Crossing The Threshold of Deception

by Rosanna J. Evans
February 20th, 1999

Thesis: Many Christians have agreed recently that the Roman Catholic church is simply another Christian sect. This supposition stems from a lack of knowledge about the doctrinal stance within the structure itself. This paper will attempt to expose some of the roots of the many non-Christian dogmas to be found within its structures, in order that Christians will begin to look more closely at the ecumenical trend and the implications of adopting this organization through this vehicle, in order to evangelize the world.

CROSSING THE THRESHOLD OF DECEPTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 A.) Flirting With Peril . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 B.) A Change of Heart? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 I.) THE POPE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 A.) Mouthpiece For Christ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 B.) What is Infallibility, Anyway? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 1.) Would Infallibility Require Holiness of Life? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 a.) Holiness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 b.) A Mediator . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 c.) The Doctrine of Hypocrisy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 d.) Is God Double-minded? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 e.) A Contradiction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 2.) Are Proclamations Made Through Strife Really Infallible? . . . . . . . . . . . . . . . . . . . . 8 3.) Are Pastors Free of Error, Too? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 a.) The Doctrine of Paul . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 b.) What about Peter, the Rock? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 4.) What Does All This Mean? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 a.) The Word Of God versus The Vatican . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 b.) Luther Stands Up Against Infallibility . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 5.) How Should One React To The Dogma of Infallibility, Then? . . . . . . . . . . . . . . . . . 14 II.) THE LINE OF THE VICAR OF CHRIST . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 A.) Was Peter Really The First Pope? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 1.) Celibacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 a.) The Church . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 b.) The Biblical Perspective . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16 c.) What About Peter Himself? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 2.) Opposition To Peter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 a.) Rebuke By Jesus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 b.) Paul Opposes Peter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 3.) The Jerusalem Council . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 4.) Various Other Proofs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 a.) Peter Never Mentioned He Had Primacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 b.) The Others Were Not Told Of His Position . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 c.) Servanthood . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 d.) God Appointed Both Paul and Peter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 e.) Peter Sent Out, Not The One Sending Out . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23 5.) Matthew 16:18 Examined . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23 B.) Evidence Compiled . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

III.) THE SCHISMATIC CHURCH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 A.) The Babylonian Exile . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 B.) The Papal Schism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25 C.) The Conciliar Movement . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25 1.) Council of Pisa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26 2.) Council of Constance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26 a.) Ending the Schism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26 b.) Extirpation of Heresy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 c.) Reform of the Church . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 3.) Council of Basle . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 D.) Restored Renaissance Papacy? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28 E.) Not What Is Portrayed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 IV.) POPE JOHN PAUL II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 A.) Who Was He? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 B.) Who Is He? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 1.) One of Us? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 2.) The Pope and Mary -- Totus Tuus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34 a.) Is Marian Worship Christocentric? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35 b.) Should The Popes Assertion Be Believed Then? . . . . . . . . . . . . . . . . . . . . . . . . . 36 3.) Double-Talk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36 4.) Has He Promoted A Positive Change? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 C.) So, Has There Been A Change Of Heart? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 V.) ECUMENISM -- WHAT IS IT? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39 A.) Who Started the Ecumenical Movement? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39 B.) Proponents of Ecumenism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40 1.) Christendom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40 a.) Lutherans . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40 b.) The Heavyweights . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 i.) Billy Graham . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42 ii.) Chuck Colson . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44 iii.) The Promise Keepers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 c.) Other Notable Evangelicals . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46 2.) The Roman Catholic Church and Ecumenism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 C. Is Ecumenism A Valid Avenue For Evangelism, Then? . . . . . . . . . . . . . . . . . . . . . . . . . . . 48 CONCLUSION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49 APPENDICES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50 APPENDIX I. IS THE POPE REALLY THAT DEVOTED TO MARY? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50 APPENDIX II. MARY EXAMINED . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51 i.) Immaculate Conception . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51 ii.) Theotokos -- Mother of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53 iii.) Bodily Assumption . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54 iv.) Mary According To The Scriptures . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54 APPENDIX III -- SOME ANATHEMAS OF THE COUNCIL OF TRENT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55 i.) Canons on Justification . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55 ii.) Canons Concerning Baptism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55

iii.) Canon Concerning the Veneration of Relics and Saints . . . . . . . . . . . . . . . . . . . . . . . . . 56 ILLUSTRATION I. WOODCUT OF CHRIST VERSUS THE POPE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57 ILLUSTRATION II. PAPAL COAT OF ARMS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58 WORKS CITED . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59 WORKS CONSULTED . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63

ABBREVIATIONS RCC ECT Roman Catholic Church Evangelicals and Catholics Together

Crossing The Threshold of Deception

Preface This paper will attempt to identify and expose some of the non-Christian teachings to be found within the structures of the Roman Catholic Church, through the investigation of the dogmas and doctrines which surround its most valued appointment - the papal throne. From this springboard, the question of ecumenism will be couched and investigated. Although there are many issues which could be addressed, including the practice of the canonization of individuals, the properties of the mass, purgatory, indulgences, Mariology, and the practice of transubstantiation, for this paper, the focus will rest upon the office of the Pope itself and the ecumenical move toward unity with the Roman Catholic Church in recent years. The Papal office has been chosen as an area of concentration because it is considered by most people, Roman Catholic and Protestant alike, to be the essence and authority of Roman Catholicism. By investigating the intricacies of this office, not to mention many of the individuals who have held the position, it is this authors hope that Gods people will begin scrutinising all of the deceptive doctrines found within the Roman Catholic Church itself and will then start calling into question the validity of maintaining unity with this body, without first summoning them to rectify these errors.1 It must be stressed that this paper is not intended to attack or otherwise undermine individuals 2, but has been written in order to identify some of the anomalous teachings which have infiltrated the church and have caused many to stray from the Author and Finisher of their faith. It is time for Gods people to pick up the mantle which they have been given, and again begin to "study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (II Timothy 2:15 KJV)

Some would say that this is being done with the ecumenical movement. However, while it appears that there is movement toward what this author would call orthodox Christianity, these changes are merely surface and lack real substance.
2

The actions of many Popes, especially those of Pope John Paul II will be called into question, but this is, again, a matter of investigating the validity of these behaviours, in light of scripture and in light of their ascribed positions. It is not my desire to judge them. However, it is right and good to investigate their fruits (cp. Matthew 7:16, 20; 12:33; Luke 6:44 ) to see the nature of the tree from whence they came.

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Introduction Deception - it often begins as a seemingly innocuous notion which may even appear to be beneficial. Before long, it nonetheless begins to wreak havoc upon all who venture anywhere near its path. This is the nature of deception. It engulfs its victims before they are aware they have been overtaken, or indeed, even in danger. Scripturally, deception is something which may overtake even those who are considered to be believers of the Truth, but have become lax in their vigilance. 3 As the millennium draws to a close, many new trends have recently come into vogue. The most alarming among these modes, is the desire to reenter turbid waters long since polluted by mans heresies, without first cleaning them. Although boundaries have been clearly delineated and plans for cleaning have been proposed by theologians down the centuries, many believers today have ignored both the plans and the posted warnings on the shores. In their rush for alliance, many have ventured into waters which are treacherous at best. A.) Flirting With Peril Numerous Christians within the traditional Evangelical circle have recently begun to ally themselves with the Roman Catholic Church, in order that they might be able to more successfully evangelize the world for Christ. 4 While this may seem to be perfectly appropriate in light of the daunting task which lies before the Christian world 5, there are many major issues which have not yet been resolved, but seem to have been disregarded recently. The concerns which are alluded to, are none other than those raised by people, such as Knox, Zwingli, and Luther before, during, and after the Reformation. Many individuals literally gave up their lives, so that the fullness of the Gospel would be available to every man, woman and child without reservation. Now, in the Post-modern age, where nearly everything 6 is permissible, the great sacrifices men and women have made for the sake of the purity of Truth, seem to have been in vain. In spite of their heroic stand
3

cf. Luke 21:34 - 37 This has been a common cry, even among the circles this author frequents.

Jesus uttered these words to His believers, when speaking of the events which must precede the end of sin and this world, as we know it: "And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. (Matthew 24:14). Without a doubt, this responsibility has been one of the major reasons for this push toward unity. 6 Everything BUT holding Truth above political correctness or above ecumenism, that is.

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against accepting the many heretical acts and attitudes of the Roman Catholic Church during their time, the Christian community today has decided that these issues were either not as bad as they were originally perceived to be or they have since been rectified, and so are no longer problems. 7 B.) A Change of Heart? The question still remains: what really is the nature of the Roman Catholic Church? Has it really been transformed from the formidable organization it once was, into the innocuous Christian denomination that many would have the world believe or has it simply given itself a face-lift? When asked, multitudes today point to the Pope of this generation, John Paul II, as evidence of the efficacy of this purported metamorphosis. Among those within that crowd, are numerous proponents who are almost completely ignorant of the past and the present requirements or the many inconsistencies between the doctrine of the Bible and the claims of the Papal office. Interspersed among the throngs who continue to shower accolades on the Roman Catholic Church, are others who have reserved judgment until all of the evidence has been compiled and categorized. It is imperative for all involved, to have this evidence not only uncovered, but also scrutinised, so that an informed conclusion may be reached and followed through with. This investigation is best served in this case, by analyzing the history, doctrines, and personalities surrounding the papal office of the Roman Catholic Church itself. I.) The Pope At the apex of the human hierarchy within the Roman Catholic Church, sits the appointed Vicar of Christ, the Pope. According to the Oxford Dictionary of Current English, the term, Vicar is derived from the Latin word, vicarivs or substitute (Allen 1989) and the word, Pope, comes from the Latin, papa, or the Greek, papas, which means father (Allen 1989) . From his title, the impression one is given, is that he is the substitute father within the Church.8

This particular stance has been made very clear to the world, in the Document, Evangelicals and Catholics Together. 8 Jesus exhorted His disciples, including Peter, regarding this very thing: "Do not call anyone on earth your father; for One is your Father, He who is in heaven. (Matthew 23:9)

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Even without delving deeper, one may surmise that the man who holds this office, is highly regarded. In order to maintain the integrity of this paper, however, the time will be invested to research and report the findings of this postulation, using primarily documents written by the Catholic Church itself. In the latest Catechism of the Catholic Church, one finds some surprising assertions, with respect to the Vicar of Christ. Of those, one of the most interesting claims may be found in paragraph 882: The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful. For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme and universal power over the whole Church, a power which he can always exercise unhindered (Canadian Conference of Catholic Bishops 1994). [my emphases] Certainly, this is a startling contention. According to this document, the Pope, by virtue of his office, is the head pastor of the Church Universal and is able to exercise his power over it unhindered. A.) Mouthpiece For Christ Although it must be said that the Vatican Council II also asserts that Christ is the Head of the Church (Flannery 1981), as well as its foundation (Flannery 1981) and the Pope is simply His mouthpiece to those things which Christ taught, the dogmas seem to indicate something altogether different. A case in point; in paragraph 890 of the Catechism of the Catholic Church, it is said that the job of the Magisterium is to bring the Truth in its entirety to the faithful: [I]t is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals. . . . . (Canadian Conference of Catholic Bishops 1994) . [my emphasis] While no one would deny that it should be the job of pastors to preserve Gods people from deviations and defections, and to guarantee them the objective possibility of professing the true faith without error, the fact remains that all pastors are still human and capable of leading their flock astray, regardless of posturing, such as that found in the quote above. The Catechism in effect, tells its adherents that Jesus Christ gave the gift of infallibility in matters of faith and morals to (presumably) Peter and his line of successors. B.) What is Infallibility, Anyway? The Oxford Dictionary of Current English says this about the term, infallible:

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[I]ncapable of erring; (of Pope) incapable of erring in matters of doctrine expressed ex-cathedra 9; infallibility (Allen 1989). In the Catholic Encyclopedia, it is further expressed that believers are not infallible in their subjective interpretation of her [the Churchs] teaching, but the Church is infallible in her objective definitive teaching regarding faith and morals. It also asserts that neither is the general or even unanimous consent of the faithful in believing a distinct and independent organ of infallibility. Such consent indeed, when it can be verified as apart, is of the highest value as a proof of what has been, or may be, defined by the teaching authority, but, except in so far as it is thus the subjective counterpart and complement of objective authoritative teaching, it cannot be said to possess an absolutely decisive dogmatic value (Toner 1998). Moreover, it is expressly stated that infallibility is neither inspiration nor Divine revelation. According to the article, an infallible document is completely human, but the author has the exemption from liability to error (Toner 1998) [my emphasis], whereas an inspired document is one where the human writer essentially becomes an amanuensis 10 for God Almighty -- the document is God-breathed in this case. The author also notes that an infallible document is not a revelation, since a revelation is, the making known by God, supernaturally of some truth hitherto unknown, or at least not vouched for by Divine authority; whereas infallibility is concerned with the interpretation and effective safeguarding of truths already revealed (Toner 1998). [my emphasis] In essence, it is claiming that when a Pope or an Ecumenical Council has defined a doctrine and has proclaimed it infallible, they are saying that its [the doctrines] inerrancy is Divinely guaranteed according to the terms of Christ's promise to His Church, not that either the pope or the Fathers of the Council are inspired as were the writers of the Bible or that any new revelation is embodied in their teaching (Toner 1998). [my emphasis] Finally, in order to ensure that there may be no misunderstanding, they further assert that: a.) [I]nfallibility means more than exemption from actual error; it means exemption from the possibility of error; that it does not require holiness of life, much less imply impeccability in its organs; [S]inful and wicked men may be God's agents in defining infallibly; and:

in matters pertaining to the churchs doctrines.

10

It must be stated that God generally inspired the authors, but they were permitted to write these revelations in such a way that their own unique styles shone through.

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b.) [T]he validity of the Divine guarantee is independent of the fallible arguments upon which a definitive decision may be based, and of the possibly unworthy human motives that in cases of strife may appear to have influenced the result. It is the definitive result itself, and it alone, that is guaranteed to be infallible, not the preliminary stages by which it is reached. (Toner 1998). [my emphasis] Again, these assertions need to be examined and weighed against the Word of God, in order to ascertain the integrity of the claims in question. 1.) Would Infallibility Require Holiness of Life? If the belief of infallibility were valid, would this predicate a holy lifestyle from its benefactors or not? While one cannot discount the fact that God has and continues to use the actions of unlawful or rebellious men and women to accomplish His purposes,11 it must also be said that the Bible consistently shows that only men and women who came to the Lord in obedience, were used to write down and disseminate a doctrine. Not once in scripture, did God use the pens of those who refused to follow Him, in order to declare one of His teachings.12 Furthermore, while none of the people used to proclaim doctrine in the Bible were perfect or completely free of sin, (with the notable exception of Jesus Himself, of course), they all had one thing in common; holiness of life. a.) Holiness According to the study notes made from the course, Salvation and Sanctification, holiness (agioV) and sanctification (agiazo) have a common root word. Persons or things are made holy, by being set apart through a mediator designated by God. These mediators between man and God have included the Temple, the Torah (The Law), Prophets, Priests, and Kings, as well as Christ Himself (Mealy 1998). b.) A Mediator In the Old Testament, the focus was on the Temple as the mediator. In the New Testament, however, Jesus became the Mediator. Through Him and His finished work on the cross, believers have become holy, but this wondrous happening only occurs, once they agree to have a relationship with Him. After that has happened, Jesus begins to conform His followers to His own image (Mealy 1998). It is at this point - or afterward - that God may

11

i.e.: Samson was a man who did not know God personally, but was, nevertheless, set apart by a mediator in his life -- his mother, who dedicated him to the service of God prior to his birth. He certainly did not exemplify the walk of faith, like Samuel, the other Nazarite, did. Nor did Jehu, the evil king who was called to be anointed by Elijah in I Kings 19: 16 ff.., to obliterate the line of Jezebel entirely.
12

He has often used the actions of the ungodly to teach His people lessons, regarding the things He does not want them to do, however.

7
use a person to begin to teach others about His goodness. (This would include the act of proclaiming an infallible utterance, should this type of utterance even exist.) c.) The Doctrine of Hypocrisy To teach or proclaim a doctrine that one is not personally following is hypocrisy. In countless verses, the followers of Christ are taught that this is a VERY unacceptable practice. Matthew 7:15-24 is an example of this teaching: Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock . . . . (Matthew 7:15-24 KJV). [my emphasis] Here, Jesus admonishes His people not to believe or listen to the counsel of men or women who have not bothered to live the life they speak about; He tells us we will know them by their fruit. What fruit is He speaking of? He is referring to the fruit of the Spirit 13 and the many fruits of service, which are borne out of a relationship with Christ. Ungodly or wicked people are not capable of consistently exhibiting these fruits. The character of the individual reveals his or her allegiance. d.) Is God Double-minded? If then, this is the official teaching of the Master Himself, would He change His mind and decide that the teachings of hypocrites and double-minded people are to be heeded? The resounding answer is, no. According to Scripture, the Lord's Nature never changes. Jesus Christ the same yesterday, and to day, and for ever (Hebrews 13:8). And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent (1 Samuel 15:29). They will perish, but You will endure; Yes, they will all grow old like a garment; Like a cloak You will change them, And they will be changed. But You are the same, And Your years will have no end (Psalm 102:26 - 27).

13

cf. Galatians 5:22 - 26

8
e.) A Contradiction The Catholic Encyclopedia maintains that infallibility does not include the revelation of new truths, but merely expands on existing truths found in scripture. Nevertheless, it seems to proclaim a revelation of God, by virtue of the intimation that the Lord uses wicked men to make infallible proclamations (Toner 1998). Bearing in mind, God clearly taught that wicked men were not to be heeded AND His nature remains the same, this would seem to be a bit of a contradiction, at the very least. 2.) Are Proclamations Made Through Strife Really Infallible? Although the doctrine of infallibility was not formalized until the first Vatican Council in 1870 (McBrien 1996), according to its own documents, the Catholic Church believes that all infallible proclamations are simply the clarification of existing doctrines that have been taught from Biblical times onward (Canadian Conference of Catholic Bishops 1994). How then, does this dogma fare, when compared to the actions the Church has taken in times past? In order to ascertain whether the statement made by the Church is valid, one must look into the history of the Church, to see whether it has always applied this rule or whether it has done so only arbitrarily.14 Throughout the Churchs history, there have been many Councils and synods held. For the most part, little has transpired in the realm of real strife; assent and harmony within the members of these summit-like meetings occurred, although there were many times of heated disagreement. However, there was at least one notable exception to this case: The Council of Constance. In this situation, the participants were trying to control the damage wrought by the schism of the church, through the use of official proclamations 15 and governmental action 16, ratified by the group in question. During the Council of Constance, the three popes who were serving, were either deposed or coerced to resign. In their place, a new Pontiff, Martin V, was crowned. Additionally, many who voiced opinions different

14

Because this is not an exhaustive study, this paper will examine only one instance in any depth. These were not formally recognized as infallible proclamations -- see also section on the papal schism.

15

16

This governmental action included the burning of John Huss and the exhumation and burning of John Wycliffes bones, for their stand on the Truth.

9
from those of the Holy See, were literally burned at the stake for their trouble. Doubtless, this whole council experienced a level of discord or strife which few other synods have had to deal with. Sometime during the Council, a paper was issued,17 which claimed that the Council was called and approved by Christ and that it had supremacy even over the Popes themselves.18 The Cardinals who were

involved in the Council of Constance managed to bolster the support of the newly elected pope Martin19 in every action they had performed, including the formation of the document, Haec Sancta. Although he was not elected until November of 1417, he was quoted as saying that he was in agreement with all of the proclamations and documents drawn up by the Council from the beginning of the convocation of the Council itself. The aforesaid lord our pope said, in answer to these proposals, protestations, requests and suggestions, after silence had been imposed on all (since some were saying much and causing a disturbance), and by way of replying to the aforesaid points, that he wished to hold and inviolably observe, and never to contravene in any way, each and every thing that had been determined, concluded and decreed in a conciliar way, in matters of faith, by this present sacred general council of Constance. The pope approves the things done thus in a conciliar way, and he ratifies all things about matters of the faith that were done in the council in a conciliar way and not otherwise or in some other way (Tanner 1990). Interestingly, the Vatican II claims that, as long as the Pope is in agreement, the bishops enjoy infallibility, when they proclaim dogmas during ecumenical councils (Flannery, 1981).20 The question remains, however -- was this proclamation infallible, in spite of the strife that wrought it? It does, after all, meet the criteria outlined for a proclamation to be considered infallible. Apparently, it must not have been, in spite of Haec Sancta or its approval by the then current Pope. As mentioned before, Pope Martin V declared that there could be no appeal from a Pope to a Council; Pope Pius II formally condemned this as a grievous error in 1459, along with the entire conciliar movement! In the meantime, however, one Jean Le Charlier De Gerson, a bishop of France, and a student of D'Ailly, wrote extensively for the document, and his opinions were greatly received in France. Gerson once wrote that "the

17

Haec Sancta

18

According to the Vatican Council II, this type of action would be like those considered to be binding proclamations. However, it appears the Catholic Church did not make the doctrine of infallibility retroactive, so this is simply an exercise in theory.
.

19

Martin did not go against the Conciliar movement until after the Council of Constance was over; Furthermore, the Catholic Church still considers Martin to be one of the Pontiffs. 20 Here, the infallibility of councils and synods are discussed. It is noted here that the Pope MUST be in agreement with the proclamations made in a synod; otherwise the proclamation is void. This belief stems from the tradition that Christ made Peter and his successors the heads of the earthly church.

10
'Articles of Constance' were dogmas and should be carved on the stone of all the churches" (Salembier 1998). If the ecumenical Council had infallibility, since this doctrine supposedly existed from the first century on, how could Pope Pius II proclaim that it was heretical? Obviously, one of these two assertions is in error. 3.) Are Pastors Free of Error, Too? The claim that Jesus Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals (Canadian Conference of Catholic Bishops 1994) cannot go unchallenged. It is imperative that its claims are investigated and either refuted or accepted as truth. In order to establish whether or not Jesus granted this dubious gift to Pontiffs, bishops, and pastors throughout the ages, one must find out whether Biblical text evidenced such things undeviatingly, when it came to matters of faith and morals. Because the apostles are purported to be the originators of the unbroken' line of succession, both within the Pontifical and Magisterial rings, both their words and actions should be scrutinized. From there, one should be able to successfully extrapolate the answer to this question. a.) The Doctrine of Paul In the book of Galatians, Paul gives insight in this matter: I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ (Galatians 1:6-13). [my emphasis] Although Paul was speaking the Truth here, it must be observed that he placed himself among those who could possibly deceive others. Many would say that he did this, in order to make others feel more comfortable with the words. However, one must remember that this is a scripture from the Bible -- it is inspired of God. When speaking to the faithful, Paul said it was possible for even he himself to become a heretic. Further, he instructed the faithful not to follow his (or even an angels) commands, should they contradict the doctrines of Gods word in any way. This is in direct conflict with the words of the Vatican II, regarding the decrees of the bishops and indeed, the Pontiff himself (Flannery, 1981). Based on this scripture, at least, one must assume that pastors today could fall into error when declaring doctrine, written or otherwise.

11
b.) What about Peter, the Rock? While most non-Catholic people would agree that pastors could fall into error in matters of doctrine, based on the words of Paul above, those who adhere to the decrees and dogmas of the Roman Catholic faith, would be quick to point out that Paul was not Peter, the apostle to whom they ascribe the origin of the Papacy and the foundation of the entire Church. Interestingly, Peter spoke of the dangers of falling away, but used the pronoun, you, rather than us in II Peter 3:17, 18. On its own, one could easily surmise that Peter was incapable of error in the area of doctrines and morals. However, this is an erroneous conclusion. In Luke 21: 34 - 37, Jesus spoke to all of His apostles about the possibility of apostasizing and missing out on the provision God had in store for them: And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. (Luke 21: 34 - 37) [my emphasis] In this passage, Jesus admonished all those who came with Him to be careful to keep themselves pure and to remain diligent at all times, so they would not fall into error. Peter was most certainly one of those adherents who accompanied Jesus that day. The point this author wants to make with this passage is not that Peter necessarily fell into error, but that it was possible. If God granted him (and the rest of the apostles) the gift of infallibility, this conversation would not have had to occur. Here again, though, many would say that this proves nothing because he only had to be perfect in the proclamation of doctrines; he did not have to be a perfect person, he simply had to be above reproach in matters of faith and morals. The question still lingers, then -- was he always above reproach in the proclaiming and / or teaching of doctrine? The answer may be found within the lines of the Epistle to the Galatians. In Galatians, Peter was openly admonished by Paul because Peter had chosen to fall into the lie of preferring the company of those who had been circumcised over the Gentile Christians who had not been. According to Paul, Peter was heeding the false doctrine of others and fearing those who had been circumcised more than God Almighty. This would seem to be an act of teaching by example, at the very least. Regarding this incident, Paul recounted: But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew

12
and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? We who are Jews by nature, and not sinners of the Gentiles, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid (Galatians 2:11-19) [my emphasis]. Without a doubt, Paul considered Peter to have been both deceived by others and perpetuating the heresy he had been deceived by, through the actions he chose to take. These actions even resulted in the temporary backsliding of Barnabas. This seems to be in opposition to the assertions made, regarding the doctrine of infallibility because Peter sinned not only on a personal level, but as a Vicar of Christ, if indeed, he ever was one. 4.) What Does All This Mean? The Catholic Encyclopedia clearly asserts that infallibility is concerned with the interpretation and effective safeguarding of truths already revealed (Toner 1990) [my emphasis]. However, it has been shown that the application of this belief appears to be rather capricious, to say the least. Further, many of the suppositions which have gone into the outlining of this particular dogma, have been in direct opposition to the Word of God. a.) The Word Of God versus The Vatican This presents a problem for the follower of the Catholic Church, not to mention the leaders. According to the Word of God, we are to let God be true but every man a liar. . .[t]hat You may be justified in Your words, And may overcome when You are judged" (Romans 3:4b). The Catholic Church, on the other hand, has been taught that the Pope and the other leaders are capable of making infallible proclamations and that its followers must accept those proclamations, regardless of what they know to be true. The Second Vatican Council says it this way: Bishops who teach in communion with the Roman Pontiff are to be revered by all as witnesses of divine and Catholic truth; the faithful, for their part, are obliged to submit to their bishops ' decision, made in the name of Christ, in matters of faith and morals, and to adhere to it with a ready and respectful allegiance of mind. This loyal submission of the will and intellect must be given, in a special way, to the authentic teaching authority of the Roman Pontiff, even when he does not speak ex-cathedra in such wise, indeed that his Supreme teaching authority be acknowledged with respect, and that one sincerely adhere to decisions made by him, conformably with his manifest mind and intention, which is made known principally either by the character of the documents in question, or by the frequency with which a certain doctrine is proposed, or by the manner in which the doctrine is formulated. (Flannery, 1981). [my emphases]

13
Converse to these declarations, are the stinging words of our Saviour Himself. When confronted by scribes and Pharisees who wanted to put the traditions and teachings of their elders ahead of what Gods word said, Jesus replied to them; Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. (Matthew 15:7-9). [my emphasis] Paul mirrored his Masters beliefs: As ye have therefore received Christ Jesus the Lord, so walk ye in him: Rooted and built up in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power . . . . (Colossians 2: 6 - 11). [my emphasis] Later, Paul further admonished all believers, by saying; "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. . . " (2 Timothy 2:15-17) [my emphasis] and also . . . Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry (2 Timothy 4:2-5). [my emphasis] b.) Luther Stands Up Against Infallibility Martin Luther echoes these Biblical ideologies in his writing:21 They assume authority, and juggle before us with impudent words, saying that the Pope cannot err in matters of faith, whether he be evil or good, albeit they cannot prove it by a single letter. We will quote the Scriptures. St. Paul says, If any thing be revealed to another that sitteth by, let the first hold his peace (1 Cor. 14:30). What would be the use of this commandment, if we were to believe him alone that teaches or has the highest seat? Christ Himself says, And they shall be all taught of God (John 6:45). Thus it may come to pass that the Pope and his followers are wicked and not true Christians, and not being taught by God, have no true understanding, whereas a common man may have true understanding. Why should we then not follow him? Has not the Pope often erred? Therefore it is a wickedly devised fable and they cannot quote a single letter to confirm it that it is for the Pope alone to interpret the Scriptures or to confirm the interpretation of them. They have assumed the authority of their own selves. And though they say that this authority was given to St. Peter when the keys were given to him, it is plain enough that the keys were not given to St. Peter alone, but to the whole community (Snyder 1958). [my emphasis]
21

Please take note that the author of this thesis believes that although Luthers writing is not to be accepted as being on the same level as the Scriptures, it is, nevertheless, interesting that this man would speak out against infallibility before it became a dogma in 1870.

14

5.) How Should One React To The Dogma of Infallibility, Then? So, what are those who feel bound by the doctrines of men, to do? Reject them categorically and stand on the Solid Rock of their faith; not Peter, but on the teachings of the Word and His Bible. Christ taught that if men broke a command and then instructed others to do likewise, He would consider these to be least in the kingdom, but whoever stood for the Truth and taught it, would be called great in the kingdom of heaven (Matthew 5:19). II.) The Line of the Vicar of Christ Throughout the past 1700+ years, many have pointed to the entity known as the Catholic Church as the only truly designated authority over the Body of Christ. They also have believed the Pope is its authority and his line of succession has been unbroken from Peter to the current Pope, John Paul II. According to the Catholic Church itself, it has enjoyed an unbroken connection with the first century church, via the Popes line of succession, beginning with Peter. The online Catholic Tract, Pillar of Fire, Pillar of Truth, explains it this way: Only the Catholic Church existed in the tenth century, in the fifth century, and in the first century, faithfully teaching the doctrines given by Christ to the apostles, omitting nothing. The line of popes can be traced back, in unbroken succession, to Peter himself. This is unequaled by any institution in history (Keating 1996). [my emphasis] The Second Vatican Council mirrors this claim: In order that the episcopate itself, however, might be one, and undivided he put Peter at the head of the other apostles, and in him he set up a lasting and visible source and foundation of the unity both of faith and communion. This teaching concerning the institution, the permanence, the nature and import of the sacred primacy of the Roman Pontiff and his infallible teaching office, the sacred synod proposes anew to be firmly believed by all faithful, and, proceeding undeviatingly with the same undertaking, it proposes to proclaim publicly and enunciate clearly the doctrine concerning bishops, successors of the apostles, who together with Peters successor, the Vicar of Christ and the visible head of the whole church, direct the house of the living God (Flannery 1981). [my emphasis] While these documents speak of an unbroken succession (as do countless others), the evidence does not seem to bear out the claim that the Catholic Church has enjoyed an unbroken line from Peter to John Paul II. Over the next few pages, the evidence that points to the contrary will be presented and examined. A.) Was Peter Really The First Pope? Millions of people point to Peter as the first Pope, the head over all of the other apostles and the one who was given the keys to the kingdom. Much of this belief is based on the way the Catholic Church has interpreted a

15
single verse in the Bible: And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it (Matthew 16:18). It is vitally important to test this claim, though, in order to determine its validity. What follows, are a group of facts that must not be overlooked, when assessing this declaration. The issues of celibacy, opposition to Peter, the headship of Peter in the early Church, Pauls position, with respect to Peter, and the interpretation of Matthew 16:18 will be explored here. 1.) Celibacy a.) The Churchs Stance on Celibacy One of the markers of the Papacy, and indeed, within the whole priesthood, have included the prerequisite of celibacy. The belief has been fostered, partly based on what Jesus Himself said in Matthew 19:12: For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. (Matthew 19:12) This is a wonderful verse which speaks of a persons willingness to be completely chaste for the kingdom of God. However, nowhere in the Bible, does it mention that this should be a prerequisite of the service of priesthood, while here on earth. The Second Vatican Council speaks of the issue of celibacy in the lives of those called to the priesthood, thusly: Students who follow the venerable tradition of priestly celibacy as laid down by the holy and permanent regulations of their own right should be very carefully trained for this state. In it they renounce marriage for the sake of the kingdom of heaven (cf. Matthew 19:12) and hold fast to their Lord with that undivided love which is profoundly in harmony with the New Covenant; they bear witness to the resurrection in a future life (cf. Luke 20:36) and obtain the most useful assistant towards the constant exercise of that perfect charity by which they can become all things to all men in their priestly ministry. (Flannery 1981). (my emphasis) While they concede that neither the Early Church nor the Eastern Churches followed this belief, (Flannery 1981) . they, nevertheless, consider it an ordinance which should be strictly adhered to in the life of a priest: [B]ased on the mystery of Christ and his mission, celibacy, which at first was recommended to priests, was afterwards in the Latin church imposed by law on all who were to be promoted to holy Orders. This sacred Council approves and confirms this legislation so far as it concerns those destined for the priesthood, and feels confident in the Spirit that the gift of celibacy, so appropriate to the priesthood of the New Testament, is literally granted by the Father, provided those who share Christ's priesthood through the sacrament of Order, and indeed the whole Church, ask for that gift humbly and earnestly (Flannery 1981) . [my emphasis]

16

Here, we are told that the Vatican Council approves and confirms the legislation that made this vow a requisite of priesthood. However, just a little further down in the same section, it is implied that this vow is taken of their own free choice (Flannery 1981) . This is a blatant contradiction, since it is considered to be one of the prerequisites to entering the priesthood in the Roman Catholic Church and it is most certainly a prerequisite for the Papal Throne. One may not actually enter into the office of priesthood -- especially a higher office, such as that of the Papacy -- without agreeing to this ordinance. b.) The Biblical Perspective Biblically speaking, however, whether one chooses to be celibate or married, seems to be of little consequence in the overall scheme of things. God has always permitted His people, even priests, to marry while ministering. Although it is true that Jesus said celibacy was a good practice to consider, as did Paul, never was it mentioned that it should be enforced as a prerequisite of to those who chose to be full-time ministers of the Gospel. On the contrary. In the book of 1 Timothy, all are warned that the practice of making it into a legal requisite, is categorically condemned. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats 22, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer (I Timothy 4:1-5). [my emphasis] Scripture seems to be relatively clear on this point. While it is perfectly appropriate to choose abstinence while doing the work of the Lord, it is by no means, required by law. In fact, when Paul speaks about celibacy, he makes sure all know these ideas are his and not a direct revelatory commandment of God I say this as a concession, not as a commandment. For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that. But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion (I Corinthians 7:6-9). [my emphasis]

22

Interestingly, both practices have been held within the Church; the vow of celibacy is almost universally practiced within the Catholic Church, as is the practice of forced abstinence from meats each Friday during Lent. This is not considered to be a choice for the individual to make, but law for those between the ages of 14 and 57. For more information, please refer to [http://www.trosch.org/for/ the/abs-clws.htm]; Canon 1251 on the article of prescribed days of fasting. See also [http://www.webdesk.com/catholic/passages/ lent/rules.html] for a complete list of the rules to be followed for Lent.

17
This scripture has [apparently] not been permitted to be applied within the Catholic Church as a rule. Should a priest (or Pope) decide they need to be married, the only way they may be released to do so, is to step down from their position as vicar or priest. One must realize that this act is looked upon by both the clergy and laity within this organization, with great disdain. c.) What About Peter Himself? Without a doubt, the Churchs stance and the Bibles doctrines seem to be somewhat in contention. at least with regard to issues skirting around the Papal throne. In order to determine whether or not celibacy should have been made into law, (at least from the Catholic perspective), one must look at the issue of Peters marital status. Did Peter choose to be a eunuch for the kingdom of heaven's sake (Matthew 19:12)? [my emphasis] If scripture were the deciding factor in this argument, the answer would again be no. It is shown in Matthew 16:18 that Peter had a mother-in-law, who was healed by Jesus. This explicitly shows that the real Peter was a married man, for it is impossible to have a mother-in-law and not be married. Another reference which alludes to the marital status of the would-be pope, may be found in I Corinthians 9:5 (Peter is called Cephas here). If Peter was the first pope, he was also a married man! The next question for the readers of this paper to ponder is: why then does Catholicism forbid present-day popes to be married, like Peter was? This query has no definitive answer, since the Catholic Church has never fully addressed it.

2.) Opposition To Peter The evidence is mounting: not only was Peter a married man, but he was also rebuked by both Jesus and Paul on at least one occasion. One must ponder the significance of these events, when looking at the claim that Peter was the Leader of the entire early Church. a.) Rebuke By Jesus In the book of Matthew, shortly after Peter was allegedly given the keys of the kingdom,23 Peter heard his Lord speak of His death, burial and resurrection: From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day (Matthew 19:12).
23

cf. Matthew 16:18

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Believing Jesus was in error, Peter took the Christ off to the side, and began to rebuke Him for His predictions: Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee (Matthew 16:22). Jesus response was quick and sharp: But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offense unto me: for thou savourest not the things that be of God, but those that be of men (Matthew 16:23). The one who was supposed to be the visible head of the newly formed Church was quickly shown that he had allowed Satan to use him to try and thwart the plans the Father had for the Kingdom. Parenthetically, Get thee behind me, Satan, is the exact phrase as that which Jesus uttered to Satan during the Lords forty days in the desert. 24 This appears to have been a pretty grievous error for the first Vicar if Christ to make. At the very least, it shows that his teaching was not what it should have been. He clearly did not understand the gravity of the job he was supposed to be carrying out.25 b.) Paul Opposes Peter In Galatians, Paul openly reprehended Peter in front of others: "But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews" (Galatians 2: 11-14) [my emphases] Paul corrected Peter without reserve because Peter was "in the wrong." It is unlikely that Paul would ever have openly opposed Peter if he was the "visible head of the church." 26 While this incident on its own shows it is rather unlikely that Peter was the first Pope, there is much more compelling evidence than this, which points to the same conclusion. 3.) The Jerusalem Council Among the more compelling arguments, is that of the leadership at the Jerusalem Council. At this

24

Cf. Luke 4:8 with Matthew 16:23 in Koine Greek. If, indeed, he was chosen as the sole individual to carry this burden. It is impossible to even conceive the idea of a bishop openly censuring the Pope today.

25

26

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Council, it was determined that new converts need not worry about becoming circumcised, prior to (or after) becoming Christians. What is of interest here, is not necessarily the proclamations made at this Council, but the conspicuous position (or lack thereof) Peter held. While he was, without doubt, present at this momentous Council, he certainly did not preside over it; this honor went to James 27, not Peter. Additionally, although Peter had some say in the procession itself, it was James, not Peter, who decided the outcome of the deliberations: And after they had held their peace, James answered, saying, Men and brethren, hearken unto me . . . [w]herefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day (Acts 15:13-21). [my emphasis] Without a doubt, the man James was the one who presided over the Jerusalem Council. So then, because Peter did not convoke it or proclaim the doctrine, the assembly should not have been considered authentic by the Holy Catholic See. In The Second Vatican Council, it states that: [I]t is the prerogative of the Roman Pontiff to control such councils, to preside over them and to confirm them (Flannery 1981). [my emphasis] In this instance, Peter did not perform the duties he was ascribed, when he became the Vicar of Christ; James did. Further, the bishops did not respect the primacy and pre-eminence of their head (Flannery 1981), but considered him to be only one of the many witnesses who testified, regarding this issue of circumcision. 4.) Various Other Proofs a.) Peter Never Mentioned He Had Primacy First of all, while it has been shown that others did not seem to consider him the head of the Church, it is important to find out what Peter believed. In I Peter 5:1, his feelings were revealed: The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed . . . . (I Peter 5:1) In this passage, Peter had written to other elders in the church, but never once mentioned that he was supposed to have been placed in a position of primacy above them. He considered himself also an elder not unlike the apostle John did in II John 1:1.

27

Compare with Acts 15:13

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b.) The Others Were Not Told Of His Position Further, if he were supposed to be the head of the visible Church, certainly the other apostles would have known this, if not immediately following the proclamation purportedly made by Jesus in Matthew 16:18, then at least afterward, when they were squabbling among themselves about who was the greatest among them. Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. Then there arose a reasoning among them, which of them should be greatest. And Jesus, perceiving the thought of their heart, took a child, and set him by him, And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great (Luke 9:44-48). [my emphasis] In This passage, He told them that anyone who did anything in His name would be considered great in the Kingdom of God. But, behold, the hand of him that betrayeth me is with me on the table. And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! And they began to enquire among themselves, which of them it was that should do this thing. And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me (Luke 22:21-34). [my emphasis] Without a doubt, this passage occurred after the incident mentioned in Matthew and in Jesus presence, yet Jesus did not once correct them by saying that He had appointed Peter to be the head of the Church. Instead, He identifies Peter as the one who would betray Him three times before the next dawn. Additionally, He bequeathed the Kingdom to all of those who were willing to serve, not just Peter. Had Jesus appointed Peter the Head, He would have cleared up this contention with a clear rebuke to the rest, saying that Peter was the one to whom He had given the primacy. In reality, this was not an exclusive appointment; it was an inclusive invitation. c.) Servanthood While no one would contend that Peter was a servant of the Lord, the issue is whether he was the greatest servant or not. This would appear to be the main requisite asked for by Christ, in determining who was the

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greatest among them. Both Paul and John exceeded the venerable Peter, when it came to the quantity they contributed to the finished work we now know as the Bible. Peter wrote 2 books of the New Testament (or 8 chapters), while John wrote 5 books (or 50 chapters) and Paul at least 13 books (or at least 87 chapters). Both John and Paul wrote much more of the eternal Word of God than Peter. While this is by no means the only measuring stick one may use, it is certainly a compelling one. Why?, some may ask. If Peter were the definitive head of the Church, it would stand to reason that he would have been the one to write the largest portion of scripture, not Paul or even John. When taking into consideration the structure proposed by the Vatican, one would have to assume that these two men were but members of the Magesterium -- they were not the Pope. Nevertheless, they were the primary sources of doctrine in the early church. In addition, Paul, by his own admission, was by far the most studious worker for the Kingdom, thanks to the grace of God. He also appeared to be among the most humble: For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me (1 Corinthians 15:9-10). This closely resembles the criteria outlined in Jesus speech to the apostles during the Last Supper in Luke 22: 21 - 34. Using those guidelines, Paul, not Peter, was the more suitable candidate for the title (if a title needed to be conferred) the greatest among them. d.) God Appointed Both Paul and Peter In the book of Galatians, Paul recounts the day when this commission which had been given to him by God, was acknowledged by none other than Peter himself: But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person) for they who seemed to be somewhat in conference added nothing to me: But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles ), And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision (Galatians 2:6-9). [my emphasis] One will notice in this passage that he explained that each of them were committed their respective offices: Paul was committed to the heathens and Peter to the circumcised. Without a doubt, Peter was used of the

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Holy Spirit very effectively among the Jewish people, whereas Paul was used most effectually among the Gentile population. Paul goes on to say that Peter (Cephas) , James, and John all blessed Pauls calling to the preaching of the Gospel to the heathens and they should continue their ministry to those of the circumcision (2:9). This actually affirms Peter as the one who was to go out and preach to the circumcised (the Jewish), but then goes on to also affirm that Paul had been likewise appointed by God to preach to all of the uncircumcised (the Gentiles). There are many who would contend with this assertion, however, for a couple of reasons: a.) Some might say that the evidence in Galatians is 'inadmissible' because it was spoken by Paul, regarding himself, rather than by Peter. Realistically, though, this letter to the Galatians would have had to have been seen by Peter and, if not he himself, then by one of his proponents. Should there have been a dispute in this regard, it is inevitable that this would have been addressed at length by Peter in one of his epistles or indeed, even at another council, not unlike the Jerusalem Council in Acts 15. b.) In Acts 15:7, when Peter addressed the Jerusalem Council, he stated that he had been chosen by God to be His mouthpiece among the Gentiles: And when there had been much dispute, Peter rose up and said to them: "Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe (Acts 15:7). (my emphasis] These two passages seem to be in complete opposition to one another. On one hand, Paul is saying that he was commissioned not only by God, but also by Peter, to go out and preach to the Gentiles. Peter, on the other hand, testified that God chose him to speak among the Gentiles. The answer to this dilemma, may be found much earlier in Acts chapters 10 and 11, when God commissioned Peter to go specifically to the house of Cornelius, in order that he and his entire household might hear the entirety of the Gospel. This commissioning did not give him exclusivity in this area of preaching. In fact, from the context of the passage itself, Peter was this commissioned because he had formerly believed that only the Jewish people were to be preached to. In the traditional Jewish paradigm, of which Peter was a part, the Gentiles were considered to be filthy and unclean. By using Peter to go to Cornelius household, God succeeded in not only changing Peters beliefs about who the Gospel was meant for, but also afforded other Jewish believers this insight (cf. Acts 11:1 ff.. and Acts 15:7 ff.). The reference in Acts 15:7, then, is not one pertaining to the lasting commission of Peter to the Gentiles, per se, but is rather the recounting of

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an extraordinary occurrence, designed to convince those who had formerly disagreed, that the Gospel was meant for all men, Jews and Gentiles alike. Logically then, if the Church were to claim any of the apostles as their precursors, both Peter and Paul should have been chosen. This is because, as it has already been mentioned, Paul was given the same level of authority as Peter was -- Peter even recognized this fact. As it stands, however, the Church has only accepted Peter. Because of this, it should logically follow that the RCC should be only reaching out to the Jews even today, since they have chosen only to follow Peter and not both. e.) Peter Sent Out, Not The One Sending Out Furthermore, in the book of Acts, some of the apostles sent Peter and John to Samaria: "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John . . . . (Acts 8:14). Had Peter been the Head of the visible Church, as the Roman Catholic Church asserts, then Peter would have been the one to delegate those who were to go on the trip. Further, had he gone, it would have been because he had appointed himself as one of the delegates. As it stands, however, he was simply told to go by some of the other apostles. This assumption is made because historically, the spirit behind the Papal throne, has and continues to be one of exercising authority in an aggressive, rather than a passive manner, whereas the life and ministry of Christ consisted of a life of service. Because of this, if nothing else, it is highly unlikely that Peter, were he the first pope, would have conceded to simply being sent by others in a position of lesser authority. 5.) Matthew 16:18 Examined For many centuries, the Catholic Church has essentially hung its claim to Primacy on a single scripture. In regard to Matthew 16:18, The Amplified Bible says: I tell you that you are Peter [Petros, masculine, a large piece of rock], and on this rock [petra, feminine, a huge rock like Gibraltar] I will build My church . . . . 29 (Matthew 16:18) [my emphasis]
28

28

Some would compare this with the sending of the Christ by God the Father. In the case of Jesus, He was / is the One who does as the Father wills. As Luther pointed out in a series of wood cuttings, known as Passional of Christ and Antichrist of 1521, "Christ and the pope are . . . presented opposite each other." (see Illustration I for graphic depiction of woodcut) .
29

Scripture taken from The Amplified Bible. The Amplified New Testament. Lockman Foundation, 1987.

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The name Peter is translated as "a large piece of rock," but the Church was to be built on petra which means "a huge rock like Gibraltar". Additionally, Petros is a masculine, not a feminine derivative, as petra is. The misapplication of this verse has led people to erroneously believe that the church was built on Peter, who was reputed to have been "the visible head of the church", not to mention the first Pope. Moreover, the application of this misguided belief about Peter from Mt. 16:18 has resulted in a misnomer, regarding how one may receive salvation. B.) Evidence Compiled In summary, it is not possible to arrive at the correct interpretation of Mt. 16:18 without considering the aforementioned facts of Peter's life and doctrines. Sadly, when one considers the sum total of the evidence, it must be stated that the distortion of Christs words found in Matthew 16:18 has led to the spiritual destruction of multitudes over the centuries. III.) The Schismatic Church Notwithstanding the evidence already presented, regarding Peters alleged Papacy, the Catholic Church experienced a schism between the years of 1378 to 1415, which led to nothing less than the sabotage of the perceived supremacy of the church in the minds of its followers. This momentous event was preceded by the Babylonian Exile of the Church in the years 1307 to 1377 AD. A.) The Babylonian Exile 30 During this period, the Church, under the direction of the new French Pope, Clement V, set-up residence at Avignon, France, whereupon the papacy appeared to serve the needs of the French government more effectively than that of God. The Papal States in Italy ceased their monetary support of the Papacy at that point, which forced the Church to look to other means to raise finances. It was because of this crisis, that the practices of simony31 and indulgences32 were instituted.
30

Called the Babylonian Exile because the duration of the absence from Rome was 70 years, the same period of time the Israelites were held captive in Babylon from 607 BC to 537 BC. This title was purported to have been conferred upon this time period by none other than Martin Luther.
31

the act of selling church offices, etcetera. Purported to be named after Simon Magus, the magician in Acts who wanted to buy the gift of the Holy Spirit, presumably for his own gain . (Acts 8:18).
32

Originally, indulgences were a way to shorten purgatory and penance. They had been granted to people who could not go on crusade but were able to pay for someone else to go. This released the sinner from the obligation
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B.) The Papal Schism33 The Schism itself began with Gregory XI moving back to Rome from Avignon, much to the displeasure of the French cardinals.34 Almost immediately after he moved back however, he died. This occurrence prompted the Roman adherents to demand the election of a new Italian Pope who would remain in Rome. The College of Cardinals elected Urban VI in 1378, but this Pope lost support very quickly. Many of the cardinals decided that Urban had been elected under duress, and voted that because of this, the election itself should be considered null and void. Another election was called and the young Clement VII was throned in Avignon. Urban excommunicated the other pontiff, as well as the College, then elected his own in retaliation. Thus began the Schism. For a period of 37 years, there were two pontiffs were acting simultaneously, one in Rome and the other in Avignon. Each of them had a College of Cardinals, a bureaucracy, and each maintained they had the right of succession. For years, Europe fell into two opposing camps: France, Scotland, some German princes, and Iberia decided to align themselves with Antipope Clement VII from Avignon, while England, the Holy Roman Empire, and Eastern Europe chose to maintain their allegiance with Pope Urban VI in Italy. The reverberations of this crisis shook the Church to its very foundations and resulted in nothing less than the breakdown of the entire medieval world view. C.) The Conciliar Movement The church debated for a while about how to solve this conundrum. Out of the four35 possibilities, they chose to hold a council or synod, much like that which was done in the early Church, whenever a problem arose.
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of temporal penance and a certain time in purgatory, and allowed them to draw upon the treasury of merit built up by Jesus and the saints. Later, much of the money received from this almsgiving was used to build St. Peters Basilica in the Vatican. However, because it was not more clearly defined, abuse and fraud of indulgences by greedy clergy who just sold the indulgence without asking for repentance began to occur (Whitcomb 1986).
33

It must be noted here that the Catholic Church refers to this occurrence as the Western Schism and accept Urban and his line as the undisputed pope (Brusher 1996).
34

Perhaps the withdrawal of the funding and the resulting attempts to raise money, were at the core of the reason Pope Gregory XI decided to move back to Rome. Certainly, Rome was considered to be the universal seat of the Church; its tradition, authority, and ancient permanence was recognized by most in the known world of that period.
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the four possibilities were :

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Among the questions tackled during this time, was that of the Popes authority over the Church. It was determined that it was merely bureaucratic in nature and that Christ was the head of the Church. 1.) Council of Pisa 36 The first Council established, was the Council of Pisa. It was attended by both Church clergy and laity. The attendees of this council decided to depose both Pope Urban VI and Antipope Clement VII and vote in Antipope Alexander V. However, neither Urban VI nor Clement VII were willing to step down, so the problem was compounded, rather than rectified; three rivals within the papacy were claiming succession, rather than two. In order to alleviate the Churchs continuing state of turmoil, the new Holy Roman Emperor, Sigismund, lobbied for a new council and succeeded in getting the Antipope John XXIII to convoke it37; the Council of Constance convened in 1414. 2.) Council of Constance 38 Constance, the Sixteenth Ecumenical Council, was assembled in order to accomplish three things: to end the schism, to extirpate heresy from the land and to reform the Church. a.) Ending the Schism Immediately after the they gathered, the council, with the help of the Emperor Sigismund, forced John XXIII to resign. The other two39 abdicated their respective positions after the forced resignation of John XXIII was
35

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(1) Compromise- this possibility would necessitate the two popes having to allow a neutral secular arbitrator (like the emperor) to assess and rectify the problem (2) Pontifical- in this scenario, one pope would have to get the other to resign (3) Cessation- in this case, the college was to cease any further elections, until both popes were dead; then only one would succeed the two (4) Council- the one everybody finally agreed upon: they were to decide with a general council or synod, like in the early Church.
36

1409 AD It must be noted that, according to the Catholic Encyclopedia, the Council of Constance became legitimate only when Gregory XI had formally convoked it, (The Council of Constance 1998), even though Encarta names John XXIII as the one who initiated the convocation. (Encarta John XXIII Antipope 1996).
37 38

1414 to 1418 AD.

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Both Urban and Clements Colleges of Cardinals named successors to the papacy after the Council of Pisa. By the time the Council of Constance convened, both Urban and Clement had long since died. The election process had, in the mean time, continued within each camp, and so, successive pontiffs were chosen, whenever the office

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carried out. Another pontiff was not immediately elected to carry on the papacy; when Martin V was finally selected, he became a problem as well, because he later rejected the conciliar movement that elected him. b.) Extirpation of Heresy Prior to the Council of Constance, a religious movement in Bohemia had risen up and appeared to cause the Church many problems. John Huss, one of the leaders of this movement, preached to whomever would listen about the moral decline of the Church and clergy. He and a few others were burned at the stake for their trouble. According to Encarta, [i]n 1414 Huss was summoned to appear at the Council of Constance, which had been convened to resolve the schism in the church and to suppress heresy. Having received a safe conduct from Holy Roman Emperor Sigismund, Huss thought he might manage successfully to defend his beliefs. On his arrival, however, his enemies had him imprisoned and tried for heresy. The charges against him falsely stated the doctrines he had preached. Called upon to recant (and to promise not to teach) his doctrines, Huss refused categorically. He was condemned by the council and was burned at the stake, dying heroically (Encarta Huss 1996). c.) Reform of the Church The final task of this council was to reform the Church. This reformation came about, primarily in the form of two documents. The first one, Haec Sancta, was drawn up, in order to justify the actions of the council itself. This document essentially stated that the council had been called lawfully, its authority was from Christ, and that all men were bound by the decisions made by the council itself, including the Pope. The second paper, Frequens, called for the frequent and regular convening of councils in the future.40 3.) Council of Basle 41 In 1414, in spite of his disregard for the Conciliar Movement, Pope Martin V was forced to convene the next synod, as per the Frequens document. Shortly after the council of Basle was convened, Martin died, leaving Eugenius IV to reluctantly preside over it. The main reason this Council was convened, was to try to rectify the problem caused by the entire schism. According to the Catholic Encyclopedia, [i]n Basle itself it was resolved to depose the pope and in order to
39

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became available. Urbans successor by the time of the Council of Constance, was Benedict XIII and Clements was Gregory XII (Encarta Council of Constance 1996). 40 There was to be a synod every 10 years.
41

1414 - 1418 AD.

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prepare the way for deposition three articles were drawn up, namely that: a general council is superior to a pope, the pope can neither prorogue nor dissolve such an assembly, and whoever denies these three articles, is a heretic (MacCaffrey 1998). During its four year course, the Council of Basle reissued the Haec Sancta, in order to assure all that these meetings were God ordained and also spoke to the Hussites in Bohemia because they continued to speak out against the Church, in spite of the fact that many, including Huss himself, were burned at the stake during the last synod. This proved to be a move that would cause the laity to have an even lower regard for the Church itself, since they were perceived to be consorting with known heretics. At one point in time, Eugenius forced the Council to move to Florence over the issue of the reunification with the East. However, not only did the Council not cooperate, but some delegates stayed in Basle, effectively causing the council itself to suffer a schism! The delegates who were left from the fractured council of Basle deposed Eugenius and elected Felix V, which, in effect, created yet another papal schism. D.) Restored Renaissance Papacy? All of this confusion was finally put to an end in 1458, when a strong young pope, Pius II, condemned the Conciliar movement as a mistake and restored the papacy to its old prestige, albeit in a vacuum. Following the condemnation of the Conciliar movement, the papal throne was consistently occupied by men who called into question the moral legitimacy of the papacy to lead Christendom. Among these, were individuals, such as Sixtus IV, Innocent VIII, Alexander VI, the Borgia Pope, Julius II, and Leo X. Pope Sixtus IV appointed all of his relatives to ecclesiastical positions. He was also purportedly involved in the Pazzi conspiracy to assassinate the Medici of Florence. From his vantage point within the College of Cardinals, Innocent VIII used the money he had, to purchase the papal throne. In addition, he had apparently fathered many illegitimate children, although he kept this fact pretty quiet. Conversely, Alexander VI, the Borgia Pope, took great pride in his children. His daughter, Lucrecia, had been married to many Italian nobles, all of which died mysteriously, leaving her their estates. Alexanders son, Cesare, spent Church money to hire an army and become a prince. This particular act was immortalized by Machiavelli, in the book, Il Principe.

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Julius II was a warrior pope; he even had papal armor made for himself. Not much else can be said about this man, aside from the fact that he was also a patron of the arts -- he commissioned Michaelangelo to redo the Cistine Chapel, which was originally commissioned by Sixtus. Leo X, the son of Lorenzo de Medici may have claimed to be a Christian; it was very difficult to tell from his spiritual walk, however. Among the more infamous words he spoke, were these: Let us enjoy the papacy since God has given it to us. 42 (Lffler 1998). Steven J Keillor waxes eloquently about this time: Instead of seeking the salvation of souls and the worship of God as ends, the fifteenth-century Catholic Church often used people's hunger for salvation and for God for its own profit. Pope Leo X sold two thousand church offices yearly for five hundred thousand ducats. With the annual income from their purchased offices, officials hired deputies at much lower salaries to do the spiritual tasks and pocketed the difference. One cleric often held many offices. Already archbishop of Magdeburg, Albert of Brandenburg desired another arch bishopric (he had to support several mistresses), for which he owed Leo X about thirty-one thousand ducats. To raise the money, he sent the notorious Johann Tetzel to sell indulgences with the jingle: As soon as the gold in the basin rings, Right then the soul to heaven springs. In saints' relics, the church had another consumer good to sell (Keillor 1996). Each of these men mentioned lived-out their papal careers as Prince of X or Duke of Y. None of them seemed concerned with the appropriate governance of the Church, but instead focused on the temporal things of this life. The allegiances they formed with the world served as sad testimonies to the real ambitions their hearts enhoused. When he spoke of the behavior of many within the clergy of the day, Erasmus took on a very bitter tone. He compared the behavior of the Popes to that of princes and nobility of the time: And as to the court lords . . . most of whom though there be nothing more indebted, more servile, more witless, more contemptible, yet they would seem as they were the most excellent of all others. . . they are contented to wear about them gold, jewels, purple, and those other marks of virtue and wisdom; but for the study of the things themselves, they remit it to others . . . but if you look into their manner of life you'll find them mere sots . . . [t]hey sleep till noon and have their mercenary Levite come to their bedside, where he chops over his matins before they are half up. Then to breakfast, which is scarce done but dinner stays for them. From thence they go to dice, tables, cards, or entertain themselves with jesters, fools, gambols, and horse tricks. In the meantime they have one or two beverages, and then supper, and after that a banquet . . . [a]nd in this manner do their hours, days, months, years, age slide away without the least irksomeness. . . . Nor are princes by themselves in their manner of life, since popes, cardinals, and bishops have so diligently followed their steps that they've almost got the start of them. For if any of them would consider what their alb should put them in mind of, to wit a blameless life . . . these, I say, Cf. also Steiner, Rudolph. Mysticism at the Dawn of the Modern Age. 2nd ed. Anthroposophic Press, 1980. Be aware that The Diegesis reports a slightly different version of Leo X's admission: "It was well known how profitable this fable of Christ has been to us" (footnote, p. 35)
42

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and many of the like kind should anyone truly consider, would he not live a sad and troublesome life? Whereas now they do well enough while they feed themselves only, and for the care of their flock either put it over to Christ or lay it all on their suffragans, as they call them, or some poor vicars. Nor do they so much as remember their name, or what the word bishop signifies, to wit, labor, care, and trouble. But in racking to gather money they truly act the part of bishops, and herein acquit themselves to be no blind seers (Erasmus 1996). In reality, based on the historical writings of the time, the restoration of the Papacy appeared to be little more than a political maneuver, designed to regain some of the former power the Church had wielded prior to the schism. E.) Not What Is Portrayed Without a doubt, neither the unbroken succession of the Papacy nor the Renaissance restoration were periods in history that heralded the truthfulness of the doctrine within the Catholic system. The Schism refutes the claim made by Catholic apologist, Karl Keating, in the Tract, Pillar of Fire, Pillar of Truth that [t]he line of popes can be traced back, in unbroken succession, to Peter himself 43 (Keating 1996). [my emphasis] Moreover, the Pontiffs that occupied the throne of Peter as vicars of Christ during both periods of time, shamed the very names they represented and brought into question the need for the existence of such a system. IV.) Pope John Paul II Many will have undoubtedly said by now, . . . but that was then. Things have changed -- they have reformed their beliefs now and are Christians, just like us. Lets let bygones be bygones. While it is true that in this, the last half of the twentieth century, the latest Pope seems to have broached the proverbial wall and has sent forth conciliatory gestures, little is known about the real nature of this man or his beliefs. In this next section, these aspects of John Paul II will be looked at. A.) Who Was He? Pope John Paul II began his life in Poland as Karol Wojtyla on May 18, 1920 in Wadowice, Poland and was baptized on June 20 of the same year by a military chaplain, P. Franciszek Zak.
43

Recently, another development in the never-ending saga of the Papal Throne emerged. For years, there have been a faction of Catholics who have believed that there has been no pope, since the death of Pius XII in the fifties. In their view, every pope since has been an impostor to the line of the Vicar. Because they believe this to be true, on October 24th, 1998, this schismatic portion of the Church elected another who claims to be the sole successor to the Throne of Peter. While it has not been officially recognized or responded to by the Vatican, it was, nonetheless, noteworthy enough to warrant a footnote in this paper.

31
Later in grade school, he consistently achieved the highest grades, according to the Vaticans own home page. During these formative years, both his mother 44 and his brother, Edmund, 45 died, leaving the boy with only his father. On December 14, 1935, this future Pontiff was admitted into the Society of Mary and became president of this Society within his secondary school by 1937. Before World War II, he studied poetry and drama at the Jagiellonian University. Then, during the war,

while he prepared for the priesthood, he laboured in a stone quarry and in a chemical factory. Around the same time, Karols father died. 46 John Paul II was ordained in 1946, after successfully completing his Ph.D. at the Angelicum Institute in Rome and obtaining a doctorate in theology at the Catholic University of Lublin. From 1946 until 1958, he served at Lublin as the university chaplain. In addition, he taught ethics both in Lublin and in Krakow. Then, in 1958, he was appointed the auxiliary bishop in Krakow. Later, in 1964, Wojtyla became archbishop there, and in 1967, was appointed cardinal. Karol actively participated in the Second Vatican Council and represented Poland during five international bishops synods between 1967 and 1977. (Highlights Holy See 1996) Wojtyla was elected Pope on October 16th, 1978, succeeding John Paul I. 47 He took the name of his predecessors (John, Paul, John Paul) to emphasize his desire to continue the reforms of the Vatican II Council and began his Papal duties with the historic words, Be not afraid. This proclamation has become his signature phrase.48 Clearly, one of the most harrowing experiences he has faced in his life, occurred on May 13th, 1981. As he entered Saint Peters Square in the Vatican on that fateful day, the Pope was fired upon at close range by Turkish terrorist Mehmet Al Agca . He recovered completely from his severe injury after being hospitalized for

44

April 13th, 1929. December 5th, 1932. February 18th, 1941. It was at this time, that his name was changed from Karol Wojtyla to John Paul II.

45

46 47

48

(cp. Pope John Paul II 1994).

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77 days and has continued in his work, seemingly undaunted by the experience. 49 To date, Pope John Paul II is the most traveled pope in the history of the papacy, having visited nearly every country in the world which would receive him. (Events Holy See 1996). B.) Who Is He? While few have argued that this charismatic man has had a colorful past, even fewer have taken the time to really get to find out what this enigmatic leader really believes today or whether or not his actions measure up to their suppositions about him. Who is the man who is said to be the Supreme Pastor 50 and what does he really believe? 1.) One of Us? In his book, Crossing The Threshold of Hope, Pope John Paul II put forth numerous warm fuzzy sentiments and ideologies which have endeared him to quite a few of his formerly stolid opponents. Within these pages, Pope John Paul II said things such as: I would like to recall the words of Christ together with my first words in St. Peter's Square: "Be not afraid." Have no fear when people call me the "Vicar of Christ," when they say to me "Holy Father," or "Your Holiness," or use titles similar to these, which seem even inimical to the Gospel. Christ himself declared: "Call no one on earth your father; you have but one Father in heaven. Do not be called 'Master'; you have but one master, the Messiah" (Mt. 23:9-10). These expressions, nevertheless, have evolved out of a long tradition, becoming part of common usage. One must not be afraid of these words either (Pope John Paul II 1994). Later in the same chapter, he also said: [T]he expression "Vicar of Christ" assumes its true meaning. More than dignity, it alludes to service. . . .The Pope is not the only one who holds this title. With regard to the Church entrusted to him, each bishop is Vicarius Christi. The Pope is Vicar of Christ with regard to the Church of Rome and, through that Church, of every Church in communion with it - a communion in faith as well as an institutional and canonical communion. Thus, if with this title one wants to refer to the dignity of the Bishop of Rome, one cannot consider it apart from the dignity of the entire college of bishops, with which it is tightly bound, as it is to the dignity of each bishop, each priest, and each of the baptized (Pope John Paul II 1994). [their emphasis] These and similar remarks by the Pontiff have lulled many into believing that he is simply one of us, no different from that of the average pastor, lay-minister or believer. However, the latest Catechism, which Pope John Paul II approved, maintains that the Pope is still considered to be literally supreme in both his position and authority:
49

Certainly, the phrase, be not afraid was called upon during this time in his life. Catechism of The Catholic Church. paragraph 857.

50

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[S]he [the church] continues to be taught, sanctified, and guided by the apostles until Christ's return, through their successors in pastoral office: the college of bishops, "assisted by priests, in union with the successor of Peter, the Church's supreme pastor" . . . The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful. For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered The college or body of bishops has no authority unless united with the Roman Pontiff, Peter's successor, as its head. As such, this college has "supreme and full authority over the universal Church; but this power cannot be exercised without the agreement of the Roman Pontiff" (Canadian Conference of Catholic Bishops 1994). The Pope enjoys, by divine institution, "supreme, full, immediate, and universal power in the care of souls (Canadian Conference of Catholic Bishops 1994). 51 Moreover, on October 30th 1998, the Vatican released a nine-page document on Papal Primacy, which further underlines the sentiments found in the pages of the Catechism. This new paper, signed by Cardinal Joseph Ratzinger (and presumably approved by Pope John Paul II), explains what the official stance is within the Catholic Church, regarding the Office of the Pope. According to the EWTN Vatican Update, New Vatican Document on Papal Primacy, the Primacy of the Pope is a guarantee against arbitrary judgments, and an assurance of the Church's unity and "fidelity to the Word of God. This document goes on to reemphasize many of the dogmas found both in the Catechism of the Catholic Church and in the Second Vatican Council: The Vatican document points out that the primacy of Peter can be traced directly to the Gospel, and the Christ's command. Thus "the primacy is different, in its essence and its exercise, from the roles of government in human society," the Ratzinger document explains. The Pope's role is not one of coordinating affairs, nor is it merely a place of honor. Rather, "The Successor to Peter is the rock which, against all arbitrariness and conformism, is the guarantee of a rigorous fidelity to the Word of God." The document goes on the emphasize that this fidelity must be preserved even to the point of martyrdom. (EWTNews 1998). The statements of the Pope in his book seem to be in direct opposition to those of both the Catechism and this latest Vatican document. Given this contrariety, one is left to decide which of these publications is a more accurate depiction of the official stance of this man; his personal book or the official Catechism of the Catholic Church and the paper on Papal Primacy. Certainly, one would like to say that his personal book is the deciding factor in this argument. If this is the case, the question needs to be raised: Why does Pope John Paul II continue to officially affirm these

51

Because these dogmas have not yet been amended or overturned by Pope John Paul II in an official manner, it must be assumed that this is still the official stance he and his Church maintain.

34
particular teachings within the latest Catechism of The Catholic Church and the assertions found within the Ratzinger document, if he disagrees with them so passionately? The answer is, he hasnt. In essence, he has simply tried to downplay the terminology surrounding his office. He has not actually abandoned the beliefs; they have been repackaged., in an effort to appear more personable to the world. 2.) The Pope and Mary -- Totus Tuus Pope John Paul II has written several encyclical letters over the years, designed to further underline the Churchs official stance (and presumably his own) on a variety of subjects, including the famous, Ut Unum Sint (Pope John Paul II 1995), where he addresses the issues which continue to divide the Roman Catholic Church and the other churches around the globe. Included in these issues, is the role of the Virgin Mary. (Hennesey 1996). The role of Mary within the church is an issue which has been a source of contention between the Catholic and the non-Catholic churches of the world for ages. It is intriguing to note that the latest Pontiff seems to have somehow diffused this particular bomb, without ever having changed his personal stance or official doctrine. While in past eras, it was considered idolatry to pray to or otherwise venerate Mary by the non-Catholic Churches, countless Evangelicals are now saying that the veneration of the Theotokos -- the Mother of God, is merely a secondary issue and should, therefore, be either overlooked or tolerated as a 'nonessential' of the faith. 52 Ironically, while this pope has been integral in bringing many together under a common banner, Pope John Paul II is considered by the faithful to be the most Marian pope in history. At his coronation, he officially adopted the Latin phrase, Totus Tuus (I am totally yours) and upon his official coat of arms , a large M (Monogram for Mary) occupies the entire lower right hand quadrant.53 Further, his first official pilgrimage was made, not to the Holy Land, but to the Shrine of the Blessed Virgin Mary at Mertorella on October 29, 1978 -- just 13 days after his session to the papal throne (Holy See Events 1996). In his book, Crossing The Threshold of Hope, Pope John Paul II tells his readers: Totus Tuus (I am completely yours O Mary). This phrase is not only an expression of piety, or simply an expression of devotion. It is more. During the Second World War, while I was employed as a factory
52

There are even some Lutherans ministers who have been quoted as saying that Mary, the Mother of God is the one who will actually be the catalyst which finally unites the Body of Christ again.
53

See Illustration I for graphic depiction of Coat of Arms.

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worker, I came to be attracted to Marian devotion.54 .Thanks to Saint Louis of Montfort, I came to understand that true devotion to the Mother of God is actually Christocentric (Pope John Paul II 1994). By his own admission, Pope John Paul has devoted his entire being to Mary. This act is then justified by his assertion that true devotion to the Mother of God is actually Christocentric in nature. The Pope goes on to say: From my earliest years, my own devotion to Mary was deeply joined to my faith in Christ (Pope John Paul II Crossing 1994).55 a.) Is Marian Worship Christocentric? Whether it is Christocentric or not, remains to be seen. One must concede that, at least, this is the woman who bore the Christ, and for that, one must certainly call her blessed. Beyond that, it is questionable, however. Venerating this woman to the degree that is approved of in the Roman Catholic Church, places her above the other believers in Christ. In the words of the Vatican Council II, Mary has been exalted above all angels and men, second only to her Son, as the most holy Mother of God, who was involved in the mysteries of Christ : she is rightly honored by a special cult in the church 56 (Flannery, 1981). The Pope and the Catholic Church not only exalt Mary in a fashion which is not Biblical, but they place her in a position which actually detracts from the unique position Christ has, due to His eternal nature, His unique conception and His perfection. By asserting that Mary was free from the taint of original sin57, as her Son was, one places her on nearly the same level as God Himself. The Catholic Church (and presumably Karol Wojtyla) asserts that Mary, after she was assumed into heaven, did not lay aside this saving office, but by her manifold intercession continues to bring us the gifts of eternal salvation . . . . Therefore the Blessed Virgin is invoked in the Church under the titles of According to the Vaticans official biography on the Pope, he was admitted into the Society of Mary on December 14, 1935 and became its president until 1938. It was also between 1934 and 1938, that he made his first pilgrimage to Czestochowa, presumably to venerate the Black Madonna of Poland. These events seem to have occurred prior to world War II, which began on September 1st, 1939.
55 54

Some may still not be fully convinced that John Paul II is as devoted to Mary as this paper contends. See Appendix I for a more in-depth discussion of these issues.

56

In Appendix II, some of the doctrines surrounding Mary have been be examined and it has been determined in this case, at least, that neither John Paul II nor his Church have basis for their assertions. One must assume, of course, that the current Pope affirms and believes the doctrines of the Catholic Church. Unless overturned in an official manner (i.e.: by way of an encyclical or synod, which would bring up other issues, regarding infallibility), one must assume that these doctrines are still valid. 57 See Appendix II.

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Advocate, Helper, Benefactress, and Mediatrix . Immediately after this statement, they attempt to assure everybody that it neither takes away anything from, nor adds anything to the dignity or efficacy of Christ the one Mediator. Within the paragraph, a grievous error has occurred. While it is stated that Christ is the One Mediator, Mary is also apparently called upon by the church as a Mediatrix, an Advocate, and a Helper. Both of these things cannot be true. Either Christ is the One Mediator or Mary is a Helper to Christ, her Son and a Mediatrix in her own right. b.) Should The Popes Assertion Be Believed Then? Unequivocally, this author would say, no. When reviewing all of the evidence put forth by the Catholic doctrines and comparing them to those found within the pages of scripture, it is difficult to escape the fact that these beliefs are neither based on, nor approved by Jesus Christ or His apostles. Moreover, these teachings often detract from the Person of Jesus Christ and His saving grace in the lives of believers. Because of these things, one must come to the inescapable conclusion that Marian worship is not, nor shall it ever be, Christocentric in nature. Pope John Paul II is promoted by many Evangelicals, as a man who believes in the sound doctrine of Christ. However, in case after case, this man has chosen to accept the dogmas of the Church over what the Bible actually says. All of the dogmas surrounding Mary are, in fact, among the most avidly followed by this Pontiff. Remember that John Paul II has, by his own admission, dedicated his entire being to Mary and her veneration. Because of this, it follows that he cannot be truly Christocentric in his beliefs. Instead, he has fallen into idolatry and by virtue of his approval, his actions, and his words, has caused countless others to follow in his own footsteps. 3.) Double-Talk In addition to Marian Worship and his adherence to the essence of his ascribed role in the Roman Catholic Church, in spite of his assurances otherwise, the Pope has used carefully crafted statements which have misled people into a false sense of security and faith in this man. A case in point: although it has appeared that the Pope has apologized to millions on behalf of the Roman Catholic Church for heinous acts done to Christians in the past, in reality, this is only part of the truth. Although the Pontiff has uttered to the world that the Catholic Church has expressed some regret and has spoken of harmful acts of the past, and referred to some weaknesses and

37
mistakes, not once has he simply admitted that the Roman Catholic Church had literally murdered millions of Christians, nor has he truly apologized for these acts. As J. Beard has mentioned in his Roman Catholicism: General Notes page: He has not acknowledged that the Roman papacy has been one of the bloodiest and most inhumane institutions in human history. . . . . In a 5/96 encyclical 58 , for example, Pope John Paul II refers to certain "painful recollections" which some Protestants have in regard to the history of the papacy. He then says, "To the extent that we are responsible for these, I join my predecessor Paul VI in asking forgiveness." Is that a genuine apology over Rome's bloody history? No, it isn't. He cleverly leaves it up to his hearers to decide to what extent Rome is responsible for any "painful recollections." (Beard 1997). [his emphasis] The motives for this clever wording are not plainly known by any human, with the exception of John Paul II himself. However, from the indications and the resulting fruition, it appears that this was done, in order to be able to reconcile with many other denominations in the world, without ever actually asserting that The Roman Catholic Church was even wrong in these matters. 4.) Has He Promoted A Positive Change? This paper will now ask a question to its readers: Is Pope John Paul II really the agent of change he is purported to be? For the past 35 years or so, there has been a decisive move toward reconciliation with the Roman Catholic Church by many within Christendom. This shift towards the RCC has occurred primarily because many have been and continue to be under the impression that it has begun to reform its doctrines and dogmas. The movement has become especially prevalent since Pope John Paul II was elected back in 1978. Today, multitudes now contend along with the Pope and the Roman Catholic Church for a united body of Christ. However, these individuals are either misinformed, ignorant of the truth, or have simply chosen to ignore the inconsistencies in front of them, in favor of false unity. In reality, the Pope has completely affirmed all of the official doctrines set forth in both the Vatican Council II and in the latest Catechism of the Catholic Church 59, even if it may appear to some, that he has softened
58

The document referred to here by Mr. Beard, is none other than the encyclical, Ut Unim Sint, published May 25, 1995.
59

In the Popes Apostolic Constitution on the Publication of the Catechism of the Catholic Church, he affirms both the Second Vatican Council and the latest Catechism. Regarding the Second Vatican Council, he said: [O]n 25 January 1985, I convoked an extraordinary assembly of the Synod of Bishops for the 20th anniversary of
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his stance on a few points. Although Pope John Paul II appears to have come a long way toward what most non-Catholics believe to be orthodox Christianity, he has simply reworded old traditions and beliefs into a more palatable package, in order that he might achieve the goal first set out in the Second Vatican Council -- the goal of having the rest of Christendom reunite with the Roman Catholic Church. C.) So, Has There Been A Change Of Heart? In spite of appearances, neither the Roman Catholic Church nor its leader are any more progressive in their beliefs, than they were back in the time of the Reformation. The RCC (and its leader) still affirms that the Pope is the Universal Pastor of the entire Church, that he and the Magesterium enjoy infallibility when it comes to proclamations of dogma, and that they have enjoyed an unbroken line in the succession of Popes from Peter to John Paul II. Additionally, it has been shown that they still promote all of the doctrines surrounding Marian worship, including the doctrine that Mary was literally the Mother of God (Theotokos), that she was Immaculately conceived, that she is the Queen of Heaven and the Church, and that one should devote him or herself to her with complete and utter abandonment. In light of the data already examined, one can only conclude that there has been no real change of heart in the Roman Catholic Church. Instead, slight adjustments have been made, in order to make people think it is more progressive than it used to be. In essence, it has given itself a face-lift. Under its smooth exterior, however, the same wrinkles wait for the right moment to make a reappearance. Apparently oblivious to these findings, millions of churches still ally themselves with the Roman Catholic Church, in the hope that they will be able to work with them to spread the Good News. This act of evangelistic and theological compromise, is now referred to in the popular vernacular, as ecumenism.

59

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the close of the Council. The purpose of this assembly was to celebrate the graces and spiritual fruits of Vatican II, to study its teaching in greater depth in order that all the Christian faithful might better adhere to it, and to promote knowledge and application of it. (Pope John Paul II 6). [my emphasis] Later, regarding this latest Catechism, Pope John Paul II affirmed in this same document: The Catechism of the Catholic Church, which I approved 25 June last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium. I declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion. May it serve the renewal to which the Holy Spirit ceaselessly calls the Church of God, the Body of Christ, on her pilgrimage to the undiminished light of the Kingdom (Pope John Paul II 8)! [my emphasis]

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V.) Ecumenism -- What Is It? Ecumenism is derived from the word "ecumenical". This word comes from the Greek oikoumene, which may be translated as "the entire inhabited earth." (Strong 1996) According to the Evangelical Dictionary of Theology, ecumenism is "the organized attempt to bring about the cooperation and unity of all believers in Christ" (Weber 1984). These two ideas have been fused in the official definition which was coined by the World Council of Churches in 1951: It is important to insist that the word [ecumenical], which comes from the Greek word for the whole inhabited earth [oikoumene], is properly used to describe everything that relates to the whole task of the whole church to bring the gospel to the whole world (World Council 1998). A.) Who Started the Ecumenical Movement? The movement itself was started at the beginning of this century by Protestant missionaries of different sects. The founders main reason for joining forces, was to cultivate a climate of cooperation, in order to evangelize the non-believers. By combining their energies and overlooking small doctrinal differences, these men and women were able to focus on the single purpose of bringing the Gospel of Christ to the entire world 60. While this movement was originally designed to evangelize 61, the groups impetus began to change. Soon after its inception, people such as Charles Brent began to invite the RCC to join, in spite of the fact that many of the doctrines and dogmas were in direct opposition to the beliefs of the Christian community 62. Ironically, in the early days of the ecumenical movement, the Catholic Church did not desire to participate at all. 63 It was not until much later that ecumenism was considered by the RCC. In the IHSV article reproduced from Voice Crying in The Wilderness, the traditional Roman Catholic perspective of these events are discussed: It was during this time 64 that Charles Brent, an American Episcopal Bishop of the Philippines conceived the idea of assembling a great conference of delegates from all Christian confessions. A second conference was formed shortly after by Brent called the Conference on Faith and Order. In 1919, the Holy See being invited to send delegates, politely declined. Pope Benedict XV explained that although his earnest
60

cf. Khoo 1997. This movement was not originally conceived to promote unity at the expense of truth.

61

62

The validation for this statement has already been established within the pages of this document. Later, it will be established that the Roman Catholic Church is at the forefront of this movement today.

63

64

The same time the ecumenical movement was first birthed.

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desire was one fold and one shepherd, it would be impossible for the Catholic Church to join with others in search of unity. As for the Church of Christ, it is already one and could not give the appearance of searching for itself or for its own unity. It is reported that the Holy Father did not disapprove of the movement as something outside the Catholic Church, but by his own words it is obvious he knew it was not only futile, but dangerous and even scandalous to the Catholic Faithful to participate in seeking unity in such a manner (IHSV 1997) [my emphasis]. This has traditionally been the stance of the RCC, when it came to collaborating with anyone who did not affirm all of the beliefs of the Roman Catholic Church. For hundreds of years, adherents of the Roman Catholic belief system have been in bitter dispute with those who have chosen to follow in the footsteps of men such as John Huss, John Knox and Martin Luther, when it came to matters of doctrine.65 The desire for the Catholic Church to reform its beliefs, remained strong among the followers of these and other men. B.) Proponents of Ecumenism 1.) Christendom Recently, however, the wind has changed. Literally millions of Christians have decided to begin to ally themselves with the Roman Catholic Church, through the vehicle of the ecumenical movement. Evangelical giants and midgets alike have jumped on the ecumenical bandwagon and have either joined or are in the process of joining forces with the Roman Catholic Church, even though the bulk of these individuals and groups are not fully comprised of the Catholic Churchs official stance on many issues. a.) Lutherans Although not necessarily at the forefront of this movement, even the Lutherans -- those who have traditionally agreed with the teachings of Martin Luther -- have chosen to wade into the uncertain waters of an ecumenically based unity. Intriguingly, this change of heart has not come about for the reasons which Luther would have wanted them to. Martin Luther would have desired to have the Catholic Church recognize that Jesus is Lord and that justification is through faith alone, not only in theory, but in reality. Alas, this has not occurred. While many are mouthing the right words, the doctrines which have traditionally set Catholics and Protestants at odds, remain canon within the Roman Catholic Church itself. Indeed, in the document, Final
65

None of these men desired to destroy the Catholic Church, per se, but wanted to reform it, in order that it would once again represent the Orthodox (right thinking) position. This orthodoxy was not new. Rather, it was based on the writings of the Bible and on the writings of the early church fathers.

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Proposal Of The Joint Declaration On The Doctrine Of Justification, the Lutheran World Federation declared that there was now a consensus on basic truths of the doctrine of justification and have said that this consensus shows that the remaining differences in its explication are no longer the occasion for doctrinal condemnations (Akin Lutheran - Catholic Joint Declaration 1997). 66 These statements stand alone, however. While the Catholic Church readily agrees that they have the beginnings of a basis for consensus and even venture to say that salvation is sola fide (by faith alone), they also state that there are still some issues which separate them from the Lutheran Church. These differences were the essence of Luthers argument to begin with. In their official response to the Final Proposal, the Roman Catholic Church said this: The Catholic Church maintains . . . that the good works of the justified are always the fruit of grace. But at the same time, and without in any way diminishing the totally divine initiative, they are also the fruit of man, justified and interiorly transformed. We can therefore say that eternal life is, at one and the same time, grace and the reward given by God for good works and merits. (Akins Response of The Catholic Church 1997). The issue which divided Luther from the Roman Catholics, is still tenaciously defended by the Catholic Church. In spite of this, the Lutheran World Federation has chosen to continue across the threshold, towards unity. This is far from the type of unity pictured by Christ and His followers within the pages of the Bible. While the Body of Christ must exhibit love at all times, that love must be based on the Truth. Anything less is not love at all, but simple deception, designed to destroy, rather than unite the people who purport to believe in God and want to live their lives out in a manner which will be glorifying to Him. b.) The Heavyweights Even the most influential among Christs body have decided to unite with the RCC. Among the list are

The individuals representing the Catholic side have agreed in this document that salvation comes sola fide. Having said that, it must also be said that this is not the first time Roman Catholics have agreed with the language of sola fide, even though the Council of Trent condemned the terminology. At Regensburg, or Ratisbon, in 1541, the Emperor Charles V invited three Lutheran evangelicals and three Roman Catholic theologians to consider a way for healing the breach in the German church. Cardinal Gasparo Contarini, the papal legate in Germany at the time, openly expressed his belief "that the Lutheran concern for justification by faith was in fact the essence of the Catholic faith also." What Contarini meant was that Protestantism was essentially Catholic! His argument, made by many then and since, was that the Protestant schism had been caused principally "by a misunderstanding of Catholicism. (Peter Matheson, Cardinal Contarini at Regensburg, London: Oxford University Press, 1972, 49.) Before this sixteenth century ecumenical meeting took place Luther was suspicious of the whole effort. The six men who met did reach an agreement. They issued a statement and mutually agreed to sola fide. Luther was aghast with their statement. He had previously warned that to go back one iota on the wording of the Augsburg Confession would invite catastrophe (Armstrong 1998).

66

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Evangelist Billy Graham and Chuck Colson, not to mention the leaders of the highly acclaimed movement, known as the Promise Keepers. These men are looked upon by believers today, with the same faith and conviction as the members of the Catholic Church look toward the Pope. Although sola scriptura (by the scriptures alone) has been touted among non-Catholics as the measuring stick by which they conduct themselves, often the utterances of these men are taken over those of Gods Word. In any case, although one cannot deny that these men have each made a sizable impact in the world for Christ, their choice of allegiance with the Roman Catholic Church must be questioned, in light of the information brought forth previously in this paper. 67 i.) Billy Graham Undoubtedly looked upon as the Evangelistic giant of our time, Billy Graham has managed to use pulpits, television stations, the radio, and even newspapers and periodicals to disseminate the message of the Gospel to millions. With the notable exception of Pope John Paul II, Billy has, without a doubt, become the most recognized and respected religious leader of the world. However, for the past 40 years or so, he has also advocated a joint ministry with both the traditional and not so traditional 68 elements of the Roman Catholic Church. This has not always been the case. In the forties, when he first made an appearance on the scene, young Graham sported a doctrinal stance which agreed without question, with even the most fundamental denominations. His beliefs were, in the truest sense of the word, orthodox (Ashbrook 1992). In addition to his conviction that Scripture was inerrant and his belief that all men were in need of Jesus saving Blood to rescue them from their profound condition of being lost, Billy Graham was known for his stand
67

There are undoubtedly Christians within the Roman Catholic Church. Many of these men and women contend for the truth and evangelize within the Church, not unlike Luther did. However, these do not appear to be the individuals with which these men are dealing. For the most part, the faction which is being dealt with, is the more traditional element -- those which adhere to traditional doctrine of the RCC, including, but not limited to, the Pope himself.
68

While many of the men and women from the Roman Catholic Church are speaking of the movement of the Holy Spirit and having charismatic experiences, continued adherence to the many doctrines which are within the structures of the Church, again, shows the fruition of the tree from whence they have come. It cannot be stressed enough, that there are, without a doubt, Christians within this organization. However, those who have come to a saving faith in Christ, will begin to do one of two things; either they will begin to evangelize their friends and neighbors within the Church itself, in order to bring them to a saving faith, or they will leave the Church entirely. In either case, the adherence to the many dogmas should invariably begin to dissipate. They are most certainly not going to be perpetuated, once Gods word divides the Truth from the error.

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against the Roman Catholic Church, even in 1950. It was in this year, that Dr. Robert Ketcham from the General Association of Regular Baptist Churches, happened across an article which implied that Graham was in favor of both Jewish and Roman Catholic participation in a revival in Oregon. This article also mentioned that Billy had apparently allowed a Roman Catholic Church to deal with some of the response cards turned in at a crusade. In reply to the report, Dr. Ketcham wrote Mr. Grahams executive secretary, Jerry Bevan. What follows, is an excerpt from the response Dr. Ketcham received, regarding his concerns: For example, you asked if Billy Graham had invited Roman Catholics and Jews to cooperate in the evangelistic meetings. Such a thought, even if the reporter did suggest it as having come from Mr. Graham, seems ridiculous to me. Surely you must know that it is not true... Further that you should give any credence to the idea that Mr. Graham would ever turn over any decision cards to the Roman Catholic Church seems inconceivable (Ashbrook 1992). Today, an entirely different picture of this man may be seen. Not only has he praised the current pope . . . "He'll go down in history as the greatest of our modern Popes," says the Rev. Billy Graham. "He's been the strong conscience of the whole Christian world" (Gray 1994) . . . but he has even encouraged people who have just professed Christ, to be discipled by the Roman Catholic Church. In his book, The New Neutralism II, John Ashbrook investigates the man, Graham. What he has come across, is truly astounding. In his words: In September of 1979, The Christian Courier of Milwaukee, Wisconsin published the following report on the recent Milwaukee Crusade: Sister Maureen Hopkins, Director of the Ecumenical and Interfaith Commission of the Milwaukee Roman Catholic Archdiocese, and a liaison member of the Crusade committee, reported that 120 people have volunteered within the Catholic community to help her with the task of contacting each of the 3,500 inquiries. Sr. Maureen received the names and telephone numbers from the Crusade Committee, based upon the inquirers indication of leaving a Catholic background on his inquiry card... All 7,500 were immediately invited to a Eucharistic celebration which was held on August 16 at St. Theresa's Church in Milwaukee. The mass was attended by more than 400 people. The primary purpose for the mass was to remind the inquirers that their commitments to Christ should be nurtured within the sacramental framework of the church. Christianity Todays September 7, 1979 edition pointed out that Graham had sent a team member almost a year before the Crusade to conduct a seminar on the working of the Crusade for Milwaukee priests and lay workers. It is a tragedy that 3500 decision cards were turned over to the Roman Catholic Church, but, it is a worse tragedy when you realize that it did not "happen," It was planned by the world's best-known evangelist (Ashbrook 1992). Without a doubt, this man has become an avid proponent of the Pope and The Catholic Church. He has, by virtue of his actions, been able to convince many Christians that it is all right to ally themselves with Rome and

44
its Pope, in spite of the fact that it has not appeared to even change its essential stance on justification, let alone any other major error. ii.) Chuck Colson However, Billy Graham is not the only one who has managed to convey this message to the masses, by virtue of his words and actions. In his book, The Body, Chuck Colson recounts a story which may reveal his own lack of knowledge about the true doctrine to be found in the Roman Catholic Church: A few years ago an international group of evangelical leaders met to prepare for a large conference in a country which happened to be predominantly Catholic. Since the conference was on a universal subject -evangelism -- I urged that Catholic evangelicals 69 be invited (Colson 1992). This man, who is looked upon by many as the epitome of Christianity, clearly believes that evangelism is a burden which should be shared without reserve with the Roman Catholic Church. Either Colson is willing to simply ignore the many colossal differences between traditional Catholicism and Christianity, in favor of unity, or he has not taken the time out to fully investigate this entity before making such a bold statement. One is wise to note that this is not an isolated incident, either. Two years prior to having The Body published, Charles Colson promoted Evangelical Catholics, a book which was penned by Keith Fournier, a noted Catholic Evangelical and avid proponent of ecumenism. In the forward to the text of the book itself, Colson admonishes, It is high time that all of us who are Christians come together, regardless of the difference of our confessions and our traditions and make [it our] common cause to bring Christian values to bear in our society. . . . Keith Fournier stands in the breach -- truly orthodox in his adherence to Catholic doctrine and fully evangelical in his relationship to Christ and His creation. . . . Without compromising or diluting his faith, without any false ecumenism, he calls all of us as Christians to our common heritage and mission 70 (Colson for Fournier 1990). The fact that Colson mentions that Fournier is truly orthodox in his Catholic belief and uncompromising in his Catholic faith, disqualifies Fournier as being truly Christian, as the Bible defines it, at least.

69

It must be pointed out that Mr. Colson chose the term, Catholic evangelicals, to identify the group he wanted to invite to the conference. The term, evangelical is one which is used in close association to the ecumenical movement. It is also one which is often used so loosely that it can include anyone who preaches anything about Jesus Christ. In such cases, it may embrace groups as Mormons and, indeed, even Jehovahs Witnesses. After all, they also consider themselves to be Christians and VERY evangelical.
70

See previous two notes.

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Further, while Colsons statement appears to uphold the essence of Christian love, he glosses over the real doctrinal divergences between Catholics and non-Catholics, in order to win both camps over to his belief that we need to make it our common cause to bring Christian values to bear in our society. Because of this, he actually nullifies love, because true love rejoices in the truth. The same may be said about Mr. Fournier, the man whose book Colson foreworded. Although both men assert without reserve that they are indeed brothers in the Lord, neither one tackles the reality which remains clear in the light of the doctrine of infallibility; the fact that all of the anathemas (curses) mentioned in the Council of Trent71 still stand officially (it is affirmed in the Vatican Council II and referenced many times in the 1994 edition of the Catechism of the Catholic Church). These traditions which have separated us have never been recanted, nor could they really ever be, since the doctrine of infallibility prevents this document from being ever perceived as wrong. Sadly, many continue to believe that Colson is one of the many truly progressive Christian believers who are doing the work of God. He does this work, however, by ignoring the glaring doctrinal faults within the Roman Catholic Church, in favor of completing evangelism a few years ahead of schedule. iii.) The Promise Keepers Here, in the closing days of the millennium, a force which has apparently taken the world by storm, is that of the internationally acclaimed movement, the Promise Keepers. The founder of this movement, Bill McCartney, has made it very clear that he is in agreement with the assertions of the Billy Grahams and the Chuck Colsons of the Christian world. During the 1994 National Conference, he stated to the entire world what his intentions are, with respect to unity of the Church, even at the expense of the Truth. Jim Kirksey, a Denver Post Staff writer quoted McCartney recently: It has become clear to me what God has in mind for Promise Keepers, McCartney said. The answer, he said, was found in the Sermon on the Mount: Blessed are the peacekeepers, for they are the sons of God. A peace-maker is one who brings warring factions together, he said. The reason there isn't a Catholic men's group filling stadiums around the country is because God wants us together, he suggested. . . . In his talk, McCartney said Promise Keepers has set Jan. l, 2000, as the date for men of God...across the United States to stand up for Jesus Christ. He said he envisions 650,000 men in every state capitol gathering at the same time (Kirksey 1998).

71

See Appendix III for The anathemas of the Council of Trent.

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These overtures have not only been observed by outsiders, either. Many within the Roman Catholic Church recognize this movements move toward unity with it, as well. On their web page, the New England Catholic Mens Conference answered some key questions with respect to the relationship it had with the Promise Keepers movement: What does the NECMC think of the Promise Keeper's movement? Of course, as Catholic Christians we are always happy to see other Christians growing in faith and building unity among other Christians. The US Bishops released in statement called "A Perspective on Promise Keepers" in June of 1996 which expressed cautious optimism, especially where we may have doctrinal differences (i.e. a greater emphasis on the literal sense of the Bible, uncertainty about the role of women, and a different understanding of ecclesiology -- the structure of the Christian church). At that time there was also some concern that PK was emphasizing Christian unity, but they had not involved any Catholics as speakers or board members. However, in 1997 they added a Catholic board member and had Catholic speakers at their events. Are the Promise Keepers supportive of what you are doing? Yes. Promise Keepers has consistently affirmed efforts of individual churches or denominations to start men's ministry. Brian Doyle, the New England Promise Keeper's field representative, has continually offered help to Catholics, and any other denominational group throughout New England. He has also offered to promote our conference to the Catholic men he works with and has told us that he will avoid planning any events around the time of our conference. (NECMC n.d.). [my emphasis] There is little need to delve further in this instance because it is clear that the new evangelism -- ecumenism -- is on the menu within the Promise Keepers organization. c.) Other Notable Evangelicals In addition to these heavyweights, there are a host of others who have jumped on the ecumenical bandwagon. Of these, many have chosen to reveal their alliance through their approval of the notorious document now commonly referred to as ECT. Included among the Evangelicals who have signed or have participated in the making of the Evangelicals and Catholics Together document, are men such as Bill Bright (Campus Crusade For Christ), as well as Mr. Charles Colson (Prison Fellowship), Pat Robertson (President of CBN), Dr. Os Guinness (Trinity Forum), Rev. Max Lucado (Oak Hills Church of Christ ), Dr. James J. I. Packer (Regent College, British Columbia), Dr. Robert A. Seiple (World Vision U.S.), and of course, Dr. John Woodbridge (Trinity Evangelical Divinity School), to name but a few. (Evangelicals and Catholics Together 1994). Other proponents of the new ecumenism are men like Dr. Jack Van Impe and James Dobson, both highly acclaimed in the Christian world. Again, while this author does not want to take away the contributions made to the cause of Christ by any of the men mentioned in the previous pages, nor does this writer desire to paint a picture which does not include

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this major error of judgment they have made. By virtue of agreeing with the ECT document or by stating in some way that they approve of Evangelicals and Catholics coming together, each of these men are guilty of leading many others astray. 2.) The Roman Catholic Church and Ecumenism One must remember that this is not, however, a one sided romance. The Pope and the organization he represents are looking for a renewal in their church which would bring about a renewed unity with the non-Catholic world. However, neither he, nor the RCC is willing to recant their position on justification, Mariology, purgatory, or any other dogma to accomplish this. Instead, some small adjustments have been made within the church itself, in order to have it appear more palatable to most people 72. In chapter 22 of his book, Crossing the Threshold of Hope, Pope John Paul II speaks candidly about the RCCs plans, ecumenically speaking: Before speaking about disappointments it is appropriate to speak briefly on the Second Vatican Council's initiative once more to set the Church on the path of ecumenism. This path is very dear to me. . . . Good will is needed in order to realize how various interpretations and ways of practicing the faith can come together and complement each other. There is also the need to determine where genuine divisions start, the point beyond which the faith is compromised. It is legitimate to affirm that the gap between the Catholic and the Orthodox Church is not very wide. On the other hand, with regard to the Churches and the communities originating in the Reformation, we must recognize that the gap is considerably wider, since several fundamental elements established by Christ were not respected 73. Clearly, the disappointments to which you referred were bound to arise in the case of individuals or groups that viewed the problem of Christian unity in too casual and superficial a way. Many enthusiastic people, sustained by great optimism, were ready to believe that the Second Vatican Council had already resolved the problem. But the Council only opened the road to unity, committing first of all the Catholic Church; but that road itself is a process, which must gradually overcome many obstacles-whether of a doctrinal or a cultural or a social nature-that have accumulated over the course of centuries. It is necessary, therefore, to rid ourselves of stereotypes, of old habits. And above all, it is necessary to recognize the unity that already exists.

Some of those adjustments have included other belief systems and have become so inclusive that they smack of universalism. Compare Crossing the Threshold of Hope, Chapter 12, Catechism of the Catholic Church, article 460, and Declaration on the Relation of the Church to Non-Christian Religions in the Vatican Council II (pp. 739 ff.). Additionally, in a letter written to my beloved Muslim brothers and sisters John Paul II said, "I close my greeting to you with the words of one of my predecessors Pope Gregory VII, who in 1076 wrote to Al-Nasir, the Muslim ruler of Bijaya, present day Algeria: "We believe in and confess one God, admittedly in a different way, and daily praise and venerate him, the creator of the world and the ruler of this world." (Beard 1997; The Vatican Homepage 1991).
73

72

Without going into much detail, the Pope has managed to place the entire burden of the Reformation upon the churches which broke away from Rome.

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Taking all this into consideration, it is difficult not to acknowledge that the Catholic Church has enthusiastically embraced ecumenism in all its complexity and carries it out day after day with great seriousness. Naturally, real unity is not and cannot be the fruit of human forces alone. By the year 2000 we need to be more united, more willing to advance along the path toward the unity for which Christ prayed on the eve of His Passion. This unity is enormously precious. In a certain sense, the future of the world is at stake. The future of the Kingdom of God in the world is at stake. Human weaknesses and prejudices cannot destroy God's plan for the world and for humanity. If we appreciate this, we can look to the future with a certain optimism. We can trust that "the one who began this good work in us will bring it to completion" (cf. Phil 1:6) (Pope John Paul II 1994). [his emphasis] While Pope John Paul II is undoubtedly passionate about the idea of reuniting for the cause of Christ, in reality, the fundamental differences make it very difficult, at best, to truly spread the whole counsel of God. One would have to relegate oneself to preaching nothing more than a watered-down version of the Truth, which is not Truth at all. What is very interesting, is the fact that the Pope is unwilling to relinquish even an iota of power, in order to accomplish his task. In myriads of documents, the Pontiff agrees with and upholds the doctrine of Papal Primacy within the Church. One such document, is the latest release from the Vatican itself on the subject. In it, Cardinal Ratzinger says this about the future of Christendom, should the RCC and the non-Catholics unite under one banner: [I]t is only the Pope-- or the Pope with an ecumenical council-- who can make a final judgment on how the papal ministry should be exercised. On the other hand, it notes that the papal primacy is not a matter of absolute power, since the Pope, like Peter, makes his decisions in a collegial setting, after consulting with the bishops of the world. Against that background, the document suggests that all Christians should pray for a favorable resolution of the discussion on papal primacy-- a resolution that would allow Church unity and the exercise of papal primacy as Christ intended it (ETWNews 1998). [my emphasis] The path is clear, as far as the RCC is concerned. Should the non-Catholic churches ever fully rejoin forces with the RCC, it is almost certain that they would be forced to accept the Headship of the Pope, rather than remaining under the Headship of Christ, where they belong. This would be a tragedy of the nth degree, were it ever to occur. C. Is Ecumenism A Valid Avenue For Evangelism, Then? Without hesitation, based on all of the evidence compiled, this author would answer, No, it is not a valid avenue to effect the Great Commission, given to us by our Master. On the contrary. It would be better to remain utterly SILENT to the world than to be like the people to whom this warning was addressed:

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Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. (Matthew 23: 15 ) [my emphasis] By continuing to participate in the lie of the new evangelism, ecumenism, the Body of Christ is choosing to sacrifice doctrinal purity for the sake of numbers and appearances. Anything less than the whole Gospel is not the Gospel at all but is a lie from the pit of hell. As such, then, it ought not to be spread, lest the converts of

this half-truth end up becoming sons of hell in the process. The stakes are just too high. Souls hang in the balance and this author is one who is not willing to take that kind of a chance with someone elses eternal destiny. Conclusion When the journey for truth began within this paper, the statement was made that many within Christendom have desired to reenter turbid waters long since polluted by mans heresies, without first cleaning them, in the hopes that they might more successfully evangelize the world for Christ. This thesis was put forth, in order to challenge the beliefs held by the bulk of Christendom today, that many of the heretical acts and attitudes of the Roman Catholic Church in times past have either been purged from its organization or were never as horrendous as they were made out to be. These presuppositions were challenged, through the examination of the history, doctrines, and personalities surrounding the papal office of the Roman Catholic Church itself. Once it was shown that the Roman Catholic Church has not really changed the essence of its teachings, in spite of the outward appearances, the subject of ecumenism was broached and its history and present state were looked at. From there, the question regarding the validity of the Ecumenical movement was tabled and answered. In conclusion, this author would like to warn her brothers and sisters in Christ not to ally themselves with the Roman Catholic Church, even though it may appear to be innocuous in nature. Until a real change is effected within its structures, this organization and its leader should be avoided, rather than joined; it should be evangelized, rather than encouraged. Biblical separation should be practiced by believers. Anything less would be tantamount to attempting to serve two masters.

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Appendices Appendix I. Is The Pope Really That Devoted To Mary? On The Popes closing statement in the chapter titled, The Mother of God, he clears up any misgivings people may have, regarding his personal devotion to Mary: I think what I have said sufficiently explains the Marian devotion of the present Pope and, above all, his attitude of total abandonment to Mary -- his Totus Tuus (Pope John Paul II 1994). This man also truly believes that Mary is the key to the salvation of the Church today and that Jesus wants all victories to be inextricably linked to her: After my election as Pope, as I became more involved in the problems of the universal Church, I came to have a similar conviction: On this universal level, if victory comes it will be brought by Mary. Christ will conquer through her, because He wants the Churchs victories now and in the future to be linked to her (Pope John Paul II 1994). [my emphasis] Because of this conviction, he has even dedicated all of mankind to her. In his official biography, on March 25th, 1984, the Vatican asserts that John Paul II, [i]n spiritual union with all the bishops of the world . . . repeats the act of entrustment of mankind and all peoples to Mary Most Holy, at Fatima on May 13th (Holy See Events 1996). One must realize that he has not only entrusted the human race to her; he has also on many occasions, encouraged those of the Catholic faith, especially those in the clergy, to devote themselves to her, either implicitly or by inference. In his Pastoral Guide for Diocesan Priests in Churches dependent on the Congregation for the Evangelization of Peoples, Pope John Paul II says: Thus, priests should renew every day their total dedication to Christ; they should ask in prayer for the gift of fidelity and perseverance; they should entrust their heart to Mary, Queen of virgins; and they should have recourse to mortification, which increases self-control and helps overcome obstacles ( Pope John Paul II. 1989). He has also been known to say comparable things to the masses. On the 24th of May, 1998, in Turin, Pope John Paul told the crowd that Mary watchfully accompanies believers on their journey, and your city bears many signs of her special protection. . . . Mary is our Mother and a true help for every Christian (Pope John Paul II 1998). Earlier, in 1994, in his letter on the occasion of the IV Centenary of the Death of St. Philip, he said to the members of the Confederation of the Oratory : In this regard, how can we forget his [St. Phillips] wise and efficacious warning: "My children, be devoted to Mary: I know what I am saying! Be devoted to Mary!" (Pope John Paul II 1994).

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If there was some area of reservation in the minds of readers up until now, this has hopefully been removed. Wojtyla has and continues to not only devote himself to Marian worship, but also encourages all who follow the Roman Catholic faith, to do the same. While many will have decided by now that Pope John Paul is not the man who they thought he was, others may still be holding onto the hope that he and the Roman Catholic Church are still basically sound, doctrinally speaking, with, of course, the exceptions put forth previously in this paper. Appendix II. Mary Examined i.) Immaculate Conception As already mentioned, Mary has been granted a special place within the doctrine of the Catholic Church itself. The latest Pope has even gone as far as dedicating his entire being to her. This attitude of extreme veneration is, by no means new, however. For almost 1700 years, the Catholic Church has been endowing this handmaid of God with attributes which have little or no basis in Scripture. One of these qualities is commonly referred to as her Immaculate Conception. This author would like to caution the reader not to mistake this dogma with the Biblical Truth that Jesus was conceived without the aid of a man. In the case of the Immaculate Conception, Mary herself is purported to have been given the fulness of grace that most believers get only upon baptism (Holweck 1998) and remained preserved free from all stain of original sin (Flannery, 1981) throughout her entire life. Here is a portion of the original infallible declaration, Ineffibilis Deux, as declared by Pius IX: Above all creatures did God so love her [Mary] that truly in her was the Father well pleased with singular delight. Therefore, far above all the angels and all the saints so wondrously did God endow her with the abundance of all heavenly gifts poured from the treasury of his divinity that this mother, ever absolutely free of all stain of sin, all fair and perfect, would possess that fullness of holy innocence and sanctity than which, under God, one cannot even imagine anything greater, and which, outside of God, no mind can succeed in comprehending fully. And indeed it was wholly fitting that so wonderful a mother should be ever resplendent with the glory of most sublime holiness and so completely free from all taint of original sin that she would triumph utterly over the ancient serpent. . . (Pius IX 1854). [my emphasis] The Catholic Encyclopedia explains how this could possibly occur, even though she was supposed to be conceived in the normal way. Mary was preserved exempt from all stain of original sin at the first moment of her animation, and sanctifying grace was given to her before sin could have taken effect in her soul. The formal active essence of original sin was not removed from her soul, as it is removed from others by baptism; it was

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excluded, it never was simultaneously with the exclusion of sin. The state of original sanctity, innocence, and justice, as opposed to original sin, was conferred upon her, by which gift every stain and fault, all depraved emotions, passions, and debilities, essentially pertaining in her soul to original sin, were excluded (Holweck 1998). [my emphasis] Holweck was very careful to discern the difference between Marys exemption from the temporal penalties of sin and the cleansing of sin in a mans life, through baptism. [S]he was not made exempt from the temporal penalties of Adam -- from sorrow, bodily infirmities, and death. The immunity from original sin was given to Mary by a singular exemption from a universal law through the same merits of Christ, by which other men are cleansed from sin by baptism. Mary needed the redeeming Saviour to obtain this exemption, and to be delivered from the universal necessity and debt (debitum) of being subject to original sin. The person of Mary, in consequence of her origin from Adam, should have been subject to sin, but, being the new Eve 74 who was to be the mother of the new Adam, she was, by the eternal counsel of God and by the merits of Christ, withdrawn from the general law of original sin. Her redemption was the very masterpiece of Christ's redeeming wisdom. He is a greater redeemer who pays the debt that it may not be incurred than he who pays after it has fallen on the debtor. Such is the meaning of the term "Immaculate Conception (Holweck 1998). [my emphasis] This doctrine appeared to have been proposed, in order to assure the masses that Jesus was free from all taint of original sin. However, it is neither necessary, nor accurate. Jesus was not conceived in the conventional fashion. To begin with, He was placed in the womb of Mary. This very obedient young woman did not contribute any portion of her own genes in the process, from all indications. She was simply a willing vessel for an inestimable cargo. Further, in the Magnificat, Mary said My spirit hath rejoiced in God my Saviour" (Luke 1:47). By her own admission, a Savior was something she (still) needed. Had she received full exemption from her sins from birth, she would not have uttered the words in such a manner. If she had already received this exemption, she more likely would have said something like, Thanks be to God, who has already granted me freedom from my sins, through this Saviour, whom my spirit rejoices in. One can bend silence in a variety of ways. In truth, all she said, was what is written; nothing more. Nowhere is it mentioned that she was free from sin or incapable of sinning within her entire lifetime. One may see that this doctrine is completely unfounded and without merit, so should not be included along with the Truth. Based on this information, the doctrine of Immaculate Conception is heretical and has no place within the Gospel.

One might have noticed that the title, new Eve was conferred upon this servant of the Lord. This title is actually unmerited; although Jesus was clearly considered the second Adam (Cf. I Corinthians 15:45) , Mary was not likewise mentioned. Further, Mary was Jesus earthly mother, not his mate.

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ii.) Theotokos -- Mother of God. It is likely the dogma of the Immaculate Conception arose from that of an earlier one, Theotokos -that is, the idea that Mary is literally the Mother of God. This particular dogma arose in 433 AD, through Pope Celestine, in response to Nestorius denial of her divine nature. The Catholic Encyclopedia speaks of this particular teaching thusly: Mary's Divine motherhood is based on the teaching of the Gospels, on the writings of the Fathers, and on the express definition of the Church. St. Matthew (1:25) testifies that Mary "brought forth her first-born son" and that He was called Jesus. According to St. John (I:15) Jesus is the Word made flesh, the Word Who assumed human nature in the womb of Mary. As Mary was truly the mother of Jesus, and as Jesus was truly God from the first moment of His conception, Mary is truly the mother of God. Even the earliest Fathers did not hesitate to draw this conclusion as may be seen in the writings of St. Ignatius 75, St. Irenaeus76 , and Tertullian 77. The contention of Nestorius denying to Mary the title "Mother of God"78 was followed by the teaching of the Council of Ephesus proclaiming Mary to be Theotokos in the true sense of the word . . . (Maas 1998). While one cannot deny that Mary carried and cared for the Messiah as a mother would or that Mary was called the mother of Jesus, the lack of information available in the Bible still makes it very difficult to justify such a doctrine as Theotokos. The information is not there; neither is it alluded to anywhere in the text. The Biblical account tells us she was simply his earthly mother, not the immaculately conceived, perfect specimen of woman that is purported to have taken an active part in the conception of God. 79 Because Jesus has always existed, it is asinine, to say the least, to attribute the forming of His Divine body to a woman who was just as sinful as the rest of humanity.80 The only fathomable way it would have been acceptable for Mary to contribute her genes, would have been if she was, indeed, immaculately conceived herself. Because this does not bear out in scripture, however, one cannot but assume Mary was a willing vessel of a precious cargo which was perfectly conceived without the implementation of her tainted ovum.

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(ad Ephes., 7, P.G., V, 652). (adv. haer., III, 19, P.G., VIII, 940, 941). (adv. Prax. 27, P.L., II, 190). (Serm. I, 6, 7, P.G., XLVIII, 760-761).

76

77

78

79

She certainly carried and bore the Child. However, she could not have given him anything more than nourishment from her body. Had she contributed her own DNA, the Christ would have been tainted with original sin, as was Mary.
80

That is not to say that she was not justified by her faith, but that she was a member of humanity, as we all are.

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iii.) Bodily Assumption According to the Second Vatican Council, Mary was not only the Theotokos and Immaculately conceived, but when her life was over, she was apparently whisked into heaven, body and soul. Page 417, paragraph 59 says this: The Immaculate Virgin, preserved free from all stain of original sin, was take up body and soul into heavenly glory, when her earthly life was over, and exalted by the Lord as Queen over all things, that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death (Flannery, 1981). [my emphasis] If this dogma is to be believed, God has become a respecter of persons -- he has shown partiality 81. In essence, He would have had to have said that this mortal, fallible woman is better than all other women or men in the world. Because of this, she has received, not simply the honor of being a son or a daughter and a co-heir of Christ, but has, indeed become Queen over all other believers. It directly contradicts scripture, which asserts that all men and women who have believed in faith, will become sons and heirs of God. It has never asserted that the woman who bore and cared for Jesus would, even by grace, receive a position above all (or even any) others. (Galatians 4:4 - 7) Again, Pope John Paul II agrees with every assertion put forth in the documents of the Roman Catholic Church, regarding Mary, including that of her bodily assumption. This places even more doubt on the efficacy of this man as one with whom the Body of Christ should now begin to forge close relationships and evangelize the world alongside of. iv.) Mary According To The Scriptures Within the pages of the Bible, a more realistic portrait of the woman Mary, is revealed -- this picture is completely different from that painted by the many infallible proclamations made through the Catholic Church or the assertions made by its current leader. Unlike the Mary of Catholicism, Mary, the mother of our Savior, was in need of a Savior herself, as is recorded in Luke 1: 47. Secondly, it never mentions her immaculate conception, but there are many verses which pertain to the miracle of the Holy Spirit overshadowing Mary and causing her to become pregnant with Jesus, even though she

81

Compare Deuteronomy 10:17, II Chronicles 19:7; Job 37:24; Acts 10:34; Romans 2:11; Ephesians 6:9 and I Peter 1:17 with the dogma of Mary being exalted to Queen.

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had never known a man 82. Thirdly, as was already demonstrated, there is not even a shred of scriptural evidence that Mary was taken up bodily into heaven and exalted as Queen over all of creation. Neither has she been affirmed within Biblical text, as a Mediatrix, an Advocate or a Helper for the people of God. These titles have always been ascribed (in masculine form, of course), to either God the Father, God the Son, or God the Holy Spirit. The thundering silence of the Bible on these issues, with regard to Mary, serves as a silent testimony of what is acceptable and what is not. Appendix III -- Some Anathemas of the Council of Trent i.) Canons on Justification "If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema" (Canon 9). [my emphasis] "If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ's sake, or that it is this confidence alone that justifies us, let him be anathema" (Canon 12). "If anyone says that man is absolved from his sins and justified because he firmly believes that he is absolved and justified, or that no one is truly justified except him who believes himself justified, and that by his faith alone absolution and justification are effected, let him be anathema" (Canon 14). "If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, let him be anathema (Canon 24). "If anyone says that the Catholic doctrine of justification as set forth by the holy council in the present decree, derogates in some respect from the glory of God or the merits of our Lord Jesus Christ, and does not rather illustrate the truth of our faith and no less the glory of God and of Christ Jesus, let him be anathema (Canon 33). ii.) Canons Concerning Baptism "If anyone says that in the Roman Church, which is the mother and mistress of all churches, there is not the true doctrine concerning the sacrament of baptism, let him be anathema" (Canon 3). "If anyone says that baptism is optional, that is, not necessary for salvation, let him be anathema" (Canon 5). "If anyone says that children, because they have not the act of believing, are not after having received baptism to be numbered among the faithful, and that for this reason are to be rebaptized when they have reached the years of discretion; or that it is better that the baptism of such be omitted than that, while not believing by their own act, they should be baptized in the faith of the Church alone, let him be anathema" (Canon 13).

82

Luke 1:34.

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iii.) Canon Concerning the Veneration of Relics and Saints "The holy council commands all bishops and others who hold the office of teaching and have charge of the cura animarum, that in accordance with the usage of the Catholic and Apostolic Church, received from the primitive times of the Christian religion, and with the unanimous teaching of the holy Fathers and the decrees of sacred councils, they above all instruct the faithful diligently in matters relating to intercession and invocation of the saints, the veneration of relics, and the legitimate use of images, teaching them that the saints who reign together with Christ offer up their prayers to God for men, that it is good and beneficial suppliantly to invoke them and to have recourse to their prayers, assistance and support in order to obtain favors from God through His Son, Jesus Christ our Lord, who alone is our redeemer and savior; and that they think impiously who deny that the saints who enjoy eternal happiness in heaven are to be invoked, or who assert that they do not pray for men, or that our invocation of them to pray for each of us individually is idolatry, or that it is opposed to the word of God and inconsistent with the honor of the one mediator of God and men, Jesus Christ, or that it is foolish to pray vocally or mentally to those who reign in heaven."

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Illustration I. Woodcut of Christ versus the Pope

Christ washes his disciples feet.

The Pope demands his feet be kissed.

Martin Luther summarized in a later edition of Passional of Christ and Antichrist: "Christ and the pope are here presented opposite each other. Please note the case of each. It will not be difficult for you to decide whether or not the pope is the Antichrist, who is against our Lord Jesus Christ" (Schiefler 1998).

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Illustration II. Papal Coat of Arms 83

83

source: The Official Vatican Website. [http://www.vatican.va/holy_father/john_paul_ii/ape_jp_ii.htm] 1998.

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Works Cited Abbott, Walter M., S.J. ed. The Documents of Vatican II. New York: Guild Press, 1966. Akin, James, (webmaster). Final Proposal: Joint Declaration on the Doctrine of Justification. Internet Document. [http://www.cin.org/ users/james/ files/jddj.htm]. 1997. Akin, James (webmaster). Response of the Catholic Church to the Joint Declaration of the Catholic Church and the Lutheran World Federation on the Doctrine of Justification. [http://www.cin.org/users/james/files/ just_response_of_the_catholic_church_.htm]. 1997. Allen, R. E. Ed. Pope. The Oxford Dictionary of Current English. New York: Oxford University Press, 1989. (pp. 376, 572, 841). ---. Vicar. The Oxford Dictionary of Current English. New York: Oxford University Press, 1989. Armstrong, John. Evangelicals and Catholics Together: A New Initiative or Further Confusion?" Reformation and Revival Ministries, Inc. Article. [http://www.randr.org/v2n1evan.htm]. Caroll Streams, Ill: Reformation and Revival Ministries, Jan - Feb. 1998. Ashbrook, John E. Billy Grahams Catholic Connection Excerpted from The New Neutralism II: Exposing the Gray of Compromise. Painsville OH: Here I Stand Books, 1992. Online Version: [http://cnview.com/ on_line_ resources/billy_graham_catholic_ connection.htm] Beard, J. Roman Catholicism: General Notes. Bible Discernment Ministries Home page. [http://rapidnet.com/~jbeard/bdm/Cults/Catholicism/general.htm], Bedford, IN: Bible Discernment Ministries, 1997. Brusher, Joseph Popes Through the Ages: Boniface IX. [http://www.knight.org/advent/Popes/ppbo09.htm ]. New Advent Inc, 1996. Council of Constance, The. Catholic Encyclopedia. [http://www.knight.org/advent/cathen/ 04423f.htm] New Advent Inc., 1998. Canadian Conference of Catholic Bishops. Catechism Of The Catholic Church. Ottawa, Ontario: Canadian Conference of Catholic Bishops, 1994. (pp. 193 195, 857, 882 - 883, 937) Colson, Charles. The Body: Being Light in the Darkness. Dallas, Texas: Word Publishing, 1992. (pg. 93). ---. Foreword in book by Fournier, Keith. Evangelical Catholics. Nashville, TN: Thomas Nelson Publishers, 1990. (pg. vi). Council of Constance. Microsoft Encarta 97 Encyclopedia. Redmond, WA: Microsoft Corporation, 1996. Erasmus. Praise Of Folly trans. John Wilson (1688) [http://smith2.sewanee.edu/ Erasmus/pof.html] Sewanee, Tennessee: University of the South, 1996. Evangelicals and Catholics Together: The Christian Mission in the Third Millennium. [http://www.onebody.org /ect2.htm]. 1994. Events in the Pontificate of His Holiness Pope John Paul II. The Official Vatican Web site. [http://www.vatican.va/

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holy_father/john_paul_ii/biography/john-paul-ii_biography_1-june-1996_pontificate_english.shtml] Vatican, VA: Holy See, 1996. EWTNews. New Vatican Document on Papal Primacy. [http://www.cwnews.com/news/viewrec.cfm? RefNum=8761] EWTNews - Newsline Archives, 1998. Flannery, Austin ed. Vatican Council II: The Conciliar and Post Conciliar Documents. O.P. Northport, New York: Costello Publishing Company, 1981. (pp. 128, 352, 370, 375 - 376, 379- 380, 417, 421, 715, 892, 893) Gray, Paul. Empire of the Spirit. Time Magazine. Volume 144, No. 26. December 26, 1994. Hennesey, James. John Paul II. Microsoft Encarta 97 Encyclopedia. Redmond, WA: Microsoft Corporation, 1996. Highlights on the Life of His Holiness Pope John Paul II. The Official Vatican Web site. [http://www.vatican.va/ holy_father/john_paul_ii/biography/john-paul-ii_biography_1-june-1996_pre-pontificate_english.shtml] Vatican, VA: Holy See, 1996. Holweck, Fredrick G. Immaculate Conception. Catholic Encyclopedia. [http://www.csn.net/advent/ cathen/07674d.htm] New Advent, 1998. Holy Bible, The. King James Version. Gods Word For Windows ver. 2.0a. Kevin Rintoul, 1996. Huss, John. Microsoft Encarta 97 Encyclopedia. Redmond, WA: Microsoft Corporation, 1996. IHSV. Modern Ecumenism is A Fraud: A Noven and Deadly Force Ravages the Church. The Catholic Website! Internet. [http://www.bardstown.com/~ihsv/ecumenism.html] 1997. John XXIII Antipope. Microsoft Encarta 97 Encyclopedia. Redmond, WA: Microsoft Corporation, 1996. Joint Declaration Passed. Lutheran World Federation. [http://www.lutheranworld.org/news/ jdpassed.html] . Geneva, Switzerland: Lutheran World Foundation, June 16, 1998. Joyce, G. H. Pope. Catholic Encyclopedia. [http://www.csn.net/advent/cathen/ 12260a.htm] New Advent, 1998. Keating, Carl. Pillar of Fire, Pillar of Truth. (revised second edition). Catholic Answers. [http://www.catholic.com/ answers/OTHER/pillar.htm]. San Diego, Ca: Catholic Answers,1996. Keillor, Steven J. This Rebellious House: American History & the Truth of Christianity. Madison, WI: Intervarsity Press, 1996. (pg. 22). Khoo, Dr. Jeffrey. Biblical Separation. Far Eastern Bible College. Internet . [http://www.lifefebc.com/ FEBC/LectureNotes/BiblicalSeparation-2.htm]. Singapore: Far Eastern Bible College, 1997. Kirksey, Mark. Promise Keepers Woos Catholics. The Denver Post. March 3, 1998. Lffler, Klemens. Pope Leo X. Catholic Encyclopedia. [http://www.csn.net/advent/Popes/ pple10.htm] New Advent, 1998.

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Maas, A. J. The Blessed Virgin Mary. Catholic Encyclopedia. [http://www.knight.org/advent/cathen/ 15464b.htm] New Advent Inc., 1998. MacCaffrey, James. The Council of Basle. Catholic Encyclopedia. [http://www.knight.org/advent/ cathen/ 04423f.htm] New Advent Inc., 1998. McBrian, Richard P. Infallibility. The 1996 Grolier Multimedia Encyclopedia. Grolier Electronic Publishing Company, 1996. Mealy, Mark. Lecture. Salvation and Sanctification. Calgary. Rocky Mountain College, April 1998. NECMC Official Home page. [http://www.diocesemanch.org/NECMC/page2.html.] no date listed. Pius IX. Ineffabilis Deux. Apostolic Constitution issued by Pope Pius IX on December 8, 1854. Pope John Paul II. Apostolic Constitution on the Publication of the Catechism of the Catholic Church. Ottawa, Ontario: Canadian Conference of Catholic Bishops, 1994. ---. Crossing The Threshold of Hope. New York, N.Y.: Random House, Inc., 1994. Internet Version: [http://www.catholic.net/RCC/POPE/HopeBook/toc.html]. (Chapters 1, 32, 34 online) ---. Mary is True Help of Every Christian. The Official Vatican Web site. Internet. [http://www.vatican.va/ news_services/or/viag_ap/tord_eng.htm]. Rome, Italy: L'Osservatore Romano, 1998. ---. Pastoral Guide for Diocesan Priests in Churches dependent on the Congregation for the Evangelization of Peoples. The Official Vatican Web site. Internet. [http://www.vatican.va/ roman_curia/congregations/ cevang/documents/rc_con_cevang_doc_01101997_priests_en.shtml ]. Rome, Italy: Vatican, June, 1989. ---. Ut Unim Sint. The Official Vatican Web site. Internet. [http://www.vatican.va/holy_father/john_paul_ii/ encyclicals/john-paul-ii_encyclical_25-may-1995_ut-unum-sint_english.shtml]. Rome, Italy: Vatican, 1995. Salembier, Canon Louis. "Gerson". Catholic Encyclopedia. [http://www.knight.org/advent/ cathen/] New Advent Inc., 1998. Scheifler, Michael. Papal Claims To Authority. Bible Light Homepage. [http://ourworld.compuserve.com/ homepages/MScheifler/claims.htm ] 1998. Snyder, Louis L. Ed., Documents of German History. New Brunswick, N.J.: Rutgers University Press, 1958. (pp. 69-70). Strong, James. Strongs Exhaustive Concordance of the Bible. CD-ROM. Gods Word For Windows ver.2.0. ed. Kevin Rintoul. Vancouver, BC: Timnathserah Inc., 1996. Tanner, Norman P. Decrees of the Ecumenical Councils. , ed. 2 vols. Sheed & Ward, 1990. The Amplified New Testament. The Amplified Bible. LaHabra, CA: Lockman Foundation, 1987. Thurston, Herbert. Celibacy of The Clergy. Catholic Encyclopedia. [http://www.csn.net/advent/cathen/ 03481a.htm]. New Advent Inc., 1998. Toner, P. J. Infallibility. Catholic Encyclopedia. [http://www.csn.net/advent/cathen/ 07790a.htm]. New Advent Inc., 1998.

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Weber, T. P. Evangelical Dictionary of Theology. Ed. Walter A. Elwell. Grand Rapids: Baker Publishing House, 1984. Whitcomb, Paul. The Catholic Church Has the Answer. Rockford, IL: TAN Publishers, 1986. (booklet; question 5). World Council of Churches. Towards a Common Understanding and Vision of the World Council of Churches. Internet. [http://www.wcc-coe.org/wcc/who/cuv-e.html]. Geneva, Switzerland: World Council of Churches, 1998.

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Works Consulted Official Vatican Page, The [http://www.vatican.va]. Rome, Italy: Vatican, 1999. Pickering, Ernest D. Christian News and Views: Newsletter and Resource Page. Holding Hands With the Pope. [http://cnview.com/on_line_resources/holding_hands_with_the _pope.htm] n.d. Pope John Paul II. Homily of the Holy Father: Consecration of the Church of Our Lady of Fatima Zakopane. The Official Vatican Website. Internet. [http://www.vatican.va/holy_father/john_paul_ii/travels/ hf_jp-ii_hom_ 07061997_en.shtml]. Rome, Italy: L'Osservatore Romano, June 7,1997. ---. Redemptionis Donum. The Official Vatican Website. Internet. [http://www.vatican.va/ holy_father/john_paul_ii/apostolic_exhortations/john-paul-ii_exhortation_25-march-1984_redemptionis -donum_english.shtml] Vatican, Va: Vatican, March 25, 1984.