The misteries of Kingdom of Heaven--->
<---Most Holy Name of the Blessed Virgin Mary
The Catholic Church offers us enormous opportunities to go directly to heaven. Let us see what it says a woman who practices her religion and found an endless source of spiritual gifts:
"GRACE! As a convert, I am so overwhelmed and thankful that I am Catholic and can enjoy all the consolations the Catholic Church offers: Mass every day, the Eucharist (Source and Summit of the faith), Confession, 5 other Sacraments, a Pope and Magisterium for magnificent authority and teaching, Sacred Tradition (the life of the Holy Spirit in the Church), Mary our Blessed Mother who Christ gave to us at the foot of the cross, the Rosary to meditate on the life of Christ, the Saints as intercessors and role models, the Early Church Fathers, phenomenal prayers, devotions and novenas, indulgences and last, but not least, guaranteed solid ground on the teaching of faith and morals in these difficult times.
I am so blessed. Why? I don't know.....God's Riches At Christ's Expense: G-R-A-C-E".
....Ginny Frederick, St. John of the Cross Catholic Church.
Here there is some thoughts from people who are Catholic, most have a deep feeling.
WHY AM I A CATHOLIC?
"I am Catholic because in His mercy, God has led me to see that the Catholic Church is the Church founded by our Lord and Savior, Jesus Christ and I want to be faithful to Him, stay as near to Him in this life as I can, and to enjoy His Presence for ever in heaven. I am Catholic because I believe that He gave us His Church to guide us, to instruct us, and to sanctify us, and I believe that I can receive these gifts in no other way." ....... G. Alexander Ross, PhD., St. John of the Cross Catholic Church.
"Nowhere can I deepen my relationship with Jesus more than at the Liturgy of the Eucharist where I can consume in the Eucharist the intense love of Jesus truly made present in His body, blood, soul, and divinity." ...... Anonymous, St. John of the Cross Catholic Church.
"Because in the Catholic Church, the only one Christ established, God has given me the fullness of truth for me to discover and live as well as the means for my salvation through the gift of grace from His Sacraments, most notable in the Eucharist. This gives me great joy. That, then, leaves it up to me with the help of His grace 'to know, love, and serve him in this world so I can be happy with him in the next.'" ...... Thomas A. Frederick, St. John of the Cross Catholic Church.
This is like asking, Why am I a male? Yet, being a Catholic is, of course, something I choose. However, I do compare the two, as being Catholic is part of my being. I have searched, questioned, and compared Catholicism to other Christian religions. The Catholic faith and doctrine doesn't just have the fullness and wholeness of Christ's teachings, rather it is the fullness and wholeness of Christ's teachings because she speaks it all from her heart." Dave Hankle, St. Helen Catholic Church.
"I consider it the greatest privilege of my life to participate in the Eucharistic Liturgy each day. The love and gratitude I feel as I experience the living presence of the Lord Jesus and celebrate the great gift of salvation made possible by his life, death, and resurrection is sometimes so intense, I think I will be overcome by it. I thank the Eternal Father every day for the unparalleled privilege of being a Catholic." .....Michelle Willis, St. John of the Cross Catholic Church.
"I am Catholic because the Holy Spirit led me to the Catholic Church. As a sinner, through some caring Christian friends, I met Jesus in a Protestant church. I was introduced first to Jesus and then to the Holy Spirit. After my baptism in the Holy Spirit, my hunger for Jesus and His church grew.
The Holy Spirit then led me, kicking and screaming, to the Catholic Church, where He showed me the beauty of the Sacraments, especially the Eucharist, with which I struggled for a long time. I have now begun to discover the vast depository of our Catholic Faith and Heritage. Jesus is my Lord and Savior: I am a child of the King.
I am equipped with the Gifts of the Holy Spirit for ministry by the grace of the Sacraments, most especially the Eucharist. I love the three C’s: Catholic, Christian, Charismatic! My Catholic experience has made me a more complete Christian."..... John Dean, St Helen Catholic Church.
"I was baptized Catholic as an infant, but strayed, returning only when my first child was born. I had no real grasp of the value of the faith, but vaguely wanted my child to know God, and so turned to what seemed familiar. Over the years, the Lord has enriched me by allowing me to suffer many challenges, both from within and without my parish, my family, and my own spirit. Along the way, Jesus has revealed himself to me in tangible, deep experiences; this does not come as a surprise. He was born to die for me. He is Living Bread for me. Of course, He would touch my soul unforgettably. That way He knows I am His forever." ...... Carolyn Dean, St. Helen Catholic Church.
The Catholic Church, founded by Christ, is the source of all the truths that are essential for my salvation."..... Keith Hartley, St. John of the Cross Catholic Church.
"I am a Catholic first because I was born and Baptized Catholic. Second, because by the grace of God He has given me the gift of faith. And finally, because of both, I have the deep desire to know, love and serve God now and forever." ......Anne E. Anderson, St. John of the Cross Catholic Church
"Honored to receive Jesus at daily Mass, our savior gives us his mother Mary from the cross. He gives us Sacraments of love and forgiveness, all free gifts which provide me with the peace He intended when He said: "I will be with you always." By these gifts of grace, I'm honored to lovingly follow Him closely and to love one another to the eternal gates of our creator's happiness." ...... Robert P. Balents, St. John of the Cross Catholic Church.
"I was fortunate to be born into a Catholic family and my studies of church history in high school confirmed my belief that the Catholic Church is the one, holy, catholic and apostolic church she claims to be.".... Michele Hartley, St. John of the Cross Catholic Church.
"First, Catholicism can be traced to its origin, Jesus Christ. Second, there is a seamless connection between the current practices and past tradition. Third, Catholicism has a universal structure of faith, belief and authority." ...... Gene Mesley, St. John of the Cross Catholic Church
"I was born into a Catholic family. Having read about the history of Christianity, where the Bible came from, the sacraments and the saints, my knowledge of Catholicism and my faith have increased. Watching EWTN has also helped me grow spiritually. I believe the Catholic Church encompasses everything Jesus taught us, showed us, and gave us, especially the sacraments of Reconciliation and the Holy Eucharist." ..... Janice E. Freemen, St. John of the Cross Catholic Church.
"I am a Catholic because I believe that it is the only Church founded by God, and because it has had an unbroken, hierarchical authority over it from St. Peter to the present time. Sacred Scripture and Sacred Tradition, understood and proclaimed by the Catholic Church, gives us the unparalled guidance needed to achieve our earthly mission---to know, love and serve God in this life, so that we may join Him forever in the next." ...... Jim McCabe, St. John of the Cross Catholic Church
"I put my faith and trust in the Catholic Church because Jesus is the founder of it. It was called such as early as the year 100 AD. Approximately 300 years later, the Catholic Church defined the cannon of the Bible so we owe the Bible to the Catholic Church. And we have a Pope and Magisterium in union with the Pope to authoritatively interpret the Bible." .....Suzanne, St. John of the Cross Catholic Church.
"I am a Catholic because it is the one true Church and has been since the Christian Church began. I find that receiving the Eucharist at daily Mass each day brings me to a closer relationship with God." ...... Walter Brock, Holy Cross Catholic Church.
"I am a Catholic because I believe this is the Church founded by Jesus and entrusted to St. Peter (and his successors) and His Apostles (later called bishops) to spread the Church throughout the world. We have the Eucharist and Mass available every day. We have the sacraments. We honor the Blessed virgin Mary, Mother of God, St. Joseph, her husband and all the saints. I've chosen the 'narrow gate' as the road to my salvation and it has literally 'set me free.'".... Eugene J. O'Neill, St. Helen Catholic Church.
"I was blessed to be born into a family with strong Catholic beliefs and traditions. Through the sacrifices of my parents, I was given a Catholic education for 16 years. During these formative years, the nuns and priests were great role models of what it means to live a life in Christ. As I studied religion and philosophy, I grew in knowledge about my faith and this has given me a good basis for dealing with modern day life. I am so thankful for my Catholic faith and pray that I will grow as a Christian until the day I meet my maker in heaven.!"....Ken Schiefelbein, St. Helen Catholic Church
"Because Jesus Christ guarantees me eternal salvation! Jesus commissioned His disciples to form the Catholic Church along with the sacraments, most importantly, the Eucharist. When I participate in the Eucharist, which I do as often as I can, I experience a joy that I cannot explain. Also, the Catholic Church gives us the rosary of the Blessed Mother, which allow us to meditate on the key events in her Son's life, and this keeps me peaceful and contented." ..... Ayoub Sabga, St. Helen Catholic Church.
after reading all these statements we see how wonderful it is to be a practicing Catholic, with God's help we can achieve it, we just have to put it into practice.
150 REASONS WHY I´M A CATHOLIC
1. Best One-Sentence Summary: I am convinced that the Catholic Church conforms much more closely to all of the biblical data, offers the only coherent view of the history of Christianity (i.e., Christian, apostolic Tradition), and possesses the most profound and sublime Christian morality, spirituality, social ethic, and philosophy.
2. Alternate: I am a Catholic because I sincerely believe, by virtue of much cumulative evidence, that Catholicism is true, and that the Catholic Church is the visible Church divinely-established by our Lord Jesus, against which the gates of hell cannot and will not prevail (Mt 16:18), thereby possessing an authority to which I feel bound in Christian duty to submit.
3. 2nd Alternate: I left Protestantism because it was seriously deficient in its interpretation of the Bible (e.g., "faith alone" and many other "Catholic" doctrines - see evidences below), inconsistently selective in its espousal of various Catholic Traditions (e.g., the Canon of the Bible), inadequate in its ecclesiology, lacking a sensible view of Christian history (e.g., "Scripture alone"), compromised morally (e.g., contraception, divorce), and unbiblically schismatic, anarchical, and relativistic.
I don't therefore believe that Protestantism is all bad (not by a long shot), but these are some of the major deficiencies I eventually saw as fatal to the "theory" of Protestantism, over against Catholicism. All Catholics must regard baptized, Nicene, Chalcedonian Protestants as Christians.
4. Catholicism isn't formally divided and sectarian (Jn 17:20-23; Rom 16:17; 1 Cor 1:10-13).
5. Catholic unity makes Christianity and Jesus more believable to the world (Jn 17:23).
6. Catholicism, because of its unified, complete, fully supernatural Christian vision, mitigates against secularization and humanism.
7. Catholicism avoids an unbiblical individualism which undermines Christian community (e.g., 1 Cor 12:25-26).
8. Catholicism avoids theological relativism, by means of dogmatic certainty and the centrality of the papacy.
9. Catholicism avoids ecclesiological anarchism - one cannot merely jump to another denomination when some disciplinary measure or censure is called for.
10. Catholicism formally (although, sadly, not always in practice) prevents the theological relativism which leads to the uncertainties within the Protestant system among laypeople.
11. Catholicism rejects the "State Church," which has led to governments dominating Christianity rather than vice-versa.
12. Protestant State Churches greatly influenced the rise of nationalism, which mitigated against universal equality and Christian universalism (i.e., Catholicism).
13. Unified Catholic Christendom (before the 16th century) had not been plagued by the tragic religious wars which in turn led to the "Enlightenment," in which men rejected the hypocrisy of inter-Christian warfare and decided to become indifferent to religion rather than letting it guide their lives.
14. Catholicism retains the elements of mystery, supernatural, and the sacred in Christianity, thus opposing itself to secularization, where the sphere of the religious in life becomes greatly limited.
15. Protestant individualism led to the privatization of Christianity, whereby it is little respected in societal and political life, leaving the "public square" barren of Christian influence.
16. The secular false dichotomy of "church vs. world" has led committed orthodox Christians, by and large, to withdraw from politics, leaving a void filled by pagans, cynics, unscrupulous, and power-hungry. Catholicism offers a framework in which to approach the state and civic responsibility.
17. Protestantism leans too much on mere traditions of men (every denomination stems from one Founder's vision. As soon as two or more of these contradict each other, error is necessarily present).
18. Protestant churches (esp. evangelicals), are far too often guilty of putting their pastors on too high of a pedestal. In effect, every pastor becomes a "pope," to varying degrees (some are "super-popes"). Because of this, evangelical congregations often experience a severe crisis and/or split up when a pastor leaves, thus proving that their philosophy is overly man-centered, rather than God-centered.
19. Protestantism, due to lack of real authority and dogmatic structure, is tragically prone to accommodation to the spirit of the age, and moral faddism.
20. Catholicism retains apostolic succession, necessary to know what is true Christian apostolic Tradition. It was the criterion of Christian truth used by the early Christians.
21. Many Protestants take a dim view towards Christian history in general, esp. the years from 313 (Constantine's conversion) to 1517 (Luther's arrival). This ignorance and hostility to Catholic Tradition leads to theological relativism, anti-Catholicism, and a constant, unnecessary process of "reinventing the wheel."
22. Protestantism from its inception was anti-Catholic, and remains so to this day (esp. evangelicalism). This is obviously wrong and unbiblical if Catholicism is indeed Christian (if it isn't, then - logically - neither is Protestantism, which inherited the bulk of its theology from Catholicism). The Catholic Church, on the other hand, is not anti-Protestant.
23. The Catholic Church accepts the authority of the great Ecumenical Councils (see, e.g., Acts 15) which defined and developed Christian doctrine (much of which Protestantism also accepts).
24. Most Protestants do not have bishops, a Christian office which is biblical (1 Tim 3:1-2) and which has existed from the earliest Christian history and Tradition.
25. Protestantism has no way of settling doctrinal issues definitively. At best, the individual Protestant can only take a head count of how many Protestant scholars, commentators, etc. take such-and-such a view on Doctrine X, Y, or Z. There is no unified Protestant Tradition.
26. Protestantism arose in 1517, and is a "Johnny-come-lately" in the history of Christianity. Therefore it cannot possibly be the "restoration" of "pure", "primitive" Christianity, since this is ruled out by the fact of its absurdly late appearance. Christianity must have historic continuity or it is not Christianity. Protestantism is necessarily a "parasite" of Catholicism, historically and doctrinally speaking.
27. The Protestant notion of the "invisible church" is also novel in the history of Christianity and foreign to the Bible (Mt 5:14; Mt 16:18), therefore untrue.
28. When Protestant theologians speak of the teaching of early Christianity (e.g., when refuting "cults"), they say "the Church taught . . ." (as it was then unified), but when they refer to the present they instinctively and inconsistently refrain from such terminology, since universal teaching authority now clearly resides only in the Catholic Church.
29. The Protestant principle of private judgment has created a milieu (esp. in Protestant America) in which (invariably) man-centered "cults" such as Jehovah's Witnesses, Mormonism, and Christian Science arise. The very notion that one can "start" a new, or "the true" Church is Protestant to the core.
30. The lack of a definitive teaching authority in Protestant (as with the Catholic magisterium) makes many individual Protestants think that they have a direct line to God, notwithstanding all of Christian Tradition and the history of biblical exegesis (a "Bible, Holy Spirit and me" mentality). Such people are generally under-educated theologically, unteachable, lack humility, and have no business making presumed "infallible" statements about the nature of Christianity.
31. Evangelicalism's "techniques" of evangelism are often contrived and manipulative, certainly not directly derived from the text of the Bible. Some even resemble brainwashing to a degree.
32. The gospel preached by many evangelical Protestant evangelists and pastors is a truncated and abridged, individualistic and ear-tickling gospel, in effect merely "fire insurance" rather than the biblical gospel as proclaimed by the Apostles.
33. Evangelicalism often separates profound, life-transforming repentance and radical discipleship from its gospel message. The Lutheran Bonhoeffer called this "cheap grace."
34. The absence of the idea of submission to spiritual authority in Protestantism has leaked over into the civic arena, where the ideas of personal "freedom," "rights," and "choice" now dominate to such an extent that civic duty, communitarianism, and discipline are tragically neglected, to the detriment of a healthy society.
35. Catholicism retains the sense of the sacred, the sublime, the holy, and the beautiful in spirituality. The ideas of altar, and "sacred space" are preserved. Many Protestant churches are no more than "meeting halls" or "gymnasiums" or "barn"-type structures. Most Protestants' homes are more esthetically striking than their churches. Likewise, Protestants are often "addicted to mediocrity" in their appreciation of art, music, architecture, drama, the imagination, etc.
36. Protestantism has largely neglected the place of liturgy in worship (with notable exceptions such as Anglicanism and Lutheranism). This is the way Christians had always worshiped down through the centuries, and thus can't be so lightly dismissed.
37. Protestantism tends to oppose matter and spirit, favoring the latter, and is somewhat Gnostic or Docetic in this regard.
38. Catholicism upholds the "incarnational principle," wherein Jesus became flesh and thus raised flesh and matter to new spiritual heights.
39. Protestantism greatly limits or disbelieves in sacramentalism, which is simply the extension of the incarnational principle and the belief that matter can convey grace. Some sects (e.g., Baptists, many Pentecostals) reject all sacraments.
40. Protestants' excessive mistrust of the flesh ("carnality") often leads to (in evangelicalism or fundamentalism) an absurd legalism (no dancing, drinking, card-playing, rock music, etc.).
41. Many Protestants tend to separate life into categories of "spiritual" and "carnal," as if God is not Lord of all of life. It forgets that all non-sinful endeavors are ultimately spiritual.
42. Protestantism has removed the Eucharist from the center and focus of Christian worship services. Some Protestants observe it only monthly, or even quarterly. This is against the Tradition of the early Church.
43. Most Protestants regard the Eucharist symbolically, which is contrary to universal Christian Tradition up to 1517, and the Bible (Mt 26:26-28; Jn 6:47-63; 1 Cor 10:14-22; 1 Cor 11:23-30), which hold to the Real Presence (another instance of the antipathy to matter).
44. Protestantism has virtually ceased to regard marriage as a sacrament, contrary to Christian Tradition and the Bible (Mt 19:4-5; 1 Cor 7:14; 1 Cor 7:39; Eph 5:25-33).
45. Protestantism has abolished the priesthood (Mt 18:18) and the sacrament of ordination, contrary to Christian Tradition and the Bible (Acts 6:6; Acts 14:22; 1 Tim 4:14; 2 Tim 1:6).
46. Catholicism retains the Pauline notion of the spiritual practicality of a celibate clergy (e.g., Mt 19:12, 1 Cor 7:8, 1 Cor 7:27, 1 Cor 7:32-33).
47. Protestantism has largely rejected the sacrament of confirmation (Acts 8:18, Heb 6:2-4), contrary to Christian Tradition and the Bible.
48. Many Protestants have denied infant baptism, contrary to Christian Tradition and the Bible (Acts 2:38-39; Acts 16:15; Acts 16:33; Acts 18:8; 1 Cor 1:16; Col 2:11-12). Protestantism is divided into five major camps on the question of baptism.
49. The great majority of Protestants deny baptismal regeneration, contrary to Christian Tradition and the Bible (Mk 16:16; Jn 3:5; Acts 2:38; Acts 22:16; Rom 6:3-4; 1 Cor 6:11; Titus 3:5).
50. Protestants have rejected the sacrament of anointing of the sick (Extreme Unction / "Last Rites"), contrary to Christian Tradition and the Bible (Mk 6:13; 1 Cor 12:9, 1 Cor 12:30; Jas 5:14-15).
51. Protestantism denies the indissolubility of sacramental marriage and allows divorce, contrary to Christian Tradition and the Bible (Gen 2:24; Mal 2:14-16; Mt 5:32; Mat 19:6, Mat 19:9; Mk 10:11-12; Lk 16:18; Rom 7:2-3; 1 Cor 7:10-14; 1 Cor 7:39).
52. Protestantism doesn't believe procreation to be the primary purpose and benefit of marriage (it isn't part of the vows, as in Catholic matrimony), contrary to Christian Tradition and the Bible (Gen 1:28; Gen 28:3, Ps 107:38; Ps 127:3-5).
53. Protestantism sanctions contraception, in defiance of universal Christian Tradition (Catholic, Orthodox, and Protestant) up until 1930 - when the Anglicans first allowed it - and the Bible (Gen 38:8-10; Gen 41:52; Ex 23:25-26; Lev 26:9; Deut 7:14; Ruth 4:13; Lk 1:24-25). Now, only Catholicism retains the ancient Tradition against the "anti-child" mentality.
54. Protestantism (mostly its liberal wing) has accepted abortion as a moral option, contrary to universal Christian Tradition until recently (sometime after 1930), and the Bible (e.g., Ex 20:13; Job 31:15; Ps 139:13-16; Isa 44:2; Isa 49:5; Jer 1:5; Jer 2:34; Lk 1:15; Lk 1:41; Rom 13:9-10).
55. Protestantism (largely liberal denominations) allow women pastors (and even bishops, as in Anglicanism), contrary to Christian Tradition (inc. traditional Protestant theology) and the Bible (Mt 10:1-4; 1 Tim 2:11-15; 1 Tim 3:1-12; Titus 1:6).
56. Protestantism is, more and more, formally and officially compromising with currently fashionable radical feminism, which denies the roles of men and women, as taught in the Bible (Gen 2:18-23; 1 Cor 11:3-10) and maintained by Christian Tradition (differentiation of roles, but not of equality).
57. Protestantism is also currently denying, with increasing frequency, the headship of the husband in marriage, which is based upon the headship of the Father over the Son (while equal in essence) in the Trinity, contrary to Christian Tradition and the Bible (1 Cor 11:3; Eph 5:22-33; Col 3:18-19; 1 Pet 3:1-2). This too, is based on a relationship of equality (1 Cor 11:11-12; Gal 3:28; Eph 5:21).
58. Liberal Protestantism (most notably Anglicanism) has even ordained practicing homosexuals as pastors and blessed their "marriages," or taught that homosexuality is merely an involuntary, "alternate" lifestyle, contrary to formerly universal Christian Tradition, as the Bible clearly teaches (Gen 19:4-25; Rom 1:18-27; 1 Cor 6:9). Catholicism stands firm on traditional morality.
59. Liberal Protestantism, and evangelicalism increasingly, have accepted "higher critical" methods of biblical interpretation which lead to the destruction of the traditional Christian reverence for the Bible, and demote it to the status of largely a human, fallible document, to the detriment of its divine, infallible essence.
60. Many liberal Protestants have thrown out many cardinal doctrines of Christianity, such as the Incarnation, Virgin Birth, the Bodily Resurrection of Christ, the Trinity, Original Sin, hell, the existence of the devil, miracles, etc.
61. The founders of Protestantism denied, and Calvinists today deny, the reality of human free will (Luther's favorite book was his Bondage of the Will). This is both contrary to the constant premise of the Bible, Christian Tradition, and common sense.
62. Classical Protestantism had a deficient view of the Fall of Man, thinking that the result was "total depravity." According to Luther, Zwingli, Calvin, and Calvinists, man could only do evil of his own volition, and had no free will to do good. He now has a "sin nature." Catholicism believes that, in a mysterious way, man cooperates with the grace which always precedes all good actions. In Catholicism, man's nature still retains some good, although he has a propensity to sin ("concupiscence").
63. Classical Protestantism, and Calvinism today, make God the author of evil. He supposedly wills that men do evil and violate His precepts without having any free will to do so. This is blasphemous, and turns God into a demon.
64. Accordingly (man having no free will), God, in classical Protestant and Calvinist thought, predestines men to hell, although they had no choice or say in the matter all along!
65. Classical Protestantism and Calvinism, teach falsely that Jesus died only for the elect (i.e., those who will make it to heaven).
66. Classical Protestantism (esp. Luther), and Calvinism, due to their false view of the Fall, deny the efficacy and capacity of human reason to know God to some extent (both sides agree that revelation and grace are also necessary), and oppose it to God and faith, contrary to Christian Tradition and the Bible (Mk 12:28; Lk 10:27; Jn 20:24-29; Acts 1:3; Acts 17:2, Acts 17:17, Acts 17:22-34; Acts 19:8). The best Protestant apologists today simply hearken back to the Catholic heritage of St. Aquinas, St. Augustine, and many other great thinkers.
67. Pentecostal or charismatic Protestantism places much too high an emphasis on spiritual experience, not balancing it properly with reason, the Bible, and Tradition (including the authority of the Church to pronounce on the validity of "private revelations").
68. Other Protestants (e.g., many Baptists) deny that spiritual gifts such as healing are present in the current age (supposedly they ceased with the apostles).
69. Protestantism has contradictory views of church government, or ecclesiology (episcopal, Presbyterian, congregational, or no collective authority at all), thus making discipline, unity and order impossible. Some sects even claim to have "apostles" or "prophets" among them, with all the accompanying abuses of authority resulting therefrom.
70. Protestantism (esp. evangelicalism) has an undue fascination for the "end of the world," which has led to unbiblical date-setting (Mt 24:30-44; Mt 25:13; Lk 12:39-40) and much human tragedy among those who are taken in by such false prophecies.
71. Evangelicalism's over-emphasis on the "imminent end" of the age has often led to a certain "pie-in-the sky" mentality, to the detriment of social, political, ethical, and economic sensibilities here on earth.
72. Protestant thought has the defining characteristic of being "dichotomous," i.e., it separates ideas into more or less exclusive and mutually-hostile camps, when in fact many of the dichotomies are simply complementary rather than contradictory. Protestantism is "either-or," whereas Catholicism takes a "both-and" approach. Examples follow:
73. Protestantism pits the Word (the Bible, preaching) against sacraments.
74. Protestantism sets up inner devotion and piety against the Liturgy.
75. Protestantism opposes spontaneous worship to form prayers.
76. Protestantism separates the Bible from the Church.
77. Protestantism creates the false dichotomy of Bible vs. Tradition.
78. Protestantism pits Tradition against the Holy Spirit.
79. Protestantism considers Church authority and individual liberty and conscience contradictory.
80. Protestantism (esp. Luther) sets up the Old Testament against the New Testament, even though Jesus did not do so (Mt 5:17-19; Mk 7:8-11; Lk 24:27; Lk 24:44; Jn 5:45-47).
81. On equally unbiblical grounds, Protestantism opposes law to grace.
82. Protestantism creates a false dichotomy between symbolism and sacramental reality (e.g., baptism, Eucharist).
83. Protestantism separates the Individual from Christian community (1 Cor 12:14-27).
84. Protestantism pits the veneration of saints against the worship of God. Catholic theology doesn't permit worship of saints in the same fashion as that directed towards God. Saints are revered and honored, not adored, as only God the Creator can be.
85. The anti-historical outlook of many Protestants leads to individuals thinking that the Holy Spirit is speaking to them, but has not, in effect, spoken to the multitudes of Christians for 1500 years before Protestantism began!.
86. Flaws in original Protestant thought have led to even worse errors in reaction. E.g., extrinsic justification, devised to assure the predominance of grace, came to prohibit any outward sign of its presence ("faith vs. works," "sola fide"). Calvinism, with its cruel God, turned men off to such an extent that they became Unitarians (as in New England). Many founders of cults of recent origin started out Calvinist (Jehovah's Witnesses, Christian Science, The Way International, etc.).
87. Evangelicalism is unbiblically obsessed (in typically American fashion) with celebrities (TV Evangelists).
88. Evangelicalism is infatuated with the false idea that great numbers in a congregation (or rapid growth) are a sign of God's presence in a special way, and His unique blessing. They forget that Mormonism is also growing by leaps and bounds. God calls us to faithfulness rather than to "success," obedience, not flattering statistics.
89. Evangelicalism often emphasizes numerical growth rather than individual spiritual growth.
90. Evangelicalism is presently obsessed with self-fulfillment, self-help, and oftentimes, outright selfishness, rather than the traditional Christian stress on suffering, sacrifice, and service.
91. Evangelicalism has a truncated and insufficient view of the place of suffering in the Christian life. Instead, "health-and-wealth" and "name-it-and-claim-it" movements within Pentecostal Protestantism are flourishing, which have a view of possessions not in harmony with the Bible and Christian Tradition.
92. Evangelicalism has, by and large, adopted a worldview which is, in many ways, more capitalist than Christian. Wealth and personal gain is sought more than godliness, and is seen as a proof of God's favor, as in Puritan, and secularized American thought, over against the Bible and Christian teaching.
93. Evangelicalism is increasingly tolerating far-left political outlooks not in accord with Christian views, esp. at its seminaries and colleges.
94. Evangelicalism is increasingly tolerating theological heterodoxy and liberalism, to such an extent that many evangelical leaders are alarmed, and predict a further decay of orthodox standards.
95. "Positive confession" movements in Pentecostal evangelicalism have adopted views of God (in effect) as a "cosmic bellhop," subject to man's frivolous whims and desires of the moment, thus denying God's absolute sovereignty and prerogative to turn down any of man's improper prayer requests (Jas 4:3; 1 Jn 5:14).
96. The above sects usually teach that anyone can be healed who has enough "faith," contrary to Christian Tradition and the Bible (e.g., Job, St. Paul's "thorn in the flesh," usu. considered a disease by most Protestant commentators).
97. Evangelicalism, by its own self-critiques, is badly infected with pragmatism, the false philosophical view that "whatever works is true, or right." The gospel, esp. on TV, is sold in the same way that McDonalds hawks hamburgers. Technology, mass-market and public relations techniques have largely replaced personal pastoral care and social concern for the downtrodden, irreligious, and unchurched masses.
98. Sin, in evangelicalism, is increasingly seen as a psychological failure or a lack of self-esteem, rather than the willful revolt against God that it is.
99. Protestantism, in all essential elements, merely borrows wholesale from Catholic Tradition, or distorts the same. All doctrines upon which Catholics and Protestants agree, are clearly Catholic in origin (Trinity, Virgin Birth, Resurrection, 2nd Coming, Canon of the Bible, heaven, hell, etc.).
Those where Protestantism differs are usually distortions of Catholic forerunners. E.g., Quakerism is a variant of Catholic Quietism. Calvinism is an over-obsession with the Catholic idea of the sovereignty of God, but taken to lengths beyond what Catholicism ever taught (denial of free will, total depravity, double predestination, etc.).
Protestant dichotomies such as faith vs. works, come from nominalism, which was itself a corrupt form of Scholasticism, never dogmatically sanctioned by the Catholic Church.
Whatever life or truth is present in each Protestant idea, always is derived from Catholicism, which is the fulfillment of the deepest and best aspirations within Protestantism.
100. One of Protestantism's foundational principles is sola Scriptura, which is neither a biblical (see below), historical (nonexistent until the 16th century), nor logical (it's self-defeating) idea:
101. The Bible doesn't contain the whole of Jesus' teaching, or Christianity, as many Protestants believe (Mk 4:33; Mk 6:34; Lk 24:15-16; Lk 24:25-27; Jn 16:12; Jn 20:30; Jn 21:25; Acts 1:2-3).
102. Sola Scriptura is an abuse of the Bible, since it is a use of the Bible contrary to its explicit and implicit testimony about itself and Tradition. An objective reading of the Bible leads one to Tradition and the Catholic Church, rather than the opposite. The Bible is, in fact, undeniably a Christian Tradition itself!.
103. The NT was neither written nor received as the Bible at first, but only gradually so (i.e., early Christianity couldn't have believed in sola Scriptura like current Protestants, unless it referred to the OT alone).
104. Tradition is not a bad word in the Bible. Gk. paradosis refers to something handed on from one to another (good or bad). Good (Christian) Tradition is spoken of in 1 Cor 11:2; 2 Thess 2:15, 2 Thess 3:6, and Col 2:8. In the latter it is contrasted with traditions of men.
105. Christian Tradition, according to the Bible, can be oral as well as written (2 Thess 2:15; 2 Tim 1:13-14; 2 Tim 2:2). St. Paul makes no qualitative distinction between the two forms.
106. The phrases "word of God" or "word of the Lord" in Acts and the epistles almost always refer to oral preaching, not to the Bible itself. Much of the Bible was originally oral (e.g., Jesus' entire teaching- He wrote nothing -St. Peter's sermon at Pentecost, etc.).
107. Contrary to many Protestant claims, Jesus didn't condemn all tradition any more than St. Paul did. E.g., Mt 15:3,6; Mk 7:8-9, Mk 7:13, where He condemns corrupt Pharisaical tradition only. He says "your tradition".
108. Gk. paradidomi, or "delivering" Christian, apostolic Tradition occurs in Lk 1:1-2; Rom 6:17; 1 Cor 11:23; 1 Cor 15:3; 2 Pet 2:21; Jude 3. Paralambano, or "receiving" Christian Tradition occurs in 1 Cor 15:1-2; Gal 1:9,12; 1 Thess 2:13.
109. The concepts of "Tradition," "gospel," "word of God," "doctrine," and "the Faith" are essentially synonymous, and all are predominantly oral. E.g., in the Thessalonian epistles alone St. Paul uses 3 of these interchangeably (2 Thess 2:15; 2 Thess 3:6; 1 Thess 2:9,13 (cf. Gal 1:9; Acts 8:14). If Tradition is a dirty word, then so is "gospel" and "word of God"!
110. St. Paul, in 1 Tim 3:15, puts the Church above Bible as the grounds for truth, as in Catholicism.
111. Protestantism's chief "proof text" for sola Scriptura, 2 Tim 3:16, fails, since it says that the Bible is profitable, but not sufficient for learning and righteousness. Catholicism agrees it is great for these purposes, but not exclusively so, as in Protestantism. Secondly, when St. Paul speaks of "Scripture" here, the NT didn't yet exist (not definitively for over 300 more years), thus he is referring to the OT only. This would mean that NT wasn't necessary for the rule of faith, if sola Scriptura were true, and if it were supposedly alluded to in this verse!
112. The above 11 factors being true, Catholicism maintains that all its Tradition is consistent with the Bible, even where the Bible is mute or merely implicit on a subject. For Catholicism, every doctrine need not be found primarily in the Bible, for this is Protestantism's principle of sola Scriptura. On the other hand, most Catholic theologians claim that all Catholic doctrines can be found in some fashion in the Bible, in kernel form, or by (usu. extensive) inference.
113. As thoughtful evangelical scholars have pointed out, an unthinking sola Scriptura position can turn into "bibliolatry," almost a worship of the Bible rather than God who is its Author. This mentality is similar to the Muslim view of Revelation, where no human elements whatsoever were involved. Sola Scriptura,, rightly understood from a more sophisticated Protestant perspective, means that the Bible is the final authority in Christianity, not the record of all God has said and done, as many evangelicals believe.
114. Christianity is unavoidably and intrinsically historical. All the events of Jesus' life (Incarnation, Crucifixion, Resurrection, Ascension, etc.) were historical, as was the preaching of the apostles. Tradition, therefore, of some sort, is unavoidable, contrary to numerous shortsighted Protestant claims that sola Scriptura annihilates Tradition.
This is true both for matters great (ecclesiology, trinitarianism, justification) and small (church budgets, type of worship music, lengths of sermons, etc.). Every denial of a particular tradition involves a bias (hidden or open) towards one's own alternate tradition (E.g., if all Church authority is spurned, even individualistic autonomy is a "tradition," which ought to be defended as a Christian view in some fashion).
115. Sola Scriptura literally couldn't have been true, practically speaking, for most Christians throughout history, since the movable-type printing press only appeared in the mid-15th century. Preaching and oral Tradition, along with things like devotional practices, Christian holidays, church architecture and other sacred art, were the primary carriers of the gospel for 1400 years. For all these centuries, sola Scriptura would have been regarded as an absurd abstraction and impossibility.
116. Protestantism claims that the Catholic Church has "added to the Bible." The Catholic Church replies that it has merely drawn out the implications of the Bible (development of doctrine), and followed the understanding of the early Church, and that Protestants have "subtracted" from the Bible by ignoring large portions of it which suggest Catholic positions. Each side thinks the other is "unbiblical," but in different ways.
117. Sola Scriptura is Protestantism's "Achilles' Heel." Merely invoking sola Scriptura is no solution to the problem of authority and certainty as long as multiple interpretations exist. If the Bible were so clear that all Protestants agreed simply by reading it with a willingness to accept and follow its teaching, this would be one thing, but since this isn't the case by a long shot (the multiplicity of denominations), sola Scriptura is a pipe-dream at best.
About all that all Protestants agree on is that Catholicism is wrong! Of all Protestant ideas, the "clarity" or perspicuity of the Bible is surely one of the most absurd and the most demonstrably false by the historical record.
118. Put another way, having a Bible does not render one's private judgment infallible. Interpretation is just as inevitable as tradition. The Catholic Church therefore, is absolutely necessary in order to speak authoritatively and to prevent confusion, error, and division.
119. Catholicism doesn't regard the Bible as obscure, mysterious, and inaccessible, but it is vigilant to protect it from all arbitrary and aberrant exegesis (2 Pet 1:20, 3:16). The best Protestant traditions seek to do the same, but are inadequate and ineffectual since they are divided.
120. Protestantism has a huge problem with the Canon of the NT. The process of determining the exact books which constitute the NT lasted until 397 A.D., when the Council of Carthage spoke with finality, certainly proof that the Bible is not "self-authenticating," as Protestantism believes. Some sincere, devout, and learned Christians doubted the canonicity of some books which are now in the Bible, and others considered books as Scripture which were not at length included in the Canon. St. Athanasius in 367 was the first to list all 27 books in the NT as Scripture.
121. The Council of Carthage, in deciding the Canon of the entire Bible in 397, included the so-called "Apocryphal" books, which Protestants kicked out of the Bible (i.e., a late tradition). Prior to the 16th century Christians considered these books Scripture, and they weren't even separated from the others, as they are today in the Protestant Bibles which include them.
Protestantism accepts the authority of this Council for the NT, but not the OT, just as it arbitrarily and selectively accepts or denies other conciliar decrees, according to their accord with existing Protestant "dogmas" and biases.
122. Contrary to Protestant anti-Catholic myth, the Catholic Church has always revered the Bible, and hasn't suppressed it (it protested some Protestant translations, but Protestants have often done the same regarding Catholic versions). This is proven by the laborious care of monks in protecting and copying manuscripts, and the constant translations into vernacular tongues (as opposed to the falsehoods about only Latin Bibles), among other plentiful and indisputable historical evidences.
The Bible is a Catholic book, and no matter how much Protestants study it and proclaim it as peculiarly their own, they must acknowledge their undeniable debt to the Catholic Church for having decided the Canon, and for preserving the Bible intact for 1400 years. How could the Catholic Church be "against the Bible," as anti-Catholics say, yet at the same time preserve and revere the Bible profoundly for so many years?.
The very thought is so absurd as to be self-refuting. If Catholicism is indeed as heinous as anti-Catholics would have us believe, Protestantism ought to put together its own Bible, instead of using the one delivered to them by the Catholic Church, as it obviously could not be trusted!
123. Protestantism denies the Sacrifice of the Mass, contrary to Christian Tradition and the Bible (Gen 14:18; Ps 110:4; Isa 66:18,21; Mal 1:11; Heb 7:24-25; Heb 13:10; Rev 5:1-10/cf. Rev 8:3; Rev 13:8). Catholicism, it must be emphasized, doesn't believe that Jesus is sacrificed over and over at each Mass; rather, each Mass is a representation of the one Sacrifice at Calvary on the Cross, which transcends space and time, as in Rev 13:8.
124. Protestantism disbelieves, by and large, in the development of doctrine, contrary to Christian Tradition and many implicit biblical indications. Whenever the Bible refers to the increasing knowledge and maturity of Christians individually and (particularly) collectively, an idea similar to development is present.
Further, many doctrines develop in the Bible before our eyes ("progressive revelation"). Examples: the afterlife, the Trinity, acceptance of Gentiles. And doctrines which Protestantism accepts whole and entire from Catholicism, such as the Trinity and the Canon of the Bible, developed in history, in the first three centuries of Christianity.
It is foolish to try and deny this. The Church is the "Body" of Christ, and is a living organism, which grows and develops like all living bodies. It is not a statue, simply to be cleaned and polished over time, as many Protestants seem to think.
125. Protestantism separates justification from sanctification, contrary to Christian Tradition and the Bible (e.g., Mt 5:20; Mat 7:20-24; Rom 2:7-13; 1 Cor 6:11; 1 Pet 1:2).
126. Protestantism pits faith against works (sola fide), which is a rejection of Christian Tradition and the explicit teaching of the Bible (Mt 25:31-46; Lk 18:18-25; Jn 6:27-29; Gal 5:6; Eph 2:8-10; Phil 2:12-13; Phil 3:10-14; 1 Thess 1:3; 2 Thess 1:11; Heb 5:9; Jas 1:21-27; Jas 2:14-16). These passages also indicate that salvation is a process, not an instantaneous event, as in Protestantism.
127. Protestantism rejects the Christian Tradition and biblical teaching of merit, or differential reward for our good deeds done in faith (Mt 16:27; Rom 2:6; 1 Cor 3:8-9; 1 Pet 1:17; Rev 22:12).
128. Protestantism's teaching of extrinsic, imputed, forensic, or external justification contradicts the Christian Tradition and biblical doctrine of infused, actual, internal, transformational justification (which inc. sanctification): Ps 51:2-10; Ps 103:12; Jn 1:29; Rom 5:19; 2 Cor 5:17; Heb 1:3; 1 Jn 1:7-9.
129. Many Protestants (esp. Presbyterians, Calvinists and Baptists) believe in eternal security, or, perseverance of the saints (the belief that one can't lose his "salvation," supposedly obtained at one point in time). This is contrary to Christian Tradition and the Bible: 1 Cor 9:27; Gal 4:9; Gal 5:1,4; Col 1:22-3; 1 Tim 1:19-20; 1 Tim 4:1; 1 Tim 5:15; Heb 3:12-14; Heb 6:4-6; Heb 10:26,29,39; Heb 12:14-15; 2 Pet 2:15, 2 Pet 2:20-21; Rev 2:4-5.
130. Contrary to Protestant myth and anti-Catholicism, the Catholic Church doesn't teach that one is saved by works apart from preceding and enabling grace, but that faith and works are inseparable, as in James 1 and 2. This heresy of which Catholicism is often charged, was in fact condemned by the Catholic Church at the Second Council of Orange in 529 A.D. It is known as Pelagianism, the view that man could save himself by his own natural efforts, without the necessary supernatural grace from God.
A more moderate view, Semi-Pelagianism, was likewise condemned. To continue to accuse the Catholic Church of this heresy is a sign of both prejudice and manifest ignorance of the history of theology, as well as the clear Catholic teaching of the Council of Trent (1545-63), available for all to see. Yet the myth is strangely prevalent.
131. Protestantism has virtually eliminated the practice of confession to a priest (or at least a pastor), contrary to Christian Tradition and the Bible (Mt 16:19; Mt 18:18; Jn 20:23).
132. Protestantism disbelieves in penance, or temporal punishment for (forgiven) sin, over against Christian Tradition and the Bible (e.g., Num 14:19-23; 2 Sam 12:13-14; 1 Cor 11:27-32; Heb 12:6-8).
133. Protestantism has little concept of the Tradition and biblical doctrine of mortifying the flesh, or, suffering with Christ: Mt 10:38; 16:24: Rom 8:13,17; 1 Cor 12:24-6; Phil 3:10; 1 Pet 4:1,13.
134. Likewise, Protestantism has lost the Tradition and biblical doctrine of vicarious atonement, or redemptive suffering with Christ, of Christians for the sake of each other: Ex 32:30-32; Num 16:43-8; 25:6-13; 2 Cor 4:10; Col 1:24; 2 Tim 4:6.
135. Protestantism has rejected the Tradition and biblical doctrine of purgatory, as a consequence of its false view of justification and penance, despite sufficient evidence in Scripture: Is 4:4; 6:5-7; Micah 7:8-9; Mal 3:1-4; 2 Maccabees 12:39-45; Mt 5:25-6; 12:32; Lk 16:19-31 (cf. Eph 4:8-10; 1 Pet 3:19-20); 1 Cor 3:11-15; 2 Cor 5:10; Rev 21:27.
136. Protestantism has rejected (largely due to misconceptions and misunderstanding) the Catholic developed doctrine of indulgences, which is, simply, the remission of the temporal punishment for sin (i.e., penance), by the Church (on the grounds of Mt 16:19; 18:18, and Jn 20:23). This is no different than what St. Paul did, concerning an errant brother at the Church of Corinth.
He first imposed a penance on him (1 Cor 5:3-5), then remitted part of it (an indulgence: 2 Cor 2:6-11). Just because abuses occurred prior to the Protestant Revolt (admitted and rectified by the Catholic Church), is no reason to toss out yet another biblical doctrine. It is typical of Protestantism to burn down a house rather than to cleanse it, to "throw the baby out with the bath water."
137. Protestantism has thrown out prayers for the dead, in opposition to Christian Tradition and the Bible (Tobit 12:12; 2 Maccabees 12:39-45; 1 Cor 15:29; 2 Tim 1:16-18; also verses having to do with purgatory, since these prayers are for the saints there).
138. Protestantism rejects, on inadequate grounds, the intercession of the saints for us after death, and the correspondent invocation of the saints for their effectual prayers (Jas 5:16). Christian Tradition and the Bible, on the other hand, have upheld this practice: Dead saints are aware of earthly affairs (Mt 22:30 w/ Lk 15:10 and 1 Cor 15:29; Heb 12:1), appear on earth to interact with men (1 Sam 28:12-15; Mt 17:1-3, 27:50-53; Rev 11:3), and therefore can intercede for us, and likewise be petitioned for their prayers, just as are Christians on earth (2 Maccabees 15:14; Rev 5:8; 6:9-10).
139. Some Protestants disbelieve in Guardian Angels, despite Christian Tradition and the Bible (Ps 34:7; 91:11; Mt 18:10; Acts 12:15; Heb 1:14).
140. Most Protestants deny that angels can intercede for us, contrary to Christian Tradition and the Bible (Rev 1:4; 5:8; 8:3-4).
141. Protestantism rejects Mary's Immaculate Conception, despite developed Christian Tradition and indications in the Bible: Gen 3:15; Lk 1:28 ("full of grace" Catholics interpret, on linguistic grounds, to mean "without sin"); Mary as a type of the Ark of the Covenant (Lk 1:35 w/ Ex 40:34-8; Lk 1:44 w/ 2 Sam 6:14-16; Lk 1:43 w/ 2 Sam 6:9: God's Presence requires extraordinary holiness).
142. Protestantism rejects Mary's Assumption, despite developed Christian Tradition and biblical indications: If Mary was indeed sinless, she would not have to undergo bodily decay at death (Ps 16:10; Gen 3:19). Similar occurrences in the Bible make the Assumption not implausible or "unbiblical" per se (Enoch: Gen 5:24 w/ Heb 11:5; Elijah: 2 Ki 2:11; Paul: 2 Cor 12:2-4; the Protestant doctrine of the "Rapture": 1 Thess 4:15-17; risen saints: Mt 27:52-3).
143. Many (most?) Protestants deny Mary's perpetual virginity, despite Christian Tradition (inc. the unanimous agreement of the Protestant founders (Luther, Calvin, Zwingli, etc.), some Protestant support, and several biblical evidences, too involved to briefly summarize.
144. Protestantism denies Mary's Spiritual Motherhood of Christians, contrary to Christian Tradition and the Bible (Jn 19:26-7: "Behold thy mother"; Rev 12:1,5,17: Christians described as "her seed.") Catholics believe that Mary is incomparably more alive and holy than we are, hence, her prayers for us are of great effect (Jas 5:16; Rev 5:8; 6:9-10). But she is our sister with regard to our position of creatures vis-à-vis the Creator, God. Mary never operates apart from the necessary graces from her Son, and always glorifies Him, not herself, as Catholic theology stresses.
145. Protestantism rejects the papacy, despite profound Christian Tradition, and the strong evidence in the Bible of Peter's preeminence and commission by Jesus as the Rock of His Church. No one denies he was some type of leader among the apostles. The papacy as we now know it is derived from this primacy: Mt 16:18-19; Lk 22:31-2; Jn 21:15-17 are the most direct "papal" passages.
Peter's name appears first in all lists of apostles; even an angel implies he is their leader (Mk 16:7), and he is accepted by the world as such (Acts 2:37-8,41). He works the first miracle of the Church age (Acts 3:6-8), utters the first anathema (Acts 5:2-11), raises the dead (Acts 9:40), first receives the Gentiles (Acts 10:9-48), and his name is mentioned more often than all the other disciples put together (191 times). Much more similar evidence can be found.
146. The Church of Rome and the popes were central to the governance and theological direction and orthodoxy of the Christian Church from the beginning. This is undeniable. All of the historical groups now regarded as heretical by Protestants and Catholics alike were originally judged as such by popes and/or Ecumenical Councils presided over and ratified by popes.
147. Protestantism, in its desperation to eke out some type of historical continuity apart from the Catholic Church, sometimes attempts to claim a lineage from medieval sects such as the Waldenses, Cathari, and Albigensians (and sometimes earlier groups such as the Montanists or Donatists).
However, this endeavor is doomed to failure when one studies closely what these sects believed. They either retain much Catholic teaching anathema to Protestants or hold heretical notions antithetical to Christianity altogether (Catholic, Protestant, and Orthodox), or both, making this Protestant theory quite dubious at best.
148. Catholic has the most sophisticated and thoughtful Christian socio-economic and political philosophy, a mixture of "progressive" and "conservative" elements distinct from the common-place political rhetoric and Machiavellianism which typically dominate the political arena. Catholicism has the best view of church in relation to the state and culture as well.
149. Catholicism has the best Christian philosophy and worldview, worked out through centuries of reflection and experience. As in its theological reflection and development, the Catholic Church is ineffably wise and profound, to an extent truly amazing, and indicative of a sure divine stamp.
I used to marvel, just before I converted, at how the Catholic Church could be so right about so many things. I was accustomed to thinking, as a good evangelical, that the truth was always a potpourri of ideas from many Protestant denominations and Catholicism and Orthodoxy (selected by me), and that none "had it all together." But, alas, the Catholic Church does, after all!
150. Last but by no means least, Catholicism has the most sublime spirituality and devotional spirit, manifested in a thousand different ways, from the monastic ideal, to the heroic celibacy of the clergy and religious, the Catholic hospitals, the sheer holiness of a Thomas a Kempis or a St. Ignatius and their great devotional books, countless saints - both canonized and as yet unknown and unsung, Mother Teresa, Pope John Paul II, Pope John XXIII, the early martyrs, St. Francis of Assisi, the events at Lourdes and Fatima, the dazzling intellect of John Henry Cardinal Newman, the wisdom and insight of Archbishop Fulton Sheen, St. John of the Cross, the sanctified wit of a Chesterton or a Muggeridge, elderly women doing the Stations of the Cross or the Rosary, Holy Hour, Benediction, kneeling - the list goes on and on. This devotional spirit is unmatched in its scope and deepness, despite many fine counterparts in Protestant and Orthodox spirituality.
Our Catholic Values.
150 Reasons why I´m a Catholic--->
<---Lord, are there few that be saved?
Moving ahead in history, in the year 1683, Vienna was besieged by an army of 550,000 Turkish invaders who had reached the city walls and threatened all of Europe. John Sobieski, the King of Poland, a religious prince, came to the assistance of Vienna with a smaller army on the octave of the Nativity of the Blessed Virgin Mary.
After serving the priest during the celebration of the Holy Mass and having received Holy Communion, he rose against the enemy by stating, "Let us march with confidence under the protection of Heaven and with the aid of the Most Holy Virgin!" At the approach of King John and his army, the Turks were struck with a sudden fear and fled in complete disorder.
Following this great victory under the auspice of our heavenly Mother, in the Fall of 1683 A.D., Pope Innocent XI ordered that the feast of the Most Holy Name of Mary be celebrated each year by the universal Church as a perpetual memorial of the victory of King John Sobieski of Poland against the enemy at Vienna, Austria.
The purpose of this feast was to remind the faithful to recommend to God on this day, through the intercession of the Blessed Virgin Mary, all the necessities of the Church while giving thanks to God for His gracious protection and numberless mercies.
The holy name of Mary has been revered in many ways. St. Louis de Montfort (d. 1716) said, “The whole world is filled with her glory, and this is especially true of Christian peoples, who have chosen her as guardian and protectress of kingdoms, provinces, dioceses and towns. Many cathedrals are consecrated to God in her name. There is no church without an altar dedicated to her, no country or region without at least one of her miraculous images where all kinds of afflictions are cured and all sorts of benefits received.
Many are the confraternities and associations honoring her as patron; many are the orders under her name and protection; many are the members of sodalities and religious of all congregations who voice her praises and make known her compassion. There is not a child who does not praise her by lisping a ‘Hail Mary.’ There is scarcely a sinner, however hardened, who does not possess some spark of confidence in her. The very devils in hell, while fearing her, show her respect.”
Referring to the powerful intercession of the Blessed Virgin Mary, Richard of St. Laurence stated, "there is not such powerful help in any name, nor is there any other name given to men, after that of Jesus, from which so much salvation is poured forth upon men as from the name of Mary that the devout invocation of this sweet and holy name leads to the acquisition of superabundant graces in this life, and a very high degree of glory in Heaven."
Today, when we consider the Dogma of the Immaculate Conception that was proclaimed in 1854 by Pope Pius IX, we can now perceive why God had sent His Spirit to guide the Holy Catholic Church towards the granting of great honours to the Most Holy Name of Mary. According to this Dogma, "The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Saviour of the human race, preserved immune from all stain of original sin. (Inneffabilis Deus 1854, cited in the Catechism of the Catholic Church # 491)
As the only human being, this excluding Jesus, who was free of all traces
of sins and remained so throughout her life, the Blessed Virgin Mary achieved perfection where the first Eve had failed. As the Second Eve, the Blessed Virgin Mary, was elevated by God as the spiritual mother of mankind.
These honours, and the many more that have been bestowed upon the Blessed Virgin Mary leave no doubt in the mind of Catholics that her Most Holy Name, Mary, the most holy name, a name that has been elevated higher than all human beings and even "the angels", is the fountain of superabundant graces that shower upon us sinners from the Throne of God towards those who are their devotees or those who invokes his name or her helping.
So powerful is the Most Holy Name of Mary, that it is said that the devils fear the Queen of heaven to such a degree, that only on hearing her holy and great name pronounced, they flee terrified and full of rage to the deepest of burning fire of hell and there they writhe full of hate."
From the life of St. Bridget, we learn that the Blessed has revealed to her "that there is not on earth no sinner, that want to back to the love of God, although he is captive of evil, from whom the devil is obliged immediately to flee of him, if he invokes the holy name of Mary with a determination to repent."
On another occasion, the Blessed Virgin Mary stated, "that all the devils venerate and fear her name to such a degree, that on hearing it, they immediately loosen the claws with which they hold to the soul trapped."
In view of all these great Marian blessings that have been bestowed from Heaven, let us honour today the Most Holy Name of Mary with great esteem so our loving Mother may continue to be praised in every nation on earth. And may our spiritual devotion not only last one day, but be extended to every day of the year, and the best we can do is praying the Holy Rosary every day in her honour, alone or join all family and praying this wonderful and powerful praying.
Do you know what is one of the most frequently used words by children? 'Mama'. Little children know that whenever they utter ‘Mama,’ they get their needs met, mother does all possible efforts by her children even give her life.
The same way our Mother of Heaven will do all for us if we ask her aid.
THE MEANING OF THE NAME OF MARY
In times past, people considered names to be symbolic of the person. This was so true that for a long time people even gave great importance to initials, a kind of symbol of the name, which in turn is a symbol of the person.
Thus, a name was considered to be a symbol of the more profound psychological, moral and spiritual aspects of the person. The name of Our Lady, like the Most Holy Name of Jesus, should then be considered symbolic of the hallowed virtue of Our Lady, her mission, and all that which she represents.
From this standpoint, we venerate the name of Our Lady since it is an affirmation of her interior glory, inner qualities and her person. The name of Mary is then the symbolic manifestation of all that exists of hallowed in Our Lady. By honoring this name we celebrate the glory that Our Lady has, had and will have, in heaven, earth and the entire universe.
In Hebrew, the name Mary is Miryam. In Our Lady's time, Aramaic was the spoken language, and the form of the name then in use was Mariam. In the book, The Wondrous Childhood of the Most Holy Mother of God, St. John Eudes offers meditations on seventeen interpretations of the name "Mary," taken from the writings of "the Holy Fathers and by some celebrated Doctors". The name of Mary is venerated because it belongs to the Mother of God.
Meanings ascribed to Mary's name by the early Christian writers and perpetuated by the Greek Fathers include: "Bitter Sea," "Myrrh of the Sea," "The Light Giver," "The Enlightened One," "The Light Giver," and especially "Star of the Sea." Stella Maris was by far the favored interpretation. These etymologies suppose that the Hebrew form of the name is Maryãm, not Miryãm. The Hebrew name of Mary, Miryãm, (in Latin Domina) means lady or sovereign.
The Hebrew name of Mary (‘Domina’ in Latin) means lady or sovereign. This Mary is in virtue of her Son’s sovereign authority as Lord of the World. When we pronounce her name, we affirm her power, implore her aid and place ourselves under her protection. Most of the time because it’s too long to say ‘Blessed Virgin Mary’ or ‘Blessed Mother,’ we must call her simply ‘Mama’, ‘Mom, or Mother.’
The name Mary is rooted in various ancient languages: in Hebrew, Myriam; in Aramaic, Maryam; in the Greek Old Testament, Mariam; and in the Greek and Latin New Testament, Maria.
Modern philological studies of ancient Egyptian suggest that Mary means “lady, beautiful one or well-beloved.” Some scholars of Ugaritic texts (ancient Syrian) suggest the name “mrym” derives from the verb “rwn,” thereby rendering the meaning of “high, lofty, exalted or august.” These root meanings fit well with the message of the Archangel Gabriel: “Hail, Mary, full of grace (or Rejoice, O highly favored daughter)! The Lord is with you. Blessed are you among women” (Lk 1:28).
I know Heavenly Mother knows when I’m calling her and when I’m calling my earthly mom. And I call ‘Mom’ quite frequently especially in times of temptation and also right before praying the Rosary, because praying is not a pleasant experience of mine, but it is very beneficial for the soul.
And I know when I utter ‘Mom,’ Heavenly Mother is right here with me with her heavenly angels and her Son. It is recommend utter the Holy Name of Jesus in every time asking for aid, the same way, it is also recommend utter the Holy Name of Mary, Mom or Mother, always asking for aid, with the intention of invoke her powerful Name.
THE GLORY OF MARY
Regarding her glory in heaven, all has been said. She is the queen of all angels and saints, placed above all creatures. She is placed incomparably and incommensurably above all creatures so that in the order of creation she is the high point toward which everything converges. She is our Mediatrix with God, Our Lord. The glory that she has by this fact is simply inexpressible and derives from her condition as Mother of the Savior, Our Lord Jesus Christ.
Regarding her glory on earth, we consider how Our Lady must be glorified also on earth. The Glory be prayer states: Glory be to the Father, Son and Holy Spirit. The answer is: As it was in the beginning, is now and ever shall be, world without end. Amen. Thus, it is normal to affirm that Our Lady should also be venerated on earth; and for her most holy Name to be glorified in an ineffable way.
Imagine a world like that of Christendom which would be influenced by the spirit of the great Marian apostle Saint Louis Grignion de Montfort. Imagine if the disciples of Saint Louis Grignion de Montfort were the salt of the earth and really set the tone for devotion to Our Lady throughout Christendom. Then we could understand what Our Lady’s glory in the world should be like. It would be incomparably more than it is today.
We see how greatly Our Lady was glorified by Holy Mother Church (at least until progressivism entered the scene). To us this glory seemed immense. However, it was nothing in comparison to the glory that she should have according to the spirit of Saint Louis Grignion de Montfort. We must ardently love Our Lady’s glory because it is unbearable for her not to have the glory that she should have.
This forgetting it simply is most odious and execrable that vices, crimes, abortions. The Revolution and the wickedness of men have managed to diminish the glory that she should receive from men.
Our zeal for the glory and name of Our Lady should be as children in their mother’s house. How could a son feel fine in his mother’s house when he sees others refusing to give the attention due to her?
How can we feel happy on earth, which is under Our Lady’s queenship, when we see her being refused her rightful honors and respect?
This must be a continuous reason for us to have much more than just grief but great indignation that the Queen is not being recognized by all in the role which is her own.
THE FOUR INVOCATIONS OF THE NAME OF MARY
Of course, the name “Mary,” being the name of the Blessed Mother, deserves special respect and devotion, and is thereby celebrated in four ways.
First, Mary is a name of honor since the faithful praise Mary as the Mother of Our Divine Savior; she is rightfully called “Mother of God,” for Jesus true God, second person of the Holy Trinity entered this world becoming also true man through Mary who had conceived by the power of the Holy Spirit.
Second, Mary is a most holy name because the very mention of her name reminds us she is full of grace, has found favor with God and is blessed among all women.
Third, Mary is a maternal name because she is our Mother, whom Our Lord gave to us as He was dying on the cross (cf. Jn19:26-27).
Four, finally, Mary is a name of the mother who responds to all of our needs, protects us from evil and prays “for us sinners now and at the hour of our death.”
The Church commemorates numerous occasions on which It invoked the name of Mary and received her heavenly protection. During the pontificate of Pope Innocent III, Saint Dominic Guzman established the Order of Preachers to combat the Albigensian heresy that all material things were evil. He trained his priests to live a holy life, to use their minds, and to pray the Rosary.
THE FEAST OF THE MOST HOLY NAME OF MARY
Since first centuries, this special Feast of Mary has been celebrated during the octave of the Nativity of Our Lady.
The feast of the Most Holy Name of the Blessed Virgin Mary originated in Spain and was approved in 1513. In 1683, Pope Innocent XI extended the celebration of the feast day to the universal Church, to be celebrated Sept. 12, four days after the Feast of the Birth of the Blessed Mother.
With the revisions of the Roman Missal in 1970 following the Second Vatican Council, the feast day was removed from the universal calendar, although the Votive Mass remained. However, Pope John Paul II in the third edition of the Roman Missal, issued in 2003, reinstituted the feast day, technically as an “optional memorial.”
On September 12th 1213, the Christian forces under Simon de Montfort won a decisive victory over the heretics at Muret in souther n France. Likewise, on the first Sunday of October, the Church recalls the victory of the Christian naval forces under Don Juan of Austria against the 300-odd ships of the Moslem Turk, Selim II, in 1571.
Again on September 12th 1683, after a forced march begun in Poland on the August 15th feast of the Assumption, John Sobieski turned back the 300,000 Moslem invaders besieging Vienna. And, once again, on August 5th 1716, under the patronage of Mary, Our Lady of the Snows, Prince Eugene claimed her victo ry at Peterwardein; shortly thereafter raising the siege of Corfu and later reclaiming Belgrade.
The feast of the Holy Name of Mary was inscribed in the calendar of the Universal Church by Pope Innocent XI "as a perpetual memorial of the great blessing of that signal victory won at Vienna in Austria over the cruel Turkish tyrant who had been grinding down the Christian people."
As we celebrate this feast day, let us remember the opening prayer for the Mass: “Lord, Our God, when your Son was dying on the altar of the cross, He gave us as our mother the one He had chosen to be His own mother, the Blessed Virgin Mary; grant that we who call upon the holy name of Mary, our mother, with confidence in her protection may receive strength and comfort in all our needs.” May our Blessed Mother continue to protect us, especially those Christians suffering around the world of today.
A WONDERFUL HOMILY OF ST. BERNAR ABOUT THE NAME OF MARY.
ST. BERNARD WAS ABBOT & DOCTOR OF THE CHURCH
"And the Virgin's name was Mary."
Let us speak a little about this name, which is said to mean "star of the sea," and which so well befits the Virgin Mother. Rightly is she likened to a star. As a star emits a ray without being dimmed, so the Virgin brought forth her Son without receiving any injury. The ray takes naught from the brightness of the star, nor the Son from His Mother's virginal integrity.
This is the noble star risen out of Jacob, whose ray illumines the whole world, whose splendor shines in the heavens, penetrates the abyss, and, traversing the whole earth, gives warmth rather to souls than to bodies, cherishing virtues, withering vices.
Mary is that bright and incomparable star, whom we need to see raised above this vast sea, shining by her merits, and giving us light by her example.
"All of you, who see yourselves amid the tides of the world, tossed by storms and tempests rather than walking on the land, do not turn your eyes away from this shining star, unless you want to be overwhelmed by the hurricane.
If temptation storms, or you fall upon the rocks of tribulation, look to the star: Call upon Mary!
If you are tossed by the waves of pride or ambition, detraction or envy, look to the star, call upon Mary.
If anger or avarice or the desires of the flesh dash against the ship o f your soul, turn your eyes to Mary.
If troubled by the enormity of your crimes, ashamed of your guilty conscience, terrified by dread of the judgment, you begin to sink into the gulf of sadness or the abyss of despair, think of Mary.
In dangers, in anguish, in doubt, think of Mary, call upon Mary. Let her name be even on your lips, ever in your heart; and the better to obtain the help of her prayers, imitate the example of her life:
"Following her, thou strayest not; invoking her, thou despairest not; thinking of her, thou wanderest not;
upheld by her, thou fallest not; shielded by her, thou fearest not;
guided by her, thou growest not weary;
favored by her, thou reachest the goal.
And thus dost thou experience in thyself how good is that saying:
'And the Virgin's name was Mary.'"
THE POWER OF THE NAME OF MARY
BY ST. ALPHONSUS DE LIGUORI
Richard of St. Laurence states "there is not such powerful help in any name, nor is there any other name given to men, after that of Jesus, from which so much salvation is poured forth upon men as from the name of Mary." He continues, "that the devout invocation of this sweet and holy name leads to the acquisition of superabundant graces in this life, and a very high degree of glory in the next."
After the most sacred name of Jesus, the name of Mary is so rich in every good thing, that on earth and in heaven there is no other from which devout souls receive so much grace, hope, and sweetness.
Hence Richard of St. Laurence encourages sinners to have recourse to this great name, "because it alone will suffice to cure them of all their evils;" and "there is no disorder, however malignant, that does not immediately yield to the power of the name of Mary."
The Blessed Raymond Jordano says, "that however hardened and diffident a heart may be, the name of this most Blessed Virgin has such efficacy, that if it is only pronounced that heart will be wonderfully softened."
Moreover, it is well known, and is daily experienced by the devoted of Mary, that her powerful name gives the particular strength necessary to overcome temptations against purity.
LITANY OF THE MOST HOLY NAME OF MARY
Lord, have mercy.
Lord, have mercy.
Christ, have mercy.
Christ, have mercy.
Lord, have mercy.
Lord, have mercy.
Son of Mary, hear us.
Son of Mary, graciously hear us.
Heavenly Father, of Whom Mary is the Daughter,
Have mercy on us.
Eternal Word, of Whom Mary is the Mother,
Have mercy on us.
Holy Spirit, of Whom Mary is the spouse,
Have mercy on us.
Divine Trinity, of Whom Mary is the Handmaid,
Have mercy on us.
Mary , Mother of the Living God, pray for us.
Mary, daughter of the Light Eternal, pray for us.
Mary, our light, pray...
Mary, our sister, pray...
Mary, flower of Jesse, pray...
Mary , issue of kings, pray...
Mary, chief work of God, pray...
Mary, the beloved of God, pray...
Mary, Immaculate Virgin, pray...
Mary, all fair, pray...
Mary, light in darkness, pray...
Mary, our sure rest, pray...
Mary, house of God, pray...
Mary, sanctuary of the Lord, pray...
Mary, altar of the Divinity, pray...
Mary, Virgin Mother, pray...
Mary, embracing thy Infant God, pray...
Mary, reposing with Eternal Wisdom, pray...
Mary, ocean of bitterness, pray...
Mary, Star of the Sea, pray...
Mary, suffering with thine only Son, pray...
Mary, pierced with a sword of sorrow, pray...
Mary, torn with a cruel wound, pray...
Mary, sorrowful even to death, pray...
Mary, bereft of all consolation, pray...
Mary, submissive to the law of God, pray...
Mary, standing by the Cross of Jesus, pray...
Mary, Our Lady, pray...
Mary, Our Queen, pray...
Mary, Queen crowned of glory, pray...
Mary, glory of the Church Triumphant, pray...
Mary, Blessed Queen of Heaven, pray...
Mary, advocate of the Church Militant, pray...
Mary, Queen of Mercy, pray...
Mary, consoler of the Church Suffering, pray...
Mary, exalted above the Angels, pray...
Mary, crowned with twelve stars, pray...
Mary, fair as the moon, pray...
Mary, bright as the sun, pray...
Mary, distinguished above all, pray...
Mary, seated at the right hand of Jesus, pray...
Mary, our hope to go Heaven, pray...
Mary, our sweetness in our sorrows, pray...
Mary, glory of Jerusalem , pray...
Mary, Mother of the families, pray...
Mary, honor of our people, pray...
Mary, Our Lady of the Immaculate Conception, pray...
Mary, Our Lady of the Assumption, pray...
Mary, Our Lady of Loreto, pray...
Mary, Our Lady of Lourdes, pray...
Mary, Our Lady of Fatima, pray...
Mary, Our Lady of Czestochowa, pray...
Mary, Our Lady of the Miraculous Medal, pray...
Mary, Our Lady of Mount Carmel, pray...
Mary, Our Lady of the Angels, pray...
Mary, Our Lady of Dolors, pray...
Mary, Our Lady of Mercy, pray...
Mary, Our Lady of the Rosary, pray...
Mary, Our Lady of Victory, pray...
Mary, Our Lady of La Trappe, pray...
Mary, Our Lady of Divine Providence, pray...
Mary, Our Lady of Guadalupe, Mexico, pray...
Mary, Our Lady of North Carolina, pray...
Mary, Our Lady of Prompt Succor, pray...
Mary, Our Lady of Guadalupe, Extremadura, Spain, pray...
Lamb of God, Who takest away the sins of the world,
Spare us, O Lord Jesus.
Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Lord Jesus.
Lamb of God, Who takest away the sins of the world,
Have mercy on us, O Lord Jesus.
Son of Mary, hear us.
Son of Mary, graciously hear us.
V. I will declare thy name unto my brethren.
R. I will praise thee in the assembly of the faithful.
Let Us Pray.
O Almighty God, Who beholdest Thy servants earnestly desirous
of placing themselves under the shadow of the name and protection
of the Most Holy Virgin Mary, vouchsafe, we beseech Thee,
that by her charitable intercession, we may be delivered from all
evil on earth, and may arrive at everlasting joys in Heaven,
through Jesus Christ Our Lord.
R. Amen.
Final prayer
Grant, we beseech Thee, almighty God, that Thy Faithful, calling upon the Name of the Virgin Mary and rejoicing in her protection, may, by her motherly intercession, be delivered from the evils of the earth and advance to the eternal happiness of heaven. Through Christ our Lord.
Amen.
THE POWERFUL PRAYER: THE HOLY ROSARY
With this prayer can obtain everything, nothing is impossible with the recitation of the Rosary, Our Lady of Lourdes told it us several times;
"Those who pray the Holy Rosary every day will get an incredible and incompressible graces, that only will be understood in Heaven".
Promises of the Blessed Virgin Mary to those who pray the Rosary everyday.
1.- Whoever shall faithfully serve me by the recitation of the rosary, shall receive signal graces.
2.- I promise my special protection and the greatest graces to all those who shall recite the rosary.
3.- The rosary shall be a powerful armour against hell, it will destory vice, decrease sin, and defeat heresies.
4.- It will cause virtue and good works to flourish; it will obtain for souls the abundant mercy of God; it will withdraw the hearts of men from the love of the world and its vanities, and will lift them to the desire of eternal things.Oh, that souls would sanctify themselves by this means.
5.- The soul which recommends itself to me by the recitation of the rosary, shall not perish.
6.- Whoever shall recite the rosary devoutly, applying himself to the consideration of its sacred mysteries shall never be conquered by misfortune. God will not chastise him in His justice, he shall not perish by an unprovided death; if he be just he shall remain in the grace of God, and become worthy of eternal life.
7.- Whoever shall have a true devotion for the rosary shall not die without the sacraments of the Church.
8.- Those who are faithful to recite the rosary shall have during their life and at their death the light of God and the plenitude of His graces; at the moment of death they shall participate in the merits of the saints in paradise.
9.- I shall deliver from purgatory those who have been devoted to the rosary.
10.- The faithful children of the rosary shall merit a high degree of glory in heaven.
11.- You shall obtain all you ask of me by the recitation of the rosary.
12.- All those who propagate the holy rosary shall be aided by me in their necessities.
13.- I have obtained from my Divine Son that all the advocates of the rosary shall have for intercessors the entire celestial court during their life and at the hour of death.
14.- All those who recite the rosary are my sons, and brothers of my only son Jesus Christ.
15.- Devotion to my rosary is a great sign of predestination.
RECITATION OF THE HOLY ROSARY OF OUR MOTHER OF HEAVEN,
THE BLESSED VIRGIN MARY
PROMISES OF JESUS TO THOSE WHO PRONOUNCE THE NAME OF MARY
So states St. Alphonsus Marie Liguori in his book “The Glories of Mary”:
Let us always take advantage of the beautiful advice from St. Bernard:
"When in danger, in anguish, in doubt, always invoke Mary. Do not allow it to fall from your lips, nor ever leave your heart". When in danger of losing the divine grace, think of Mary, invoke the name of Mary together with the name of Jesus, these two names are always inseparably united.
These so sweet and powerful names never separate from our heart and our lips, because these names will give us the strength and courage to never yield to temptations and to overcome them all. Jesus promised wonderful graces to the devotees of the holy name of Mary, as told to St. Brigitte while speaking to his most holy Mother, revealing that whoever invokes the name of Mary with confidence and intention of amendment, will receive these special graces:
perfect sorrow for their sins, atonement for them, the strength to reach perfection and eventually eternal life.
Because, added the divine Savior, your words are so dear and sweet to me, oh Mary, that I cannot deny whatever you request from me.
In a nutshell, says St. Ephrem, the name of Mary is the key that opens the door of the heaven to those that invoke it with devotion. Thus St. Bonaventure is correct when calling Mary “salvation of all those who invoke her", as if invoking the name of Mary was the same as obtaining eternal salvation.
Also Richard of St. Lawrence says that to invoke this holy and sweet name carries with it overabundant graces in this life and sublime glory in the other.
Therefore, concludes Thomas of Kempis: "If you look, my brothers to be consoled in all your works, resort to Mary, invoke Mary, be kind to Mary, place yourselves in the care of Mary.
Intimate with Mary, cry with Mary, walk with Mary, and with Mary you look for Jesus. Finally desire to live and to die with Jesus and Mary. By so doing you will always go ahead in the ways of the Lord, since Mary, gladly will pray for you, and the Son will certainly take care of the Mother ".
Jesus says to Maria Valtorta:
When our Enemy, the devil, tries to bother you too much, say: "God save you Mary, Mother of Jesus, I trust you".
The demon still has more aversion of the name of Mary than of my Name and my Cross.
He never succeeds, but he tries to harm my devotees in thousands of ways. But only the echo of the name of Mary makes him flee. If the world knew to call to Mary, it would be saved.
Therefore to invoke our two names together is something powerful to overcome all the arms that Satan sends against a heart that is mine.
And Jesus said to witness in San Nicholas, Argentina on Oct. 14, 1984:
I see Jesus, and He says to me: I give to mankind the Love of My Mother, so that they go to Her.
It is the Assistance, that will bring the Christians from the darkness, to introduce them to the Light.
Let His Name be invoked, with infinite love.
Most Holy Name of the Blessed Virgin Mary--->
<---God and the Angels
From the view that all are called to salvation, is becoming more "narrow" focus and increasingly pessimistic about the amount of people going to be saved. Eager to know more about the proposed doctrinal arguments, attempting to develop an answer by observing the progressive revelation of God in Scripture - which some call the "biblical theological perspective."
This analysis will lead to an answer "pessimistic optimist" to the question - pessimistic about humanity's hostility toward God and deserved judgment (few will be saved), but optimistic about gratitude, kindness, love, the sovereignty of God and the salvation He offers us (many will know it, but will not insist).
Before this, however, we will briefly discuss two crucial assumptions behind the question. The first concerns the nature of ‘salvation’, which we will take to be the process resulting in a perfect relationship with the living God. The second question the meaning of the word ‘few’, with the need to hold in tension both its absolute and relative meaning.
We begin with a brief look at Jesus' answer to this question, assuming that this must fit at least the rest of our thinking.
The question: Luke 13:22
When Jesus was on his way to Jerusalem, was asked the question: "Lord, will only a few people be saved?".
The question is only recorded in Luke, and Jesus does not directly answer without answering both "how many", but who "will be saved". Although the immediate context in Luke is two parables that speak of the greatness and omnipresence of the kingdom of God (the mustard seed and the yeast), it is clear that Luke 13:22 is the start of a new section in the story of Jesus on the road to Jerusalem.
In response to the question, Jesus establishes a "personal ethical challenge" to his listeners to strive to enter by the narrow gate, which means responding to your message, to acknowledge him as Lord, King and Savior of the world. The warning follows the need to urgently respond to this message, lest the "home owner" refuses to know when they finally knock on the door.
These images suggest that the answer to our question is indeed say "yes" to Jesus, being pessimistic in front of his hearers. However, Jesus encourages them with the comment in Luke 13:29 that people will come from "east and west, north and south" to "eat in the kingdom of God", he suggests a huge number of people finally will come (will be saved).
We note that the context of the question originally asked of Jesus was during his preaching ministry, on the way to Jerusalem. People clearly had heard of Jesus then, and had heard his gospel, and yet we have seen that his imagery of the narrow door suggested that indeed, few would be saved. If that suggestion is valid, then one may rightly fear for the consequences of those who have heard of Jesus, yet have not believed.
Yet as we will see, much of the debate concerning this question revolves around the question, what about those who have never heard the word of God?, a conundrum not explicitly addressed by Jesus here.
But the Catholic Church understands that even if a person does not know God directly as Catholics know it, will be saved alike.
Because every human being carries implicit in his heart and in his being, the fact of knowing what is right and what is wrong.
If the person practices evil and does evil to all, there will be little hope of salvation for him, althought does not knows God, knows who does evil, his her heart, his being, it is saying to him.
However, if he does the good, is kind, just and merciful to others, will be saved, althought he does not know God.
All good attitude and good procedure comes from God, all bad attitude and bad procedure comes from the evil one.
So it is Jesus does not answer the question directly, but combines his personal challenge with both immediate pessimism and ultimate optimism.
TWO ASSUMPTIONS
We must define the nature of ‘salvation’. Generally within religions, there is a necessity for ‘salvation’ of some sort, although there is broad disagreement on why salvation is needed, how it is achieved, and what it means in reality.
For some salvation is political matter. So-called "liberation theologians" see mankind’s problem as class oppression and poverty, and sees Jesus as a revolutionary who is the model of struggle for political liberation, they understand that salvation is that. Jürgen Moltmann joins them with a critique of the fact that the political aspect of the cross and resurrection is “absent”.
Whilst Jesus is rightly seen as a kind of revolutionary, the revolution he brought in was not one of earthly politics so much as the enabling of a complete change in the relationship between man and God.
Others therefore incorporate a sense of restoration of relationship with God, but therein risk redefining God. So defines salvation as the “transformation of human existence from self-centredness of human to God- or Reality-Centredness”.
We would affirm that salvation must be linked to a focus on God, that it can be defined broadly. Scriptures link salvation and eternal life in a intricately and inseparable way. The salvation of human depends on a personal knowledge of God, and of Jesus, as God’s Son and Savior. So, Jesus prays to his Father in the presence of this disciples: “this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent”.
Man is therefore totally dependent on God to restore the broken relationship with him. The fact that we are made in God’s image demonstrates that God cares for us, but does not automatically imply that the relationship between Creator and created is unbroken.
The nature of this debate revolves around not so much whether God saves, but how we are saved.
All know God is gracious, but how is this grace operative?
Throughout this, we need to hold a tension between the relative and absolute definition of ‘few’. The usual understanding would be to take ‘few’ as meaning both relatively and absolutely. It may be, however, that relatively few are saved, proportionate to those who are lost, but that this number is absolutely huge.
Similarly, and perhaps somewhat pedantically, if none are ‘lost’, because none end up in hell (for instance, because many are annihilated), then we could say that absolutely few are saved, but that this is ‘all’ relative to those in hell (which is none).
Similarly, and perhaps somewhat pedantically, if none are ‘lost’, because none end up in hell (for instance, because many are annihilated), then we could say that absolutely few are saved, but that this is ‘all’ relative to those in hell (which is none).
We will now consider the argument, tracing our thread through three categories: pluralism, inclusivism, exclusivism.
PLURALISM
For some writers their central concern is to see the nature of God’s love fully portrayed. They hold that because God is a God of love, he wants all people to be saved; because he is all powerful, he is able to save all people. Therefore, all people must be saved. Other also argues that the exclusivity of Christ’s salvation would require that only those within the church are saved. God is such a God of love, that is he is present in a savior way in all religions.
The difference between religions are simply each individual’s own personal circumstances - cultural, geographical, and the like. Many religious addresses those who disagree, pointing to conflicting truth claims, by arguing that God is ultimately is beyond us - infinite compared to our finity. So God transcends all human understanding, yet religions are able operate savingly and bring every human to an encounter with the ultimate God who is behind all religions.
These arguments rightly seeks to uphold the wonder of God’s love, yet are wrong in both their understanding of this love, and of Jesus’ own truth claims. God’s love means that he hates evil, and will judge it accordingly.
Since evil is fundamentally a rejection of God’s rule, and since so much of the Bible is a warning against "foreign" gods. God permits all religions, as well as rejects those who go after other gods. Similarly, Jesus’ teaching was as clear as it was shocking for the Jews who heard him: “I am the way, the truth and the life, no-one comes to the Father except through me”.
INCLUSIVISM
The inclusivist view holds that Jesus alone is Saviour of the world, but also seeks to include other religions within the scope of that salvation. This typically holds that many are saved. An ‘extreme’ position would be that of the papal encyclical: “every human person without exception has been redeemed by Christ”.
For the theologian Karl Rahner the possibility of people not being saved is very real. He believes that “Jesus Christ is the saviour of all people”, and so must be present everywhere: in every time, place, people group and therefore every religion.
It is through the Holy Spirit that God has revealed himself to all people, whether people wants, or reflect on whether or accept it, or not. Yet the hell is a reality, which people must face as a warning to acknowledge the God who has made himself known to us.
However, Karl Rahner holds this warning and must be held alongside “the doctrine that the world and the history of the world will in fact enter into eternal life with God”. Meanwhile, because there is some form of delay between death and the full bodily resurrection, he argues that we can not say anything “decisive” against what he calls “a place of maturation” (akin to purgatory or post-mortem opportunity for repentance)
Rahner is helpful is high-lighting that God has made himself known to all people, but neglects the fact that many (in scripture at least) have rejected him. Similarly, we need to clarify that general revelation is not salvific in itself: Rahner separates Christ from the salvation event, a separation which is contrary to the fact that it is in the name of Christ which saves.
In a different view, Ruchard Bauckham argues that whilst Karl Barth was not “strictly” a universalist (even though Brunner accuses him so ), for Karl Barth “the final salvation of all mankind as a possibility” could not be denied. Barth considered that Jesus Christ was the only one who was elected both for salvation and for condemnation.
Jesus takes on himself the sins of the world. The world, therefore, both sees its sins paid for in Christ, and in the same Christ, receives reconciliation with God. Because Christ is therefore both condemnation and reconciliation, for all people, no-one need be lost. The possibility remains that some may be lost, because, effectively, God’s patience with those who “persistently try to change the truth into untruth” runs out.
We concur with Brunner, that there is no biblical warrant for this point of view. It also questions God’s justice. If all mankind’s sins are paid for, then how can God justly condemn anyone?
A further proponent of inclusivism is Clark Pinnock (was a Christian theologian, apologist and author. He was Professor Emeritus of Systematic Theology at McMaster Divinity College). Pinnock’s two principle axioms are both that Jesus is unique and final as the God Saviour of the world, and that God’s desire is for all to be saved. Strange summarises succinctly the result of the two axioms in Pinnock’s thinking: “given the truth of the above axioms, salvation must be universally accessible”.
Pinnock is then faced with the problem that, over history, relatively few people or (he claims) ever heard the gospel: how can this be held in tension with the ‘fact’ that God wants all to be saved, and all can attain that salvation?
Pinnock objects to this, arguing that it would seem that: “God cannot save those he would like to save, if indeed it is true that there is salvation only where the gospel is preached and is accepted”.
Pinnock’s methodology is to use the concept of general revelation, which he considers enables people not just to know about God, but to know him, personally, for themselves. He rejects the idea that this revelation merely makes people all the more culpable, as if God were to “tantalise them with truth about himself that can only result in their greater condemnation”. God’s common grace then operates on people, that they may reach out and find him.
Furthermore, God then considers them on the basis of their “faith in him, even when it is forced to rely upon defective and incomplete information”.
Just as people before Christ believed and were saved, even though they had never heard the name of Christ, so people today can be saved in the same way, as long as they renounce their sin and seek God.
The Roman Catholic doctrine says that those who “sincerely seek God” can also be saved, without knowing the gospel.
This is helpful in acknowledging that we do not need perfect understanding of the gospel to be saved.
But Pinnock treats faith generically, as if it has more to do with the subject of the faith than the object. Jesus is comprehensively clear that he alone is the object of salvific faith, regardless of how little or much someone has. In this case, we affirm: “the Bible offers no hope that sincere worshippers of other religions will be saved without personal faith in Jesus Christ”.
The implications of God’s universal salvific will drive to Pinnock to another area of hopefulness: that of post mortem evangelism. Although he admits that this is not a doctrine that is as biblically certain as, for instance, the deity of Christ, he concludes that there are enough and “broad hints about post-mortem probation” in the Bible, what it allows to have hope for this.
The case rests on the passage in 1 Peter 3 19-20. [1 Peter 4-6 is also used, but this confirms that all are judged in this life, and is silent on post-mortem opportunities for change].
Pinnock accepts that the verses are unclear, yet argues that there is sufficient in them to warrant the idea that Jesus proclaims the gospel to the dead, and that he is thereby giving them a chance to repent. Depending on one’s views, this proclamation is made only to those who have never heard, or to all who have rejected Jesus in the physical world.
This proclamation may also be a limited affair, or may continue until people eventually “give in” to God, and accept the gospel message.
Against this, it is denied that ‘post-mortem evangelism’ is a possibility. The use of 1 Peter does not fits, not least because it is unhelpful to formulate such a specific doctrine from so complicated a text. It is unclear about the ‘spirits in prison’. The passage itself refers to them as “spirits in prison, who in former [Noah’s] times did not obey”, presumably referring to a limited group, in a limited time period.
Therefore, it is suggested, exegetically fanciful to claim that they are all those people, in eternity, who have never heard the gospel. Furthermore, Jesus makes a proclamation to them - but there is nothing in the text to suggest it was a call to repentance, or that they responded with repentance to the proclamation.
The Bible teaches that we are judged on death, for works done in the world. It is man’s attitude towards God in this life that determines whether or not we are saved. Also some theologian hold that, on the moment of death, God gives a person a vision of the gospel, and determines either their response to God, or what would have been their response to God, and judges them according to that. But since this is pure speculation, however attractive that is,in different ways, and since it holds no biblical warrant in and of itself, we do not consider it an option we can rely on.
It is at this stage that we should consider, for a moment, the concept of purgatory. Purgatory is a place which is neither heaven, nor hell, where souls go, for some form of punishment. There are variety of beliefs that would come under this thinking. At one end it is holds that all are saved in the end, by means of purgatory, others hold that purgatory is only for purify all sins committed in this world after the repent and ask for pardon.
We consider that the purgatory exists for those who died believing in Christ and asking pardon for their sins. For if they did so, then Scripture assures us they will be saved. Rather, we address the issue of whether people who died outside of Christ, can be forgiven, through some form of post-mortem experience (in this case: purgatory).
If person dies doing evil, will have a brief lapse of time to make a eternal decision, whether to accept the merciful of God or not.
If he accepts, will be saved if not will be condemned.
We ratify that this kind of possibility exists. After death, we are judged. It is our attitude (reject or accept) towards God what save us, at the time of our death which determines whether we are accepted by him because of Christ’s punishment on the cross, or whether we face the punishment for our sins which we deserve.
EXCLUSIVISM
The exclusivist believes that salvation is in Christ alone, and none will be saved outside of him. This view is held both by those who believe that many are saved, as by those who believe that only a few are saved: the deciding factor is not so much God’s grace, but as the extent of man’s sinfulness.
The theologian P. Helm also struggles with the belief that a God of love could not allow only a few to be saved. His model gives grounds for optimism by affirming that Christ only saves, yet stressing that the key to salvation is a intimate relationship with God.
He reasons that none of us call on God perfectly, but rather rely on his grace towards us, as we call on some of his attributes. Therefore, it may be that someone does not know the name of Christ, yet in their prayers can call on God, by calling on him because of one of his communicable essential attributes.
We suggest that in the above postures, we should not be pessimistic as to man’s own position before God, yet optimistic in the hope that many will be saved.
A BIBLICAL-THEOLOGICAL APPROACH
In this account, we will see that the world is rebellious against its Creator, and comes under his righteous judgement. Wonderfully, God does not condemn the world as it deserves, but is rather active in reconciling the world created by him.
Old Testament Realities
The Bible begins most optimistically. The created world is “very good”. Mankind is commanded to fill the world.
God’s initial desire is therefore for the whole world to be filled with many people, all of whom are in loving relationship with God.
Almost immediately, there is a downward spiral of rebellion against God, which is sin. Adam and Eve are cast out of Eden, and their first son, Cain, is a murderer. The world became so wicked, that God resolved to destroy it, saving only a few: Noah and 7 members of his family. In the New Testament, Peter notes, albeit as a subsidiary point, that only a few are saved in the Ark.
God then called Abram, one man only amongst many, to be the one through whom he blessed the world. The number of Abram’s descendants would be as great as the stars in the heavens, or sand on the seashore. So amidst the pessimism of a rebellious world at Babel, one man is chosen to be the father of countless children of God.
If one were to take the relative number of people ‘saved’ from Egypt, one could have grounds for optimism. However, Paul warns the Corinthian church that in fact very few of the people who were rescued from Egypt reached the promised land, because of their rebellion - a warning also picked up in the book of Hebrews. So optimistic beginnings, through God’s mercy, result in pessimism, through man’s idolatry.
The thrust of the Old Testament is that despite man’s wickedness, God is sovereign and merciful, constantly reaching out for people to be reconciled to him. Whether it be with individuals or nations, God will move so as to cause people to come to him, or to continue in their rebellion. So we see the wise woman from Tekoa, in 2 Samuel 14, saying: “God will not take away a life; he will devise plans so as not to keep an outcast banished forever from his presence”.
Similarly, although God brings judgement on all who rebel against him, there are times when he graciously spares some. The language of Isaiah is full of judgement on the wicked, both within Israel and Judah, and amongst the foreign nations. Yet amidst so many chapters warning of judgement, there are rich veins of the promise of salvation - there will be a remnant from amongst Israel.
In Ezekiel, God promises to bring judgement on the whole house of Israel, wherever they are - but he “will spare some”. The purpose of these few, and in the context it seems very few, will be so they can tell the nations of God’s actions, partly in salvation, but principally in judgement. This leads us not only to a severe pessimism, but also to thinking that one result of world evangelism is actually the working out of God’s judgement on the nations.
It would be very difficult to argue that the widespread judgement and destruction of God’s enemies in the Old Testament was in fact a cloaked form of salvation: the language of destruction and retribution is too strong for that. So there is much to be pessimistic about in the Old Testament. Yet strong veins of hope keep appearing, God promises a Saviour, the Messiah.
Jesus - inauguration of new world order
Jesus’ birth is described as light shining into darkness. Surely now the world will know who God is, and it will now honour him as he deserves?
Yet the world does not recognise its God, Jesus, who has come into the world. Time and again, those who are supposed to be closest to the ‘kingdom’ (e.g. the Pharisees and teachers of the law) betray their hostility to Jesus, and therefore to God. Jesus’ use of parables is to see the hardening their hearts against him. Jesus dies, rejected by all but a few of his own people.
In this context, we would argue that for Jesus, the ‘default’ position for mankind is condemnation. It is only because Jesus has come into the world that a hope of salvation is offered - a salvation offered to the whole world.
As the New Testament continues, the theme of pessimism because of man’s rebellion, but optimism because of God’s graciousness, develops. Although the epistles were typically written to churches, the evidence is that those outside of the church stand condemned. So Paul speaks of how all men not only are “without excuse” (because they have denied the living God), but also must hear of the Lord Jesus, and believe in him, for He is the salvation.
The very picture of salvation being offered to the whole world, to the ends of the earth, and affirms that reigns the optimism, no longer is there a division between Jew and Gentile. All are called to the salvation.
So the New Testament ends optimistically with the wonderful picture of hope and eternal life, with the reign of the victorious Lamb, with his people numbering multitudes upon multitudes. The number saved is clearly absolutely very large, since the 144,000 is symbolic of the completeness of the house of Israel, and yet over and above this, there is a “great multitude that no one could count from every nation, from all tribes and peoples and languages”.
CONCLUSION
We conclude by returning to a point of common agreement: ultimately, Jesus alone saves. All our thinking therefore centres on his grace - not just on the extent of it (which all agree is boundless), but also the nature of it.
So we would argue that because of his grace, we have good reason to be optimistic and think that many people will be saved: heaven will be full.
Yet as we must consider mankind’s rebellion, we can not but be pessimistic as to man’s response to God’s grace. This serves to magnify God’s grace, because it demonstrates just how patient and merciful God is, with a wicked world.
We could ask : why not be “optimistically pessimistic”? We would argue against this, because the final decision is God’s, and his alone. God has most graciously acted in history to save all his people: optimism should be predominant.
Yet human observations, and the reading of the thrust of scriptures, yields us great pessimism in the number who respond to God’s gracious activity.
Despite all this argument, we would do well to use Scriptural principles only in the way that Scripture uses them. Since scripture is arguably ambiguous on this specific question, we should be cautious in our answer.
But if scripture does teach us anything, we conclude that our attitude should be pessimistically optimistic.
Carl M. Chambers is the minister of Christ Church, Brighton, "a church for those who don't go to church."
ARE THERE FEW THAT BE SAVED?
Scripture Text: Luke 13:23,24 "Then said one unto Him, Lord, are there few that be saved? And He said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able."
I would direct your attention to one of the many significant questions found in the word of God, and this question has to do with being "saved". It is a term which is found over 100 times in the word of God, yet there are many people today who do not like to hear the word "saved". The term seems to have a stigma connected with it.
In fact, to some people , it is almost as repulsive as the words, "born again". Well there is some people don't like to hear the words "being saved", and "born again", then they can be sure of one thing---they are not "saved", and they never been "born again".
The Lord Jesus Christ tells us in John chapter 3 and verse 3 that "Except a man be born again, he cannot see the kingdom of God." So unless you've been "born again", then you're not "saved"; and if you're not "saved", then you're lost; and if you're lost, then you're under the wrath of God; and if you're under God's wrath, then you're headed for the place that Jesus Christ called "Hell", and the ultimate, "Lake of Fire".
In Luke 13:23 the question is asked, "Are there few that be saved?" How would you answer that question?
I believe that the vast majority of you believe that most people who have died, have gone to Heaven. But the Lord Jesus Christ tells us that most people, are accountable to God for the committed sins, go down deeply and wail in the flames of Hell. In the oft-quoted "sermon on the mount" the Lord declares in Matthew 7:13,14, "Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat; Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."
The world today is hastening on to the judgment of God. Generally speaking, people today are so busy making money, seeking an education, getting married and raising a family, buying a home and preparing for a favorable retirement, that they fail to realize, that even though these activities are legitimate and may be commendable, the fact remains that the most important aspect of their life should be their preparation for eternity, the most important in this life to gain the friendship of God and assure the soul. The exhortation is given to all of us in Amos 4:12, "Prepare to meet thy God".
The time is coming, and perhaps sooner than we think, when the Lord's admonition in Matthew 6:33 to "seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you", will no longer be a viable option for the unsaved. In answer to the question of today's scripture text, the Lord says, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." Yes, the gate of salvation will be closed one of these days, and your chance to be "saved" will have ceased to exist.
Scripture has shown us that, down through the centuries of time, mankind has been reluctant to be "saved" from the coming judgment of a loving God, even though He has provided a means for their escape. We see it in the days of Noah, when God provided the ark of safety for those who would obey the message of Noah to enter the ark, or else suffer the consequences of a watery grave.
Noah pleaded with the people for 120 years, and after that time he was only able to convince his wife, his three sons and their wives, to enter the ark and be "saved".
Similarly, we're told how Lot and his family were living in the sinful city of Sodom, and God was about to destroy the cities of Sodom and Gomorrah because of the conduct against hospitality, charity, indifference and love thy neighbour. We read how Abraham pleaded with God to spare the cities for the sake of the few righteous people who were living there.
God then sent two angels down to warn Lot to take his wife and two daughters and to flee from the coming destruction of the cities. The only other condition for them being "saved" was that they were not to look back. Well, almost everybody know what happened. Lot's wife looked back and she was immediately turned into a pillar of salt. Her disobedience prevented her from being "saved".
In Luke 17:32-37 the Lord Jesus Christ warns, " Remember Lot's wife. Whoever tries to preserve his life will lose it, and who is prepared to lose his life will preserve it. I tell you, that night there will be two men in one bed, one man will be taken and the other will be left. Two women will be turning the grinding-mill together; one will be taken and the other left.”
Yes, Lot's wife, perhaps like some of you who are reading this message, could have been "saved", but she disobeyed the warning from God's messengers, so she perished.
Since beginning my radio ministry on March 4, 1956, I have been warning people to accept God's salvation and to be "saved", because to reject His Son as their Saviour, would most assuredly cause them to incur the wrath of God. Some have chosen to accept the love of God, as expressed in the substitutionary death of His Son at Calvary's cross, and they've been "saved".
Others have rejected God's Son as their Saviour, and have died in their sins, and even now they are in the place of eternal torment and separation from God. In Ezekiel 33:7 God says, "warn them from Me." Friend, if you die unsaved, you'll have no one to blame but yourself, because we're told in I Timothy 2:4, God wants "all men to be saved, and to come unto the knowledge of the truth."
"Are there few that be saved?" At the present time there are over 6 billion people in the world, and even if everyone in the world who has heard the name of Jesus Christ were "saved", only about 40% of the world's population would be on their way to Heaven.
Now why is it that there are so few people who are really "saved"? We've mentioned that disobedience to God's warnings has been evident in the past, and it is obvious that it is still the main reason for people not being "saved", and prepared for eternity. However, let's take a brief look at some of the other reasons that are mentioned in the word of God, the Bible.
People are not seeking God's salvation. In Romans 3:11 we read, "there is none that seeketh after God". Yet we're told in Isaiah 55:6, "Seek ye the Lord while He may be found, call ye upon Him while He is near." Again we read in Hebrews 11:6 that God "is a rewarder of them that diligently seek Him." Have you ever diligently sought after God's salvation, which He has provided for all those who want to be "saved"? If not, then let me remind you of what we're told in Ezra 8:22, "The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him."
People are blinded to the truth of God's word. In II Corinthians 4:3,4 we're told, "But if our Gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, Who is the image of God, should shine unto them."
Over in the Book of Acts, in chapter 26, the Apostle Paul is giving his testimony to King Agrippa regarding how he was saved on the road to Damascus, and how God had sent him forth to preach the Gospel to the Gentiles.
Why? In verse 18 we read, "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins."
In Ephesians chapter 4, the same Apostle Paul is reminding the Christians in verses 17,18, that they are not to live as they had lived previously, "in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart." Yes, before they were saved, they had been blinded in soul, body and spirit!
Many people shouts "Hallelujah!, Praise the Lord!, Thank You Jesus!, Amen!" Is this salvation?
Here's what we hear from the lips of the Lord Jesus Christ in the well-known, and often quoted, "sermon on the mount". In Matthew 7:21-23, the Lord says, "Not everyone 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."
Yes, there are many apparent miracles being performed today in the name of the Lord, by so-called "Healers", and the Lord says that He doesn't know them because they are workers of iniquity. Some such individuals are more interested in the physical and financial condition of their congregations, than they are of their spiritual condition.
WHAT DOES SAY THE GOD´S WORD ABOUT SALVATION?
People lack a reverential fear toward God. Most people today have little, or none of fright about the eternal damnation. They have lost reverential fear of the One Who holds their every breath in His hand and Has the power of salvation.
God's word says that "all have sinned, and come short of the glory of God".
God's word says that we cannot reach Heaven because of our so-called "good works", or religious rituals.
God's word says that "without the shedding of blood there is no remission of sin"- God's word says that He loved us so much that He sent His Son, the Lord Jesus Christ, to die on Calvary's cross for our sins.
God's word says that faith in the Lord Jesus Christ is the only way to Heave.
God's word says that if a person dies unsaved, that person goes to Hell.
God's word says that the next great event prophetic of God is the "second coming of Christ".
Listen to what the Apostle Paul says in the following scriptures: "For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Gentile."(Romans 1:16).
"But as we were allowed of God to be put in trust with the Gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." (I Thessalonians 2:4)
"do I seek to please men? for if I yet pleased men, I should not be the servant of Christ". (Galatians 1:10)
"For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the Gospel."(I Corinthians 9:16)
People already don´t fear of God, listen:
They can take His blessed name in vain, and they can spew the lovely name of His dear Son, the Lord Jesus Christ, from their filthy lips. The last of the 14 indictments given by God against all mankind is recorded in Romans 3:18, "There is no fear of God before their eyes." Yet we're told in Psalms 85:10 that "Surely His salvation is nigh them that fear Him".
If people today had a heartfelt reverential fear of God, they wouldn't be living in gross sin and iniquity. They wouldn't be having abortions and killing thousand of babies per day. They wouldn't be committing adultery or fornication. They wouldn't be living with a evil inspired philosophy of "eat, drink and be merry, this is the only life we have", failing to realize that there is a "toll gate" at the end of their highway, called "life".
They would be convinced that there really is a Heaven to gain - and a Hell to shun! Yes, they would realize that God says what He means, and He means what He says!
In Proverbs 9:10 we read, "The fear of the Lord is the beginning of wisdom". Yet many people don't get "saved" because they are afraid of what their friends, relatives, neighbors, co-workers or classmates might think. They fear man, but they don't fear God. This is a trick of the Devil, the enemy of your soul. We are reminded in Proverbs 29:25 that "The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe."
The Holy Spirit of God, through God's word, has revealed to them that they are spiritually lost and perishing in their sins, but for one reason or another, they decide to wait, like Governor Felix in Acts 24:25, who said, "Go thy way for this time; when I have a convenient season, I will call for thee."
The Bible makes it quite clear that salvation is being offered today, but that there is no guaranty that it will be available tomorrow. Over in Proverbs 27:1 we're reminded, "Boast not thyself of tomorrow; for thou knowest not what a day may bring forth." Again in II Corinthians 6:2 we read, "Behold, now is the accepted time; behold, now is the day of salvation."
There are countless souls in Hell today who expected to get " be saved someday", but their "someday" never came, and now it's too late!
We read those very solemn words in Proverbs 29:1, "He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy."
No wonder the Lord Jesus Christ said that "few are be saved". Look at it both logically and scripturally.
IF YOU AND I COULD BE SAVED AND REACH HEAVEN BY OUR OWN EFFORTS, THEN WHY DID JESUS CHRIST DIE THE SHAMEFUL, AGONIZING, AND IGNOMINIOUS DEATH OF CALVARY'S CROSS?
There is no salvation for your soul apart from having "faith" in the death and resurrection of the Lord Jesus Christ!. Faith alone don´t save.
In John 10:9 Jesus said, "I am the door: by Me if any man enter in, he shall be saved." The Apostle Peter says in Acts 4:12, "Neither is there salvation in any other: for there is none other name under Heaven given among men, whereby we must be saved."
The Apostle Paul tells us in Romans 10:9,10, "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
Friend, I plead with you today, in love for your soul, and in view of the vast eternity that lies ahead, to believe on the Lord Jesus Christ as your own personal Saviour, because if you do, according to God, Who cannot lie, you'll be "saved" for time, and thank God, you'll be "saved" for all eternity. And remember, my friend, THIS IS FOR ETERNITY!
Thanks to Minor C. Hawk.
