2024-10-15T22:01:36-04:00

Bible Passages On God’s Rewarding and Being Pleased by Grace-Originated Meritorious Works of the Regenerate

Photo credit: image by Neflo (1-19-22) [Pixabay / Pixabay Content License]

Genesis 18:19 (RSV) I have chosen him, that he may charge his children and his household after him to keep the way of the LORD by doing righteousness and justice; so that the LORD may bring to Abraham what he has promised him.

Genesis 22:16-18 “By myself I have sworn, says the LORD, because you have done this, and have not withheld your son, your only son, [17] I will indeed bless you, and I will multiply your descendants as the stars of heaven and as the sand which is on the seashore. And your descendants shall possess the gate of their enemies, [18] and by your descendants shall all the nations of the earth bless themselves, because you have obeyed my voice.”

1 Samuel 26:23 The LORD rewards every man for his righteousness and his faithfulness; . . .

2 Samuel 22:21-25 The LORD rewarded me according to my righteousness; according to the cleanness of my hands he recompensed me. [22] For I have kept the ways of the LORD, and have not wickedly departed from my God. [23] For all his ordinances were before me, and from his statutes I did not turn aside. [24] I was blameless before him, and I kept myself from guilt. [25] Therefore the LORD has recompensed me according to my righteousness, according to my cleanness in his sight. (cf. Ps 18:20-23)

1 Kings 3:9-14 Give thy servant therefore an understanding mind to govern thy people, that I may discern between good and evil; for who is able to govern this thy great people?” [10] It pleased the Lord that Solomon had asked this. [11] And God said to him, “Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, [12] behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. [13] I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. [14] And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days.”

Psalm 106:30-31 Then Phin’ehas stood up and interposed, and the plague was stayed. [31] And that has been reckoned to him as righteousness from generation to generation for ever.

Proverbs 15:26 The thoughts of the wicked are an abomination to the LORD, the words of the pure are pleasing to him.

Isaiah 59:18 According to their deeds, so will he repay, wrath to his adversaries, requital to his enemies; . . .

Jeremiah 31:16 . . . your work shall be rewarded, says the LORD, . . .

Jeremiah 32:19 great in counsel and mighty in deed; whose eyes are open to all the ways of men, rewarding every man according to his ways and according to the fruit of his doings;

Hosea 10:12 Sow for yourselves righteousness, reap the fruit of steadfast love; break up your fallow ground, . . .

Haggai 1:8 Go up to the hills and bring wood and build the house, that I may take pleasure in it and that I may appear in my glory, says the LORD.

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Matthew 5:19 Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven.

Matthew 6:3-4, 6, 17-18 But when you give alms, do not let your left hand know what your right hand is doing, [4] so that your alms may be in secret; and your Father who sees in secret will reward you. . . . [6] But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you. . . . [17] But when you fast, anoint your head and wash your face, [18] that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you.

Matthew 10:41-42 He who receives a prophet because he is a prophet shall receive a prophet’s reward, and he who receives a righteous man because he is a righteous man shall receive a righteous man’s reward. [42] And whoever gives to one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward.”

Mark 10:29-30 Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, [30] who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, . . .

Mark 16:20 And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it. Amen.

Luke 14:13-14 But when you give a feast, invite the poor, the maimed, the lame, the blind, [14] and you will be blessed, because they cannot repay you. You will be repaid at the resurrection of the just.”

Romans 15:17-18 . . . In Christ Jesus, then, I have reason to be proud of my work for God. [18] For I will not venture to speak of anything except what Christ has wrought through me to win obedience from the Gentiles, by word and deed,

1 Corinthians 3:6-9 I planted, Apol’los watered, but God gave the growth. [7] So neither he who plants nor he who waters is anything, but only God who gives the growth.[8] He who plants and he who waters are equal, and each shall receive his wages according to his labor. [9] For we are God’s fellow workers . . .

1 Corinthians 9:15-18 . . . I would rather die than have any one deprive me of my ground for boasting. [16] For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! [17] For if I do this of my own will, I have a reward; but if not of my own will, I am entrusted with a commission. [18] What then is my reward? Just this: that in my preaching I may make the gospel free of charge, not making full use of my right in the gospel.

1 Corinthians 15:10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God which is with me.

1 Corinthians 15:31 . . . my pride in you which I have in Christ Jesus our Lord . . .

1 Corinthians 15:58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

2 Corinthians 1:12, 14 For our boast is this, the testimony of our conscience that we have behaved in the world, . . . [14] . . . you can be proud of us as we can be of you . . .

2 Corinthians 5:10 For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body. . . . [12] . . . giving you cause to be proud of us, . . .

2 Corinthians 6:1 Working together with him, then, we entreat you not to accept the grace of God in vain.

2 Corinthians 7:4, 14 I have great confidence in you; I have great pride in you; . . . [14] For if I have expressed to him some pride in you, I was not put to shame; but just as everything we said to you was true, so our boasting before Titus has proved true.

2 Corinthians 8:24 So give proof, before the churches, of your love and of our boasting about you to these men.

2 Corinthians 9:2-3 for I know your readiness, of which I boast about you to the people of Macedo’nia, saying that Acha’ia has been ready since last year; and your zeal has stirred up most of them. [3] But I am sending the brethren so that our boasting about you may not prove vain in this case, so that you may be ready, as I said you would be;

2 Corinthians 12:5 On behalf of this man I will boast, . . .

Galatians 6:4 But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor.

Galatians 6:7-9 Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap. [8] For he who sows to his own flesh will from the flesh reap corruption; but he who sows to the Spirit will from the Spirit reap eternal life. [9] And let us not grow weary in well-doing, for in due season we shall reap, if we do not lose heart.

Ephesians 2:10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Ephesians 5:10 and try to learn what is pleasing to the Lord. (cf. Phil 2:13)

Ephesians 6:8 knowing that whatever good any one does, he will receive the same again from the Lord, . . .

Philippians 2:13 for God is at work in you, both to will and to work for his good pleasure.

Philippians 2:16 holding fast the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.

Philippians 4:18 I have received full payment, and more; I am filled, having received from Epaphrodi’tus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.

Colossians 1:10 to lead a life worthy of the Lord, fully pleasing to him, . . .

Colossians 3:20 Children, obey your parents in everything, for this pleases the Lord.

1 Thessalonians 2:4 but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please men, but to please God who tests our hearts.

1 Thessalonians 2:19 For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you?

1 Thessalonians 4:1 Finally, brethren, we beseech and exhort you in the Lord Jesus, that as you learned from us how you ought to live and to please God, just as you are doing, you do so more and more.

2 Thessalonians 1:4  Therefore we ourselves boast of you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions which you are enduring.

2 Timothy 2:15, 21 Do your best to present yourself to God as one approved, . . . [21] If any one purifies himself from what is ignoble, then he will be a vessel for noble use, consecrated and useful to the master of the house, ready for any good work.

2 Timothy 4:7-8 I have fought the good fight, I have finished the race, I have kept the faith. [8] Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing.

Hebrews 13:16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

2 John 1:8 Look to yourselves, that you may not lose what you have worked for, but may win a full reward.

1 John 3:22 and we receive from him whatever we ask, because we keep his commandments and do what pleases him.

St. Augustine said that our merit was merely God crowning his own gifts. That’s what the Catholic Church teaches. It ultimately doesn’t come from us; it comes from God, giving us the grace to do any good thing (Ps 51:7, 10; 84:11). But we can and should willingly participate and do what He wants us to do, and God rewards that.

See also: 24 Biblical Passages on Meritorious Works [National Catholic Register, 9-30-24].
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Photo credit: image by Neflo (1-19-22) [Pixabay / Pixabay Content License]

Summary: 50 explicit biblical passages prove that meritorious works (fully enabled by God’s grace) are God’s will and are rewarded by Him. Yet, oddly enough, Protestants deny this.

 

2024-10-02T11:59:16-04:00

Photo credit: [public domain / PxFuel]

The following exchange took place in the combox of the video by Kenny Burchard, “Purgatory is 100% BIBLICAL!!” (Catholic Bible Highlights, 8-29-24). I provide the biblical research for this series of videos. Our Protestant friends’ words will be in blue. I cite all of them. I added a few little tidbits just for this article. I use RSV for biblical citations.

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I love the way you articulate your position, and it is easy to see your loving heart for seeking God’s Truth. As a lifelong disciple of Our Lord Jesus Christ, I have something that I would like to offer as another position to you and your followers. As you put forward your beliefs, and that of the Catholic doctrine I hear you say that we can define “the act by which we are purified” after death as “Purgatory.”

I believe that the Bible is very clear, stating in Romans 6:23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

We do know that if we are under the blood of Christ, that He has paid out debts in full, and we can miraculously receive the Holy Spirit in this current life. Even being made into a new creation, we still must suffer the penalty of death, ending our Earthy lives. Having salvation, abiding, and being sanctified through the Holy Spirit inside of us is happening while in this life.

We actually do individually pay the penalty for sin at our death, and yet the insurmountable amount of punishment we deserve is satisfied through Jesus Himself covering over our multitudes of debt. The Holy Spirit testifies for us as sons and daughters under his blood!

The mode by which the punishment due us is dealt with is explained in scripture by “The Passed Over” in Exodus. If the blood was over the door posts, “God’s wrath passed over and saved those inside” hence “covered by the blood,” despite the sinfulness of those inside! The same goes for all those who look to Christ and abide with him. This all leads to an even more beautiful picture of Grace! The undeserved gift!!! That is the Gospel!

It is with brotherly love and a humble spirit that I say the following: Your portrayal of the Catholic position takes away from the power and beauty of what God did for us on the cross and His Grace! By saying we must still go through a painful process of burning away our sins till Jesus comes back is saying He didn’t pay our debts in full on the cross.

We actually are accused and found wanting at the moment of our death, but like you stated, we will be able to have right communion with God at that very moment! That would be impossible if we had not been purified by his Holy Spirit.

When we die, we will be outside of the limitations of time and this current physical world. Your example of John in Revelation having his lips touched by the fire is odd because he hadn’t died yet, so it is strange to apply that situation to all of us from that one moment. I agree that God does burn away our sins and for some it will be a lot more than others, if you want to title that moment “Purgatory” that is fine, but it will be the most humbling and joyful moment of our lives.

The great “White throne Judgment” is when the true evil will be dethroned and cast down, bringing about the “Second Death.” All those, not written in the book of life, are and will be awaiting that final Judgment during the “Day of the Lord.” That is when all those who chose to fully rebel against Him will be cast into the lake of fire.

If you want to call the process that God purifies us at death. “Purgatory,” that is fine with me, I guess, but like you said, it is not a place. Not only that, it is not a person. Christ is the Righteous Judge, He is the One on the throne, and He is the refining fire, but there is nothing tangible or clear that says He is still going to be purifying us after death until His second coming. That process does not continue since He technically paid it once and for all.

That passage was talking about “The Church” which is something that goes beyond all our little lifetimes and is the bridegroom of Christ. He is continuing to purify the church despite how many of us live and die. Perhaps that is why you thought it continues.

I pray this comment comes across in the right light, and I’m sure you get lots of messages that contradict your videos. I almost never have commented on videos, but felt called to share how I see sound doctrine. Keep up what you are doing, and I appreciate your loving spirit for the lost. I would be happy to discuss this further and give you far more contextual verses that Prove this case. Thank you so much,

Your brother in Christ,

Timothy

Thanks for your comment. It’s fine to make critiques. You have the right spirit, and civility and charity, and it’s great to see that. All we require here is civility and the right spirit. People can disagree all they like, provided they properly “behave.” Kenny and I are well familiar with Protestant doctrine, including in this regard. He was a pastor, with a Masters degree in theology, and I was an apologist and missionary as an evangelical, and have intensely studied apologetics and the Bible for now 43 years, including almost 23 years of full-time apologetics). So none of this is new to us. We understand the Protestant view; we simply have an honest and respectful disagreement, where it differs from the Catholic (and we would say, biblical) outlook.

I’ve often used what I call the “nutshell” argument for purgatory: we must be without sin to enter into God’s presence (Eph 5:5; Heb 12:14; Rev 21:27; 22:3, 14-15). Therefore, God must purge or wash away our sin to make us fit to be in heaven with Him (actual, infused holiness; not merely imputed or declared). All agree so far. The only disagreement is whether this “divine cleansing” takes place in an instant or is more of a process. This is merely a quantitative difference; not an essential one.

Protestants agree that sanctification in this life is a lifelong process, although (unlike us) they remove it categorically from any direct connection (alongside faith and grace) salvation itself. Be that as it may, it stands to reason that if sanctification does indeed occur after death (as it must in order for us to be sinless and fit for heaven), that it would be — by straightforward analogy —  a process there, too, and it would resemble in particulars what the Bible describes as refining and purifying processes in this life. Catholics agree that purgatory has nothing to do with determining salvation, which is already attained (everyone in purgatory is already saved). In that sense, we agree that it is non-salvific, yet necessary (just like works are in the Protestant view).

Purgatory is indicated most directly in 1 Corinthians 3:13, 15: “Each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. . . . If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.”

The Bible also often refers to this same purging process taking place before we die: the very common biblical theme of God’s chastising or purifying His people. By analogy, this shows us the same notions that lie behind the apostolic and Catholic doctrine of purgatory (methods of how God works, so to speak). When these passages are included, one can find (as I did) at least fifty biblical passages that are relevant to purgatory. Protestants can ignore, if they wish, the deuterocanonical passages (highlighted in green below), which they exclude from the biblical canon. The argument doesn’t stand or fall on them, in any event.

Scripture refers to a purging fire (in addition to 1 Corinthians 3 above): whatever “shall pass through the fire” will be made “clean” (Num 31:23); “Out of heaven he let you hear his voice, that he might discipline you; and on earth he let you see his great fire, and you heard his words out of the midst of the fire” (Dt 4:36); “we went through fire” (Ps 66:12); “For gold is tested in the fire, and acceptable men in the furnace of humiliation” (Sir 2:5); “our God is a consuming fire” (Heb 12:29); “do not be surprised at the fiery ordeal which comes upon you to prove you” (1 Pet 4:12); We also see passages about the “baptism of fire” (Mt 3:11; Mk 10:38-39; Lk 3:16; 12:50).

The Bible makes frequent use also of the metaphor of various metals being refined (in a fire): “when he has tried me, I shall come forth as gold” (Job 23:10); “thou, O God, hast tested us; thou hast tried us as silver is tried” (Ps 66:10); “The crucible is for silver, and the furnace is for gold, and the LORD tries hearts” (Prov 17:3); “I will turn my hand against you and will smelt away your dross as with lye and remove all your alloy” (Is 1:25); “I have refined you, . . . I have tried you in the furnace of affliction” (Is 48:10); “I will refine them and test them” (Jer 9:7); “I will put this third into the fire, and refine them as one refines silver, and test them as gold is tested” (Zech 13:9); “he is like a refiner’s fire, and like fullers’ soap; he will sit as a refiner and purifier of silver, and he will purify the sons of Levi, and refine them like gold and silver” (Mal 3:2-3); “Having been disciplined a little, they will receive great good, because God tested them and found them worthy of himself; [6] like gold in the furnace he tried them, . . . “ (Wis 3:5-6); “. . . your faith, more precious than gold which though perishable is tested by fire” (1 Pet 1:6-7).

God cleansing or washing us is another common biblical theme: “Wash me thoroughly from my iniquity, and cleanse me from my sin! . . . Purge me with hyssop, and I shall be clean” (Ps 51:2, 7); “Blows that wound cleanse away evil; strokes make clean the innermost parts” (Prov 20:30; cf. 30:12); “the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning” (Is 4:4); “I will cleanse them from all the guilt of their sin against me” (Jer 33:8); “I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses” (Ezek 36:25); “cleanse them from sin and uncleanness” (Zech 13:1); “our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Heb 10:22); “he was cleansed from his old sins” (2 Pet 1:9); “the blood of Jesus his Son cleanses us from all sin” (1 John 1:7).

Divine “chastisement” is taught clearly in many passages: “as a man disciplines his son, the LORD your God disciplines you” (Dt 8:5); “do not despise the LORD’s discipline or be weary of his reproof,” (Prov 3:11); “I will chasten you in just measure” (Jer 30:11); “For thou didst test them as a father does in warning” (Wis 11:10); “God who tests our hearts” (1 Thess 2:4); “For the Lord disciplines him whom he loves, and chastises every son whom he receives. It is for discipline that you have to endure. God is treating you as sons; for what son is there whom his father does not discipline? . . . he disciplines us for our good, that we may share his holiness” (Heb 12:6-7, 10).

We are subject to God’s indignation or wrath, insofar as we sin: “God will bring every deed into judgment” (Ecc 12:14); “I will bear the indignation of the Lord because I have sinned against him, . . . He will bring me forth to the light” (Mic 7:9).

Purgatory is “written all over” the passages above. It all goes back to sin not being allowed in heaven. Once we get there, there is no longer mere “imputation” of righteousness. At that point it’s actual righteousness in play. Therefore, we have to transition from our present sinful life or state of being, to the sinless life we will live in heaven. So the question is: how does God bring that result about? Is it instantaneous? Zap! And we’re there! Or is it more of a process?

That’s the heart of my argument in the 50 passages: by analogy, the Bible teaches that purging of sin is a process in this life. If that’s true, then it’s plausible and reasonable to believe also that the same purging of sin in heaven is a process rather than an instantaneous “zap.” And that is the essence of purgatory. Once the analogy is understood, then all of the passages I produced are relevant to understanding (and accepting) purgatory.

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Photo credit: [public domain / PxFuel]

Summary: In-depth reply to a Protestant in which I discuss the many biblical themes that suggest a process of purgation after we die, which is analogous to ongoing sanctification in this life.

2024-10-01T16:28:19-04:00

Photo credit: Book cover (designed by myself) of my own self-published book.

This exchange took place in the combox of the video by Kenny Burchard: “Can Catholics even know if they’re saved?” (9-19-24). I provide the biblical research for the videos in this series, called Catholic Bible Highlights. The Protestant commenter’s words will be in blue. I have cited all of them.

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The answer to the video’s title question must be answered with an unequivocal NO. Catholics cannot know the certainty of their salvation because, “Nobody can with certainty of faith know whether or not he has fulfilled all the conditions which are necessary for achieving justification” (Fundamentals of Catholic Dogma, p. 262). The fact that there are so many “conditions” must surely put Catholics in a frazzled state of mind.

We must also answer “no” to the question because all fans of the Pope are seeking to be, “supernaturally endowed to perform ordinary and extraordinary heroic acts for the salvation of the soul” (ibid, p. 261).   But where is this mandate found in the Bible, let alone how can any Catholic ever know if they’re doing enough? The fact is, they can’t. A salvation based on works is sure to backfire come Judgment Day.

Finally, we must answer “no” because they are taking a position that has no biblical precedent; namely that “Christ’s redemptive activity finds its apogee [climax] in the death of sacrifice on the cross, [but] it is not exclusively the efficient cause of our redemption….” (ibid. 185).

I wonder what Jesus would think about those who don’t consider him the “efficient cause” as to the saving of the soul?

It’s not “NO” at all. Catholics are as much assured of their salvation (if they are free of mortal sin) as any Protestant. The bottom line is that no one knows the future, and whether they will fall away or not. Calvinists play the game, when one of their number falls into sin and rebellion, of saying that they never were saved, because their theology requires them to do that. But they don’t know that. Even John Calvin said we can’t know for sure who is in the elect and who isn’t.

What must be better understood here is the Catholic belief in “moral assurance of salvation.” I wrote about it. Here is a large chunk of the article:

The degree of moral assurance we can have is very high. The point is to examine ourselves to see if we are mired in serious sin, and to repent of it. If we do that, and know that we are not subjectively guilty of mortal sin, and relatively free from venial sin, then we can have a joyful assurance that we are on the right road.

I always use my own example, by noting that when I was an evangelical, I felt very assured of salvation, though I also believed (as an Arminian) that one could fall away if one rejected Jesus outright. Now as a Catholic I feel hardly any different than I did as an evangelical. I don’t worry about salvation. I assume that I will go to heaven one day, if I keep serving God. I trust in God’s mercy, and know that if I fall into deep sin, His grace will cause me to repent of it (and I will go along in my own free will) so that I can be restored to a relationship with Him.

We observe St. Paul being very confident and not prone to lack of trust in God at all. He had a robust faith and confidence, yet he still had a sense of the need to persevere and to be vigilant. He didn’t write as if it were a done deal: that he got “saved” one night in Damascus and signed on the dotted line, made an altar call and gave his life to Jesus, saying the sinner’s prayer or reciting John 3:16.

The biblical record gives us what is precisely the Catholic position: neither the supposed “absolute assurance” of the evangelical Protestant, nor the manic, legalistic, Pharisaical, mechanical caricature of what outsider, non-experienced critics of Catholicism think Catholicism is, where a person lives a “righteous” life for 70 years, then falls into lust for three seconds, gets hit by a car, and goes to hell (as if either Catholic teaching or God operate in that infantile fashion).

The truth of the matter is that one can have a very high degree of moral assurance, and trust in God’s mercy. St. Paul shows this. He doesn’t appear worried at all about his salvation, but on the other hand, he doesn’t make out that he is absolutely assured of it and has no need of persevering. He can’t “coast.” The only thing a Catholic must absolutely avoid in order to not be damned is a subjective commission of mortal sin that is unrepented of. The mortal / venial sin distinction is itself explicitly biblical. All this stuff is eminently biblical. That’s where we got it!

In the article, I back this up with tons of Scripture.

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“But where is this mandate found in the Bible, let alone how can any Catholic ever know if they’re doing enough? The fact is, they can’t.”

It is in the data regarding the examination of conscience. See my paper on that topic.  Excerpt:

We Catholics believe in being very self-aware and “vigilant” in the spiritual life: we’re always examining ourselves to make sure that our hearts are oriented towards God (as a result — always — of God’s grace, that we must seek and ask for).

This very self-examination is what Protestants sometimes critique and scorn as “uncertainty of salvation,” as if it were a bondage or something undesirable, or altogether lacking in the hope and joy and peace that we have in Christ. Not at all. St. Paul expressed something that I believe is very much along these lines:

1 Corinthians 9:24-27 (RSV) Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. Well, I do not run aimlessly, I do not box as one beating the air; but I pommel my body and subdue it, lest after preaching to others I myself should be disqualified.

Paul also wrote to the same Corinthians about the same necessity of self-examination:

1 Corinthians 11:28 Let a man examine himself, and so eat of the bread and drink of the cup.

2 Corinthians 13:5 Examine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you? — unless indeed you fail to meet the test!

“A salvation based on works is sure to backfire come Judgment Day.”

I agree! I disagree, however, that the Catholic Church teaches Pelagianism. Look up the first three canons on justification from the Council of Trent. Even John Calvin agreed with them in his critique of Trent. And they teach salvation by grace alone, not by works, just as in Protestantism.

“I wonder what Jesus would think about those who don’t consider him the ‘efficient cause’ as to the saving of the soul?”

“Efficient” and “sufficient” are two different concepts. “Sufficient” is defined at Dictionary.com as “adequate for the purpose; enough.” “Efficient” is defined as “producing an effect, as a cause.” The cross was 1000% sufficient for the salvation of anyone. But it’s not 100% efficient because the damned refuse to freely assent and cooperate with God’s free gift of grace for salvation. As a result, they go to hell and even the cross can’t prevent that outcome, because God allows them to make that sad choice.

Therefore, Jesus’ death on the cross is not 100% efficient for the salvation of all, given human free will. It’s sufficient for anyone who accepts God’s mercy and the free gift of salvation by grace alone. If it were efficient, no one would go to hell, and universalism would be true. But we know from the Bible that it’s not. We deny irresistible grace, because it’s not a biblical doctrine.

I am familiar with your articles and even quoted you in one of my papers; namely, your statement on “merit” saying that, “Our meritorious actions are always necessarily preceded and caused and crowned and bathed in God’s enabling grace”.

I disagreed violently with that statement because it’s a half truth, that ultimately amounts to no truth at all. I mention it here because it will relate to your current comment.

Essentially, you failed to make the distinction between being SAVED by grace (defined as God’s unmerited FAVOR) and its secondary meaning, as you correctly point out above, of it being defined as his “enabling grace” (or “actual” grace, that being the power to perform this that or the other thing). The problem with Catholicism is that those in her ranks are hoping for heaven based on the good deeds they do with God’s ENABLING grace, explicitly stated in CCC 1821, but NOWHERE mentioned in Scripture.

In your comment, you mention the free gift OF God’s grace FOR salvation which only proves you’re trusting in his ENABLING grace to do good deeds, rather than saying we are saved BYYYY grace…WITHOUT the merit of works (the biblical view). You prove your own point by saying, “I assume that I will go to heaven one day, if I keep serving God”.

Well that’s nice, but THAT’S NOT THE GOSPEL Mr. Armstrong. Nor is Mr. Ott’s proclamation I made previously that salvation will be granted when God’s grace “supernaturally endows” someone “to perform ordinary and extraordinary heroic acts FOR the salvation of the soul” (ibid, p. 261).

NO! Only faith in the “extraordinarily heroic act” of Christ’s life and death saves the soul (Romans 5:10) and nothing more or less than that. It is the charity of what Christ has done altogether OUTSIDE of us that saves, not the charity of the Holy Spirit IN us!

You admit to trusting in the latter by mentioning your hand-clapping SERVITUDE, but it can never be. Neither will the statement by Robert Sungenis pass the fiery eyes of the Judge on that final day; namely, “Works become JUST AS MUCH a salvific part of the individual’s justification as his faith” (Not By Faith Alone, p. 172). That book came with the official stamps of approval by the higher ups, as well as page after page of endorsements from all the typical Catholic luminaries. (Can’t recall if you were one of them and I’m too lazy to get up and look). [I wasn’t]

So: unless I receive some sort of rebuttal, be it resolved then that the RCC attaches a salvific EFFICACY to such things as that coin you dropped in the homeless man’s hat, and THAT COIN may be considered to have “JUST AS MUCH” saving power as the blood that dripped down Calvary’s cross. Like it or not, this is what logically follows such thinking and it is…  DIS-graceful.

As you can see, I’ve put aside the topic of assurance for now because it’s more important it be emphasized that assurance, let alone salvation, does NOT result from works that COME FROM grace. Scripture says that salvation “is by faith, that it may be ACCORDING TO grace” (Romans 4:16; i.e., his unmerited favor); it does not say, “by faith according to works that COME FROM grace”, which is exactly what Catholicism teaches and must be countered for those of us inclined to do so.

Yes, the works that come from his grace-producing power may be derivative of, may be a consequence of, and may actually PROVE grace is active, but good works cannot be compared to the blood of Christ, nor can it CONSIST of the saving grace of Romans 4:16; namely, a free gift which is said to be “guaranteed” by faith, and I would say, faith ALONE. God does not give us that free gift based on what WE do, but based on faith in what someone ELSE has done. Neither do those works have any part in the SAVING grace (not enabling grace) in which we now STAND (Romans 5:2).

Good day.

Again, we do not teach salvation by works. We teach justification by grace alone: by faith alone (initially), and then after that, salvation by the grace-enabled faith that organically contains within itself grace-enabled works, without which it is dead. Good works must be done after initial justification, and can’t be separated from the overall equation of salvation and arbitrarily placed in a separate box of “non-salvific sanctification.” The latter interpretation was not taught by the Church fathers and was introduced by Philip Melanchthon 1500 years after Christ. Protestant scholars Alister McGrath (an expert on the history of justification) and Norman Geisler affirm this.

Works alone don’t save us. That’s the heresy of Pelagianism. But they are necessary / non-optional in conjunction with grace and faith. The Bible massively teaches this (contrary to you saying that it never does). Recently, I compiled 78 Bible passages that establish this beyond any conceivable doubt, along with 37 that teach the doctrine of merit.

You can’t just repeat Protestant slogans and the usual handful of verses that are almost always mentioned. You have to actually grapple with and incorporate relevant Scripture. You have offered three verses: that we can easily harmonize with our view. I have 78 on the relationship of salvation, faith, and works. For this discussion to proceed, you have to show us all how all those Bible passages can and must be interpreted within the framework of “faith alone” soteriology. I say that they cannot. It’s impossible. Meanwhile, you have still not fully comprehended Catholic soteriology. It contains some subtleties and complexity, because it’s based on the Bible, which also contains things difficult to understand (2 Pet 3:16), so this is to be expected.

“the RCC attaches a salvific EFFICACY to such things as that coin you dropped in the homeless man’s hat, and THAT COIN may be considered to have “JUST AS MUCH” saving power as the blood that dripped down Calvary’s cross.”

That’s not what we believe. As a Catholic apologist for now 34 years, I have never ever said anything as ridiculous as — or within a million miles of — your example of giving someone a coin in charity, and that this supposedly has as much saving power as Christ’s blood. It’s a caricature. You get nowhere creating straw men and knocking them down. We believe that sanctification can’t be separated from justification and salvation, and that works have some relevance to salvation, because Jesus and Paul and all other Bible writers said so. I just summarized this compelling biblical teaching in a recent 1000-word article for National Catholic Register. Here is the heart of that:

Jesus taught that “Every tree that does not bear good fruit is cut down and thrown into the fire” (Mt 7:19), and when directly asked about how one obtains eternal life, He said, “keep the commandments” and, “If you would be perfect, go, sell what you possess and give to the poor” (Mt 19:16-17, 21). Jesus stated that His disciples who had done the good, self-sacrificing works of leaving “houses or brothers or sisters or father or mother or children or lands” for His sake, would “inherit eternal life” as a reward (Mt 19:29).

Jesus said that those who would receive “eternal life” (Mt 25:46) would because “I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me” (Mt 25:35), and then He clarified that if they “did it to one of the least of these my brethren” they “did it” to Him (Mt 25:40). He also said, “love your enemies, and do good, . . . and you will be sons of the Most High” (Lk 6:35) and that “those who have done good” will be saved (Jn 5:29), and, “do the works you did at first. If not, I will come to you and remove your lampstand” (Rev 2:5). Jesus stated that the saved were those who were “sanctified by faith in me” (Acts 26:18).

St. Paul taught the same: “as it is written, ‘He who through faith is righteous shall live.’” (Rom 1:17); “to those who by patience in well-doing seek for . . . immortality, he will give eternal life . . . glory and honor and peace for every one who does good” (Rom 2:7, 10); “the doers of the law . . . will be justified” (Rom 2:13). The “end” of “sanctification” is “eternal life” (Rom 6:22), and indeed we are “saved, through sanctification” (2 Thess 2:13); we’re “fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Rom 8:17; cf. 1 Pet 4:13). He taught that we must do many good things and be fruitful in order to be saved:

Galatians 5:14, 19, 21–23 For the whole law is fulfilled in one word, “You shall love your neighbor as yourself.” . . . [19] Now the works of the flesh are plain: . . . [21] . . . those who do such things shall not inherit the kingdom of God. [22] But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, [23] gentleness, self-control; against such there is no law.

2 Thessalonians 1:8, 11 inflicting vengeance . . . upon those who do not obey the gospel of our Lord Jesus. . . . [11] To this end we always pray for you, that our God may make you worthy of his call, and may fulfil every good resolve and work of faith by his power,

1 Timothy 4:12, 15-16 . . . set the believers an example in speech and conduct, in love, in faith, in purity. . . . [15] Practice these duties, . . . [16] Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers.

Paul frequently makes many similar points in his letters: “work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure” (Phil 2:12-13); “work heartily, . . . knowing that from the Lord you will receive the inheritance as your reward” (Col 3:23-24); “woman will be saved through bearing children, if she continues in faith and love and holiness” (1 Tim 2:15); “aim at righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith; take hold of the eternal life to which you were called” (1 Tim 6:11-12); “keep the commandment. . . . do good, . . . be rich in good deeds, . . . so that they may take hold of the life which is life indeed” (1 Tim 6:14, 18-19).

All of this (and several more passages I have from NT writers besides Paul) contradicts the Protestant “pillar” of “faith alone”: where works are – although highly urged – optional in the sense that they supposedly have nothing whatsoever to do with salvation. The Bible — as always — is clear, and it refutes faith alone soteriology and proves the Catholic view of justification and salvation.

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Photo credit: Book cover (designed by myself) of my own self-published book.

Summary: Spirited exchange with a Protestant in which we discuss what Catholics understand to be the “moral assurance of salvation”: which is as solid as any Protestant assurance.

2024-09-27T10:27:47-04:00

The Latest Bum Rap Against Pope Francis

Photo credit: Billy Graham, preaching in Düsseldorf, Germany (21 June 1954); photo by Hans Lachmann [Creative Commons Attribution-Share Alike 3.0 Germany license / Bundesarchiv, Bild 194-0798-41 / Lachmann, Hans / CC-BY-SA 3.0 / Wikimedia Commons]
The latest “pope controversy” is the accusation that he supposedly thinks all religions are exactly the same (indifferentism). I have deliberately stayed out of it (see a great defense of him by Pedro Gabriel and many related resources below at the end). But I want to say a few words about a related presuppositional issue, per my title. I’m being like one of my heroes, Socrates: he always went right to the premise. Peter Kwasniewski, a radical Catholic reactionary who despises Pope Francis, wrote on his public Facebook page on 9-19-24 (I reproduce it in its entirety; his words in blue):

One of the dumbest takes on the pope in Singapore is when some folks said: “He’s just imitating what Paul did in the Areopagus, when he preached to the pagans about the ‘unknown god.'”
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But St. Paul precisely preached the GOSPEL to these pagans.
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“Paul then stood up in the meeting of the Areopagus and said: ‘People of Athens! I see that in every way you are very religious. For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. So you are ignorant of the very thing you worship—and this is what I am going to proclaim to you.'” (Acts 17:22-23)
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He goes on to preach about creation and providence, then condemns idolatry, and finally introduces the final judgment and the resurrection of Jesus. Some sneer at him, while others want to hear more. This is how an apostle behaves: he speaks persuasively on common ground but moves to the Christian message, regardless of whether it will be well-received or not. We see this with all the great missionaries — just think of the Japanese, Vietnamese, and French Canadian martyrs. They preached to the curious and to the hostile, and took what was coming to them.
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Imagine if Paul had said: “You worship an unknown God. We too worship the same God. We’re all speaking different languages of religion, on the path to God together. God bless you. See you later!” I don’t think we’d be venerating him today as the Apostle to the Gentiles!
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None of this baloney about Pope Francis imitating Paul. In his personal fallible views and prudential actions, he is, if anything, an anti-Paul, an anti-Peter, an anti-apostle, an inverter and subverter of the mission entrusted to the Church.
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So there is no conceivable permissible situation where one could lay the groundwork with unbelievers (e.g., St. Paul, in Acts 17:22-23a) without also at that particular time evangelizing (Paul in Acts 17:23b-31)? Even while evangelizing, Paul cited two Greek pagans (17:28). Is it not ever possible that we might not immediately — exercising a prudential judgment — go on to the gospel with some folks, since we have to do more “preliminary spade work”?

The same Paul said, “I have become all things to all men, that I might by all means save some” (1 Cor 9:22, RSV). Part of that is to talk to them in their own language and within their present understanding. Then we can preach the gospel. My point is that it doesn’t necessarily all have to be at once. We have to be wise in approaching folks according to what they can understand and handle.

Jesus seemed to teach the same principle or technique that I am suggesting:

Matthew 13:10-13 Then the disciples came and said to him, “Why do you speak to them in parables?” [11] And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. [12] For to him who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away. [13] This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.

So Jesus didn’t preach the gospel directly here, even to “great crowds”. In the parallel account in Mark, it’s even more explicit and “exclusionary”:

Mark 4:10-12 And when he was alone, those who were about him with the twelve asked him concerning the parables. [11] And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables; [12] so that they may indeed see but not perceive, and may indeed hear but not understand; lest they should turn again, and be forgiven.”

Mark 4:33-34 With many such parables he spoke the word to them, as they were able to hear it; [34] he did not speak to them without a parable, but privately to his own disciples he explained everything.

As far as I am concerned, this blows away any necessary requirement that we must immediately preach the gospel to everyone at all times. Jesus didn’t. And that’s quite enough for me. Why isn’t it for Peter Kwasniewski? Even among Christians, Paul recognized the same general principle: that there were vastly different levels of understanding, and so different treatment was accordingly required:

1 Corinthians 3:1-2 But I, brethren, could not address you as spiritual men, but as men of the flesh, as babes in Christ. [2] I fed you with milk, not solid food; for you were not ready for it; and even yet you are not ready,

The author of Hebrews does the same:

Hebrews 5:12-14 For though by this time you ought to be teachers, you need some one to teach you again the first principles of God’s word. You need milk, not solid food; [13] for every one who lives on milk is unskilled in the word of righteousness, for he is a child. [14] But solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil.

I’m not even maintaining that the pope was consciously dong this. But I am disagreeing with Peter’s premise above and saying that this practice is perfectly biblical and wise. I do also know — contrary to the mountain of contrary lies — that Pope Francis thinks evangelism and apologetics are fine and dandy. I’ve documented this myself, ten times:

Pope Francis & the Diversity of Religions (The Sedevacantist Outfit Novus Ordo Watch Lies Yet Again About Pope Francis) [11-29-20]

Dialogue: Pope Francis Doesn’t Evangelize? [4-29-16]

Pope Francis Condemns Evangelism? Absolutely Not! [10-17-16]

Is Pope Francis Against Apologetics & Defending the Faith? [11-26-19]

Debate: Pope Francis on Doctrine, Truth, & Evangelizing (vs. Dr. Eduardo Echeverria) [12-16-19]

Dialogue: Pope Francis vs. Gospel Preaching & Converts? No! (vs. Eric Giunta) [1-3-20]

Abp. Viganò Whopper #289: Pope Forbids All Evangelism (?) [4-8-20]

Pope, Peter, & Paul: Evangelize; Don’t Proselytize [4-28-20]

Pope Francis vs. the Gospel? Outrageous & Absurd Lies! (Anti-Catholic Protestant James White and Catholic Reactionary Steve Skojec Echo Each Other’s Gigantic Whoppers) [5-26-20]

Further Discussion in His Combox
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You won’t find anyone in the Old or New Testaments saying that there are many legitimate paths to God and that different religions are like different languages. Your article is like someone fixating on the toes of a dinosaur instead of its teeth.
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Nevertheless it tackles a premise that you assume, which is altogether debatable. But as to your point now, Paul indeed did something at least somewhat like this, because he commended the Athenians for worshiping an unknown God. Then he contended that the true Christian God is the one they are actually worshiping and cited two pagan Greeks towards that end.
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It follows, then, that he saw the pagan religious beliefs as containing enough truth for him to establish common ground and lead them to the gospel. So they did have some legitimate pathways to God, in some sense, per Paul’s very methodology.
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You say that the pope didn’t do the gospel part. That’s what my paper dealt with: does one have to always do that, in every discussion? Clearly not, I say. Even Jesus didn’t do that, and He and St. Paul are my models and examples, not all of you pope-bashers and nattering nabobs of negativism.
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I don’t view the Paul analogy as “dumb” at all. I think it’s a close enough analogy and of significant relevance to this discussion (speaking as one who loves Paul and analogical arguments alike, and who has pondered and thought through evangelistic techniques for over 40 years).
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Paul was preaching to the Athenians [Acts 17], who believed in paganism: a view that had many precursors to Christianity, as Chesterton noted at length in his masterpiece, The Everlasting Man, and as C. S. Lewis and many others have noted. So that “bridge” was more immediately fruitful; therefore, Paul could immediately move to the Christian message.
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With eastern religions (the pope was in Singapore, which is 31% Buddhist), there are a lot fewer shared premises, so evangelism is considerably more difficult. That could explain why the pope didn’t launch into a direct gospel presentation. I would have done the same. My approach since the beginning, going back to my Protestant missionary days was to take it slow and establish common ground and friendly relations before ever getting directly to the gospel.
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We’re also in a post-Christian era, in many countries, as opposed to being pre-Christian, which makes a different. Christianity is no longer “new and exciting” in the eyes of many but “old and refuted.” I agree with Chesterton (I edited a book of his quotations, published by TAN): “Christianity has not been trued and found wanting. It’s been found difficult and left untried.”
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Photo credit: Billy Graham, preaching in Düsseldorf, Germany (21 June 1954); photo by Hans Lachmann [Creative Commons Attribution-Share Alike 3.0 Germany license / Bundesarchiv, Bild 194-0798-41 / Lachmann, Hans / CC-BY-SA 3.0 / Wikimedia Commons]

Summary: Peter Kwasniewski seems to assume that one must preach the gospel at all times, minus any preliminary or preparatory work. Jesus, Paul, and the author of Hebrews don’t agree!

2024-09-19T11:36:08-04:00

Photo credit: The Marriage at Cana (c. 1500), by Gerard David (1450/1460-1523) [public domain / Wikimedia Commons]
Dr. Robert A. J. Gagnon (see his Facebook page; public posts) is a Visiting Scholar in Biblical Studies at Wesley Biblical Seminary; formerly Professor of Biblical Studies at Houston Christian University and Associate Professor of New Testament at Pittsburgh Theological Seminary. He obtained a Master of Theological Studies (MTS): Biblical Studies degree from Harvard Divinity School and a (Ph.D.) in New Testament Studies, magna cum laude, from Princeton Theological Seminary. Dr. Gagnon grew up Catholic, and he wrote on 8-17-24:

I didn’t find Christ in Catholicism . . . I lost the forest (the big picture of Christ) for a lot of unnecessary trees that were not scripturally grounded. Part of this . . . was due to some non-scriptural and even (in some cases) anti-scriptural doctrines that undermine the role and significance of Christ. I would love to come back to a purified Catholicism more in keeping with a biblical witness. The excessive adulation of Mary, which at times seems to me to come close to elevating her to the godhead (like a replacement consort for Yahweh in lieu of Asherah), is one such obstacle.

After I had made five in-depth responses to him, Dr. Gagnon replied (just for the record) in a thread on another Facebook page, on 9-17-24, underneath my links to all five: “like your other one, it is an amateurish piece.” This is his silly and arrogant way of dismissing my critiques in one fell swoop. I had informed him that I had over twenty “officially published books” [22, to be exact] and yet he replied that he didn’t know “whether” they were “self-published or with a vanity press or a reputable press.”

His words will be in blue. I use RSV for biblical citations.

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I’m responding to a rather outrageous and exegetically implausible portion of Dr. Gagnon’s public Facebook article, “John 2:4 Is a Rebuke to Mary for Shallow Sign Faith: A Response to Dave Armstrong, Catholic Apologist” (9-17-24). I already informed him that I would not address his entire post, and would ignore it, because he ignored much of my article that he was ostensibly “replying” to. But this particular argument was just too much to let pass by without comment.
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Jesus’ follow-up address of Mary not as “mother” but as “woman” communicates the adversarial or disconnected relationship between Jesus and his mother. . . .  Biological family kinship is meaningless when one deviates from the will of God, especially as regards Jesus’ mission.

Here in John 2:4, the address “woman” rejects any special position of his mother because at this moment her mind is set on earthly things rather than heavenly things, thinking in the realm of flesh rather than Spirit, and operating “from below” rather than “from above” (see John 3:31). She is at this moment to Jesus no more than any other “woman.”
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. . . The most natural reading is not a positive one. When a son addresses his mother as “woman,” one doesn’t think: Oh, he is thinking of her as a new Eve! One thinks rather: My goodness, he is treating his own mother as if she were not his mother, as if she were a woman like any other woman to him.
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“Please Hit ‘Subscribe’”! If you have received benefit from this or any of my other 4,800+ articles, please follow my blog by signing up (with your email address) on the sidebar to the right (you may have to scroll down a bit), above where there is an icon bar, “Sign Me Up!”: to receive notice when I post a new blog article. This is the equivalent of subscribing to a YouTube channel. My blog was rated #1 for Christian sites by leading AI tool, ChatGPT: endorsed by influential Protestant blogger Adrian Warnock. Please also consider following me on Twitter / X and purchasing one or more of my 55 books. All of this helps me get more exposure, and (however little!) more income for my full-time apologetics work. Thanks so much and happy reading!

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I wanted to merely note the fact that many many Protestant commentaries do not take this position as to a negative intent of Jesus in using the word “woman” when addressing His mother at Cana. These include many that do agree with him as to the alleged rebuking nature of Jesus’ words, “What have you to do with me?” in the same verse (Jn 2:4). Dr. Gagnon’s is far from being the “last word” on the meaning of “woman” here.  His is just one (extraordinarily negative) — and I think, wrongheaded — take. Here are fifteen Protestant commentators who disagree with him:
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Ellicott’s Commentary for English ReadersWoman, what have I to do with thee?—This is an old battle-ground between Protestant and Romanist expositors. The former have found in each clause of the sentence a condemnation of Mariolatry; the latter have sought explanations not inconsistent with their faith and practice. It may be hoped that the day is now past, when anything other than thoughts of reverence and honour is to be connected with the title “Woman,” least of all in the words of One who claimed as His own highest dignity Sonship of, identity with, humanity; and who was here addressing the mother to whom He had been subject, and from whom His own humanity had been derived. Were proof needed of the tenderness which underlies the word as used by Him, it would be found in the other instances which the Gospels supply. . It is spoken only to the Syro-Phœnician whose faith is great (Matthew 15:28); to the daughter of Abraham loosed from her infirmity (Luke 13:12); and, in this Gospel, to the Samaritan embracing the higher faith (John 4:21); perhaps to the sinner whom He does not condemn (John 8:10); to the same mother from the cross (John 19:26); and to Mary Magdalene in tears (John 20:13John 20:15).
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Barnes’ Notes on the BibleWoman – This term, as used here, seems to imply reproof, as if she was interfering in that which did not properly concern her; but it is evident that no such reproof or disrespect was intended by the use of the term “woman” instead of “mother.” It is the same term by which he tenderly addressed Mary Magdalene after his resurrection John 20:15, and his mother when he was on the cross, John 19:26. Compare also Matthew 15:28John 4:211 Corinthians 7:16.
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Jamieson-Fausset-Brown Bible Commentary4, 5. Woman—no term of disrespect in the language of that day (Joh 19:26).
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Gill’s Exposition of the Entire BibleJesus saith unto her, woman,…. Calling her “woman”, as it was no ways contrary to her being a virgin, Galatians 4:4, so it was no mark of disrespect; it being an usual way of speaking with the Jews, when they showed the greatest respect to the person spoken to; and was used by our Lord when he addressed his mother with the greatest tenderness, and strongest affection, John 19:26.
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Expositor’s Greek TestamentJohn 2:4. His complete reply is, τί ἐμοὶ καὶ σοίγύναιοὔπω ἥκει ἡ ὥρα μουγύναι is a term of respect, not equivalent to our “woman”. See chap. John 19:26John 20:13Luke 13:12. In the Greek tragedians it is constantly used in addressing queens and persons of distinction. Augustus addresses Cleopatra as γύναι (Dio, quoted by Wetstein).
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Bengel’s GnomenJohn 2:4. He does not say, Mary, nor mother; but woman; which appellation held a middle place, and was especially becoming for the Lord to use: ch. John 19:26, “Woman, behold thy son;” perhaps, also, it was peculiar [in its use] to Him. The Lord had regard to the Father above all things; not even did He know His mother, according to the flesh. 2 Corinthians 5:16, “Though we have known Christ after the flesh, yet now henceforth know we Him no more.” Comp. note on John 20:13. Especially was the appellation of mother unsuitable to this formula, What is there to Me and thee? However, the Greek γύναι, having no synonym in our language, has a more respectful sound than Woman [ch. John 19:26 shows it betrays no want of tender respect], mulier, [Germ.] Weib, as contradistinguished from [female, lady] femina, [Germ.] Frau: and woman is used for motherIsaiah 45:10, “Woe unto him, that saith—to the woman, What hast thou brought forth?”—οὔτω ἥκειis not yet come. The same word [occurs], ch. John 4:47John 8:42.—ὥραhour) of doing what you hint to Me, i.e. of withdrawing. Certainly his hour of assisting them was come.
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Pulpit CommentaryVerse 4. – With this thought, the reply of Jesus to the premature suggestion of the mother becomes perfectly comprehensible. What is there to me and thee, O woman? Mine hour has not yet come. The appellation “woman” was used by him upon the cross, when he was concerned most humanly and tenderly with her great grief and desolation, and therefore had no breath of unfilial harshness in it (cf. John 19:26; Dio Cassius, ‘Hist.,’ 51:12, where Augustus addresses Cleopatra, Θαρσεῖ ῶ γύναι. . . .).
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Vincent’s Word StudiesWoman. Implying no severity nor disrespect. Compare John 20:13John 20:15. It was a highly respectful and affectionate mode of address.
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Henry Alford, Greek Testament Critical Exegetical Commentary: γύναι] There is no reproach in this term: but rather respect. The Lord henceforth uses it towards her, not calling her ‘mother,’ even on the Cross (see ch. 19:26), . . .
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Adam Clarke’s Commentary: Woman, what have I to do with thee? – Τι εμοι και σοι, γυναι: O, woman, what is this to thee and me? This is an abrupt denial, as if he had said: “We are not employed to provide the necessaries for this feast: this matter belongs to others, who should have made a proper and sufficient provision for the persons they had invited.” The words seem to convey a reproof to the virgin, for meddling with that which did not particularly concern her. The holiest persons are always liable to errors of judgment: and should ever conduct themselves with modesty and humility, especially in those things in which the providence of God is particularly concerned. But here indeed there appears to be no blame. It is very likely the bride or bridegroom’s family were relatives of the blessed virgin; and she would naturally suppose that our Lord would feel interested for the honor and comfort of the family, and, knowing that he possessed extraordinary power, made this application to him to come forward to their assistance. Our Lord’s answer to his mother, if properly translated, is far from being disrespectful. He addresses the virgin as he did the Syrophoenician woman, Matthew 15:28; as he did the Samaritan woman, John 4:21, as he addressed his disconsolate mother when he hung upon the cross, John 19:26; as he did his most affectionate friend Mary Magdalene, John 20:15, and as the angels had addressed her before, John 20:13; and as St. Paul does the believing Christian woman, 1 Corinthians 7:16; in all which places the same term, γυναι which occurs in this verse, is used; and where certainly no kind of disrespect is intended, but, on the contrary, complaisance, affability, tenderness, and concern and in this sense it is used in the best Greek writers.
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D. A. Carson, The Gospel According to John: As in 2:4, the word woman (gynai) is neutral . . . (p. 223)
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Colin G. Kruse, The Gospel According to John: Addressing his mother simply as ‘woman’, though abrupt to modern readers’ ears, does not imply lack of affection. Jesus addressed his mother in this way from the cross when making loving provision for her care after his death (19:26). (p. 92)
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David Pawson, A Commentary on the Gospel of John: “Woman” is not a derogatory term; it’s not an insult. It was a lovely word, the normal word used in the Middle East.
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Herman Ridderbos, The Gospel of John: A Theological Commentary: In the social context of the time the address “woman” was in itself certainly not hard or impolite (cf. Mt. 15:28; Lk. 13:12; Jn. 4:21; so also in other Greek writings). (p. 105)
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J. Carl Laney, John – Moody Gospel Commentary: [“woman”] may sound disrespectful to modern ears. Yet Jesus addressed Mary as “woman” when He committed her to John’s care at the cross (John 19:26). It is evident the term could be used to express affection and respect.
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Photo credit: The Marriage at Cana (c. 1500), by Gerard David (1450/1460-1523) [public domain / Wikimedia Commons]

Summary: Did Jesus rebuke His mother at Cana when He called her “woman” (John 2:4)? Dr. Robert Gagnon says yes. I say no, and provide fifteen Protestant commentators in agreement.

2024-09-06T10:14:39-04:00

Isaiah vs. Protestant Soteriology / Absolution, Love, & Remission of Sins / Was Mary Who Wiped Jesus’ Feet with Her Hair, a Believer When She Did So? / Good Works of the Regenerate Rewarded with Heaven 

Photo credit: Portrait of Philipp Melanchthon (c. 1535), by Hans Holbein (c. 1497-1543) [public domain / Wikimedia Commons]

Philip Melanchthon (1497-1560) was the founder of Protestantism: Martin Luther’s best friend, co-reformer, and successor as the leader of Lutheranism. Encyclopaedia Britannica (“Philipp Melanchthon“) states that “Melanchthon . . . in 1521 published the Loci communes rerum theologicarum (‘Theological Commonplaces’), the first systematic treatment of Reformation thought.” It’s considered the initiatory work in the Lutheran scholastic tradition. Modified editions appeared in 1535, 1543 and 1559.

Martin Luther wrote, “No better book has been written after the Holy Scriptures than Philip’s. He expresses himself more concisely than I do when he argues and instructs. I’m garrulous and more rhetorical” (Table-Talk, 1543; in Luther’s Works, Vol. 54, 439-440). Many think that this volume was the reason why Luther never wrote his own work of systematic theology. Melanchthon at length departed from Luther in some ways; most notably, in his denial of the Real Presence in the Holy Eucharist, by the time of the 1543 edition, and on the question of free will.

In this series of replies, I will be utilizing the 1992 translation of the 1543 Latin version (St. Louis: Concordia Publishing House), by J. A. O. Preuss (1920-1994), who was a pastor, theologian, and the president of the Lutheran Church–Missouri Synod (LCMS) from 1969 to 1981. He wrote in the Introduction:
Luther, who had some violent disagreements with him, never criticized him publicly and never really broke with him. In fact, the verdict of history is that Luther was kinder to Melanchthon than Melanchthon was to Luther. . . . Most Lutherans in America up to the present time have been critical of him, including Schmauck, Neve, Bente, Pelikan, and many others, although that attitude is changing somewhat. (p. 7)
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Melanchthon was a prodigy. He entered Heidelberg University at twelve and received his bachelor’s degree at 14. He moved on to Tubingen, where he earned the master’s degree at 17, . . . He never received the doctorate and was never ordained into the ministry. He never preached from the pulpit, although he had much to do with the development of the study of oratory and homiletics. He received an appointment to teach at the newly established University of Wittenberg in 1518. . . . He remained at Wittenberg the rest of his life . . . differences [with Luther] appear as early as 1530, . . . and become more evident as the years roll on. (p. 8)
See also my introductory post for this series on Facebook, which highlights his historically brand-new position of imputed justification (sola fide). For other installments of this series, see my Lutheranism web page, second section: “Replies to Philip Melanchthon’s Loci Communes.” Melanchthon’s words will be in blue. I use RSV for biblical citations.
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Isaiah does not say that we should cease doing evil things and remission will be given you be cause of your virtues. Indeed, in another passage he clearly says of Christ, “Truly He has borne our griefs,” Is. 53:4. (p. 112)
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Isaiah teaches that God draws all sinners by His grace, without which no one is, or can be saved, and there are passages hinting at the NT doctrines of justification, faith, grace, and salvation, as well as about God’s love and mercy and forgiveness. Thus far, Catholics and Protestants are in agreement. But Isaiah also regards works — as Catholics do — in necessary conjunction with faith (rejection of “faith alone”):
Isaiah 1:27 Zion shall be redeemed by justice, and those in her who repent, by righteousness.
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Isaiah 26:2 Open the gates, that the righteous nation which keeps faith may enter in.

Isaiah 32:17 And the effect of righteousness will be peace, and the result of righteousness, quietness and trust for ever.

Isaiah 38:2-3 Then Hezeki’ah turned his face to the wall, and prayed to the LORD, [3] and said, “Remember now, O LORD, I beseech thee, how I have walked before thee in faithfulness and with a whole heart, and have done what is good in thy sight.” . . .

Isaiah 64:5 Thou meetest him that joyfully works righteousness, those that remember thee in thy ways. . . .

Isaiah teaches the NT and Catholic doctrine of grace, works, and faith all being involved in the process of salvation (see fifty passages from Paul about this). He also proclaims the biblical and Catholic doctrine of good, meritorious works and obedience to God’s law and moral commands playing a central role in God’s determination of every person’s ultimate salvation or damnation:

Isaiah 3:10 Tell the righteous that it shall be well with them, for they shall eat the fruit of their deeds.

Isaiah 10:1-3 Woe to those who decree iniquitous decrees, and the writers who keep writing oppression, [2] to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey! [3] What will you do on the day of punishment, in the storm which will come from afar? To whom will you flee for help, and where will you leave your wealth?

Isaiah 29:20 . . . all who watch to do evil shall be cut off,

Isaiah 33:15-16 He who walks righteously and speaks uprightly, who despises the gain of oppressions, who shakes his hands, lest they hold a bribe, who stops his ears from hearing of bloodshed and shuts his eyes from looking upon evil, [16] he will dwell on the heights; his place of defense will be the fortresses of rocks; his bread will be given him, his water will be sure.

Isaiah 48:18-19 O that you had hearkened to my commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea; [19] your offspring would have been like the sand, and your descendants like its grains; their name would never be cut off or destroyed from before me.”

Isaiah 56:1 Thus says the LORD: “Keep justice, and do righteousness, for soon my salvation will come, and my deliverance be revealed.

Isaiah 57:1-2 . . . For the righteous man is taken away from calamity, [2] he enters into peace; they rest in their beds who walk in their uprightness.

Isaiah 59:2 but your iniquities have made a separation between you and your God, and your sins have hid his face from you so that he does not hear.

Isaiah 59:11-12, 18 . . . we look for justice, but there is none; for salvation, but it is far from us. [12] For our transgressions are multiplied before thee, and our sins testify against us; for our transgressions are with us, and we know our iniquities: . . . [18] According to their deeds, so will he repay, . . .

Melanchthon later refutes his own view, by citing Daniel:

Dan. 4:27, “Free yourself from sins by righteousness and alms for the poor, and there will be a cleansing of your iniquities.” (p. 113)

Exactly! This is Catholic merit and infused justification: God crowning His own gifts of grace, and our working together with Him.

Nor am I using this story to support the notion that good works merit the remission of present sins, . . . (p. 113)

So Melanchthon doesn’t get it. The text plainly teaches that, but he can’t see it, because his preconceived man-made tradition of “faith alone” blinds him to it.

Thus in this statement, “Forgive and it shall be forgiven you,” the first part is a commandment. The second part contains the promise; but it is not added that because of your forgiving spirit your sins are remitted to you. (p. 112)

We have our sins forgiven all the time, in absolution:

John 20:23  If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.

James 5:14-15 Is any among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; [15] and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven.

1 John 1:9 If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.

we are accepted before God on account of the Mediator and not on account of our own worthiness or our own qualities. (p. 113)
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That is quite true in initial justification and of regeneration, but not in later life, when we stumble into sin and have to be absolved, and where we have to persevere and exhibit good works, which then contribute to ultimate salvation.
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“Her sins, which were many, have been forgiven her because she loved much,” Luke 7:47: Therefore remission of sins takes place on account of love. I reply: There is a twofold absolution. One is private, directed to the conscience which is struggling with the wrath of God. In this absolution we must understand that remission is received by faith and not on account of our virtues. . . . Our faith does not rely upon our love
but only on the mercy which has been promised, as is evident. (p. 114)
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Jesus said that forgiveness was granted because of the great love of the penitent and also because of her faith (“Your faith has saved you; go in peace”: Lk 7:50). So it’s both faith and love (see my previous installment for much biblical data on the relationship of faith, works, and love). But Melanchthon holds that the forgiveness came only by faith and not “on account of . . . virtues”. He does the frequently observed Protestant false dichotomy: because it’s by faith it supposedly can’t also be by love.
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Catholics say it is both (i.e., after regeneration and initial justification, as we must repeat till we’re blue in the face), because the biblical text plainly asserts that. We don’t have to force an outside tradition or philosophy onto the text (eisegesis). We can let it speak for itself, and follow it in grateful obedience: yielding up our predispositions to the inspired Word of God in the revelation of Scripture.
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This takes place on account of good works which are testimonies of a person’s conversion, as when Christ here explains to the Pharisee why He had received the woman, namely because there were evident testimonies to her conversion. . . . Christ transfers this honor to this poor woman: the righteousness of the Law is pleasing here where there is the true knowledge of Christ. And in this congregation there is true worship, that is to say, repentance, faith, true calling upon God, love, kissing Christ’s feet and washing them, that is, adorning and defending the ministry of
the Gospel and the necessary zeal for the church, . . . Her many sins were forgiven her because she had been converted. (p. 114)
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There is no evidence whatsoever in the text for what Melanchthon incorrectly assumes: that this woman was already a Christian believer. To the contrary, Luke’s narrative describes her as “a woman of the city, who was a sinner” (Lk 7:37) and Simon the Pharisee said, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner” (7:39). Jesus then gave the parable of two debtors (7:41-43), where the debt of one was ten times that of the other (an obvious analogy to this woman), and He further noted that “her sins . . . are many” (7:47). She was a nonbeliever who was repenting and was on the verge of becoming a believer.
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Christian movies (using the technique of “dramatic compression”) often portray this woman as Mary Magdalene, but again, the text gives no indication of that at all, and in fact, Mary Magdalene is mentioned two verses later in Luke 8:2, with no awareness that it’s the same person. Moreover, John 11:1-2 actually identifies the repentant woman as Mary, the sister of Lazarus, whom Jesus raised from the dead.
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“Sinner[s]” appears 30 times in the Gospels, and never once does it refer to a believer or disciple of Jesus. Paul contrasts “sinners” with believers in Romans 5:8, 19. In one exception in the epistles, Paul says of himself, “I am the foremost of sinners” (1 Tim 1:15), but this is in the immediate context of a description of his past behavior: “I formerly blasphemed and persecuted and insulted him; but I received mercy because I had acted ignorantly in unbelief” (1 Tim 1:13). So Melanchthon is simply wrong. This woman was not yet a believer / disciple of Jesus.
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God gave her grace and faith enough to repent and perform an extraordinary act of love towards Jesus, and then her sins were forgiven — present tense: “are forgiven”: 7:47-48 —  and she became a believer. Jesus expressly said that it was her faith and love  that “saved” her; not faith alone. Melanchthon chose to simply disbelieve one thing that Jesus said and embrace the other. Oh how many errors our theology will contain if that is our method of Bible interpretation: picking and choosing which sayings of Jesus we will accept and which we will reject! Remember what Martin Luther wrote: “No better book has been written after the Holy Scriptures than Philip’s.” Forgive me if I am underwhelmed and unimpressed.
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Eternal life is a reward because it brings blessings even if it is given for another reason, namely for the sake of Christ. Just as an inheritance is a reward for a son, even if it comes to him for another reason. This reply is brief and simple and it satisfies the objection of our adversaries who are exaggerating the word “reward” out of all proportion and are drawing some ridiculous conclusions from it, such as placing works and reward either in the realm of the marketplace, or making the price and the reward equal. Thus they come up with the notion of equalizing our obedience with our eternal life, and speak of the obedience of the merit of our worthiness (meritum de condigno); they imagine that men can satisfy the Law and they mix it all up with works of supererogation. And in regard to faith which does not look to our worthiness but to the Mediator and which receives the remission of sins and the inheritance of eternal life for the sake of Christ—of this they say nothing. (pp. 114-115)
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More caricatures of Catholic teaching, and no documentation of what it actually is . . . What else is new in classic Protestant polemics? Melanchthon calls “ridiculous” the notion that eternal reward has some relation to our works. That’s highly interesting, since Jesus Himself expressly taught this:
Matthew 16:27 For the Son of man is to come with his angels in the glory of his Father, and then he will repay every man for what he has done.
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Matthew 19:29 And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold, and inherit eternal life. (cf. Mk 10:29-30; Lk 18:26-30)
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Matthew 25:34-35 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; [35] for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, . . .

Luke 6:35 But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish.

Luke 14:13-14 But when you give a feast, invite the poor, the maimed, the lame, the blind, [14] and you will be blessed, because they cannot repay you. You will be repaid at the resurrection of the just.”

See many more similar biblical proofs from Jesus, Paul, and others. St. John is arguably referring to heaven, too, when he writes, “Look to yourselves, that you may not lose what you have worked for, but may win a full reward” (2 Jn 1:8). St. Paul certainly is doing so:
Colossians 3:23-25 Whatever your task, work heartily, as serving the Lord and not men, [24] knowing that from the Lord you will receive the inheritance as your reward; you are serving the Lord Christ. [25] For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.
Our good works do not merit . . . the inheritance of eternal life, . . . (p. 115)
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Really? Why don’t we look to see what the Bible actually teaches about works of faith, enabled by grace, being involved as causes of eternal life:
Matthew 7:18-21, 24 A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. [19] Every tree that does not bear good fruit is cut down and thrown into the fire. [20] Thus you will know them by their fruits. [21] “Not every one who says to me, `Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.. . . [24] Every one then who hears these words of mine and does them will be like a wise man who built his house upon the rock
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Matthew 25:34-35, 41-43. 46 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; [35] for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, . . . [41] Then he will say to those at his left hand, `Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; [42] for I was hungry and you gave me no food, I was thirsty and you gave me no drink, [43] I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ . . . [46] And they will go away into eternal punishment, but the righteous into eternal life.”
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Luke 3:9 (+ Mt 3:10; 7:19) . . . every tree therefore that does not bear good fruit is cut down and thrown into the fire.
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John 5:28-29 . . . all who are in the tombs will hear his voice [29] and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.
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Romans 2:6-10 For he will render to every man according to his works: [7] to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; [8] but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. [9] There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, [10] but glory and honor and peace for every one who does good, the Jew first and also the Greek.
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Romans 6:22 But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.
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2 Thessalonians 1:8 inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus.
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1 Timothy 6:18-19 They are to do good, to be rich in good deeds, liberal and generous, [19] thus laying up for themselves a good foundation for the future, so that they may take hold of the life which is life indeed.
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Hebrews 5:9 and being made perfect he became the source of eternal salvation to all who obey him,
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James 2:14 What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him?
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Revelation 2:5 Remember then from what you have fallen, repent and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.
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Revelation 20:12-13 . . . And the dead were judged by what was written in the books, by what they had done. [13] . . . and all were judged by what they had done.

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Photo credit: Portrait of Philipp Melanchthon (c. 1535), by Hans Holbein (c. 1497-1543) [public domain / Wikimedia Commons]
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Summary: Replies to Philip Melanchthon, including Isaiah’s soteriology; love & absolution; Mary, who wiped Jesus’ feet: a believer?; good works of the regenerate rewarded with heaven.
2024-09-05T12:49:11-04:00

“Working Together” with God / Human Striving & Merit / Tridentine Soteriology / David’s & Paul’s Godly “Boasting” / Regenerate Sinners / Romans 7 & 8 & Sin / God is Pleased by Our Meritorious Acts / Colossians 1:28: Imputed Justification?
Photo credit: Philip Melanchthon (1497-1560): leader of Lutheranism after Luther’s death; 1532 portrait by Lucas Cranach the Elder (1472-1553) [public domain / Wikimedia Commons]
Philip Melanchthon (1497-1560) was the founder of Protestantism: Martin Luther’s best friend, co-reformer, and successor as the leader of Lutheranism. Encyclopaedia Britannica (“Philipp Melanchthon“) states that “Melanchthon . . . in 1521 published the Loci communes rerum theologicarum (‘Theological Commonplaces’), the first systematic treatment of Reformation thought.” It’s considered the initiatory work in the Lutheran scholastic tradition. Modified editions appeared in 1535, 1543 and 1559.
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Martin Luther wrote, “No better book has been written after the Holy Scriptures than Philip’s. He expresses himself more concisely than I do when he argues and instructs. I’m garrulous and more rhetorical” (Table-Talk, 1543; in Luther’s Works, Vol. 54, 439-440). Many think that this volume was the reason why Luther never wrote his own work of systematic theology. Melanchthon at length departed from Luther in some ways; most notably, in his denial of the Real Presence in the Holy Eucharist, by the time of the 1543 edition, and on the question of free will.
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In this series of replies, I will be utilizing the 1992 translation of the 1543 Latin version (St. Louis: Concordia Publishing House), by J. A. O. Preuss (1920-1994), who was a pastor, theologian, and the president of the Lutheran Church–Missouri Synod (LCMS) from 1969 to 1981. He wrote in the Introduction:
Luther, who had some violent disagreements with him, never criticized him publicly and never really broke with him. In fact, the verdict of history is that Luther was kinder to Melanchthon than Melanchthon was to Luther. . . . Most Lutherans in America up to the present time have been critical of him, including Schmauck, Neve, Bente, Pelikan, and many others, although that attitude is changing somewhat. (p. 7)
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Melanchthon was a prodigy. He entered Heidelberg University at twelve and received his bachelor’s degree at 14. He moved on to Tubingen, where he earned the master’s degree at 17, . . . He never received the doctorate and was never ordained into the ministry. He never preached from the pulpit, although he had much to do with the development of the study of oratory and homiletics. He received an appointment to teach at the newly established University of Wittenberg in 1518. . . . He remained at Wittenberg the rest of his life . . . differences [with Luther] appear as early as 1530, . . . and become more evident as the years roll on. (p. 8)
 See also my introductory post for this series on Facebook, which highlights his historically brand-new position of imputed justification (sola fide). For other installments of this series, see my Lutheranism web page, second section: “Replies to Philip Melanchthon’s Loci Communes.” Melanchthon’s words will be in blue. I use RSV for biblical citations.
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I want to say clearly and plainly that our obedience, that is, the righteousness of a good conscience or of the good works which God has commanded us, must necessarily follow our reconciliation. (p. 97)
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That’s what everyone agrees on: the true regenerated Christian with authentic faith must do grace-enabled good works. The controversy comes over whether they are meritorious, and whether sanctification is an organic part of justification, rather than an abstractly separate category.
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Then there is comfort in the fact that he says that God has prepared before hand these good works in the church [Eph 2:10], just as He prepared beforehand in Samuel, David, Isaiah, Jeremiah, and others the marvelous works through which He both calls, governs, and preserves His church; and as He says in another place, “Strengthen, O God, that which You have wrought in us,” Ps. 68[:28]. (p. 97)
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Exactly. They are not exclusively our works. They are caused by God’s grace and in His will. But they are also ours at the same time. It’s the paradoxical, biblical “both/and” rather than “either/or”:
1 Corinthians 15:10 But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God which is with me.
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1 Corinthians 3:9 For we are God’s fellow workers . . .
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2 Corinthians 6:1 Working together with him, . . .
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Philippians 2:13 for God is at work in you, both to will and to work for his good pleasure.
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Colossians 1:29 . . . I toil, striving with all the energy which he mightily inspires within me.
*
Mark 16:20 And they went forth and preached everywhere, while the Lord worked with them . . .
The adversaries want to appear to be treating the doctrine of works as something very important, although they actually are speaking only of external hypocrisy or human ceremonies. But they do not know the works of the First Table and they bury the real source of good works. They say nothing about faith which is trust in the mercy and the free reconciliation of God, nor of the necessity of praying to Him in all situations. And when this faith is taken away then doubt prevails which either despises God or flees His wrath and does not call upon Him. (p. 97)
*
Now (after initial encouraging agreement) we see the usual inane caricatures of Catholicism. If one feels compelled to lie about one’s theological opponents in order to set forth a supposedly superior, more biblical theology, something is surely awry. It bespeaks a lack of confidence in one’s own beliefs. I, on the other hand, don’t have to misrepresent and distort Melanchthon’s Lutheran beliefs. I have no need or desire whatsoever to do that: with him or anyone else.
*
I want my readers to know exactly what others believe, and why they do. Towards that end, I present their good-faith, sincerely held positions in their own words and then proceed to show why I believe they are in error, based on Holy Scripture. But Melanchthon uses the age-old method of Protestant polemics against Catholicism (something Luther was a “master” at): present a straw man of what we supposedly believe in his words rather than actually citing a Catholic source and letting us speak for ourselves.
*
I have often said that we must not indulge in the idle human notion that we can govern our outward behavior by human diligence and human powers . . . (p. 98)
*
Really? We can and should do so after we are regenerated and justified initially (thus working with God, per the above passages):
Philippians 2:12 . . . work out your own salvation with fear and trembling;
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1 Timothy 5:22 . . . keep yourself pure.
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2 Timothy 2:15, 21 Do your best to present yourself to God as one approved, . . . [21] If any one purifies himself from what is ignoble, then he will be a vessel for noble use, consecrated and useful to the master of the house, ready for any good work.
*
2 Peter 1:10 Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall;
*
Jude 20-21 But you, beloved, build yourselves up on your most holy faith; pray in the Holy Spirit; [21] keep yourselves in the love of God;

It is evident that godly minds are tormented and also hopeful that their obedience may be pleasing to God, but in this terrible weakness of ours they see that our obedience is crippled, impeded, imperfect, corrupt, . . . (p. 99)

Sometimes it is (we being fallen human beings who fail even after regeneration); most times it is not, if we are being obedient (the very act of which indicates a preceding grace). The seven representative passages above show not the slightest hint of the efforts and works done being “crippled, impeded, imperfect, corrupt.” That’s simply Protestant “faith alone”: being improperly superimposed onto the Bible. I submit that Melanchthon’s and Protestants’ prior presuppositions or worldview trump what the Bible actually teaches (which I think I am showing as I move along).

The hypocrites think that they do satisfy the Law, that they are righteous, that is, that they have been accepted by God because of their own worthiness or their fulfillment of the Law, as the Pharisee says in Luke 18:9-12. (p. 99)

That’s supposedly us dumb, deluded Catholics, of course! This is the old tired caricature of Catholicism as works-salvation (a thing we had roundly condemned 1100 years before Melanchthon): equating it with the Pharisees and Judaizers. The silliness and wrongheadedness of this charge — in terms of what Catholics actually teach and believe and seek to practice — is seen in the Decree on Justification from the Council of Trent, from its Sixth Session on 13 January 1547: less than four years after the third edition of Loci Communes that I am critiquing, was published, and thirteen years before Melanchthon died:

CHAPTER I. On the Inability of Nature and of the Law to justify man.

The holy Synod declares first, that, for the correct and sound understanding of the doctrine of Justification, it is necessary that each one recognise and confess, that, whereas all men had lost their innocence in the prevarication of Adam-having become unclean, and, as the apostle says, by nature children of wrath, as (this Synod) has set forth in the decree on original sin,-they were so far the servants of sin, and under the power of the devil and of death, that not the Gentiles only by the force of nature, but not even the Jews by the very letter itself of the law of Moses, were able to be liberated, or to arise, therefrom; although free will, attenuated as it was in its powers, and bent down, was by no means extinguished in them.

Thus we see that actual magisterial Church teaching, reiterated and promulgated during Melanchthon’s lifetime, is the polar opposite of his ridiculous caricature (that is still widely used to this day). The first three canons on justification from the same document, are so in line with Protestant teaching, that John Calvin, in his work, Acts of the Council of Trent with the Antidote (21 November 1547) — which I wrote about it in one article –, completely agreed with them and offered no further comment (writing, “To Canons 1, 2, and 3:, I say, Amen.”):

CANON I.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.

CANON II.-If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.

CANON III.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.

Here are some more good ones that any Protestant ought to readily agree with:

CANON X.-If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.

CHAPTER V. On the necessity, in adults, of preparation for Justification, and whence it proceeds.

. . . the beginning of the said justification is to be derived from the prevenient grace of God through Jesus Christ . . . without any merits existing on their parts . . . yet is he not able, by his own free-will, without the grace of God, to move himself into justice in His sight . . .

CHAPTER VIII. In what manner it is to be understood, that the impious is justified by faith, and gratuitously.

. . . none of those things which precede justification — whether faith or works — merit the grace itself of justification. For if it be a grace, it is not now by works; otherwise, as the same Apostle says, grace is no more grace.

There are always people like this who admire their own virtues, who give long tributes to their own wisdom and righteousness, especially in secondary matters which are showy, which they think they can govern by their own ideas and which they choose to accept as the divinely given fruits of their own virtues and diligence, . . . (p. 99)

This is the picture which many hypocrites project, and there are not a few who are like this, self-confident, pleased with them selves because of their gifts, applauding their own wisdom, . . . (p. 100)

I guess he is talking about David and Paul, too:

1 Samuel 26:23 [David] The LORD rewards every man for his righteousness and his faithfulness; . . .

2 Samuel 22:21-25 [David] The LORD rewarded me according to my righteousness; according to the cleanness of my hands he recompensed me. [22] For I have kept the ways of the LORD, and have not wickedly departed from my God.

Romans 15:17 . . . In Christ Jesus, then, I have reason to be proud of my work for God.

2 Timothy 4:6-8 For I am already on the point of being sacrificed; the time of my departure has come. [7] I have fought the good fight, I have finished the race, I have kept the faith. [8] Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, . . .

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In fact, St. Paul was in several instances in his letters, given to long glowing descriptions of his own [God-enabled] righteous works and sanctity (I guess Melanchthon would consign him to the proud, arrogant, Pharisee-types, too, huh?):

2 Corinthians 11:5-30  I think that I am not in the least inferior to these superlative apostles. [6] Even if I am unskilled in speaking, I am not in knowledge; in every way we have made this plain to you in all things. [7] Did I commit a sin in abasing myself so that you might be exalted, because I preached God’s gospel without cost to you? [8] I robbed other churches by accepting support from them in order to serve you. [9] And when I was with you and was in want, I did not burden any one, for my needs were supplied by the brethren who came from Macedo’nia. So I refrained and will refrain from burdening you in any way. [10] As the truth of Christ is in me, this boast of mine shall not be silenced in the regions of Acha’ia. [11] And why? Because I do not love you? God knows I do! [12] And what I do I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do. [13] For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. [14] And no wonder, for even Satan disguises himself as an angel of light. [15] So it is not strange if his servants also disguise themselves as servants of righteousness. Their end will correspond to their deeds. [16] I repeat, let no one think me foolish; but even if you do, accept me as a fool, so that I too may boast a little. [17] (What I am saying I say not with the Lord’s authority but as a fool, in this boastful confidence; [18] since many boast of worldly things, I too will boast.) [19] For you gladly bear with fools, being wise yourselves! [20] For you bear it if a man makes slaves of you, or preys upon you, or takes advantage of you, or puts on airs, or strikes you in the face. [21] To my shame, I must say, we were too weak for that! But whatever any one dares to boast of — I am speaking as a fool — I also dare to boast of that. [22] Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. [23] Are they servants of Christ? I am a better one — I am talking like a madman — with far greater labors, far more imprisonments, with countless beatings, and often near death. [24] Five times I have received at the hands of the Jews the forty lashes less one. [25] Three times I have been beaten with rods; once I was stoned. Three times I have been shipwrecked; a night and a day I have been adrift at sea; [26] on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brethren; [27] in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. [28] And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches. [29] Who is weak, and I am not weak? Who is made to fall, and I am not indignant? [30] If I must boast, I will boast of the things that show my weakness.

1 Corinthians 9:14-19  In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel. [15] But I have made no use of any of these rights, nor am I writing this to secure any such provision. For I would rather die than have any one deprive me of my ground for boasting. [16] For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! [17] For if I do this of my own will, I have a reward; but if not of my own will, I am entrusted with a commission. [18] What then is my reward? Just this: that in my preaching I may make the gospel free of charge, not making full use of my right in the gospel. [19] For though I am free from all men, I have made myself a slave to all, that I might win the more.

2 Corinthians 1:5-14 For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. [6] If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. [7] Our hope for you is unshaken; for we know that as you share in our sufferings, you will also share in our comfort. [8] For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia; for we were so utterly, unbearably crushed that we despaired of life itself. [9] Why, we felt that we had received the sentence of death; but that was to make us rely not on ourselves but on God who raises the dead; [10] he delivered us from so deadly a peril, and he will deliver us; on him we have set our hope that he will deliver us again. [11] You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us in answer to many prayers. [12] For our boast is this, the testimony of our conscience that we have behaved in the world, and still more toward you, with holiness and godly sincerity, not by earthly wisdom but by the grace of God. [13] For we write you nothing but what you can read and understand; I hope you will understand fully, [14] as you have understood in part, that you can be proud of us as we can be of you, on the day of the Lord Jesus.

Colossians 1:24-28 Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church, [25] of which I became a minister according to the divine office which was given to me for you, to make the word of God fully known, [26] the mystery hidden for ages and generations but now made manifest to his saints. [27] To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. [28] Him we proclaim, . . .

Yes, of course in 2 Corinthians 11, it is partly sarcastic (this boast of mine”; “I am talking like a madman” etc.), but he goes on and on, and sarcasm (in Paul or Jesus or anyone else who uses it) always has an underlying serious point to make. If indeed, Paul could take no credit at all for any or all of this (the Protestant denial of merit), then the whole discourse is most improper and inappropriate. Moreover, he also uses “boast” in a totally non-sarcastic way in 1 Corinthians 9 and 2 Corinthians 1.

Therefore they tout themselves above others because of their wisdom and righteousness, as Nebuchadnezzar did, . . . (p. 99)

Paul certainly did so above. He had none of Luther’s existential angst and cyclical insecurity about his standing before God. Melanchthon, a timid, nervous type to begin with, seems to have inherited that from Luther. Unfortunately, they both passed on their personal insecurities and struggles into mainstream Protestant soteriology (theology of salvation), so that they became institutionalized. Personally, I suspect that it’s more psychological stuff than theological or biblical . . .

But even before psychology enters in, the root of it is arguably the Protestant leading trait of creating illogical “either/or” false dichotomies. Louis Bouyer, a Lutheran who became a Catholic, wrote an entire brilliant book about this, called The Spirit and Forms of Protestantism. I recommend it more highly than any other book, for Catholics desiring to understand the premises and presuppositions of Protestantism.

Likewise Saul believed that the kingdom of Israel had been established by his power, although he should have known that both this power and the successes were blessings from God, and that he could not have accomplished or ruled over such things by himself, . . . (p. 100)

That’s exactly my point: both as regards biblical teaching and the fact that Catholics agree with it in this respect and every other. Protestants aren’t the only ones who teach salvation by grace alone, God’s providence and sovereignty, predestination, election, the wrongness of works-salvation, etc. This may come as a shock to many, but so be it. I’m here to educate and proclaim what I strongly believe to be the truth, not please (i.e., when the two differ from each other).

But first of all we must establish this point: Although in the regenerate there must be a beginning of obedience and the righteousness of a good conscience, yet sins still remain in them, that is to say, the disease which is born in us, the doubts, the ignorance of many things; or in other words, that they do not fear God as they ought nor burn with love toward Him as the Law demands. (p. 100)

That’s self-evident in the Bible, and the Catholic Church had always taught it, so I fail to see why Melanchthon thought he needed to “establish” it (with whom?: biblical illiterates or completely uncatechized folks?). Odd . . . :

Psalm 130:3-4  If thou, O LORD, shouldst mark iniquities, Lord, who could stand? [4] But there is forgiveness with thee, . . .  (130:3 was cited by Melanchthon on p. 101; mistakenly identified as “103:3” by either him or translator Preuss)

Matthew 6:14-15 For if you forgive men their trespasses, your heavenly Father also will forgive you; [15] but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.

John 8:7 . . . “Let him who is without sin among you be the first to throw a stone at her.”

James 5:15-16 . . . if he has committed sins, he will be forgiven. [16] Therefore confess your sins to one another, . . .

1 John 1:8-10 If we say we have no sin, we deceive ourselves, and the truth is not in us. [9] If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. [10] If we say we have not sinned, we make him a liar, and his word is not in us. (1:8 was cited by Melanchthon later on the same page: 100).

1 John 2:1 My little children, I am writing this to you so that you may not sin; but if any one does sin, we have an advocate with the Father, Jesus Christ the righteous;

The monks even teach that these doubts concerning providence, the wrath of God, His mercy, our wicked desires, unless there is consent to them, are not sins; . . . (p. 100)

The key word there is “consent.” He is writing about concupiscence here. See my articles,  Augsburg Confession Dialogues: God / Original Sin (Agreement Regarding God’s Nature, But Differences Concerning the Rule of Faith & Concupiscence) [5-2-24] and Calvinist Total Depravity vs. Catholic Concupiscence [1996].

. . . sin remains in this mortal nature of ours. (p. 100)

No one is disagreeing, so again, I don’t know who it is that Melanchthon fancies would disagree with this. Catholics simply say that one can become holier and holier and more righteous over time, by God’s grace and our resolve, discipline, and free will choices. Theoretically, we could arrive at a sinless state of being, but as we all know, it virtually never happens. We all strive, or should at least desire to strive, with God’s help, to live as free from sin as we can. At the moment of baptism, we are at least momentarily sinless, since all of our old sins have been forgiven and we have been regenerated and born again.

Rom. 7:23, “I see another law at work in my members waging war against the law of my mind and making me a prisoner to the law of sin which is in my members.” Now, although the sophists get around this passage and say that . . . here the word refers to . . . the tendency to sin which has come from the fall of our first parents [concupiscence], yet Paul himself refutes this sophistry in his definition of sin itself, when he says that it is an evil in our members which is at war with the law of God.

Furthermore, we have discussed in regard to this article whether the wickedness which remains in our nature is something which is in conflict with the law of God. Human judgment excuses this corruption, but Paul uses very graphic words to describe this terrible thing. He says that the corruption is at war in his members, that it is viciously contending against the law of his mind, confirming his carnal security or his righteous ness which is at odds with God, filling his mind with pride in his own virtues and arrogance, kindling lusts, hatred, desire for revenge, and urging him to seek for bidden help; and finally it takes him captive, because it overthrows the antagonisms of his mind by fears and brings him to the point of despair, so that he flees from God. aw at work in my members waging war against the law of my mind and making me a prisoner to the law of sin which is in my members.” Now, although the sophists get around this passage and say that there has been a shift in the word “sin,” and that here the word refers to “the punishment of sin,” the tendency to sin which has come from the fall of our first parents, yet Paul himself refutes this sophistry in his definition of sin itself, when he says that it is an evil in our members which is at war with the law of God. (p. 100)

Dom Bernard Orchard, in his Catholic Commentary (1953) writes about Romans 7:

It is characteristic of this and the following paragraph, 13–25, that St Paul argues in the first person. The natural conclusion is that he relates his own experience. On the other hand, to argue from a purely individual experience is out of place in such a general discussion as is developed in Rom. This forces upon us the further conclusion that Paul regarded his own experience in this case as typical. And since he speaks in the past, obviously referring to the time before baptism, it can be further described as typical of the pre-Christian time. Then the question arises whether it is to be considered as a typical experience of Israelites and Gentiles alike or only of the former. The answers differ. All who limit the theme of Rom 7 to a discussion on the Mosaic Law must limit the typical value of Paul’s experience accordingly because it is the basis of the whole argument. On the other hand, Rom is addressed to a Christian community consisting of former Israelites as well as of former Gentiles (cf. 1:18–3, 20) and there is no evidence that in our chapter Paul is speaking to the former Israelites only. In view of the addressees, therefore, it seems more natural to think that he looked upon his own experience in the matter as generally typical of the time before becoming a Christian without distinguishing between former Israelites and Gentiles.

The law of which St Paul speaks here has been identified with the natural moral law, the Mosaic Law, and both together. The last is the most satisfactory answer. That he foremost had the Mosaic Law in mind follows from the fact that he speaks in the first person. At the same time he must have included the natural moral law because of the former Gentiles among his readers. The simplest solution therefore is to take the law here as the Mosaic Law but as typical of the natural moral law in the same sense as the first person in this description is meant to be typical of man in general, Israelite and Gentile alike. This wider interpretation of ‘law’ is not contradicted by the commandment ‘Thou shalt not covet’, 7. No doubt this is a quotation from the Decalogue. But the quotation is so free (cf. Ex 20:17; Deut 5:21) that it fits the natural moral law as well. Nor can it be urged against this explanation that it entails the abrogation of the natural law which is clearly against Christian doctrine. The point of the whole chapter is not the abrogation of the law, but ‘who is to be given first place’, Christ or — as it has been heretofore — the law? . . .

Modern commentators agree that both context and contents point decisively to the time before conversion. It is the characteristic experience of the soul before conversion to the Christian faith to be ‘sold under sin’, 14, and to be unable to carry out its higher aspirations, 15, 18, 23, 25b. To regard this experience as remaining after conversion is against the whole line of the argumentcf. 6:6, 9, 12–14, 17, 22; 7:6; 8; and also against all the moral exhortations in St Paul’s epistle. Nor is it necessary to understand the picture as a reflexion of the Apostle’s own state of soul when writing because he uses the present tense. There is no reason against taking this as an historic or graphic present to denote what is past, so that there is no real change of tense between 7–12 and 13–25. (my italics)

Romans 8 is Paul’s “treatise” on what the spiritual life is like after regeneration. Paul didn’t have two personalities. Nor was he self-contradictory. The topic of Romans 7 is the pre-regenerate or pagan / carnal life, whereas Romans 8 is about the Christian life, which he was experiencing (and all of us can, too):

Romans 8:1-3, 6 There is therefore now no condemnation for those who are in Christ Jesus. [2] For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. [3] For God has done what the law, weakened by the flesh, could not do: . . . [6] To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace.

Romans 8:26-28 Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. [27] And he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. [28] We know that in everything God works for good with those who love him, who are called according to his purpose. (8:28 is my favorite verse in the Bible).

Romans 8:37 No, in all these things we are more than conquerors through him who loved us.

Melanchthon, on the other hand, wants to take Romans 7 as descriptive of the life of every Christian (even Paul’s!): supposedly miserably and utterly unable to overcome sin, as if there were no Romans 8 to follow it and provide the solution to Paul’s rhetorical spiritual dilemma, laid out in chapter 7. It’s classic isolated proof-texting, which is sadly common in Protestant theology and apologetics, especially when deliberately trying to refute Catholicism. St. Paul in Romans 8 isn’t arguing that we are beyond sin (as if it poses no difficulties at all), but rather, that we can always conquer it, provided we cooperate with God the Holy Spirit, Who lives within us (8:9-11; cf. John 14-16). That’s why it’s such a jubilant, triumphalistic, joyous, sunny chapter.

This gets to the heart of the “Reformation” debate over justification: does it actually change us for the better (Catholicism), or is it a mere declaration, with any actual righteousness neatly separated into a separate non-salvific “box” of sanctification (Protestantism)? As Protestant scholars like Alister McGrath and Norman Geisler tell us, the latter notion wasn’t taught by the Church fathers (especially not by St. Augustine), and Melanchthon introduced it fifteen centuries after Christ; in effect making out that no one had ever understood this until he did. I also add that our view has the support of the Bible, as I think I have demonstrated here and in scores and scores of other articles collected on my Salvation, Justification, & “Faith Alone” web page (see especially the first section). I habitually provide much more biblical argumentation than my theological opponents do. Melanchthon is no exception.

Therefore, although sins are present with us and the godly to some degree recognize the wrath of God, yet they believe that they are pleasing to God because of His promised mercy, and they sustain themselves with this comfort, as Ps. 33:20 ff. says, “My soul sustains itself in His Word … my soul hopes in the Lord, for with the Lord there is mercy”; Ps. 32:5-6, . . . (p. 101; he provides several more biblical examples of that)

That’s necessary, given our fallen nature prior to regeneration, but in the Bible there are also many examples of God being “pleased” because of what regenerate believers obediently do in His power and grace (which is precisely why He rewards us for same, which is Catholic merit: vigorously and categorically denied by Protestantism). Yet here it is massively in the Bible (“ya pays yer money and ya makes yer choice”):

Genesis 18:19 I have chosen him, that he may charge his children and his household after him to keep the way of the LORD by doing righteousness and justice; so that the LORD may bring to Abraham what he has promised him.

Genesis 22:16-17 “By myself I have sworn, says the LORD, because you have done this, and have not withheld your son, your only son, [17] I will indeed bless you, and I will multiply your descendants as the stars of heaven and as the sand which is on the seashore. . . .

1 Samuel 26:23 The LORD rewards every man for his righteousness and his faithfulness; . . .

2 Samuel 22:21-25 The LORD rewarded me according to my righteousness; according to the cleanness of my hands he recompensed me. [22] For I have kept the ways of the LORD, and have not wickedly departed from my God. [23] For all his ordinances were before me, and from his statutes I did not turn aside. [24] I was blameless before him, and I kept myself from guilt. [25] Therefore the LORD has recompensed me according to my righteousness, according to my cleanness in his sight. (cf. Ps 18:20-23)

1 Kings 3:9-14 Give thy servant therefore an understanding mind to govern thy people, that I may discern between good and evil; for who is able to govern this thy great people?” [10] It pleased the Lord that Solomon had asked this. [11] And God said to him, “Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, [12] behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. [13] I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. [14] And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days.”

Proverbs 15:26 The thoughts of the wicked are an abomination to the LORD, the words of the pure are pleasing to him.

Jeremiah 31:16 . . . your work shall be rewarded, says the LORD, . . .

Jeremiah 32:19 great in counsel and mighty in deed; whose eyes are open to all the ways of men, rewarding every man according to his ways and according to the fruit of his doings;

Haggai 1:8 Go up to the hills and bring wood and build the house, that I may take pleasure in it and that I may appear in my glory, says the LORD.

Matthew 6:3-4 But when you give alms, do not let your left hand know what your right hand is doing, [4] so that your alms may be in secret; and your Father who sees in secret will reward you. . . . (cf. 6:6, 17-18, 20)

Mark 10:29-30 Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, [30] who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, . . .

Ephesians 5:10 and try to learn what is pleasing to the Lord. (cf. Phil 2:13)

Ephesians 6:8 knowing that whatever good any one does, he will receive the same again from the Lord, . . .

Philippians 4:18 I have received full payment, and more; I am filled, having received from Epaphrodi’tus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.

Colossians 1:10 to lead a life worthy of the Lord, fully pleasing to him, . . .

Colossians 3:20 Children, obey your parents in everything, for this pleases the Lord.

1 Thessalonians 2:4 but just as we have been approved by God to be entrusted with the gospel, so we speak, not to please men, but to please God who tests our hearts.

1 Thessalonians 4:1 Finally, brethren, we beseech and exhort you in the Lord Jesus, that as you learned from us how you ought to live and to please God, just as you are doing, you do so more and more.

Hebrews 13:16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

1 John 3:22 and we receive from him whatever we ask, because we keep his commandments and do what pleases him.

Daniel teaches the same thing for which Paul so copiously contends, when he says that we understand that the nature of man is wicked and does not satisfy the Law, but that we are accepted by God through His mercy for the sake of the promised Lord. (p. 101)

That’s only part of the whole picture, as I just proved. Melanchthon, in classic Protestant style, completely ignores a prominent biblical motif, while pretending that the partial truth he presents is the whole picture. There is a reason why we swear in courts to tell “the truth, the whole truth, and nothing but the truth.” Later, Melanchthon acknowledges that we can do things that are pleasing to God:

It is necessary to possess the good righteousness of a good conscience and to know how it pleases God. . . .  obedience is pleasing to God, . . . (pp. 101-102)

But he can’t admit that this is essentially the same thing as what Catholics call merit, because Luther and Protestantism arbitrarily, irrationally, and unbiblically decided that it doesn’t exist. In another paper, I provided 46 biblical passages proving that it does.

In 1 Cor. 1:31, “He who glories, let him glory in the Lord,” that is, we cannot be glorified or exalted because we are without sin, but we glory in the Lord, that is to say, in the Lord who promises us mercy. (p. 101)

This is another partial truth. Many biblical passages (I found 26 myself) teach that God shares His glory with us. Why is it that Melanchthon, a Bible scholar, didn’t know this; nor does he seem familiar with many other biblical themes I am pointing out? Or did he indeed know, but wanted to conceal them and engage in consciously selective presentation?

In Col. 1:28 it says, “You are presented perfect in Christ Jesus,” that is, even if the regenerate do not yet fulfill the Law, yet they are righteous and pleasing to God for the sake of His Son. Here we should confess and celebrate the fulness of the mercy of God, that in those who have been reconciled, this obedience which is incomplete, imperfect, unclean, and corrupted by many wicked desires, is still accepted by God, not in deed because of the worth of our virtues but because of the Son of God, Rom. 6:14, “You are not under the Law but under grace.” (p. 102)

Melanchthon seeks to force-fit this verse into Protestant forensic, external, imputed justification. To do so, he made out that it is referring to a completed event. But my RSV reads, “that we may present every man mature in Christ.” Then Paul immediately adds, “For this I toil, . . . (1:29). How can he “toil” for a thing that is, by definition, God’s work alone? “May” is present in virtually every English translation of Colossians 1:28. But in any event (whatever the Greek tense is), Paul couldn’t “toil” for imputed justification (even in the temporary sense in which Catholics accept it). He would have nothing to do with it.

Paul also expressly denies what Melanchthon seeks to assert: “Not that I . . . am already perfect . . . I press on toward the goal . . .” (Phil 3:12, 14). This is the Catholic striving for actual holiness, not a one-time instant declaration that we are holy in God’s sight, when in fact we aren’t. Forgiveness of sins and reconciliation — which we receive in baptism and initial justification — are not the same thing as being perfectly holy: although we temporarily are that after baptism until the next sin we commit. Catholic and Protestantism happily “meet” in what we call initial justification, but then it immediately diverges again when it comes to considering what happens after that, for the rest of the person’s life.

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Photo credit: Philip Melanchthon (1497-1560): leader of Lutheranism after Luther’s death; 1532 portrait by Lucas Cranach the Elder (1472-1553) [public domain / Wikimedia Commons]
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Summary: Topics covered incl. “working with God”, merit, Tridentine soteriology, Paul’s “boasting”, Rom 7 & 8 & the Spiritual Life, Col 1:28 and imputed justification, and pleasing God.
2025-01-29T16:35:08-04:00

100 Bible Passages On Catholic Justification, Sanctification, and Faith + Works (from 22 out of 27 NT Books): All Disproving Protestant “Faith Alone” Soteriology 

Photo credit: cover of my 2009 book, Bible Proofs for Catholic Truths (available online for free)

My own biblical citations are from RSV.

Protestants believe that we are justified in a one-time occurrence, and that it is imputed (we are declared righteous by God). Catholics agree that initial justification is monergistic: a purely gratuitous act of God alone — wholly by His grace — without any participation or works on our part; but only faith (over against Pelagianism and Semi-Pelagianism, or “works salvation”). Both sides joyfully agree thus far. But we disagree over the following propositions, which Catholics affirm:

1) justification is not a one-time event, has to be maintained, and can be lost,

and

2) sanctification (manifested by good works) is a direct contributing cause of salvation, alongside justification, to which it is organically connected (faith and works).

This paper is an attempt to compile as many biblical passages as possible with regard to this topic: categorized and expressed as briefly as possible, for the purpose of quick referencing and replying to Protestant “faith alone” arguments. For the background and clarification on basic Protestant and Catholic definitions and significantly different understandings of these terms, see: Justification: Classic Catholic & Protestant Reflections [1994].

Passages specifically tying sanctification and justification or salvation together will be preceded by an asterisk (*).

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Psalm 7:10 My shield is with God, who saves the upright in heart.

Isaiah 1:27 Zion shall be redeemed by justice, and those in her who repent, by righteousness.

Isaiah 26:2 Open the gates, that the righteous nation which keeps faith may enter in.

Isaiah 32:17 And the effect of righteousness will be peace, and the result of righteousness, quietness and trust for ever.

Isaiah 33:15-16 He who walks righteously and speaks uprightly, who despises the gain of oppressions, who shakes his hands, lest they hold a bribe, who stops his ears from hearing of bloodshed and shuts his eyes from looking upon evil, [16] he will dwell on the heights; his place of defense will be the fortresses of rocks; his bread will be given him, his water will be sure.

Isaiah 48:18-19 O that you had hearkened to my commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea; [19] your offspring would have been like the sand, and your descendants like its grains; their name would never be cut off or destroyed from before me.”

Isaiah 56:1 Thus says the LORD: “Keep justice, and do righteousness, for soon my salvation will come, and my deliverance be revealed.

Isaiah 56:4-5 For thus says the LORD: “To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, [5] I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name which shall not be cut off.

Isaiah 59:18 According to their deeds, so will he repay, wrath to his adversaries, requital to his enemies; . . .

Jeremiah 17:10 “I the LORD search the mind and try the heart, to give to every man according to his ways, according to the fruit of his doings.” (cf. 32:19)

Jeremiah 21:12 O house of David! Thus says the LORD: “‘Execute justice in the morning, and deliver from the hand of the oppressor him who has been robbed, lest my wrath go forth like fire, and burn with none to quench it, because of your evil doings.’”

Ezekiel 36:19 I scattered them among the nations, and they were dispersed through the countries; in accordance with their conduct and their deeds I judged them.

Hosea 4:9 . . . I will punish them for their ways, and requite them for their deeds.

Amos 5:14 Seek good, and not evil, that you may live; and so the LORD, the God of hosts, will be with you,

Obadiah 1:15 For the day of the LORD is near upon all the nations. As you have done, it shall be done to you, your deeds shall return on your own head.

Zephaniah 2:3 Seek the LORD, all you humble of the land, who do his commands; seek righteousness, seek humility; perhaps you may be hidden on the day of the wrath of the LORD.

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Matthew 5:20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

Matthew 7:18-21, 24 A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. [19] Every tree that does not bear good fruit is cut down and thrown into the fire. [20] Thus you will know them by their fruits. [21] “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.. . . [24] Every one then who hears these words of mine and does them will be like a wise man who built his house upon the rock; (cf. Jn 4:36)

Matthew 10:22 (cf. Mt 24:13; Mk 13:13) . . . But he who endures to the end will be saved.

Matthew 16:27 For the Son of man is to come with his angels in the glory of his Father, and then he will repay every man for what he has done.

Matthew 19:16-17, 20-21 And behold, one came up to him, saying, “Teacher, what good deed must I do, to have eternal life?” [17] And he said to him, “. . . If you would enter life, keep the commandments.” . . . [20] The young man said to him, “All these I have observed; what do I still lack?” [21] Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” (in the parallel passage Lk 10:27 the ruler says, “. . . You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And Jesus replied, “You have answered right; do this, and you will live.”)

Matthew 19:29 And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold, and inherit eternal life. (cf. Mk 10:29-30)

Matthew 25:20-21 And he who had received the five talents came forward, bringing five talents more, saying, ‘Master, you delivered to me five talents; here I have made five talents more.’ [21] His master said to him, ‘Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.’

Matthew 25:34-35, 41-43, 46 Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; [35] for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, . . . [41] Then he will say to those at his left hand, `Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; [42] for I was hungry and you gave me no food, I was thirsty and you gave me no drink, [43] I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ . . . [46] And they will go away into eternal punishment, but the righteous into eternal life.”

Mark 16:16 He who believes and is baptized will be saved; . . .

Luke 3:9 (+ Mt 3:10; 7:19) . . . every tree therefore that does not bear good fruit is cut down and thrown into the fire.

Luke 6:35 But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish.

Luke 7:47, 50  “Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little.” . . . [50] And he said to the woman, “Your faith has saved you; go in peace.”

Luke 18:26-30 Those who heard it said, “Then who can be saved?” [27] But he said, “What is impossible with men is possible with God.” [28] And Peter said, “Lo, we have left our homes and followed you.” [29] And he said to them, “Truly, I say to you, there is no man who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, [30] who will not receive manifold more in this time, and in the age to come eternal life.”

John 3:5 Jesus answered, “I tell you the truth, unless a man is born of water and of the Spirit, he cannot enter the kingdom of God.” (cf. 3:3: unless a man is born again . . .)

John 3:36 He who believes [pistuo] in the Son has eternal life; he who does not obey [apitheo] the Son shall not see life, but the wrath of God rests upon him. (1 Pet 2:7 uses the same parallelism, with pistuo and apitheo, though RSV translates the latter as “do not believe.” KJV renders it as “disobedient” in the same way that Jn 3:36 and several other verses [Rom 1:30; 2 Tim 3:2; Titus 1:6; 3:3] do)

John 4:36-38 He who reaps receives wages, and gathers fruit for eternal life, so that sower and reaper may rejoice together. [37] For here the saying holds true, ‘One sows and another reaps.’ [38] I sent you to reap that for which you did not labor; others have labored, and you have entered into their labor.”

John 5:28-29 . . . all who are in the tombs will hear his voice [29] and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.

John 6:27 Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of man will give to you . . .

John 6:48-50 I am the bread of life. [49] Your fathers ate the manna in the wilderness, and they died. [50] This is the bread which comes down from heaven, that a man may eat of it and not die.

John 6:51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.

John 6:53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you;”

John 6:54 he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.

John 6:57-58 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me. [58] This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.

John 15:2, 4-6, 8 Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. . . . [4] Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. [5] I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing. [6] If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned. . . . [8] By this my Father is glorified, that you bear much fruit, and so prove to be my disciples.

Acts 2:40-41 And he testified with many other words and exhorted them, saying, “Save yourselves from this crooked generation.” [41] So those who received his word were baptized, and there were added that day about three thousand souls.

Acts 10:34-35 And Peter opened his mouth and said: “Truly I perceive that God shows no partiality, [35] but in every nation any one who fears him and does what is right is acceptable to him.

Acts 15:8-9 And God who knows the heart bore witness to them, giving them the Holy Spirit just as he did to us; [9] and he made no distinction between us and them, but cleansed their hearts by faith.

The Greek word for “cleansed” used here is katharizo. It is used many times in the Gospels in reference to the cleansing of lepers (e.g., Mt 10:8; Lk 7:22).

*Acts 26:18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me. [Phillips: “made holy by their faith in me”]

Romans 1:5, 17 through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, . . . [17] For in it the righteousness of God is revealed through faith for faith; as it is written, “He who through faith is righteous shall live.” (cf. Acts 6:7)

Romans 2:6-10 For he will render to every man according to his works: [7] to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; [8] but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. [9] There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, [10] but glory and honor and peace for every one who does good, the Jew first and also the Greek.

Romans 2:13-16 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. [14] When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law. [15] They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them [16] on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

Romans 6:3-4 Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.

*Romans 6:22 But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.

Romans 8:13, 17 for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live. [17] . . . heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

Romans 10:13, 16 For, “every one who calls upon the name of the Lord will be saved.” . . . [16] But they have not all obeyed the gospel; for Isaiah says, “Lord, who has believed what he has heard from us?”

Romans 13:8-14 Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. [9] The commandments, “You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,” and any other commandment, are summed up in this sentence, “You shall love your neighbor as yourself.” [10] Love does no wrong to a neighbor; therefore love is the fulfilling of the law. [11] Besides this you know what hour it is, how it is full time now for you to wake from sleep. For salvation is nearer to us now than when we first believed; [12] the night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light; [13] let us conduct ourselves becomingly as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. [14] But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Romans 16:26 but is now disclosed and through the prophetic writings is made known to all nations, according to the command of the eternal God, to bring about the obedience of faith (cf. Heb 11:8)

1 Corinthians 5:7 Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our paschal lamb, has been sacrificed.

1 Corinthians 13:2, 13 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. . . . [13] So faith, hope, love abide, these three; but the greatest of these is love.

2 Corinthians 7:1 Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God. (cf. Jas 4:8)

2 Corinthians 13:5 Examine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you? — unless indeed you fail to meet the test!

Galatians 3:11 Now it is evident that no man is justified before God by the law; for “He who through faith is righteous shall live”;

Galatians 5:14, 19-24 For the whole law is fulfilled in one word, “You shall love your neighbor as yourself.” . . . [19] Now the works of the flesh are plain: fornication, impurity, licentiousness, [20] idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, [21] envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God. [22] But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, [23] gentleness, self-control; against such there is no law. [24] And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

Galatians 6:7-10 Do not be deceived; God is not mocked, for whatever a man sows, that he will also reap. [8] For he who sows to his own flesh will from the flesh reap corruption; but he who sows to the Spirit will from the Spirit reap eternal life. [9] And let us not grow weary in well-doing, for in due season we shall reap, if we do not lose heart. [10] So then, as we have opportunity, let us do good to all men, and especially to those who are of the household of faith.

Philippians 2:12-16 Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling; [13] for God is at work in you, both to will and to work for his good pleasure. [14] Do all things without grumbling or questioning, [15] that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world, [16] holding fast the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.

Philippians 3:8-16 Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ [9] and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith; [10] that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, [11] that if possible I may attain the resurrection from the dead. [12] Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own. [13] Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, [14] I press on toward the goal for the prize of the upward call of God in Christ Jesus. [15] Let those of us who are mature be thus minded; and if in anything you are otherwise minded, God will reveal that also to you. [16] Only let us hold true to what we have attained.

Philippians 4:3 And I ask you also, true yokefellow, help these women, for they have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life.

Colossians 3:23-25 Whatever your task, work heartily, as serving the Lord and not men, [24] knowing that from the Lord you will receive the inheritance as your reward; you are serving the Lord Christ. [25] For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.

1 Thessalonians 1:3-7 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. [4] For we know, brethren beloved by God, that he has chosen you; [5] for our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. [6] And you became imitators of us and of the Lord, for you received the word in much affliction, with joy inspired by the Holy Spirit; [7] so that you became an example to all the believers in Macedo’nia and in Acha’ia.

1 Thessalonians 3:12-13 . . . may the Lord make you increase and abound in love to one another and to all men, as we do to you, [13] so that he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

1 Thessalonians 5:8-9 But, since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. [9] For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ,

1 Thessalonians 5:23 May the God of peace himself sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.

2 Thessalonians 1:8, 11 inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. . . . [11] To this end we always pray for you, that our God may make you worthy of his call, and may fulfil every good resolve and work of faith by his power,

*2 Thessalonians 2:13 But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God chose you from the beginning to be saved, through sanctification by the Spirit and belief in the truth.

1 Timothy 2:15 Yet woman will be saved through bearing children, if she continues in faith and love and holiness, with modesty.

1 Timothy 4:8, 10, 12-16 . . . godliness is of value in every way, as it holds promise for the present life and also for the life to come. . . . [10] For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all men, especially of those who believe. . . . [12] Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. [13] Till I come, attend to the public reading of scripture, to preaching, to teaching. [14] Do not neglect the gift you have, which was given you by prophetic utterance when the council of elders laid their hands upon you. [15] Practice these duties, devote yourself to them, so that all may see your progress. [16] Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers.

1 Timothy 6:11-14, 18-19 But as for you, man of God, shun all this; aim at righteousness, godliness, faith, love, steadfastness, gentleness. [12] Fight the good fight of the faith; take hold of the eternal life to which you were called when you made the good confession in the presence of many witnesses. [13] In the presence of God who gives life to all things, and of Christ Jesus who in his testimony before Pontius Pilate made the good confession, [14] I charge you to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ; . . . [18] They are to do good, to be rich in good deeds, liberal and generous, [19] thus laying up for themselves a good foundation for the future, so that they may take hold of the life which is life indeed.

Titus 3:5 He saved us, . . . by the washing of regeneration . . .

Hebrews 5:9 and being made perfect he became the source of eternal salvation to all who obey him,

Hebrews 6:9-12 Though we speak thus, yet in your case, beloved, we feel sure of better things that belong to salvation. [10] For God is not so unjust as to overlook your work and the love which you showed for his sake in serving the saints, as you still do. [11] And we desire each one of you to show the same earnestness in realizing the full assurance of hope until the end, [12] so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

Hebrews 9:12-14 he entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing an eternal redemption. [13] For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, [14] how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify your conscience from dead works to serve the living God. (same word: katharizo, for “purify” here, as is used in 1 John and Acts 15:9 for “cleansed”)

Hebrews 10:10, 14 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. . . . [14] For by a single offering he has perfected for all time those who are sanctified.

Hebrews 10:22-24, 35-39 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. [23] Let us hold fast the confession of our hope without wavering, for he who promised is faithful; [24] and let us consider how to stir up one another to love and good works, . . . [35] Therefore do not throw away your confidence, which has a great reward. [36] For you have need of endurance, so that you may do the will of God and receive what is promised. [37] “For yet a little while, and the coming one shall come and shall not tarry; [38] “but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.” [39] But we are not of those who shrink back and are destroyed, but of those who have faith and keep their souls.

James 1:12 Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him.

James 2:14, 17, 20, 22, 24, 26 What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? . . . [17] So faith by itself, if it has no works, is dead. . . . [20] . . . faith apart from works is barren . . . [22] You see that faith was active along with his works, and faith was completed by works, . . . [24] You see that a man is justified by works and not by faith alone. . . . [26] . . . faith apart from works is dead.

1 Peter 1:2 chosen and destined by God the Father and sanctified by the Spirit for obedience to Jesus Christ . . .

1 Peter 1:14-17, 22 As obedient children, do not be conformed to the passions of your former ignorance, [15] but as he who called you is holy, be holy yourselves in all your conduct; [16] since it is written, “You shall be holy, for I am holy.” [17] And if you invoke as Father him who judges each one impartially according to his deeds, conduct yourselves with fear throughout the time of your exile. . . . [22] Having purified your souls by your obedience to the truth for a sincere love of the brethren, love one another earnestly from the heart.

1 Peter 3:21 Baptism … now saves you . . .

1 Peter 4:13 But rejoice in so far as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed.

2 Peter 1:5-7, 10-11 For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, [6] and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, [7] and godliness with brotherly affection, and brotherly affection with love. . . . [10] Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall; [11] so there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.

2 Peter 3:10-14 But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up. [11] Since all these things are thus to be dissolved, what sort of persons ought you to be in lives of holiness and godliness, [12] waiting for and hastening the coming of the day of God, because of which the heavens will be kindled and dissolved, and the elements will melt with fire! [13] But according to his promise we wait for new heavens and a new earth in which righteousness dwells. [14] Therefore, beloved, since you wait for these, be zealous to be found by him without spot or blemish, and at peace.

1 John 1:7, 9 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. . . . [9] If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.

1 John 2:3-5 And by this we may be sure that we know him, if we keep his commandments. [4] He who says “I know him” but disobeys his commandments is a liar, and the truth is not in him; [5] but whoever keeps his word, in him truly love for God is perfected. By this we may be sure that we are in him:

1 John 3:24 All who keep his commandments abide in him, and he in them. And by this we know that he abides in us, by the Spirit which he has given us.

2 John 1:8 Look to yourselves, that you may not lose what you have worked for, but may win a full reward.

Jude 20-21 But you, beloved, build yourselves up on your most holy faith; pray in the Holy Spirit; [21] keep yourselves in the love of God; wait for the mercy of our Lord Jesus Christ unto eternal life.

Revelation 2:5 Remember then from what you have fallen, repent and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.

Revelation 2:10 Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life.

Revelation 2:19, 23, 25-28 “`I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. . . . [23] . . . I am he who searches mind and heart, and I will give to each of you as your works deserve. . . . [25] only hold fast what you have, until I come. [26] He who conquers and who keeps my works until the end, I will give him power over the nations, [27] and he shall rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received power from my Father; [28] and I will give him the morning star.

Revelation 3:1-5 “And to the angel of the church in Sardis write: `The words of him who has the seven spirits of God and the seven stars. “`I know your works; you have the name of being alive, and you are dead. [2] Awake, and strengthen what remains and is on the point of death, for I have not found your works perfect in the sight of my God. [3] Remember then what you received and heard; keep that, and repent. If you will not awake, I will come like a thief, and you will not know at what hour I will come upon you. [4] Yet you have still a few names in Sardis, people who have not soiled their garments; and they shall walk with me in white, for they are worthy. [5] He who conquers shall be clad thus in white garments, and I will not blot his name out of the book of life; I will confess his name before my Father and before his angels.

Revelation 3:8, 10-12 “`I know your works. Behold, I have set before you an open door, which no one is able to shut; I know that you have but little power, and yet you have kept my word and have not denied my name. . . . [10] Because you have kept my word of patient endurance, I will keep you from the hour of trial which is coming on the whole world, to try those who dwell upon the earth. [11] I am coming soon; hold fast what you have, so that no one may seize your crown. [12] He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem which comes down from my God out of heaven, and my own new name.

Revelation 14:12-13 Here is a call for the endurance of the saints, those who keep the commandments of God and the faith of Jesus. [13] And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord henceforth.” “Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!”

Revelation 20:12-13 . . . And the dead were judged by what was written in the books, by what they had done. [13] . . . and all were judged by what they had done.

Abraham Was Justified Twice By Works and Once By Faith, But It All Works Together

In Genesis 12 Abraham was justified by faith and works together. God told him to leave his home and trust him for the future, and he did so (a work): “So Abram went, as the LORD had told him” (12:4). Then he built two altars to the Lord (good works again) in 12:7-8. These were good works of obedience, and as a result, God blessed him greatly and said to him, “I will make of you a great nation, and I will bless you, and make your name great … by you, all the families of the earth shall bless themselves” (12:2-3).

Faith is never mentioned in the chapter, but Abraham clearly exercised it when he obeyed God’s instructions. The book of Hebrews interprets Genesis 12, stating that “By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go” (11:8), and “by faith he sojourned in the land of promise …” (11:9). Therefore, this instance of justification was by faith and works. Abraham had the faith to believe God (faith), and he obeyed him (a work).

Hebrews 11 is about the heroes of the faith. Faith is described as leading to men receiving God’s “divine approval” (11:2), which sounds very much like justification. If it’s denied that Genesis 12 refers to justification, then it has to be explained how Hebrews 11:8 describes the passage as Abraham exercising faith. This must be justification in the Protestant sense because fallen man on his own cannot have or exercise true faith: “And he believed the LORD, and he reckoned it to him as righteousness (Genesis 15:6).”

In Genesis 15:6, Abraham was justified as a result of having “believed the Lord.” James (2:23) gives an explicit interpretation of the Old Testament passage, by stating, “And the scripture was fulfilled which says, ‘Abraham believed God, and it was reckoned to him as righteousness,’ and he was called the friend of God.” The previous three verses — that is, the context — were all about justification, faith and works, all tied in together (2:20: “faith apart from works is barren”; 2:22: “faith was active along with his works, and faith was completed by works”) and this is what James says “fulfilled” Genesis 15:6.

God reiterates that works are central to Abraham’s justification (and anyone’s) in Genesis 18:
Genesis 18:19 . . . I have chosen him, that he may charge his children and his household after him to keep the way of the LORD by doing righteousness and justiceso that the LORD may bring to Abraham what he has promised him.”
God repeats the same sort of thing again, in speaking to Isaac:
Genesis 26:3-5 “Sojourn in this land, and I will be with you, and will bless you; for to you and to your descendants I will give all these lands, and I will fulfil the oath which I swore to Abraham your father. [4] I will multiply your descendants as the stars of heaven, and will give to your descendants all these lands; and by your descendants all the nations of the earth shall bless themselves: [5] because Abraham obeyed my voice and kept my charge, my commandments, my statutes, and my laws.”

Genesis 22, the passage about Abraham being willing to sacrifice his son Isaac if God commanded him to do so, provides a third example where Abraham is said to be “justified.” God spoke through the angel of the LORD and said, “Because you have done this … I will indeed bless you, and I will multiply your descendants … because you have obeyed my voice” (Genesis 22:16-18). Genesis 22 already establishes that it was a work of Abraham that brought about God’s renewed covenant with him. Just as Paul does with regard to Genesis 15:6, so does James offer an authoritative, detailed, developed interpretation of the events recorded in Genesis 22: “Was not Abraham our father justified by works, when he offered his son Isaac upon the altar?” (2:21). The book of Hebrews adds: “By faith Abraham … offered up Isaac” (11:17).

Works are always present where true faith exists. James doesn’t deny that Abraham also had faith, which was part of his justification as well (2:18, 20, 22-24, 26). But God had already reiterated in Genesis itself that works were central to Abraham’s justification (and anyone’s) — without faith or belief being mentioned (Genesis 18:19):

I have chosen him, that he may charge his children and his household after him to keep the way of the LORD by doing righteousness and justiceso that the LORD may bring to Abraham what he has promised him.

It’s interesting that Genesis never mentions the “faith” of Abraham (at least not by using that word), even though he is considered the exemplar and “father” of monotheistic faith. But it does mention plenty of his works. But his faith is predominantly highlighted in the New Testament (Romans 4; Galatians 3; Hebrews 11; James 2), while not ignoring the fact that works also played a key role in Abraham’s justification. St. Paul — similarly to St. James — brings faith and works together when he refers twice to “the obedience of faith” (Rom 1:5; 16:26) and also writes:

Galatians 5:6 For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love.

1 Thessalonians 1:3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.

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Photo credit: cover of my 2009 book, Bible Proofs for Catholic Truths (available online for free)

Summary: Compilation of 100 biblical passages concerning Catholic infused justification, sanctification, and faith + works: all contrary to Protestant “faith alone” soteriology.

2024-09-17T23:47:24-04:00

Photo credit: The Ghent Altarpiece: Virgin Mary (detail; bet. 1426-1429), by Jan van Eyck (c. 1390-1441) [public domain / Wikimedia Commons]

Dr. Robert A. J. Gagnon (see his Facebook page; public posts) is a Visiting Scholar in Biblical Studies at Wesley Biblical Seminary; formerly Professor of Biblical Studies at Houston Christian University and Associate Professor of New Testament at Pittsburgh Theological Seminary. He obtained a Master of Theological Studies (MTS): Biblical Studies degree from Harvard Divinity School and a (Ph.D.) in New Testament Studies, magna cum laude, from Princeton Theological Seminary. Dr. Gagnon grew up Catholic, and he wrote on 8-17-24:

I didn’t find Christ in Catholicism . . . I lost the forest (the big picture of Christ) for a lot of unnecessary trees that were not scripturally grounded. Part of this . . . was due to some non-scriptural and even (in some cases) anti-scriptural doctrines that undermine the role and significance of Christ. I would love to come back to a purified Catholicism more in keeping with a biblical witness. The excessive adulation of Mary, which at times seems to me to come close to elevating her to the godhead (like a replacement consort for Yahweh in lieu of Asherah), is one such obstacle.
After I had made five in-depth responses to him, Dr. Gagnon replied (just for the record) in a thread on another Facebook page, on 9-17-24, underneath my links to all five: “like your other one, it is an amateurish piece.” This is his silly and arrogant way of dismissing my critiques in one fell swoop. I had informed him that I had over twenty “officially published books” [22, to be exact] and yet he replied that he didn’t know “whether” they were “self-published or with a vanity press or a reputable press.”

His words will be in blue. I use RSV for biblical citations.

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I’m responding to a post on his Facebook page, dated 8-20-24, devoted to massively criticizing alleged idolatrous utterances in the Catholic papal document, Ubi Primum (On the Immaculate Conception), from Blessed Pope Pius IX, issued on 2 February 1849. The post was “with” Jerry Walls: another vocal critic of Catholicism (whom I’ve critiqued many times), who misguidedly pontificates in the combox (8-20-24): “It’s certainly easy to see why lay RCs actually worship Mary and have no qualms at all in doing so.”

Before I start analyzing point-by-point, some preliminary general observations need to be made, in order for readers to properly understand the Catholic worldview, Catholic Mariology, and my own responses. Every worldview has basic premises and presuppositions, and when speaking to others in the same group, it’s not necessary — and would be foolish and tedious — to reiterate in every other sentence (in writing), or every two minutes (if speaking) what those are. So, for example, all educated Protestant discussions presuppose the self-defined “two pillars of the Reformation”: sola Scriptura (Scripture Alone as the rule of faith) and sola fide (faith alone as the fundamental soteriology or theology of salvation and justification). Many other propositions flow from these assumed, ingrained presuppositions. They need not be repeated over and over.

Catholics are no different. We have a highly developed devotion to the Blessed Virgin Mary, whereas Protestantism today has virtually none to speak of; only minimal lip service: mostly at Christmas, where they even habitually set up statues [gasp!] of Mary and St. Joseph, and temporarily forget that — according to their own theology  — this is an outrageous practice. When it comes to Mary, Catholics will speak in language — developed over many centuries — that to Protestant ears unfamiliar with it will automatically sound “idolatrous” at worst and extremely “excessive” at best. Because Protestantism essentially ditched the doctrine of the communion of saints, it can’t comprehend any veneration — not worship! — at all towards anyone but God. And so any such devotion sounds horrifying and blasphemous to them.

I’ve defended such “flowery” Marian Catholic language and expressiveness many times. Fortunately, the person perhaps most excoriated in this regard, St. Alphonsus de Liguori, author of The Glories of Mary (which I defended 22 years ago), often does explain in his book, the presuppositions about our Lord Jesus that any informed Catholic always takes for granted when writing or talking (or thinking) about the Blessed Virgin Mary. But Protestants often seem unaware of these initial premises, so they mistakenly assume — in their lack of knowledge of Catholicism — that Marian devotion in its essence is somehow deliberately attempting to denigrate Jesus or set up an idol in competition with Him. Hence, the problem of communication and one group hugely misunderstanding another. The problem isn’t supposed idolatry, but the ignorance of the accuser. I wrote in my paper defending St. Alphonsus:

In order to properly understand the overall framework of the thoughts and ideas and doctrines expressed in this book, we must examine what St. Alphonsus has to say about the relationship of Mary to God the Father and God the Son, Jesus, since this is [Protestants’] primary and most impassioned charge: that she supposedly usurps and overthrows God’s prerogatives and unique position of supreme honor and glory, in Catholic theology, and attains some sort of divine or quasi-divine or semi-divine status (which would, indeed, be blasphemous and grossly heretical). Nothing could be further from the truth, and this is all expressed in the book itself.

Now here is what St. Alphonsus also wrote in this book so hated by Protestant critics of Catholic Mariology. All excerpts are taken from The Glories of Mary, by St. Alphonsus de Liguori — a Doctor of the Catholic Church –, edited by Rev. Eugene Grimm, Two Volumes in One, Fourth Reprint Revised, Brooklyn: Redemptorist Fathers, 1931:

[citing another in agreement] “His divine Son paid and offered the superabundant price of his precious blood in which alone is our salvation, life, and resurrection.” (“To the Reader,” p. 26)

Jesus our Redeemer, with an excess of mercy and love, came to restore this life by his own death on the cross . . . by reconciling us with God he made himself the Father of souls in the law of grace . . . (p. 47)

In us she beholds that which has been purchased at the price of the death of Jesus Christ . . . Mary well knows that her Son came into the world only to save us poor creatures . . . (pp. 60-61)

“Either pity me,” will I say with the devout St. Anselm, “O my Jesus, and forgive me, and do thou pity me, my Mother Mary, by interceding for me” . . . my Jesus, forgive me; My Mother Mary, help me. (p. 79)

We know that Jesus Christ is our only Saviour, and that he alone by his merits has obtained and obtains salvation for us . . . (p. 137)

The price of my salvation is already paid; my Saviour has already shed his blood, which suffices to save an infinity of worlds. This blood has only to be applied even to such a one as I am. And that is thy office, O Blessed Virgin. (pp. 140-141)

No one denies that Jesus Christ is our only mediator of justice, and that he by his merits has obtained our reconciliation with God . . . St. Bernard says, “Let us not imagine that we obscure the glory of the Son by the great praise we lavish on the mother; for the more she is honored, the greater is the glory of her Son.” (p. 153)

It is one thing to say that God cannot, and another that he will not, grant graces without the intercession of Mary. We willingly admit that God is the source of every good, and the absolute master of all graces; and that Mary is only a pure creature, who receives whatever she obtains as a pure favor from God . . . We most readily admit that Jesus Christ is the only Mediator of justice . . . and that by his merits he obtains us all graces and salvation; . . . (pp. 156-157)

St. Bonaventure: “As the moon, which stands between the sun and the earth, transmits to this latter whatever it receives from the former, so does Mary pour out upon us who are in this world the heavenly graces that she receives from the divine sun of justice” . . . it is our Lord, as in the head, from which the vital spirits (that is, divine help to obtain eternal salvation) flow into us, who are the members of the mystical body . . . (pp. 159-160)

. . . the mediation of Christ alone is absolutely necessary; . . . (p. 162)

Whoever places his confidence in a creature independently of God, he certainly is cursed by God; for God is the only source and dispenser of every good, and the creature without God is nothing, and can give nothing. But if our Lord has so disposed it, . . . (p. 174)

Jesus now in heaven sits at the right hand of the Father . . . He has supreme dominion over all, and also over Mary . . . (p. 179)

“Be comforted, O unfortunate soul, who hast lost thy God,” says St. Bernard; “thy Lord himself has provided thee with a mediator, and this is his Son Jesus, who can obtain for thee all that thou desirest. He has given thee Jesus for a mediator; and what is there that such a son cannot obtain from the Father?”

. . . If your fear arises from having offended God, know that Jesus has fastened all your sins on the cross with his own lacerated hands, and having satisfied divine justice for them by his death, he has already effaced them from your souls . . . ” . . . What do you fear, O ye of little faith? . . . But if by chance,” adds the saint, “thou fearest to have recourse to Jesus Christ because the majesty of God in him overawes thee — for though he became man, he did not cease to be God — and thou desirest another advocate with this divine mediator, go to Mary, for she will intercede for thee with the Son, who will most certainly hear her; and then he will intercede with the Father, who can deny nothing to such a son.” (pp. 200-201)

Does this sound like the Catholic Church places Mary “above God,” or that she “can manipulate God,” or “can get things for Catholics from God the Father  that Jesus can’t”? Hardly. The truth of the matter is plain to see. Protestants believe — based on their own theological and hermeneutical presuppositions (themselves not above all critique) — that the notion of Mediatrix is thoroughly unbiblical, and in fact, untrue. But they can’t prove that the Catholic system teaches it in such a way that God is lowered and Mary raised to a goddess-like status. That simply isn’t true, and even in the very book which is “notorious” in anti-Catholic circles for the most allegedly “extreme” remarks about Mary, we find many statements such as the above.

Now I’ll examine what it is that Dr. Gagnon objects to as allegedly “idolatrous” in Ubi Primum.

To my Catholic friends: I ask you in all seriousness, you don’t find it a tad excessive, bordering on worship, to speak of Mary as:
*The one to whom we pledge a “devotion” so great that “nothing has ever been closer to our heart”
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None of it is worship or adoration. None of it detracts from God. It’s veneration, which has a biblical basis. Also, there is much flowery language: familiar to just about anyone who has had a sweetheart or spouse. We’ll say “I adore you” or “I’ll do anything for you.” “You are my everything” etc. And so Catholics will say very strong things like that to or about Mary, the highest creature God ever made, and the Mother of God the Son. Martin Luther, in his Commentary on the Magnificat (March 1521) understood devotion to and praise of Mary:
She became the Mother of God, in which work so many and such great good things are bestowed on her as pass man’s understanding. For on this there follows all honor, all blessedness, and her unique place in the whole of mankind, among which she has no equal, namely, that she had a child by the Father in heaven, and such a Child. She herself is unable to find a name for this work, it is too exceeding great; all she can do is break out in the fervent cry, are great things,” impossible to describe or define. Hence men have crowded all her glory into a single word, calling her the Mother of God. No one can say anything greater of her or to her, though he had as many tongues as there are leaves on the trees, or grass in the fields, or stars in the sky, or sand by the sea. It needs to be pondered in the heart, what it means to be the Mother of God. . . . she was without sin . . . (Luther’s Works, Vol. 21, 326-327)
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*The one to whom “glory” should “redound” in “everything” we do
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Peter states that our “faith . . . may redound to praise and glory and honor” (1 Pet 1:7). There are many passages in the Bible about human beings receiving glory, by God’s design. Jesus said, “The glory which thou hast given me I have given to them” (Jn 17:22). Paul wrote, “we all, . . . beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another” (2 Cor 3:18) and “God . . . calls you into his own kingdom and glory” (1 Thess 2:12) and “he called you . . . so that you may obtain the glory of our Lord Jesus Christ” (2 Thess 2:14). Peter proclaimed: “the spirit of glory and of God rests upon you” (1 Pet 4:14) and that God “called us to his own glory” (2 Pet 1:3). So Mary gets a lot of glory? Of course! Any of us can and should, and she was the Mother of God, after all. What better creature to receive lots of glory?
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*The one to whom we should “always endeavor to do everything that would … promote her honor and encourage devotion to her”
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The Bible either permits honor of persons or not. Of course it does. So it’s only a matter of degree. Protestants assume that this detracts from the honor of God, but it doesn’t. That doesn’t follow inexorably or logically. It’s just an old tired Protestant “either/or” false dichotomy. If it did, God wouldn’t have permitted us to honor other creatures. “Honor” appears 69 times in the NT in RSV. Many are referring to God, but many times it also refers to people. We’re to honor our parents (Mt 15:4) and prophets (Mk 6:4) and the humble (Lk 14:10).
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God the Father honors those who follow His Son (Jn 12:26); “every one who does good” receives both “glory and honor” (Rom 2:10), other Christians are to be honored (Rom 12:10), and wives (1 Thess 4:4) and widows (1 Tim 5:3) and elders in the church (1 Tim 5:17) and “all men” (1 Pet 2:17) and the emperor (1 Pet 2:17). We honor Mary because God desires that (“all generations will call me blessed”: Lk 1:48; “Blessed are you among women”: Lk 1:42; “the mother of my Lord”: Lk 1:43). Even the angel Gabriel said “Hail Mary” to her (Lk 1:28).
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*The one in whom we should have “great trust”
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If God so ordains it, yes. Paul wrote that “servants of Christ” ought to be “trustworthy” (1 Cor 4:1-2). Paul described himself in the same way (1 Cor 7:25). We trust that Mary can aid us with her singularly powerful intercession, according to the very strong biblical motif of the prayers of the righteous availing much. The Mother of God, whom we believe to be without sin, certainly qualifies as one we can particularly trust.
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*The one whose “merits” are a “resplendent glory … far exceeding all the choirs of angels”
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Because she was sinless and immaculate, that’s true, and after all, Paul wrote, “Do you not know that the saints will judge the world? . . . Do you not know that we are to judge angels?” (1 Cor 6:2-3). God “rewards” the faithful who “seek him” (Heb 11:6). Mary did this more than any other creature who ever lived. None of this is idolatry in the slightest. Your God is too small (to use an old book title, from J. B. Phillips). God isn’t threatened by His creatures receiving honor and merit and glory. It’s His will and design.
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* The one whom God has “elevated to the very steps of his throne” (presumably along with Jesus at God’s right hand)
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The steps to a throne are not the throne itself. Revelation 4:4 states: “Round the throne were twenty-four thrones, and seated on the thrones were twenty-four elders” (cf. 5:11; 11:16; 14:3). Revelation 5:6 even says that Jesus was “standing” near the Father’s throne, “among the elders” and 5:11 says that “thousands of thousands” of “angels” are also there (cf. 7:11, 15). Then we see “a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne” (Rev 7:9) and “harpers playing on their harps . . . before the throne” (Rev 14:2-3) and “the dead, great and small, . . . before the throne” (Rev 20:12).
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Does that make all of them equal to him, too? Was St. John trying to convey idolatry? I don’t think so. But if someone wants to insist that everyone who gets close to God’s throne is equal to God, or that it is idolatry to take any note of them, then the 24 elders and all the rest must be equal to God, in that tunnel vision mentality, since they’re right there with Jesus. That’s absurd; therefore, the whole notion is, by reductio ad absurdum. We have hundreds of thousands of creatures before God’s throne, right in the Bible, but Mary somehow can’t be? It’s ludicrous and most unbiblical.
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*The one whose “foot has crushed the head of Satan” (I thought that was Jesus’ job)
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This probably refers to Genesis 3:15, which was mistakenly translated as “she” by a later copyist of the Vulgate, and thus was thought to refer to Mary, the “second Eve” (e.g., by Augustine, Ambrose, Gregory the Great, and others). Dom Bernard Orchard’s Catholic Commentary of 1953 noted that St. Jerome cited the passage in another work with the masculine pronoun, thus showing that the error was from a later copyist, not from him. Moreover, many manuscripts of the Vulgate have ipse rather than ipsa (feminine). Barnes’ Notes on the Bible concurs with this judgment:
The Vulgate also, in what was probably the genuine reading, “ipse” (he himself) points to the same meaning. The reading “ipsa” (she herself) is inconsistent with the gender of the Hebrew verb, and with that of the corresponding pronoun in the second clause (his), and is therefore clearly an error of the transcriber.
The Catholic Church doesn’t claim that every pope must be a first-rate exegete or translator of the Bible. Protestants acknowledge certain Bible passages that are of questionable authenticity, too. These things happen. But — that said — one can also say that Mary made this crushing possible by bearing the Messiah and Savior of the world. That was her contribution to the way being made for mankind to be saved. She was a key participant in God’s plan for salvation.
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*The sole mediator “set up between Christ and His Church” (I thought there was just one mediator between God and humans)
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The role of Mediatrix is secondary and non-essential. We believe that this was the arrangement that God set up. There is much indication of secondary conduits of grace in the Bible. God clearly uses many human beings as mediators. We pray for each other. Moses interceded and “atoned” for the Jews in the wilderness, and God decided not to destroy them (Ex 32:30). If Moses could successfully intercede on behalf of an entire sinful and disobedient group, and if Abraham’s prayer could spare his nephew Lot (and potentially Sodom and Gomorrah also, if enough righteous men had been found there: Genesis 18:20-32), why is it so remarkable that God would choose to involve Mary in intercession and distribution of graces to an entire sinful and disobedient group (mankind)?
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If one thing can occur, so can the other (so one might make a biblical argument from analogy). Paul states that he can help “save” people (1 Cor 9:22) and refers to his “stewardship of God’s grace” (Eph 3:2; cf. 2 Cor 4:15). Peter says that we can all do that for each other (1 Pet 4:10). Paul informs Timothy that he can “save” both himself and his “hearers” (1 Tim 4:16; cf. 1 Cor 7:16; James 5:20; 1 Pet 3:1), and teaches that God uses preaching and spouses to save people (1 Cor 1:21; 7:16; cf. 1 Pet 3:1). James says that we can help convert others (Jas 5:19-20).
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God can do whatever He wants! It is written in the Psalms and prophets that God could raise up a rock or a tree to sing His praises, if stubborn men refuse to do so. God used a donkey (Balaam’s ass) to speak and express His will once. He appeared in a burning bush and in a cloud. He chose to come to earth as a baby! Why should anything He does or chooses to do surprise us, or make us wonder in befuddlement? The ending of Job makes this clear enough. His thoughts are as far above ours as the stars are above the earth (Isaiah 55:8-9). None of this Catholic belief is in conflict with biblical teaching; though it’s not explicitly taught. It’s in harmony with what we know.
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*The one who “always has delivered the Christian people from their greatest calamities and … all their enemies, ever rescuing them”
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*The one who is “the foundation of all our confidence”
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These go back to the principle of the righteous person’s prayers having great power. If indeed Mary was the most holy person, her prayers would have the most power, based on what James taught, just as Moses, Abraham, Samuel, Daniel, and other holy people bailed out the ancient Israelites over and over again.
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*The one who, “through her efficacious intercession with God,” delivers “her children” even from “the punishments of God’s anger”
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Oh, you mean like Moses did?:
Numbers 11:1-2 And the people complained in the hearing of the LORD about their misfortunes; and when the LORD heard it, his anger was kindled, and the fire of the LORD burned among them, and consumed some outlying parts of the camp. [2] Then the people cried to Moses; and Moses prayed to the LORD, and the fire abated.
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Numbers 14:17-20 And now, I pray thee, let the power of the LORD be great as thou hast promised, saying, [18] `The LORD is slow to anger, and abounding in steadfast love, forgiving iniquity and transgression, but he will by no means clear the guilty, visiting the iniquity of fathers upon children, upon the third and upon the fourth generation.’ [19] Pardon the iniquity of this people, I pray thee, according to the greatness of thy steadfast love, and according as thou hast forgiven this people, from Egypt even until now.” [20] Then the LORD said, “I have pardoned, according to your word;
If Moses already did it, why is it unthinkable that Mary could do the same?
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*The one to whom “God has committed the treasury of all good things”
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God can do that; no problem. Do Protestants wish to argue that God couldn’t possibly do it? He delegates tasks to human beings all the time. Nothing in this (as with everything else here) is contrary to the teachings of Scripture.  It’s not proven from Scripture, either, but it’s not contradictory to it, and so can’t be ruled out as a possibility.
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*The one through whom is “obtained every hope, every grace, and all salvation … everything”
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As the pope explained in the next sentence: “For this is His will, that we obtain everything through [not, by, or from] Mary.” I can think of analogies. God seemed to do virtually everything through Moses when he was around, and through Peter, when he led the early Church, and Paul when he was at the forefront of evangelism to the Gentiles. If God chooses to use Mary  to extend His grace and salvation, who are we to object? So critics say it’s not spelled out in the Bible? Neither are sola Scriptura or sola fide (and both are contradicted numerous times). The New Testament canon is not in the Bible anywhere, yet it’s believed. So we don’t buy this line that everything Protestants believe is explicit in the Bible. That has never been true.
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To which I say: What’s left for Jesus in terms of adoration, devotion, and functions?
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Everything that was there all along, as St. Alphonsus constantly reiterated: as documented above. Protestants simply can’t see past their relentless false dichotomies. Catholics have much more faith, and reason, and we worship a bigger God, Who can and does use His creatures in extraordinary ways.
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I thought our greatest devotion should be to Jesus.
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Of course. That’s why St. Alphonsus wrote about  Jesus’ “precious blood in which alone is our salvation, life, and resurrection” and that “Jesus our Redeemer” was the one Who “came into the world only to save us poor creatures” and that “Jesus Christ is our only Saviour, and that he alone by his merits has obtained and obtains salvation for us” and that Jesus’ blood “suffices to save an infinity of worlds” and that “No one denies that Jesus Christ is our only mediator of justice, and that he by his merits has obtained our reconciliation with God” and that “God is the source of every good, and the absolute master of all graces; and that Mary is only a pure creature, who receives whatever she obtains as a pure favor from God” and that “He has supreme dominion over all, and also over Mary.”
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And this is the book usually considered the most outrageously “idolatrous.” It has a Christology identical to that of Protestantism. Blessed Pope Pius IX was speaking in a way similar to St. Alphonsus. I have defended other commonly trashed Marian devotees and devotions as well:
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Many more related articles: see my Blessed Virgin Mary web page.
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That he is the object of our great trust. That it is his glory that we should most seek. That he is the foundation of our every confidence. That it is he who has rescued us from all our troubles and punishments. That he was the one who crushed Satan’s head. That he was the sole mediator between God and his church. That in him is found the treasury of all good things. That it is his efficacious intercession at God’s right hand that achieves our deliverance. That it is through him that we have obtained salvation.
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Indeed: as the quotes I just gave and many more assert.
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You really don’t find this excessive, a swallowing up of everything that the NT witness attributes to Jesus?
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Not at all, if it is actually understood. That’s the key. Not a single prerogative of Jesus is removed by veneration of Mary and God’s use of her to distribute His self-originated grace, by His plan. We already know from the Bible that God does many amazing things with human beings, that might seem at first glance to be idolatrous also, or to blur the line between man and God. St. Paul implies that believers even while on the earth can achieve “the knowledge of his will in all spiritual wisdom and understanding” (Col 1:9) and can obtain “all the riches of assured understanding and the knowledge of God’s mystery, of Christ” (Col 1:10).
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And they “shall be like” Jesus (1 Jn 3:2) and fully “united to the Lord” and “one spirit with him” (1 Cor 6:17). Saints in heaven will be “filled with all the fulness of God” (Eph 3:19) and “the fulness of Christ” (Eph 4:13) and will be fully “partakers of the divine nature” (2 Pet 1:4) and totally free of and from sin (Rev 19:8; 21:8, 27; 22:14-15).
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We’re “equal to” angels after death, according to Jesus (Lk 20:36), and “like angels” (Mt 22:30; Mk 12:25). Moreover, there is the whole theology of God indwelling us. We’re described as “God’s temple” (1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:22). God “will live in” us (2 Cor 6:16). He’s “in” us (1 Jn 3:24; 4:4). God “abides in” us (1 Jn 3:24; 4:12-13, 15-16). Jesus abides in us (Jn 6:56; 15:4), and He is “in” us (Jn 14:20; 17:23; Rom 8:10; Col 1:27). He dwells in our “hearts” (Eph 3:17). The Holy Spirit is “within” us (Ezek 37:14). He’s “with” us (Jn 14:16), “dwells” “in” or “with” us (Jn 14:17; Rom 8:9, 11; 1 Cor 3:16), and is in our “hearts” (2 Cor 1:22; 3:3; Gal 4:6). As Jesus noted, the Law even described human beings as “gods” (Jn 10:33-36).
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If all that can occur and is explicitly laid out in Holy Scripture, and doesn’t interfere with God’s utter transcendence, then I submit that our Marian doctrines — consistent with all of the realities above — do nothing at all to undermine God, either. It’s only erroneously thought that they do because almost all of the Protestants who protest the loudest don’t make any effort to try to understand these many factors that I have addressed, within the overall context of Catholic theology.
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And such loud critics could hardly comprehend these things even if (and it’s a huge “if”!) they were willing to do so: having discarded not only virtually all of Mariology, but also the entire communion of saints over 500 years ago now, so that they think very differently from even the first Protestant leaders. Martin Luther, for example, believed in the perpetual virginity of Mary; even her virginity in partu (a physical virgin during Jesus’ birth], used the phrase, “Mother of God” and accepted some form of the Immaculate Conception and Assumption his entire life: so Lutheran scholars inform us. How scandalously “Catholic” of him!
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I welcome any corrections from my FB Catholic friends if I am misreading these encyclicals . . . 
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Glad to provide that service!
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I think I may have been a little naive about the possibility of having differing opinions about Mariology from the standpoint of official Catholic teaching.
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This goes to show that Dr. Gagnon is inadequately acquainted and informed, not only with regard to Catholic Mariology, but also the practice of issuing anathemas. In a recent paper in reply to Reformed Baptist Gavin Ortlund, I made an extended argument showing that Protestants do essentially the same thing. For example, Martin Luther wrote in July 1522:

I now let you know that from now on I shall no longer do you the honor of allowing you – or even an angel from heaven – to judge my teaching or to examine it. . . . I shall not have it judged by any man, not even by any angel. For since I am certain of it, I shall be your judge and even the angels’ judge through this teaching (as St. Paul says [I Cor. 6:3 ]) so that whoever does not accept my teaching may not be saved – for it is God’s and not mine. Therefore, my judgment is also not mine but God’s. (Against the Spiritual Estate of the Pope and the Bishops Falsely So-Called, in Luther’s Works, Vol. 39; citation from pp. 248-249, my italics; see much more along these lines from Luther).
I also observed:
Luther casually assumed that Protestant opponents of his like Zwingli, who denied the Real Presence in the Eucharist, were likely damned as a result. Luther and Calvin and Melanchthon approved of drowning Anabaptists as heretics and seditious persons because they believed in adult baptism. Thus they would have approved of Gavin Ortlund and James White (and myself, earlier in life) being executed. The early Protestants were extremely intolerant of each other, with many mutual anathemas exchanged. I could go on at great length about this, but I think my point of comparison and double standards is sufficiently established. If one wants to go after a specific aspect of Catholicism that also occurs in Protestantism, then the criticism ought to be fair and across the board, not cynically selective and one-sided, as if only Catholics ever do this.
For further reading on this, see:
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Bible on Authority to Anathematize & Excommunicate [August 2009]
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Dr. Gagnon made more observations in the lively combox:
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This is the kind of adulation that borders on, if not actually already enters into, worship. Worship consists of giving supreme honor to another. All of these statements sure sound like giving supreme honor to Mary, the kind of honor that in the throne room of God in the Book of Revelation is reserved for God and the Lamb of God. Mary is not even mentioned in those throne room scenes, to say nothing of being the object of devotion and praise.
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The language of complete devotion and glory, the functions, and privileges most certainly encroaches on the realm of Christ. It is a Mary cult, it seems to me. You should go all the way and make her the co-redemptrix and mediatrix of graces, for that is where this all leads.
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Yes, we do do that. I have defended it many times from the Bible and Church history:
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Mary Mediatrix: Patristic, Medieval, & Early Orthodox Evidence [1998]

Mary Mediatrix: A Biblical Explanation [1999]

Mary Mediatrix: Dialogue w Evangelical Protestant [1-21-02]

Mary Mediatrix vs. Jesus Christ the Sole Mediator? [1-30-03]

Mary Mediatrix & the Bible (vs. Dr. Robert Bowman) [8-1-03]

Mary Mediatrix and the Church Fathers (+ Documentation That James White Accepts the Scholarship of the Protestant Church Historians I Cite [J. N. D. Kelly and Philip Schaff] ) [9-7-05]
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Biblical Evidence for Mary Mediatrix [11-25-08]

Mary Mediatrix: A Biblical & Theological Primer [9-15-15]

Exchange on Catholic Mariology and Mary Mediatrix [12-3-16]

Mary Mediatrix: Close Biblical Analogies [National Catholic Register, 8-14-17]

Mary Mediatrix & Jesus (Mere Vessels vs. Sources) [8-15-17]

“God as the Mediator of Mary”?: vs. Francisco Tourinho [1-18-23]

Mary, Not Jesus, is the Catholic “Savior”? (Response to More Misrepresentation of St. Alphonsus de Liguori’s Book, The Glories of Mary) [7-21-23]

This goes well beyond your rationalizing it away. The words in this papal encyclical represent a Mary Cult pure and simple. This is not an extemporaneous moment of getting carried away. It should be offensive to anyone who embraces the singular exaltation of Christ in the NT. This was not some kid off the street using this language. It was the Pope in an encyclical preparatory to another encyclical declaring loss of salvation for anyone who did not embrace the dogma of the Immaculate Reception. That so many of my Catholic FB friends do not denounce it is concerning. This is not about “really loving Jesus’ mama.” It is about arrogating to her devotion, honor, glory, privileges, and functions that in the NT witness are reserved exclusively for Jesus.

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Mary is perhaps the greatest of all female disciples in being honored to bear the Son of God and be the mother of the Messiah. But her role beyond that is virtually non-existent in the rest of the NT canon. She certainly does not exercise any of the prerogatives of the Messiah, or intercession, or cultic devotion. It is not vitriol toward Mary but rightly biblically based critique of the misappropriation of Mary as an object of devotion that rivals or surpasses Christ (read the papal encyclical above regarding what is said about Mary); and all the made-up doctrine that has no basis in first-century Christianity and the Scriptures that is then used to exclude others from the Kingdom who don’t share these unbiblical views of Mary.

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There is no way that Jesus or the apostles in the NT would have supported such a Mary cult. They certainly could have promoted it, if they had wished to do so.

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Pretty much all of it is over the top. But at least I found one reasonable Catholic who thinks “some of this is over the top.”

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Practical Matters:  I run the most comprehensive “one-stop” Catholic apologetics site: rated #1 for Christian sites by leading AI tool, ChatGPT — endorsed by popular Protestant blogger Adrian Warnock. Perhaps some of my 4,800+ free online articles or fifty-five books have helped you (by God’s grace) to decide to become Catholic or to return to the Church, or better understand some doctrines and why we believe them.
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Photo credit: The Ghent Altarpiece: Virgin Mary (detail; bet. 1426-1429), by Jan van Eyck (c. 1390-1441) [public domain / Wikimedia Commons]

Summary: Protestant NT scholar Robert Gagnon made the accusation that Blessed Pope Pius IX engaged in massive idolatry (Mariolatry) in his 1849 decree, Ubi Primum. I defend it.

2024-08-23T12:55:47-04:00

Its “Late” Development  / Two 4th Century Witnesses / Protestant Commentators on Revelation 12  / Biblical Arguments 

Photo credit: Madonna in Glory (c. 1670), by Carlo Dolci (1616-1686) [public domain / Wikimedia Commons]

Dr. Gavin Ortlund is a Reformed Baptist author, speaker, pastor, scholar, and apologist for the Christian faith. He has a Ph.D. from Fuller Theological Seminary in historical theology, and an M.Div from Covenant Theological Seminary. Gavin is the author of seven books as well as numerous academic and popular articles. For a list of publications, see his CV. He runs the very popular YouTube channel Truth Unites, which seeks to provide an “irenic” voice on theology, apologetics, and the Christian life. See also his website, Truth Unites and his blog.

In my opinion, he is currently the best and most influential popular-level Protestant apologist (see my high praise), who (especially) interacts with and offers thoughtful critiques of Catholic positions, from a refreshing ecumenical (not anti-Catholic), but nevertheless solidly Protestant perspective. That’s what I want to interact with, so I have issued many replies to Gavin and will continue to do so. I use RSV for all Bible passages unless otherwise specified.
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This is my 31st reply to his material. He has made just one lengthy and substantial reply to my critiques thus far. Why is that? His own explanation is simply lack of time. He wrote on my Facebook page on 17 April 2024: “Dave, thanks for engaging my stuff. People often ask to dialogue or engage and then are disappointed when I decline. Unfortunately I have to say no to most things. . . . if you are expecting regular responses, I’m afraid that is not realistic right now.” Again, on 23 August 2024 he commented on my Facebook page: “thanks for your engagement here. [I’m] grateful you give my work so much attention, and I only apologize [that] I’m not able to respond more. I think in the past I’ve explained a little bit about why.”
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All of my replies to Gavin are collected on the top of my Calvinism & General Protestantism web page in the section, “Replies to Reformed Baptist Gavin Ortlund.” Gavin’s words will be in blue.
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This is my response to Gavin’s video, “Why Mary’s Assumption Is Indefensible” (8-17-23), which at the time of this writing has garnered 59,182 views and 3,069 comments. I think it deserves a solid reply from a Catholic apologist. Glad to do it!
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1:12  I think Trent [Horn] is a good apologist and I enjoy engaging his work. . . . I’m happy to dialogue with him on this too if he wants
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He is a good apologist. I hope that one day Gavin will “enjoy engaging” my work as well. I don’t think it’s that bad, if I do say so myself. At the very least, I think I offer significant food for thought, if nothing else, and agree or disagree. As the old saying goes, “you can lead a horse to water, but you can’t make it drink.”
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1:18 now I’ve done other videos on this topic, but this one will be the most updated the most thorough. I put a lot of work into it. Some of this information I’m not aware is out there available elsewhere so I hope this will really be helpful . . .  I think this will be one of my more important videos
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That’s what I like to interact with: his best shot at this topic.
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1:54 I know that hearing your beliefs criticized can be uncomfortable and even painful I know what that’s like
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Indeed. Maybe I’m weird, but I find it fun because it’s challenging, thought-provoking, and keeps us honest. As an apologist, it almost always stimulates new arguments in me, if I don’t concede the point (as I have many times). Dialogue helps us respect and understand each other a lot better, even if no one is dissuaded from their position, and that’s a good thing.
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2:19 this is not a game; this is not just an intellectual exercise, and when we treat it like that it becomes ugly and cruel and it can destroy people. We’ve all seen people destroyed by the ugliness of apologetics and how that can go
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Very true. I agree 100%. But I am quick to add that we also see millions of souls destroyed because they didn’t care about apologetics at all, or about how to integrate faith and reason, or about knowing why they believe what they say they already believe or want to believe or better understand, as the case may be. We must do apologetics with gentleness and love (1 Pet 3:15) or it’s worthless. Gavin is an excellent role model in that respect, and I always strive to do the same. I’m sure I don’t always succeed, but it’s my constant goal and vision, and has been since I began serious apologetics in 1981.
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2:37 you should never cause any more pain than is necessary. Some pain and discomfort is inevitable when two different ideologies clash. It’s uncomfortable, it’s awkward, it’s hard, it’s frustrating at times, it’s jarring. So that’s just inevitable to some extent.
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Indeed it is. It can also be fun and stimulating if we maintain an open mind and the proper humility. But in my experience, unfortunately most people don’t like to be disagreed with or challenged in any way, and very few have any interest in true dialogue.
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4:04 I do I feel that love for these other traditions — for the people in them — but we should not hold back from contending for truth and seeking the truth with all of our heart 
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Amen; I do, too, and I agree. Seek the truth. My old Protestant campus ministry was called True Truth Ministries: from a phrase in Francis Schaeffer, whom Gavin mentioned and cited. I have immense respect for Protestants (many dear friends) and Protestantism, as I have stated and written about many times. And I have honest disagreements with them. The two are not mutually exclusive at all. In this seeking of truth, folks will continue to honestly disagree in good faith, and we mustn’t demonize them when they do.
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4:17 I think the evidence against the Assumption of Mary is overwhelming. It gives every indication of being a post-apostolic accretion that seems to originate in heterodox groups and only slowly worms its way into the doctrine and piety and liturgy of the church over the course of many centuries, as we shall see. And yet it has been made by several churches into an obligatory irreformable part of the Christian faith
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We say in reply that it can be grounded in the Bible — not explicitly proven, but shown to be harmonious with it, and even indicated in some ways. Protestants always seem to demand explicit proof of any doctrine, yet there is none at all for the canon of New Testament Scripture, and even historically it was only known in its complete form no earlier than 367 (in St. Athanasius). There is no explicit proof for sola Scriptura, as some Protestants are willing to admit (notably, recently, Gavin’s friend, the Lutheran apologist Jordan Cooper). It must be deduced from Scripture, just as the Assumption is. Lastly, Scripture never states that all doctrines must be explicitly proven from the Bible, and it does indicate an authoritative, doctrine-affirming Church and tradition.
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I went through this business of doctrines being “an obligatory irreformable part of the Christian faith” in my last article: a reply to Gavin’s video on Mary’s Immaculate Conception, and noted several instances of Protestants making these demands, just as Catholics do (reading people out of Christianity if they disagree). So let’s have no more double standards. It gets very wearisome. I will point them out as I run across them, every time. That doesn’t help me be more popular or loved by one and all (Jesus said we inevitably wouldn’t be, anyway, if we truly follow Him), but it does keep me honest and truthful.
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6:27 I’ve said this several times: it represents an area where our traditions (Protestant and Roman Catholic) are drifting further apart, and the same is true for the Immaculate Conception.
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That’s largely true, but I would note in an ecumenical way that even Martin Luther accepted the truthfulness of the Immaculate Conception earlier in his life (up till at least 1527) — many Lutheran and other non-Catholic scholars verify this — and accepted an only slightly modified view of it for the rest of his life. I recently also wrote about Luther’s seeming lifelong personal acceptance of Mary’s Assumption.  If he could do those things as the founder of Protestantism, perhaps there is more common ground, even with regard to these vexed issues, than either side usually realizes.
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7:54 if something is declared as an infallible dogma, then that sets the stakes pretty high and it’s totally appropriate to give it some critical reflection
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Absolutely, Bring it on. And we will defend Catholic dogmas (and return the favor and criticize what we believe to be false and unbiblical Protestant doctrines). Unfortunately, after we apologists and theologians do that, the dialogue usually ends and our critics disappear or discover that they have many more important things to do instead. To me, that’s when serious, constructive should begin: after both sides go “one round.” The second round and further rounds are what are most interesting and fun. But sadly, very very few are ever willing to pursue anything that far.
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8:18  anathemas are not wrong in principle; anathemas are biblical (Galatians 1 or 1 Corinthians 16:22).
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I made this point in my last article, too. Glad to see that Gavin agrees and notes this. I don’t see how he or any Christians who believes in biblical inspiration could disagree. Paul is very clear about it.
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9:54 it appears to be something close to a scholarly consensus that the Assumption of Mary only comes into the church in the late 5th Century between 450 and 500.
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In terms of being widespread or mentioned very much, I agree. And why was that? I would say that the slow development of Mariology was no different than many other doctrines where both sides agree (such as the creed and the canon and trinitarianism), per St. John Henry Newman’s historical analysis:
It is a less difficulty that the Papal supremacy was not formally acknowledged in the second century, than that there was no formal acknowledgment on the part of the Church of the doctrine of the Holy Trinity till the fourth. No doctrine is defined till it is violated. . . . If the Imperial Power checked the development of Councils, it availed also for keeping back the power of the Papacy. The Creed, the Canon, in like manner, both remained undefined. The Creed, the Canon, the Papacy, Ecumenical Councils, all began to form, as soon as the Empire relaxed its tyrannous oppression of the Church. (Essay on the Development of Christian Doctrine, 1845; revised 1878; Part I: ch. 4, sec. 3)
Newman in this same classic work gave the analogous example of original sin (accepted by Protestants and Catholics alike) as another slow-developing doctrine:
(2.) Original Sin

I have already remarked upon the historical fact, that the recognition of Original Sin, considered as the consequence of Adam’s fall, was, both as regards general acceptance and accurate understanding, a gradual process, not completed till the time of Augustine and Pelagius. St. Chrysostom lived close up to that date, but there are passages in his works, often quoted, which we should not expect to find worded as they stand, if they had been written fifty years later. It is commonly, and reasonably, said in explanation, that the fatalism, so prevalent in various shapes pagan and heretical, in the first centuries, was an obstacle to an accurate apprehension of the consequences of the fall, as the presence of the existing {127} idolatry was to the use of images. If this be so, we have here an instance of a doctrine held back for a time by circumstances, yet in the event forcing its way into its normal shape, and at length authoritatively fixed in it, that is, of a doctrine held implicitly, then asserting itself, and at length fully developed. (Ibid., Part I: ch. 4, sec. 1, 2)
Then he gave his opinion as to why Marian doctrines developed relatively late:
I have said that there was in the first ages no public and ecclesiastical recognition of the place which St. Mary holds in the Economy of grace; this was reserved for the fifth century, as the definition of our Lord’s proper Divinity had been the work of the fourth. There was a controversy contemporary with those already mentioned, I mean the Nestorian, which brought out the complement of the development, to which they had been subservient; and which, if I may so speak, supplied the subject of that august proposition of which Arianism had provided the predicate. In order to do honour to Christ, in order to defend the true doctrine of the Incarnation, in order to secure a right faith in the manhood of the Eternal Son, the Council of Ephesus determined the Blessed Virgin to be the Mother of God. Thus all heresies of that day, though opposite to each other, tended in a most wonderful way to her exaltation; and the School of Antioch, the fountain of primitive rationalism, led the Church to determine first the conceivable greatness of a creature, and then the incommunicable dignity of the Blessed Virgin. (Ibid., Part I: ch. 4, sec. 2, 10)

The title of theotokos, or “Mother of God,” — which Gavin agrees with and doesn’t make an issue of — was declared in 431 at the Council of Ephesus. So that was only 19 years before he says the doctrine of the Assumption started coming more into focus. The Two Natures of Christ, of course, were formulated also at this time, at the Council of Chalcedon in 451.

11:37  I reference scholars who say that, to invite people to see, because I don’t think people understand how big of a problem this dogma is. I don’t think they get how serious the problems are so I’m quoting these scholars to try to encourage people to look at what they’re willing to concede

It’s no more of a “problem” than are all the other doctrines (where we agree) — like the canon, the creed, original sin, trinitarianism, Two Natures of Christ, the personhood and Deity of the Holy Spirit, the dogma of theotokos –, that started rapidly developing in roughly the same time frame. It’s a non-issue, as Newman amply and ably explained.

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13:34 Epiphanius [c. 310–320 – 403]  says nothing about a bodily assumption to heaven. That has to be read into the text. 

Not at all. I just wrote about this topic about five weeks ago on my Facebook page. He wrote:

And if I should say anything more in her praise, [she is] like Elijah, who was virgin from his mother’s womb, always remained so, and was taken up and has not seen death.” (Panarion, c. 378; “Against Collyridians”: from section 79 of The Panarion of Epiphanius of Salamis Books II and III. De Fide, second revised version, translated by Frank Williams, Boston: Brill, 2013, p. 641; my italics)

“Taken up” pretty obviously refers to her Assumption. And this was written about 72 years before Gavin claimed “the Assumption of Mary. . . comes into the church” (i.e., after 450). Even the canon of the New Testament had not yet been defined at that time. St. Athanasius was the first to name all 27 books in one place only about eleven years earlier. So, the Assumption is a “late doctrine”? Yes, provided we also say the same about many other far less controversial doctrines. But here, Gavin was unaware that Epiphanius expressly asserted Mary’s Assumption. Tim Staples (whose book on Mary Gavin mentioned), observed:

St. Epiphanius clearly indicates his personal agreement with the idea that Mary was assumed into heaven without ever having died. He will elsewhere clarify the fact that he is not certain, and no one is, at least not definitively so, about whether or not she died. But he never says the same about the Assumption itself. That did not seem to be in doubt. By comparing her to Elijah he indicates that she was taken up bodily just as the Church continues to teach 1,600 years later.

Looks pretty straightforward to me. I don’t know why Gavin has such a hard time seeing that he affirmed the Assumption of Mary. “Taken up” can only mean so many things, and if it is directly compared to Elijah, it’s definitely an Assumption up into heaven. Elijah did so in his body as well. He comes back to the topic later in his video, so we’ll see what he says (I am answering as I read the transcript, per my usual custom).
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Tim Staples brings up another fourth-century reference:

According to Fr. [Michael] O’Carroll (in his [2000] book, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary, 388), we now have what some believe to be a fourth-century homily on the prophet Simeon and the Blessed Virgin Mary by Timothy, a priest of Jerusalem, which asserts Mary is “immortal to the present time through him who had his abode in her and who assumed and raised her above the higher regions.”

Gavin then claims (15:39) that Isidore of Seville (c. 560 –636) is the next patristic witness to the Assumption. He overlooked Gregory of Tours, who wrote a little earlier:

The Apostles took up her body on a bier and placed it in a tomb; and they guarded it, expecting the Lord to come. And behold, again the Lord stood by them; and the holy body having been received, He commanded that it be taken in a cloud into paradise: where now, rejoined to the soul, [Mary] rejoices with the Lord’s chosen ones . . . (Eight Books of Miracles, 1:4; between 575-593; see others from after that time)

21:06 the Assumption gets traction within the church in the late 5th century. The book of Mary’s Repose is a Gnostic legend. This is the first text where you ever have a bodily assumption[of] Mary.

I have shown that this occurred about a hundred years earlier with Epiphanius and Timothy, a priest of Jerusalem (orthodox sources: not heretics).

Gavin gets back to Epiphanius (41:13) and attempts to make contextual arguments against his assertion that she was bodily assumed. I just don’t see it. Maybe I’m dense (who knows?). Readers may consult the text, that I link to (go to p. 641 and read all the context you like). I don’t see how the portion I cited doesn’t mean her Assumption.

44:35 the woman in Revelation 12 is not Mary

I have contended that the text has a dual application: to Mary and to the Church; most obviously referring to Mary in verse 5: “she brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne”. It’s pretty difficult not to apply that to Mary, since her Son is so obviously the Messiah, Jesus. See, for example:

Revelation 19:11-16  Then I saw heaven opened, and behold, a white horse! He who sat upon it is called Faithful and True, and in righteousness he judges and makes war. [12] His eyes are like a flame of fire, and on his head are many diadems; and he has a name inscribed which no one knows but himself. [13] He is clad in a robe dipped in blood, and the name by which he is called is The Word of God. [14] And the armies of heaven, arrayed in fine linen, white and pure, followed him on white horses. [15] From his mouth issues a sharp sword with which to smite the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty. [16] On his robe and on his thigh he has a name inscribed, King of kings and Lord of lords. (cf. Ps 2:7-9)

So who is Jesus’ mother? Obviously, Mary of Nazareth. It can’t be, figuratively the Church, because Jesus established the Church (Matthew 16). It didn’t give birth to Him. The Bible never uses a terminology of Jesus being a “child” (Rev 12:5) of the Church. He is the child of God the Father (His Divine Nature) and of Mary (as a person with both a Divine and human nature). The Church is “of Christ”; Christ is not “of the Church”; let alone its “child.” Those categories are biblically ludicrous and indeed almost blasphemous. Only Jesus is connected directly with that, because He is God. Revelation 7:17 refers to “the Lamb in the midst of the throne.” Revelation 21: 1 and 3 reference “the throne of God and of the Lamb.” Compare Matthew 19:28; 25:31; Hebrews 1:8.

But Gavin says no; so how would he overcome this evidence? St. Cardinal Newman wrote:

What I would maintain is this, that the Holy Apostle would not have spoken of the Church under this particular image, unless there had existed a blessed Virgin Mary, who was exalted on high and the object of veneration to all the faithful. No one doubts that the “man-child” spoken of is an allusion to our Lord; why then is not “the Woman” an allusion to his mother? (“Letter to Pusey,” in Difficulties of Anglicans, Vol. 2, 1875)

And if it is Mary in this passage (as well as the Church), then we have an indication of both her veneration and glorification in heaven, akin to the Assumption. Many classic Protestant commentators agree regarding Revelation 12:5, too. Baptist A. T. Robertson (Word Pictures in the New Testament – six volumes), says of Rev. 12:5: “There is here, of course, direct reference to the birth of Jesus from Mary”. Eerdmans Bible Commentary likewise states: “the ‘catching up’ is sufficiently similar to the victorious ascension of Jesus to make plain its real meaning in this context.” Jamieson, Fausset, and Brown Commentary states: “rod of iron . . . ch. 2:27; Psalm 2:9, which passages prove the Lord Jesus to be meant. Any interpretation which ignores this must be wrong.” It also notes the reference to the ascension.

Ellicott’s Commentary for English Readers states: “There can be no doubt that this man child is Christ. The combination of features is too distinct to admit of doubt, it is the one who will feed His flock like a shepherd (Isaiah 40:12), who is to have, not His own people, but all nations as His inheritance (Psalm 2:7-9), and whose rule over them is to be supreme and irresistible.”
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Meyer’s NT Commentary: “These words taken from Psalm 2:9 (LXX.), which are referred also to Christ in Revelation 19:15, make it indubitable that the child born of the woman is the Messiah; but the designation of Christ by these words of the Messianic Psalm is in this passage the most appropriate and significant, since the fact is made prominent that this child just born is the one who with irresistible power will visit in judgment the antichristian heathen.”
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Cambridge Bible for Schools and Colleges: “This designation of the Son proves beyond question who He is, see Revelation 2:27 as proving, if there could be any doubt about it, how Psalm 2:9 is understood in this book.”
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Pulpit Commentary: “This reference and Psalm 2:9 leave no doubt as to the identification of the man child. It is Christ who is intended. The same expression is used of him in Revelation 19, where he is definitely called the “Word of God.” And her child was caught up unto God, and to his throne. The sentence seems plainly to refer to the ascension of Christ and his subsequent abiding in heaven, from whence he rules all nations.”

Coffman’s Commentaries on the Bible“These two clauses open and close this verse; and the whole biography of the earthy life, ministry, death, burial, and resurrection of the Son of God is here compressed into nineteen words! The critics have really had a fit about this. Some have even denied that the birth of Christ is mentioned here. . . . Despite such views, the pregnant woman, the travailing in birth, and the delivery of a man child in this passage can mean nothing else except the birth of Christ; and the compression of Jesus’ whole biography into such a short space is perfectly in harmony with what the author did by presenting the entire Old Testament history in a single verse (Revelation 12:4). To suppose that the birth is not included here would make the passage mean that the woman brought forth his death and resurrection; because the emphatic statements of her pregnancy and her being delivered clearly makes her the achiever of whatever happened in Revelation 12:5. This therefore has to be a reference to Jesus’ physical birth in Bethlehem.”

Richard Lenski also agrees.

47:21  even if Revelation 12 was about Mary it simply says nothing about a bodily assumption 

We’re not claiming that it is an explicit description of the Assumption; only that it is consistent with an assumed Mary exalted in terms of veneration, in heaven. Gavin flat-out denied that Mary was referred to, and I submit that that is impossible to do in light of verse 5.

47:28  the woman is seen in heaven in verse 1 prior to all of the events of the chapter; prior to the birth of the Messiah in verse 5 prior to her flight . . .

Verse 2 states: “she was with child and she cried out in her pangs of birth.” This is referring back to the woman in verse 1: “a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” Then verse 5 clearly is talking about the same person: “she brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne.” Therefore, Mary is the woman of Revelation 12, at least in these passages (most relevant to our topic). Other parts apply to the Church.

47:45 all of that is subsequent to the initial vision of her in heaven, so the idea that Mary was bodily assumed to Heaven at the end of her life after these events happened is completely foreign to the passage

As I just showed, the person in verses 1, 2, and 5 must be the same person, if words and grammar and logic mean anything at all.

As Gavin mostly did in his video on the Immaculate Conception (which I also critiqued), he completely ignored Catholic biblical argumentation regarding the Assumption. Now, maybe he intended for this to simply address historical questions. That’s fine. But his title was, “Why Mary’s Assumption Is Indefensible,” and it’s certainly defensible from the Bible. I will present the main lines of that argument now, in conclusion, since Gavin ignored it.

Christians already believed in extraordinary non-death departures from this life in the case of Enoch (Heb 11:5; cf. Gen 5:24), Elijah (2 Ki 2:1,11), and many during the Second Coming (1 Thess 4:15-17), and also similar dramatic “going-up-to-heaven” events after having died, in the case of the two witnesses of Revelation (11:7-12) and our Lord Jesus Himself. And we have St. Paul reporting that he went up to heaven before he died (2 Cor 12:1-4): possibly in his body; possibly not (12:3), and St. John also seems to be in heaven witnessing many things (the entire book of Revelation). That’s seven biblical analogies to Mary’s Assumption, to one degree or another!

The Church hasn’t declared whether Mary died or not. All of these events occur by virtue of the power of God, not the intrinsic ability of the persons. Jesus ascended by His own power, but the Blessed Virgin Mary was assumed by the power of her Son Jesus’ victory over death. Hers was an “immediate resurrection.” One day all who are saved will be bodily resurrected. Mary was the first after the Resurrection: quite appropriately (and even, I submit, “expected”), since she was Jesus’ own Mother.

Catholics believe that all Catholic and Christian doctrines must be in harmony with Scripture; must not contradict it; also, that some doctrines are able to be supported only indirectly, implicitly, or by deduction from other related Bible passages. All Catholic doctrines have scriptural support in some sense (this is my main specialty as an apologist). We also believe in Sacred Tradition: itself always in harmony with Scripture. Sometimes (as in the present case), a doctrine is “stronger” in Tradition.

I agree that there is no direct “proof” of Mary’s Assumption in Scripture. But there is strong deductive and analogical evidence (the analogous examples of “going directly up to heaven” events, shown above). The deductive argument has to do with the “consequences” of Mary’s Immaculate Conception: a doctrine more directly indicated in Scripture (e.g., Lk 1:28). Bodily death and decay are the result of sin and the fall of man (Gen 3:16-19; Ps 16:10). An absence of actual and original sin would allow for instant bodily resurrection.

It’s as if Mary goes back to before the fall (for this reason the Church fathers call her the “New Eve”). Scripture tells us the consequences of original sin; these would then be reversed by Mary not being subject to either original sin or the results. If one is completely without sin, this arguably includes original sin, and without original sin, there is no decay; ergo, the Assumption follows as a matter of course.

Biblically speaking (if not according to strict logic), I don’t think there is anything that could cause death + bodily corruption other than original sin. In other words, we are in a supernatural / spiritual realm in the Bible that is only taught to us through revelation. In that “world” of thinking, it seems to me that there is a one-to-one relation:

1) Original sin ——> bodily corruption + spiritual death.

2) Removal of original sin, or a case where original sin never occurred —–> no spiritual death and no bodily corruption.

Jesus’ Resurrection makes possible universal resurrection (1 Cor 15:13, 16), and redemption of our bodies as well as souls (1 Cor 15:20-23). Mary’s Assumption is the “first fruits,” sign, and type of the general resurrection of all (created) mankind; she exemplifies the age in which death and sin are conquered once and for all (1 Cor 15:26).

1 Corinthians 15:17-26 (RSV) If Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If for this life only we have hoped in Christ, we are of all men most to be pitied. But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.

What better person to follow Jesus in resurrection than His own mother, who made the way of salvation possible at the Annunciation? Though this is no ironclad proof, on the other hand, it is a very plausible scenario, and contradicts nothing in the Bible.

Protestant apologist Norman Geisler admits:

[T]he Bible does teach implicitly and logically, if not formally and explicitly, that the Bible alone is the only infallible basis for faith and practice. (Roman Catholics and Evangelicals: Agreements and Differences, co-author, Ralph E. Mackenzie, Grand Rapids, Michigan: Baker Books, 1995, 184; emphases added)

He denies that there is either “formal” or “explicit” biblical proof for this foundation of Protestant theology and its very rule of faith. So if even sola Scriptura lacks this sort of biblical proof (and I would also deny that one can find even implicit or logical proof for it in Scripture), why is it required of Catholics to provide more for a doctrine like the Assumption? There are such things as “implicit” and deductive proofs from Scripture or at least indications. Nothing in Scripture contradicts the possibility of Mary being assumed into heaven (and many parallels show it to be entirely possible and plausible).

As with Mary’s Immaculate Conception, Catholics believe that this event was “fitting” and proper, as opposed to being intrinsically necessary. The word “fitting” is used seven times in the proclamation of her Assumption as a dogma in 1950. St. Cardinal Newman makes an extended argument for Mary’s Assumption from “fittingness”:

It was surely fitting then, it was becoming, that she should be taken up into heaven and not lie in the grave till Christ’s second coming, who had passed a life of sanctity and of miracle such as hers. . . . Who can conceive, my brethren, that God should so repay the debt, which He condescended to owe to His Mother, for the elements of His human body, as to allow the flesh and blood from which it was taken to moulder in the grave? . . . Why should she share the curse of Adam, who had no share in his fall? “Dust thou art, and into dust thou shalt return,” was the sentence upon sin; she then, who was not a sinner, fitly never saw corruption. She died, then, as we hold, because even our Lord and Saviour died . . . by the grace of Christ which in her had anticipated sin, which had filled her with light, which had purified her flesh from all defilement, she was also saved from disease and malady, and all that weakens and decays the bodily frame. Original sin had not been found in her . . . If the Mother of Emmanuel ought to be the first of creatures in sanctity and in beauty; if it became her to be free from all sin from the very first, and from the moment she received her first grace to begin to merit more; and if such as was her beginning, such was her end, her conception immaculate and her death an assumption . . . (Discourses Addressed to Mixed Congregations [1849; London: Longmans, Green, and Co., 1906), Discourse 18: “On the Fitness of the Glories of Mary”)

Protestant anti-Catholic apologist Jason Engwer, who runs the Triablogue site, took some potshots against the Assumption of Mary in his article, Luke Against Roman Catholic Mariology (10-24-21). I counter with similar arguments, using his incessantly skeptical, cynical methodology (two can play at this game). Jason wrote:

Similarly, she’s mentioned in Acts 1:14, but not in the three decades of church history narrated afterward. No assumption of Mary is mentioned either. . . . if she died within the history covered by the document, especially if she died earlier rather than later, why is there no mention of an assumption? . . .

Luke’s writings can be an important part of a cumulative argument when considering an issue like the assumption of Mary. The more sources we have that show interest in relevant subjects, yet don’t mention an assumption of Mary, the less likely it is that she was assumed (e.g., Luke’s failure to mention an assumption despite multiple references to Jesus’ ascension, . . .) . . . Luke is the sort of author who would have been in an unusually good position to have referred to an assumption if one had occurred.

Applying the technique of analogical argument, I countered this, bringing about what is known in logic as a reductio ad absurdum (reduction to absurdity):

Matthew’s and John’s Gospels can be an important part of a cumulative argument when considering an issue like the ascension of Jesus. The more sources we have that show interest in relevant subjects, yet don’t mention an ascension of Jesus, the less likely it is that He ascended to heaven (e.g., Matthew’s and John’s failure to mention His ascension . . .) . . . Matthew and John are the sorts of authors who would have been in an unusually good position to have referred to His ascension if it had occurred. They wrote a lot in relevant contexts, including a substantial amount about Jesus, . . .

By the way, the book of Acts “is usually dated to around 80–90 AD, although some scholars suggest 90–110”: according to Wikipedia. St. Paul’s death, according to the Wikipedia article about him, “is believed to have occurred after the Great Fire of Rome in July 64, but before the last year of Nero’s reign, in 68.” St. Peter’s death, in the article devoted to him –according to “Early Church tradition” was “at the time of the Great Fire of Rome in the year 64.” Yet neither event is mentioned in the book of Acts.

No martyrdoms of St. Paul or St. Peter are mentioned [in Acts] either. . . . if they died within the history covered by the document, especially if they died earlier rather than later, why is there no mention of their martyrdoms? . . . Luke’s writings can be an important part of a cumulative argument when considering an issue like the martyrdoms of St. Paul and St. Peter. The more sources we have that show interest in relevant subjects, yet don’t mention martyrdoms of St. Paul and St. Peter, the less likely it is that they were martyred (e.g., Luke’s failure to mention martyrdoms of St. Paul and St. Peter . . .) . . . Luke is the sort of author who would have been in an unusually good position to have referred to the martyrdoms of St. Paul and St. Peter if they had occurred. He wrote a lot in relevant contexts, including a substantial amount about St. Paul and St. Peter, . . .

Mark’s and John’s Gospels can be an important part of a cumulative argument when considering an issue like the virgin birth in Bethlehem of Jesus. The more sources we have that show interest in relevant subjects, yet don’t mention the virgin birth in Bethlehem of Jesus, the less likely it is that He was born of a virgin in Bethlehem (e.g., Mark’s and John’s failure to mention His virgin birth in Bethlehem, and Mark’s failure to mention Bethlehem at all in his entire Gospel . . .) . . . Mark and John are the sorts of author who would have been in an unusually good position to have referred to the virgin birth in Bethlehem of Jesus if it had occurred. They wrote a lot in relevant contexts, including a substantial amount about Jesus, . . .

Matthew’s and Mark’s and Luke’s Gospels can be an important part of a cumulative argument when considering an issue like the raising of Lazarus from the dead by Jesus. The more sources we have that show interest in relevant subjects, yet don’t mention the raising of Lazarus, the less likely it is that Lazarus was raised by Jesus (e.g., Matthew’s and Mark’s and Luke’s failure to mention His being raised from the dead by Jesus . . .) . . . Matthew, Mark, and Luke are the sorts of authors who would have been in an unusually good position to have referred to the raising of Lazarus from the dead by Jesus if it had occurred. They wrote a lot in relevant contexts, including a substantial amount about Jesus, . . .

Etc., etc. One gets the analogical / satirical point by now . . . Folks don’t always mention every particular thing.

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Photo credit: Madonna in Glory (c. 1670), by Carlo Dolci (1616-1686) [public domain / Wikimedia Commons]

Summary: I respond to a video by Reformed Baptist apologist Gavin Ortlund, explaining why Protestants reject the Assumption of Mary. Unlike him, I discuss relevant Scripture, too.

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