Cyber-Chapel Blog

Category: Romanism

Deals with doctrinal distinctives associated with the Roman, so-called “Catholic,” church.

  • The Righteousness of God

    Paul repeatedly describes our salvation as the imputation to us of “the righteousness of God”:

    Rom 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

    Php 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

    And he also emphasizes that this righteousness is embodied in a Person, the Lord Jesus:

    1Co 1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

    2Co 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

    This linkage of God’s righteousness with the salvation of his people is deeply rooted in the OT.

    Psa 40:10 I have not hid thy righteousness within my heart;
    I have declared thy faithfulness and thy salvation:

    Psa 71:15 My mouth shall shew forth thy righteousness and thy salvation all the day;

    Psa 98:2 The LORD hath made known his salvation:
    his righteousness hath he openly shewed in the sight of the heathen.

    Psa. 119:123 Mine eyes fail for thy salvation,
    and for the word of thy righteousness.

    Isa 46:13 I bring near my righteousness; it shall not be far off,
    and my salvation shall not tarry:

    Isa 51:4 Hearken unto me, my people; and give ear unto me, O my nation:
    for a law shall proceed from me, and I will make my judgment to rest for a light of the people.
    5 My righteousness is near; my salvation is gone forth, and mine arms shall judge the people;
    the isles shall wait upon me, and on mine arm shall they trust.
    6 Lift up your eyes to the heavens, and look upon the earth beneath:
    for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner:
    but my salvation shall be for ever,
    and my righteousness shall not be abolished.
    7 Hearken unto me, ye that know righteousness, the people in whose heart is my law;
    fear ye not the reproach of men, neither be ye afraid of their revilings.
    8 For the moth shall eat them up like a garment, and the worm shall eat them like wool:
    but my righteousness shall be for ever, and my salvation from generation to generation.

    Isa 56:1 my salvation is near to come, and my righteousness to be revealed.

    And in fact Jeremiah twice announces the remarkable name, “the Lord our righteousness”:

    Jer 23:6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. [cf. 33:16]

    This statement closely anticipates Paul’s assertion that the Lord Jesus himself is the righteousness by which we “dwell safely” in the presence of a holy God.

    In other words, what saves God’s people, according to the widespread testimony of the OT, is the righteousness of God.

    This claim could be understood simply to mean that because God is righteous, he keeps his ancient promises to send a deliverer for his people. This is a true statement. But this idea is more naturally expressed by associating salvation with his lovingkindness חסד (xesed H2617, that is, his loyal love) or his faithfulness אמונה (emunah H530), and the OT is perfectly capable of saying this, in so many words:

    2Sam. 22:51 He is the tower of salvation for his king:
    and sheweth mercy xesed to his anointed,
    unto David, and to his seed for evermore.

    Is. 33:6 And wisdom and knowledge shall be the stability emunah of thy times,
    and strength of salvation:
    the fear of the LORD is his treasure.

    Psa. 13:5 But I have trusted in thy mercy xesed; my heart shall rejoice in thy salvation.

    Psa. 69:13 But as for me, my prayer is unto thee, O LORD, in an acceptable time:
    O God, in the multitude of thy mercy xesed hear me, in the truth of thy salvation.

    Psa. 85:7 Shew us thy mercy xesed, O LORD, and grant us thy salvation.

    Psa. 98:3 He hath remembered his mercy xesed and his truth emunah toward the house of Israel:
    all the ends of the earth have seen the salvation of our God.

    Psa. 119:41 Let thy mercies xesed come also unto me, O LORD, even thy salvation, according to thy word.

    How has God carried out his loyal love and his faithfulness in saving his people? The OT and NT agree that he does so by giving us his own righteousness. Psalm 40 combines all of these concepts, God’s righteousness, his faithfulness, and his loyal love, combining to bring us salvation:

    Psa. 40:10 I have not hid thy righteousness within my heart; I have declared thy faithfulness emunah and thy salvation: I have not concealed thy lovingkindness xesed and thy truth from the great congregation.

    Jeremiah may have pondered just how the Lord himself could be our righteousness, but he faithfully asserted what the Spirit of Christ revealed to him, and Paul shows us how God has done this, by sending his Son to execute the complete transaction, taking our sin upon himself and clothing us with his perfect obedience. Thus we are “accepted in the Beloved” (Eph 1:6).

  • How the Bible Grew

    Roman Catholics disagree with NT believers over the composition of the Bible. At least two questions are involved:

    1. Which books belong in the Bible? The RC Bible has the same NT that believers use, but includes seven additional books in the Old Testament (Tobit, Judith, 1 and 2 Maccabees, Wisdom of Solomon, Sirach, and Baruch), as well as some additions to Esther and Daniel.
    2. What authority defines the correct set of books? Rome claims that it established the set of inspired books, originally at the Council of Rome in AD 382, and confirmed at subsequent councils (Hippo in 393, Carthage in 397 and 419, Florence in 1442), culminating in the Council of Trent in 1546.

    I wrote this paper in 1974 on the first question, which contains many helpful details. This post adds a few observatons on the second question.

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  • Eat My Flesh, Drink My Blood

    (Please start reading with the lead post in this series.)

    The words of the Lord Jesus in John 6:41-59 are often cited in discussions of the Lord’s Supper, in seeking to understand the true nature of the bread and the cup. In particular,

    Jhn 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

    This paper discusses John 6 in detail. It makes the following points:

    • John 6:22-71 is not a single “bread of life discourse,” but three separate discourses, addressed to three different groups, and probably in different locations.
    • The verses in question are addressed to “the Jews,” whom the chapter compares to the murmuring Israelites during Israel’s 40 years in the wilderness.
    • It is not describing the last supper, which still lay a full year in the future, but rather is commenting on the miraculous multiplication of the loaves and fishes in the first part of the chapter.
    • In the first discourse, to the multitudes, the Lord sets forth much simple conditions to receive eternal life, and in the third discourse, to the disciples, the Lord directs attention away from his physical flesh and toward his words.
    • The language used with the Jews in 6:41-59, like the Lord’s teaching in Matthew 13, is symbolic and parabolic, and intended to confuse those who have already rejected his simpler statements.

  • This Is My Body

    (Please start with the lead post in this series.)

    The night in which he was delivered up as a sacrifice for our sins, the Lord Jesus instituted a simple ceremony that almost all groups who claim to be Christian follow in some form. His words in instituting this ceremony are preserved in Matt 26:26-28, Mark 14:22-24, Luke 22:19-20, and 1Cor 11:23-25. First he breaks bread and shares it with the disciples, saying, “this is my body, which is given for you.” Then, after a delay recorded in Luke and 1 Corinthians, he passes them a cup of wine, saying, “this is my blood of the new covenant, which is shed for you and for many.”

    These expressions have been the object of disagreement for centuries. For some, they demonstrate that the bread and wine are in reality the body and blood of Christ. For others, they simply claim that the elements are symbols that represent the Lord’s body and blood.

    This note looks at the semantics of “this is that” statements in the Bible, in the light of the difference between Indo-European idioms (including Greek, Latin, and English) and Semitic idioms (specifically, Hebrew).

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  • The Bread and Wine

    Almost every group that calls itself “Christian” performs a ceremony that recalls the Last Supper shared by the Lord Jesus and his disciples. They remember his words in instituting this ceremony, preserved in Matt 26:26-28, Mark 14:22-24, Luke 22:19-20, and 1Cor 11:23-25. First he broke bread and shared it with the disciples, saying, “This is my body, which is broken for you.” Then, after a delay recorded in Luke and 1 Corinthians, he passed his disciples a cup of wine, saying, “this is my blood of the new covenant, which is shed for you and for many.” So those who seek to follow him share a morsel of bread, and a swallow of wine or grape juice, remembering that his body was broken and his blood poured out for their sin. As Paul said in explaining the ceremony, ”Ye do shew the Lord’s death until he come” (1 Cor 11:26).

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  • The Antiquity of Pagan Christianity

    Some “Christian” groups have features that are not attested in the New Testament, such as prayers to the Mother of God and to deceased people, professional priests who offer sacrifice, purgatory, sacramental actions that make a person a member of the community, an obligation on members to contribute financially to the organization, and ornate meeting places adorned with images. They justify such features on the basis of their antiquity. We need to understand two things about this state of affairs.

    First, these features are indeed ancient. They all go back, not just to the church fathers, but to the oriental Mystery Religions (such as the cults of Demeter and Persephone, Mithra, Orpheus, Cybele, Isis, Serapis, Attis, and others) that were already part of Roman culture in the third and second centuries BC.

    Second, the NT recognizes the danger of confusing these cults with the true faith. Many of their features anticipate Christianity (e.g., the need for salvation from sin and the promise of eternal life). But the NT commands believers to separate from them.

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