Do Roman "Catholic" dogmas contradict the Bible?

[fsg316]

Here to learn something new. Tell me more about the Eucharist , purgotary , Hail Marys and salvation?

Re: Purgatory

This is what scripture says

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

Even on the situation in Purgatory, whether the fires are same as hell, Thomas Aquinas says it cannot be proven from the Bible.....

Thomas Aquinas (1225-1274): I answer that, Nothing is clearly stated in Scripture about the situation of Purgatory, nor is it possible to offer convincing arguments on this question. It is probable, however, and more in keeping with the statements of holy men and the revelations made to many, that there is a twofold place of Purgatory. One, according to the common law; and thus the place of Purgatory is situated below and in proximity to hell, so that it is the same fire which torments the damned in hell and cleanses the just in Purgatory; although the damned being lower in merit, are to be consigned to a lower place. Another place of Purgatory is according to dispensation: and thus sometimes, as we read, some are punished in various places, either that the living may learn, or that the dead may be succored, seeing that their punishment being made known to the living may be mitigated through the prayers of the Church.

Some say, however, that according to the common law the place of Purgatory is where man sins. This does not seem probable, since a man may be punished at the same time for sins committed in various places. And others say that according to the common law they are punished above us, because they are between us and God, as regards their state. But this is of no account, for they are not punished for being above us, but for that which is lowest in them, namely sin.

Reply to Objection 1. The fire of Purgatory is eternal in its substance, but temporary in its cleansing effect.

Reply to Objection 2. The punishment of hell is for the purpose of affliction, wherefore it is called by the names of things that are wont to afflict us here. But the chief purpose of the punishment of Purgatory is to cleanse us from the remains of sin; and consequently the pain of fire only is ascribed to Purgatory, because fire cleanses and consumes.

Reply to Objection 3. This argument considers the point of special dispensation and not that of the common law.

Article 1, Supplement (Appendix 1), The Summa Theologiæ of St. Thomas Aquinas, Second and Revised Edition, 1920, Literally translated by Fathers of the English Dominican Province https://www.newadvent.org/summa/6002.htm#article1

Furthermore, John Chrysostom knew nothing about Purgatory.

John Chrysostom (349-407) commenting on Matthew 6:12: Let us know these and let us remember that terrible day and that fire. Let us put in our mind the terrible punishments and return once for all from our deluded road. For the time will come when the theater of this world will be dissolved, and then no one will be able to contend anymore. No one can do anything after the passing of this life. No one can be crowned after the dissolution of the theater. This time is for repentance, that one for judgment. This time is for the contests, that one for the crowns. This one for toil, that one for relaxation. This one for fatigue, that one for recompense. Fathers of the Church, Vol. 96, St. John Chrysostom on Repentance and Almsgiving, Homily 9.5 (Washington, D.C.: The Catholic University of America Press, 1998), p. 129.

John Chrysostom (349-407): Anticipate the exodus of the soul with repentance and correction, because when death comes suddenly, at absolutely no time will the therapy of repentance be fruitful. Repentance is powerful upon the earth; only in Hades is it powerless. Let us seek the Lord now while we have time. Let us do what is good so that we will be delivered from the future endless punishment of Gehenna, and will be made worthy of the Kingdom of the Heavens. FC, Vol. 96, St. John Chrysostom on Repentance and Almsgiving, Homily 9.7 (Washington, D.C.: The Catholic University of America Press, 1998), p. 130.

John Chrysostom (349-407) : I testify and affirm, that if any of us who have offended shall forsake his former sins, and promise to God with sincerity that he will turn to them no more, God will require no further satisfaction from him. For translation, see William John Hall, The Doctrine of Purgatory and the Practice of Praying for the Dead (London: Henry Wix, 1843), p. 203.

 

[aceventura27]

1. Transubstantiation --- late development, middle ages

2. Purgatory --- late development as well

3. Hail Mary --- Blasphemous

4. Salvation --- A different gospel (Gal 1:6-9)


Let's look at their blasphemous doctrine of transubstantiation.

This is what a Roman apologist claims:



This is the reality. I wonder why they have to engage in lies, deceit and sophistry?

What do other apologists say about transubstantiation? I’m unfamiliar with the Who’s who . I only know of the other one named Scott Hahn.

Re: Purgotary - my understanding is that one can lessen their time in purgotary through various means such as indulgences etc. your take on this?

 

[aceventura27]

Re: Purgatory

This is what scripture says



Even on the situation in Purgatory, whether the fires are same as hell, Thomas Aquinas says it cannot be proven from the Bible.....



Furthermore, John Chrysostom knew nothing about Purgatory.

I see thanks, ignore my last post as you’ve answered here. What about indulgences ? Is it still in practice today?

 

[fsg316]

What do other apologists say about transubstation? I’m unfamiliar with the Who’s who . I only know of the other one named Scott Hahn.

All those "apologists" will defend transubstantiation. You have to remember the Romanist mindset

Ignatius Loyola, Spiritual Exercises, Rule 13:*That we may be altogether of the same mind and in conformity with the Church herself, if she shall have defined anything to be black which appears to our eyes to be white, we ought in like manner to pronounce it to be black. See Henry Bettenson, ed.,*Documents of the Christian Church, 2nd ed. (London: Oxford University Press, 1963), p. 260.

Robert Bellarmine (1542-1621):*If the Pope should err by enjoining vices and forbidding virtues, the Church would be bound to believe vices to be good, and virtues to be evil, unless she would be willing to sin against conscience. For translation, see William John Hall,*The Doctrine of Purgatory and the Practice of Praying for the Dead*(London: Henry Wix, 1843), p. 400.

Robert Bellarmine (1542-1621): The Pope is the Teacher and Shepherd of the whole Church, thus, the whole Church is so bound to hear and follow him that if he would err, the whole Church would err.

Now our adversaries respond that the Church ought to hear him so long as he teaches correctly, for God must be heard more than men.

On the other hand, who will judge whether the Pope has taught rightly or not? For it is not for the sheep to judge whether the shepherd wanders off, not even and especially in those matters which are truly doubtful. Nor do Christian sheep have any greater judge or teacher to whom they might have recourse. As we showed above, from the whole Church one can appeal to the Pope yet, from him no one is able to appeal; therefore necessarily the whole Church will err if the Pontiff would err. Ed Ryan Grant, St. Robert Bellarmine S.J., De Romano Pontifice, Book IV, Chapter 3, Mediatrix Press, 2016, Pg 479

Re: Purgotary - my understanding is that one can lessen their time in purgotary through various means such as indulgences etc. your take on this?

On purgatory and indulgences, see 1 John 1:9.

 

[netzach]

The whole bible is a contradiction.

安宁 HardwareZone Forums app

 

[aceventura27]

Lol you should change this title to a “AMA” thread

 

[aceventura27]

Sacrament - confessions to the priest: alter Christus issue

What exactly is this about ?

 

[fsg316]

I see thanks, ignore my last post as you’ve answered here. What about indulgences ? Is it still in practice today?

Of course, in full force. During Luther's day, they sold indulgences for money. Today, they have you do spiritual side quests. Do a pilgrimage to some holy site, get a plenary indulgence, do xyz, get a partial indulgence.

Paul VI: 1. The doctrine and practice of indulgences which have been in force for many centuries in the Catholic Church have a solid foundation in divine revelation(1) which comes from the Apostles and "develops in the Church with the help of the Holy Spirit," while "as the centuries succeed one another the Church constantly moves forward toward the fullness of divine truth until the words of God reach their complete fulfillment in her."(2)

For an exact understanding of this doctrine and of its beneficial use it is necessary, however, to remember truths which the entire Church illumined by the Word of God has always believed and which the bishops, the successors of the Apostles, and first and foremost among them the Roman Pontiffs, the successors of Peter, have taught by means of pastoral practice as well as doctrinal documents throughout the course of centuries to this day.

2. It is a divinely revealed truth that sins bring punishments inflicted by God's sanctity and justice. These must be expiated either on this earth through the sorrows, miseries and calamities of this life and above all through death,(3) or else in the life beyond through fire and torments or "purifying" punishments.(4) Therefore it has always been the conviction of the faithful that the paths of evil are fraught with many stumbling blocks and bring adversities, bitterness and harm to those who follow them.(5)

These punishments are imposed by the just and merciful judgment of God for the purification of souls, the defense of the sanctity of the moral order and the restoration of the glory of God to its full majesty. Every sin in fact causes a perturbation in the universal order established by God in His ineffable wisdom and infinite charity, and the destruction of immense values with respect to the sinner himself and to the human community. Christians throughout history have always regarded sin not only as a transgression of divine law but also—though not always in a direct and evident way—as contempt for or disregard of the friendship between God and man, (6) just as they have regarded it as a real and unfathomable offense against God and indeed an ungrateful rejection of the love of God shown us through Jesus Christ, who called his disciples friends and not servants. (7)

3. It is therefore necessary for the full remission and—as it is called—reparation of sins not only that friendship with God be reestablished by a sincere conversion of the mind and amends made for the offense against his wisdom and goodness, but also that all the personal as well as social values and those of the universal order itself, which have been diminished or destroyed by sin, be fully reintegrated whether through voluntary reparation which will involve punishment or through acceptance of the punishments established by the just and most holy wisdom of God, from which there will shine forth throughout the world the sanctity and the splendor of his glory. The very existence and the gravity of the punishment enable us to understand the foolishness and malice of sin and its harmful consequences.

That punishment or the vestiges of sin may remain to be expiated or cleansed and that they in fact frequently do even after the remission of guilt(8) is clearly demonstrated by the doctrine on purgatory. In purgatory, in fact, the souls of those "who died in the charity of God and truly repentant, but before satisfying with worthy fruits of penance for sins committed and for omissions (9) are cleansed after death with purgatorial punishments. This is also clearly evidenced in the liturgical prayers with which the Christian community admitted to Holy Communion has addressed God since most ancient times: "that we, who are justly subjected to afflictions because of our sins, may be mercifully set free from them for the glory of thy name.(10)

For all men who walk this earth daily commit at least venial sins;(11) thus all need the mercy of God to be set free from the penal consequences of sin. …

APOSTOLIC CONSTITUTION OF POPE PAUL VI, INDULGENTIARUM DOCTRINA, Given at Rome at St. Peter's on January 1, the octave of the Nativity of Our Lord Jesus Christ, 1967, the fourth year of Our Pontificate.

http://www.vatican.va/content/paul-...-vi_apc_01011967_indulgentiarum-doctrina.html

It's all interelated, the treasury of merits, the intercession of the saints etc. Their remission for indulgences comes from this.

Paul VI: Thus is explained the "treasury of the Church"(20) which should certainly not be imagined as the sum total of material goods accumulated in the course of the centuries, but the infinite and inexhaustible value the expiation and the merits of Christ Our Lord have before God, offered as they were so that all of mankind could be set free from sin and attain communion with the Father. It is Christ the Redeemer himself in whom the satisfactions and merits of his redemption exist and find their force.(21) This treasury also includes the truly immense, unfathomable and ever pristine value before God of the prayers and good works of the Blessed Virgin Mary and all the saints, who following in the footsteps of Christ the Lord and by his grace have sanctified their lives and fulfilled the mission entrusted to them by the Father. Thus while attaining their own salvation, they have also cooperated in the salvation of their brothers in the unity of the Mystical Body. …….

In an indulgence in fact, the Church, making use of its power as minister of the Redemption of Christ, not only prays but by an authoritative intervention dispenses to the faithful suitably disposed the treasury of satisfaction which Christ and the saints won for the remission of temporal punishment……

The preeminence of charity in the Christian life is confirmed also by indulgences. For indulgences cannot be acquired without a sincere conversion of mentality ("metanoia") and unity with God, to which the performance of the prescribed works is added. Thus the order of charity is preserved, into which is incorporated the remission of punishment by distribution from the Church's treasury.

http://www.vatican.va/content/paul...-vi_apc_01011967_indulgentiarum-doctrina.html

 

[fsg316]

Sacrament - confessions to the priest: alter Christus issue

What exactly is this about ?

Confession in the early church was public and absolution done only once in a lifetime.

Auricular confession that they practice as a sacrament was a 8th/9th century innovation.

Charles Joseph Hefele, Bishop of Rottenburg (1809-1893): The Cathari who are here under discussion are no other than the Novatians…who from a spirit of severity wished to exclude for ever from the Church those who had shown weakness during persecution…Their fundamental principle of the perpetual exclusion of the lapsi was in a manner the concrete form of the general principle, brought forward two generations before, that whoever after baptism once fell into mortal sin, should never be received back into the Church. The Catholic Church was herself in those times very much inclined to severity: she granted permission to perform penance only once; whoever fell a second time was for ever excluded (Charles Joseph Hefele, A History of the Councils of the Church (Edinburgh: Clark, 1895) Volume I, pp. 410-411).



JND Kelly: With the dawn of the third century the rough outlines of a recognized penitential discipline were beginning to take shape. In spite of the ingenious arguments of certain scholars, there are still no signs of a sacrament of private penance (i.e. confession to a priest, followed by absolution and the imposition of a penance) such as Catholic Christendom knows to-day. The system which seems to have existed in the Church at this time, and for centuries afterwards, was wholly public, involving confession, a period of penance and exclusion from communion, and formal absolution and restoration—the whole process being called exomologesis…Indeed, for the lesser sins which even good Christians daily commit and can scarcely avoid, no ecclesiastical censure seems to have been thought necessary; individuals were expected to deal with them themselves by prayer, almsgiving and mutual forgiveness. Public penance was for graver sins; it was, as far as we know, universal, and was an extremely solemn affair, capable of being undergone only once in a lifetime ( J.N.D. Kelly, Early Christian Doctrines (San Francisco: Harper & Row, 1978), pp. 216-217).





Clement of Rome (~96 AD): The Lord, brethren, stands in need of nothing; and He desires nothing of any one, except that confession be made to Him. For, says the elect David, “I will confess unto the Lord; and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.”[Ps 69:31-32] And again he saith, “Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon Me in the day of thy trouble: I will deliver thee, and thou shalt glorify Me.”[Ps 50:14-15] For “the sacrifice of God is a broken spirit.”[Ps 51:17] ANF Vol 1, The First Epistle of Clement to the Corinthians, Chapter LII.—Such a confession is pleasing to God, Christian Classics Ethereal Library, Grand Rapids, MI, Pg 63



John Chrysostom (349-407): (56) Therefore, I exhort, I entreat, and I beg you never to stop confessing your faults to God. I am not leading you onto a stage before your fellow servants nor do I force you to reveal your sin to men. Open your conscience before God, show him your wounds, and beg him for medication to heal them. Do not point them out to someone who will reproach you but to one who will cure you. Even if you remain silent, God knows all things. Tell your sins to him so that you may be the one who profits. Tell them to him so that, once you have left the burden of all your sins with him, you may go forth cleansed of your faults and free from the intolerable need to make them public. The Fathers of the Church, Volume 72, On the Incomprehensible Nature of God, Translator: Paul W. Harkins, Against the Anomeans, horn. 5:7 (MPG 48. 746); Homily V Paragraph 56, Catholic University of America Press, 2010, Pg 160-161



Footnote 97 This paragraph (as do numerous other places in Chrysostom's works) seems to show that auricular confession to a priest was neither required nor practiced at Antioch in the fourth century. In his De Sac, 3.5,6 (PG 48.643—44), Chrysostom tells us that the priest can absolve sins twice: once through baptism and then, if one has sinned afterwards, through the last anointing. But he often speaks of a third kind which takes place between God and the sinner alone, if the sinner repents and shows a firm purpose of amendment. As well as the present paragraph, there are many other passages in the same vein. See, e.g., Hom.Vl (On the Blessed Philogonius) below, paragraphs 30-37; ACW 31, p.38; FOTC 68, pp. 61 n.; De Laz. Hom IV .4 (PG 48.1012). The question Of whether Chrysostom can be taken as a witness for auricular confession has been disputed. p. Galtier, "St. Jean Chrysostome et la Confession," Recherches de sciences religieuses I (1910) 209-240; 313-50, thinks he can. But Baur 1.361-62 finds his arguments unconvincing, and actually summarizes the present paragraph (p. 362) as part of his own proof. Also on the negative side is H. Keane, "The Sacrament of Penance in St. John Chrysostom," Irish Theological Quarterly 14 (1919) 305-317. G. Bardy, "St. Jean Chrysostome," DTC 8.1. 683 also states that Galtier's arguments are inconclusive. The Fathers of the Church, Volume 72, On the Incomprehensible Nature of God, Translator: Paul W. Harkins, Against the Anomeans, horn. 5:7 (MPG 48. 746); Homily V Paragraph 56, Catholic University of America Press, 2010, 161

On the alter christus, it's so blasphemous and abhorrent, they truly do preach a different gospel. Compare Heb 9:24-28, 10:10-12, to this abomination.

John O’Brien: The third great power of the priestly office is the climax of all. It is the power of consecrating. “No act is greater” says St. Thomas, “than the consecration of the body of Christ.” In this essential phase of the sacred ministry, the power of the priest is not surpassed by that of the bishop, the archbishop, the cardinal or the pope. Indeed it is equal to that of Jesus Christ. For in this role the priest speaks with the voice and the authority of God himself.

When the priest announces the tremendous words of consecration, he reaches up into the heavens, brings Christ down from His throne, and places Him upon our altar to be offered up again as the Victim for the sins of man. It is a power greater than that of saints and angels, greater than that of Seraphim and Cherubim. Indeed it is greater even than the power of the Virgin Mary. While the Blessed Virgin was the human agency by which Christ became incarnate a single time, the priest brings Christ down from heaven, and renders Him present on our altar as the eternal Victim for the sins of man—not once but a thousand times! The priest speaks and lo! Christ, the eternal and omnipotent God, bows his head in humble obedience to the priest’s command. Of what sublime dignity is the office of the Christian priest who is thus privileged to act as the ambassador and the vice-gerent of Christ on earth! He continues the essential ministry of Christ: he teaches the faithful with the authority of Christ, he pardons the penitent sinner with the power of Christ, he offers up again the same sacrifice of adoration and atonement which Christ offered on Calvary. No wonder that the name which spiritual writers are especially fond of applying to the priest is that of alter Christus. For the priest is and should be another Christ. John A. O'Brien, The Faith of Millions: The Credentials of the Catholic Religion, Our Sunday Visitor, 1974, pg. 255-256 (O’Brien, The Faith of Millions, 255-256)

 

[turnaround]

All religions are based in faith. Factual contradictions or not doesn't matter.

 

[nyvrem]

Tiagong Catholics created the bible wor

Need st pious x apologies come in sexplain

 

[Beh-Hawk]

dunno but noticed a lot of them are weird. i remember the pope still kissed the koran - the book which accused jesus to be a man rather than god which he is supposed to believe in and he still kissed it? and he is supposed to do no wrong

 

[fsg316]

Tiagong Catholics created the bible wor

Need st pious x apologies come in sexplain

Really? Even the OT? Paul disagrees...

Romans 3:2
Much in every way. To begin with, the Jews were entrusted with the oracles of God.

Furthermore, they didn't even define a dogmatic canon until the 16th century..

Leonard Foley, O.F.M.: It may be a surprise to some to know that the “canon,” or official list of books of the Bible, was not explicitly defined by the Church until the 16th century though there was a clear listing as early as the fourth century. Leonard Foley, O.F.M., Believing in Jesus: A Popular Overview of the Catholic Faith, rev. ed. (St. Anthony Messenger Press, 1985), p. 21.



George Tavard, A.A.: The question of the “deutero-canonical” books will not be settled before the sixteenth century. As late as the second half of the thirteenth, St Bonaventure used as canonical the third book of Esdras and the prayer of Manasses, whereas St Albert the Great and St Thomas doubted their canonical value. George H. Tavard, Holy Writ or Holy Church: The Crisis of the Protestant Reformation (London: Burns & Oates, 1959), pp. 16-17.



Cardinal Yves Congar: … Cullmann is right not to speak of "the fixing of the canon": an official, definitive list of inspired writings did not exist in the Catholic Church until the Council of Trent (Yves Congar, Tradition and Traditions (New York: Macmillan, 1966), p. 38).



H.J. Schroeder, O.P.: For earlier lists, cf. Synod of Laodicea (end of IV cent.), c.60, the genuineness of which canon however is contested (Hefele-Leclercq, Hist des conciles, l, 1026); Synod of Rome (382) under Pope Damasus (Denzinger, Enchiridion, no. 84); Synod of Hippo (393), c.3G, which the Ill Synod of Carthage (397) made its own in c.47 (idem, no. 92); Innocent I in 405 to Exuperius, bishop of Toulouse (idem, no. 96); Eugene IV in the Council of Florence (Mansi, XXXI, 1736; Hardouin, TX, 1023f.). The Tridentine list or decree was the first infallible and effectually promulgated declaration on the Canon of the Holy Scriptures. The Canons and Decrees of the Council of Trent (Rockford: Tan, 1978), Fourth Session, p. 17, Footnote #4

 

[fsg316]

dunno but noticed a lot of them are weird. i remember the pope still kissed the koran - the book which accused jesus to be a man rather than god which he is supposed to believe in and he still kissed it? and he is supposed to do no wrong

This one????

Vatican II: But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Moslems, these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind’s judge on the last day. Nor is God Himself remote from those who in shadows and images seek the unknown God, since he gives to all men life and breath and all things (cf. Acts 17:25–28), and since the Saviour wills all men to be saved (cf. 1 Tim. 2:4). Those who, who through no fault of their own, do not know the gospel of Christ or His Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience—those too may achieve eternal salvation.Vatican Council II The Conciliar and Post Conciliar Documents, Austin Flannery, O.P., General Editor (Boston: St. Paul Editions, 1980), Dogmatic Constitution on the Church, Lumen Gentium II:16, p. 367.


http://www.usccb.org/beliefs-and-te...can-council-and-papal-statements-on-islam.cfm

https://www.catholicculture.org/news/features/index.cfm?recnum=10415


At the end of the audience the Pope bowed to the Muslim holy book, the Qu'ran, presented to him by the delegation, and he kissed it as a sign of respect. The photo of that gesture has been shown repeatedly on Iraqi television and it demonstrates that the Pope is not only aware of the suffering of the Iraqi people, he has also great respect for Islam.

 

[aceventura27]

On the alter christus, it's so blasphemous and abhorrent, they truly do preach a different gospel. Compare Heb 9:24-28, 10:10-12, to this abomination.


John O’Brien: The third great power of the priestly office is the climax of all. It is the power of consecrating. “No act is greater” says St. Thomas, “than the consecration of the body of Christ.” In this essential phase of the sacred ministry, the power of the priest is not surpassed by that of the bishop, the archbishop, the cardinal or the pope. Indeed it is equal to that of Jesus Christ. For in this role the priest speaks with the voice and the authority of God himself.

When the priest announces the tremendous words of consecration, he reaches up into the heavens, brings Christ down from His throne, and places Him upon our altar to be offered up again as the Victim for the sins of man. It is a power greater than that of saints and angels, greater than that of Seraphim and Cherubim. Indeed it is greater even than the power of the Virgin Mary. While the Blessed Virgin was the human agency by which Christ became incarnate a single time, the priest brings Christ down from heaven, and renders Him present on our altar as the eternal Victim for the sins of man—not once but a thousand times! The priest speaks and lo! Christ, the eternal and omnipotent God, bows his head in humble obedience to the priest’s command. Of what sublime dignity is the office of the Christian priest who is thus privileged to act as the ambassador and the vice-gerent of Christ on earth! He continues the essential ministry of Christ: he teaches the faithful with the authority of Christ, he pardons the penitent sinner with the power of Christ, he offers up again the same sacrifice of adoration and atonement which Christ offered on Calvary. No wonder that the name which spiritual writers are especially fond of applying to the priest is that of alter Christus. For the priest is and should be another Christ. John A. O'Brien, The Faith of Millions: The Credentials of the Catholic Religion, Our Sunday Visitor, 1974, pg. 255-256 (O’Brien, The Faith of Millions, 255-256)

Oh wow, this is new

 

[ProLogic]

Moi ish checking in!

 

[nyvrem]

Really? Even the OT? Paul disagrees...




Furthermore, they didn't even define a dogmatic canon until the 16th century..

ya confirm even OT cause catholics say its their divine right

peter give the pope the keys hor

u dare question divine providence ?!?!

 

[MoeLanYong]

Doesn't matter. There are different parts of the body of christ, performing different functions.

There is only one criteria.

Whosoever believe Jesus is the son of God who paid your sin penalty, he goes heaven. John 3:16. He is part of the body of christ.

Doesn't matter whether he writes Roman Catholic or Christian in his iC.

Jesus did not ask the thief hanging beside him, Are you roman Catholic or Christian, before admitting him into heaven.

 

[MoeLanYong]

Having said that, this verse appears in both the Catholic and Protestant bible.

Ecclesiastes 9:7
Go, eat your bread with joy,
And drink your wine with a merry heart;
For God has already accepted your works.

How often is it when you attend a catholic mass that eucharist is a sombre affair, when clearly their bibles tell them it is not?

It is to be taken with joy! And be merry! Laugh!

 

[Kuudere]

Doesn't matter. There are different parts of the body of christ, performing different functions.

There is only one criteria.

Whosoever believe Jesus is the son of God who paid your sin penalty, he goes heaven. John 3:16. He is part of the body of christ.

Doesn't matter whether he writes Roman Catholic or Christian in his iC.

Jesus did not ask the thief hanging beside him, Are you roman Catholic or Christian, before admitting him into heaven.

Best thing I read so far, +1 for you