human race.' [St. Irenaeus, Adv. haeres. 3, 22, 4: PG 7/1, 959A.] Hence not a few of the early Fathers gladly assert. . .: 'The knot of Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened by her faith.' [St. Irenaeus, Adv. haeres. 3, 22, 4: PG 7/1, 959A.] Comparing her with Eve, they call Mary 'the Mother of the living' and frequently claim: 'Death through Eve, life through Mary.' [LC 56; St. Epiphanius, Panarion 2, 78, 18: PG 42, 728CD-729AB; St. Jerome, Ep. 22, 21: PL 22, 408.] Catholic Catechism, par. 966 (See above) You conceived the living God and, by your prayers, will deliver our souls from death. John 14:6 Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me." 1 John 5:12 He who has the Son has life; he who does not have the Son of God does not have life.
Catholic Catechism, par. 966 "Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death.' [LG 59; cf. Pius XII, Munificentissimus Deus (1950): DS 3903; cf. Revelation 19:16.] The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians: In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death. [Byzantine Liturgy, Troparion, Feast of the Dormition, August 15th.] About nineteen verses of scripture talk about Mary, Jesus' earthly mother. Her significance in biblical theology is extremely limited. Luke 11:27-28 [27] As Jesus was saying these things, a woman in the crowd called out, "Blessed is the mother who gave you birth and nursed you." [28] He replied, "Blessed rather are those who hear the word of God and obey it." Matthew 12:47-50 [47] Someone told him, "Your mother and brothers are standing outside, wanting to speak to you." [48] He replied to him, "Who is my mother, and who are my brothers?" [49] Pointing to his disciples, he said, "Here are my mother and my brothers. [50] For whoever does the will of my Father in heaven is my brother and sister and mother."
Catholic Catechism, par. 969 'This motherhood of Mary [spiritual mother of all mankind] 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.' [LG 62.] John 14:6 Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me."
Catholic Catechism, par. 969 above 1 Timothy 2:5-6 [5] For there is one God and one mediator between God and men, the man Christ Jesus, [6] who gave himself as a ransom for all men--the testimony given in its proper time. CHRIST'S SACRIFICE Catholic doctrine teaches that Jesus' sacrificial work is still continuing. Catholic Catechism, par. 1367 The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: 'The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different.' 'In this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner.' [Council of Trent (1562): DS 1743; cf. Hebrews 9:14, 27.] Catholic Catechism, par. 1405 There is no surer pledge or dearer sign of this great hope in the new heavens and new earth 'in which righteousness dwells,' [2 Peter 3:13.] than the Eucharist. Every time this mystery is celebrated, 'the work of our redemption is carried on' and we 'break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live for ever in Jesus Christ.' [LG 3; St. Ignatius of Antioch, Ad Eph. 20, 2: SCh 10, 76.] Catholic Catechism, par. 1414 As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God. Where did this blasphemous fable originate? See The Priesthood of All Believers by P. G. Mathew, M.A., M.Div., Th.M. John 19:30 When he had received the drink, Jesus said, "It is finished." With that, he bowed his head and gave up his spirit. 1 Peter 3:18a For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. Hebrews 10:11-12 [11] Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. [12] But when this priest [Jesus] had offered for all time one sacrifice for sins, he sat down at the right hand of God. Hebrews 9:24-28 [24] For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God's presence. [25] Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. [26] Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. [27] Just as man is destined to die once, and after that to face judgment, [28] so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him. CROSS NOT ENOUGH Catholic doctrine teaches that Christ's work on the Cross was not sufficient to fully pay for our sins. Catholic Catechism, par. 1030 All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification [burning in Purgatory, perhaps for millions of years], so as to achieve the holiness necessary to enter the joy of heaven. Catholic Catechism, par. 1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture [actually, the Apocrypha]: 'Therefore Judas Maccabeus made atonement for the dead, that they might be delivered from their sin.' [2 Maccabees 12:46] From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. [Cf. Council of Lyons II (1274): DS 856.] The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead: Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. [St. John Chrysostom, Hom. in 1 Cor. 41, 5: PG 61, 361; cf. Job 1:5.] Catholic Catechism, par. 1129 below, which claims that the work of participating in the Catholic sacraments is necessary for salvation. Neither the pre-Christian Jews nor the early Church considered the Apocrypha divinely inspired. Hebrews 10:11-18 [11] Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. [12] But when this priest [Jesus] had offered for all time one sacrifice for sins, he sat down at the right hand of God. [13] Since that time he waits for his enemies to be made his footstool, [14] because by one sacrifice he has made perfect forever those who are being made holy. [15] The Holy Spirit also testifies to us about this. First he says: [16] "This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds." [17] Then he adds: "Their sins and lawless acts I will remember no more." [18] And where these have been forgiven, there is no longer any sacrifice for sin. PUNISHMENT FOR FORGIVEN SINS Catholic doctrine teaches that believers will be punished for sins that have already been forgiven. Catholic Catechism, par. 1471 The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance. 'An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.' [Paul VI, apostolic constitution, Indulgentiarum doctrina, Norm 1.] 'An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin.' [Indulgentiarum doctrina, Norm 2; Cf. Norm 3.] Indulgences may be applied to the living or the dead. Catholic Catechism, par. 1472 To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the 'eternal punishment' of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the 'temporal punishment' of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain. [Cf. Council of Trent (1551): DS 1712-1713; (1563): 1820.] John 19:30 When he had received the drink, Jesus said, "It is finished." With that, he bowed his head and gave up his spirit. Hebrews 10:11-12 [11] Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. [12] But when this priest [Jesus] had offered for all time one sacrifice for sins, he sat down at the right hand of God. The Catholic doctrine denies the sufficiency of Jesus' sacrifice. SALVATION BY WORKS Catholic doctrine teaches that works, e.g., participation in the sacraments are necessary for salvation. Catholic Catechism, par. 1129 The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. [Cf. Council of Trent (1547): DS 1604.] '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 [Cf. 2 Peter 1:4.] by uniting them in a living union with the only Son, the Savior. Catholic Catechism, par. 1498 Through indulgences the faithful can obtain the remission of temporal punishment resulting from sin for themselves and also for the souls [of others] in Purgatory. Indulgences are obtained by works, e.g., studying the Bible, and by payment, e.g., buying Mass cards, lighting candles (and making a "donation"). Catholic Catechism, par. 1477 'This treasury includes as well the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God. In the treasury, too, are the prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission the Father entrusted to them. In this way they attained their own salvation and at the same time cooperated in saving their brothers in the unity of the Mystical Body.' [Indulgentiarum doctrina, 5.] Catholic Catechism, par. 1479 Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted.
Catholic Catechism, par. 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. Romans 10:9 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. Hebrews 10:11-18 above Ephesians 2:8-9 [8] For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God-- [9] not by works, so that no one can boast. Romans 4:2-5 [2] If, in fact, Abraham was justified [saved] by works, he had something to boast about--but not before God. [3] What does the Scripture say? "Abraham believed God, and it was credited to him as righteousness." [4] Now when a man works, his wages are not credited to him as a gift, but as an obligation. [5] However, to the man who does not work [trying to earn salvation] but trusts God who justifies the wicked, his faith is credited as righteousness. WATER BAPTISM NEEDED FOR SALVATION Catholic doctrine teaches that water baptism is necessary for salvation. Catholic Catechism, par. 1256 The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church, also the deacon. [Cf. CIC, can. 861 # 1; CCEO, can. 677 # 1.] In case of necessity, any person, even someone not baptized, can baptize, if he has the required intention. The intention required is to will to do what the Church does when she baptizes, and to apply the Trinitarian baptismal formula. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation. [Cf. 1 Timothy 2:4] Catholic Catechism, par. 1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), [Cf. Council Of Florence: DS 1314: vitae spiritualis ianua.] and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: 'Baptism is the sacrament of regeneration through water in the word.' [Roman Catechism II, 2, 5; Cf. Council Of Florence: DS 1314; CIC, cann.] Catholic Catechism, par. 1215 This sacrament [water baptism] is also called 'the washing of regeneration and renewal by the Holy Spirit,' for it signifies and actually brings about the birth of water and the Spirit without which no one 'can enter the kingdom of God.' [Titus 3:5 ; John 3:5.] Luke 23:39-43 [39] One of the criminals who hung there hurled insults at him: "Aren't you the Christ? Save yourself and us!" [40] But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? [41] We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong." [42] Then he said, "Jesus, remember me when you come into your kingdom. " [43] Jesus answered him, "I tell you the truth, today you will be with me in paradise." Wait a minute, Jesus -- the guy hasn't been baptized! It seems You need to brush up on the Catholic Catechism! Romans 10:9 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. 1 Corinthians 1:14-15, 17 [14] I am thankful that I did not baptize any of you except Crispus and Gaius, [15] so no one can say that you were baptized into my name. [17] For Christ did not send me to baptize, but to preach the gospel -- not with words of human wisdom, lest the cross of Christ be emptied of its power. Also consider Mark 16:16. It is as important for what it doesn't say as for what it does say. It says "whoever does not believe will be condemned." It does not say "whoever does not believe and whoever is not baptized will be condemned." Mark 16:16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. WORKS CAN SAVE OTHERS Catholic doctrine teaches that the good works of one believer can pay for the sins of that believer or other believers. Catholic Catechism, par. 1474 The Christian who seeks to purify himself of his sin and to become holy with the help of God's grace is not alone. 'The life of each of God's children is joined in Christ and through Christ in a wonderful way to the life of all the other Christian brethren in the supernatural unity of the Mystical Body of Christ, as in a single mystical person.' [Indulgentiarum doctrina, 5.] Catholic Catechism, par. 1475 In the communion of saints, 'a perennial link of charity exists between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth. between them there is, too, an abundant exchange of all good things.' [Indulgentiarum doctrina, 5.] In this wonderful exchange, the holiness of one profits others, well beyond the harm that the sin of one could cause others. Thus recourse to the communion of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin. Catholic Catechism, par. 1476 We also call these spiritual goods of the communion of saints the Church's treasury, [italics in original] which is 'not the sum total of the material goods which have accumulated during the course of the centuries. On the contrary the 'treasury of the Church' is the infinite value, which can never be exhausted, which Christ's merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father. In Christ, the Redeemer himself, the satisfactions and merits of his Redemption exist and find their efficacy.' [Indulgentiarum doctrina, 5.] Catholic Catechism, par. 1477 'This treasury includes as well the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God. In the treasury, too, are the prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission the Father entrusted to them. In this way they attained their own salvation and at the same time cooperated in saving their brothers in the unity of the Mystical Body.' [Indulgentiarum doctrina, 5.] Catholic Catechism, par. 1479 Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted. Catholic Catechism, par. 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. Revelation 20:11-12 [11] Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. [12] And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. Romans 10:9 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.
Site: www.RomanCatholicTeachings.com |
|||||||||||||||||||||||||||||||||||||