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| Justification is a transformation of the soul
in which original sin is removed and sanctifying grace infused
[1987-1995]. |
Justification is an act of God in which He declares
a sinner to be righteous in His sight, having forgiven his sins
and imputed to him God's own righteousness (Romans 3:21-4:8). |
| Initial justification is by means of baptism [1262-1274].
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Justification is by faith alone (Romans 3:28). |
| Adults must prepare for justification through
faith and good works [1247-1249] |
God justifies ungodly sinners who believe (Romans
4:5) Good works are a result of salvation, not the cause (Ephesians
2:8-10). |
| The justified are in themselves beautiful and
holy in God's sight [1992, 1999-2000, 2024]. |
The justified are In Christ holy and blameless
before God (Ephesians 1:1-14). |
| Justification is furthered by sacraments and good
works [1212, 1392,2010]. |
Justification is the imputation of the perfect
righteousness of God (2 Corinthians 5:21). In Christ the believer
has been made complete
(Colossians 2:10). |
| Justification is lost through mortal sin [1033,1855,1874]. |
Justifications cannot be lost. Those whom God
justifies will be saved from the wrath of God (Romans 5:8,9). |
| Catholics guilty of mortal sin are justified again
through the sacrament of penance [980, 1446]. |
there is no second justification. Those whom God
justifies, He also glorifies (Romans 8:30) |
| Salvation from the eternal consequences
of sin is a lifelong process [161-162, 1254-1255]. |
Salvation from the eternal consequences
of sin is an instantaneous and secure act of God coinciding
with justification (Romans 5:9) |
| Salvation is attained by cooperating with grace
through faith, good works, and participation in the sacraments
[183, 1129, 1815, 2002]. |
Salvation is attained by grace through faith apart
from works (Ephesians 2:8,9). Good works are the result, not
the cause, of salvation (Ephesians 2:10) |
| Faith is belief in God and the firm acceptance
of all that the Church proposes for belief [181-182, 1814]. |
Saving faith is the entrusting of oneself to Christ
as Lord and Savior (Romans 10:8-17). |
| Sanctifying grace is a quality of the soul, a
supernatural disposition that perfects the soul [1999-2000]. |
Grace is the undeserved favor of God (Ephesians
1:7,8) |
| The sacraments are necessary channels for the
continual infusion of grace. They bestow grace in virtue of
the rite performed [1127-1129]. |
The child of God is the constant object of the
Father's grace (Romans 5:1,2). |
| Grace is merited by good works [2010, 2027]. |
Grace is a free gift (Romans 11:6). |
| Venial sins do not incur eternal punishment [1855,
1863]. |
Every sin is punishable by eternal death (Romans
6:23). |
| Serious sins must be confessed to a priest [1456-1457].
|
Sin is to be confessed directly to God (Ezra 10:11). |
| The priest forgives sin as a judge [1442, 1461].
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No one can forgive sin but God alone (Mark 2:7). |
| When the guilt of sin is forgiven, temporal punishment
remains [1472-1473]. |
When God forgives sin, He completely forgives
(Colossians 2:13; Isaiah 43:25). |
| Acts of penance make satisfaction for the temporal
punishment of sin [1434, 1459-1460]. |
Jesus made perfect satisfaction for all sins (1
John 2:1,2). |
| Indulgences dispensed by the Church for acts of
piety release sinners from temporal punishment [1471-1473].
|
Jesus releases believers from their sins by His
blood (Revelation 1:5). |
| Purgatory is necessary to atone for sin and cleanse
the soul [1030-1031]. |
Purgatory does not exist. Jesus made purification
for sins on the cross (Hebrews 1:3). |
| Poor souls suffering in purgatory can be helped
by those alive on earth offering up prayers, good works, and
the sacrifice of the Mass [1032, 1371, 1479]. |
Those who sleep in Christ need no help. To be
absent from the body is to be at home with the Lord (2 Corinthians
5:8). |
| No one can know if he will attain to eternal life
[1036, 2005]. |
The believer can know that he has eternal life
by the Word of God (1John 5:13). |
| Eternal life is a merited reward [1821, 2010].
|
Eternal life is the free gift of God (Romans 6:23). |
| The Roman Catholic Church is necessary for salvation
[846]. |
There is salvation in no one but the Lord Jesus
Christ, "for there is no other name under heaven that has
been given among men, by which we must be saved" (Acts
4:12). |
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| Last Supper was a real sacrifice in which Christ's
blood was poured out for our sins in the cup [610-611, 621,
1339]. |
The Last Supper was a Passover meal. Christ's
blood was poured out for our sins at the cross (1 Peter 2:24) |
| The bread and wine become the real body and blood
of Christ [1373-1377]. |
The bread and wine are symbols of the body and
blood of Christ (1 Corinthians 11:23-25) |
| Christ's body and blood exist wholly and entirely
in every fragment of consecrated bread and wine in every Roman
Catholic church around the world [1374, 1377]. |
Christ is bodily present in heaven (Hebrews 10:12,13). |
| The consecrated bread and wine are heavenly food
which help one to attain to eternal life [1392, 1405, 1419]. |
The bread and wine are symbols which help one
to remember Christ (Luke 22:19). |
| God desires that consecrated bread and wine be
worshiped as divine [1378-1381]. |
God forbids the worship of any object, even those
intended to represent Him (Exodus 20:4,5; Isaiah 42:8). |
| Christ has ordained certain men to a ministerial
priesthood to perpetuate the sacrifice of the cross [1142, 1547,
1577]. |
Christ has ordained every believer to a holy and
royal priesthood to offer spiritual sacrifices, the praise of
their lips, and lives yielded to God (1 Peter 2:5-10; Hebrews
13:15, Romans 12:1). |
| the Sacrifice of the Mass is the sacrifice of
the cross [1085, 1365-1367]. Only the manner in which it is
offered is different [1367]. |
The sacrifice of the cross is a historical event.
It occurred once, approximately 2000 years ago, outside Jerusalem
(Mark 15:21-41). |
| The sacrifice of the cross is perpetuated in the
Sacrifice of the Mass [1323, 1382]. |
The sacrifice of the cross is finished (John 19:30).
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| The Mass makes Christ present in His death and
victimhood [1353, 1362, 1364, 1367, 1409]. |
Christ cannot be made present in His death and
victimhood, for He has risen and is "alive forevermore"
(Revelation 1:17,18; Romans 6:9,10). |
| At each Mass, the priest represents to the Father
the sacrifice of Christ [1354, 1357]. |
Christ presented the sacrifice of Himself to
the Father "one at the consummation of the ages" (Hebrews
9:24-28). |
| The Mass is an unbloody sacrifice which atones
for the sins of the living and the dead [1367, 1371, 1414]. |
Without the shedding of blood there is no forgiveness
of sins (Leviticus 17:11; Hebrews 9:22) |
| Each Sacrifice of the Mass appeases God's wrath
against sin [1371, 1414]. |
The once-for-all sacrifice of the cross fully
appeased God's wrath against sin (Hebrews 10:12-18). |
| The faithful receive the benefits of the cross
in fullest measure through the Sacrifice of the Mass [1366,
1407]. |
Believers receive the benefits of the cross in
fullest measure in Christ through faith (Ephesians 1:3-14).
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| The sacrificial work of redemption is continually
carried out through the Sacrifice of the Mass [1364, 1405, 1846]. |
The sacrificial work of redemption was finished
when Christ gave His life for us on the cross (Ephesians 1:7;
Hebrews 1:3). |
| The Church is to continue the sacrifice of Christ
for the salvation of the world [1323, 1382, 1405, 1407]. |
The church is to proclaim the Lord's death for
the salvation of the world (1 Corinthians 11:26). |
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| Mary was preserved from all stain of original
sin from the first instant of her conception (the doctrine of
the Immaculate Conception) [490-492]. |
Mary, a descendant of Adam, was born in sin (Psalm
51:5; Romans 5:12). |
| Mary, "the All-Holy," lived a perfectly
sinless life [411, 493]. |
Mary was a sinner; God alone is holy (Luke 18:19;
Romans 3:23; Revelation 15:4). |
| Mary was a virgin before, during, and after the
birth of Christ [496-511]. |
Mary was a virgin until the birth of Christ (Matthew
1:25). Later she had other children (Matthew 13:55,56; Psalm
69:8). |
| Mary is the Mother of God [963, 971, 2677]. |
Mary was the earthly mother of Jesus (John 2:1)
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| Mary is the Mother of the Church [963, 975]. |
Mary is a member of the church (Acts 1:14; 1 Corinthians
12:13,27). |
| Mary is the co-redeemer, for she participated
with Christ in the painful act of redemption [618, 964, 968,
970]. |
Christ alone is the Redeemer, for He alone suffered
and died for sin (1 Peter 1:18,19). |
| We should entrust ourselves to Mary, surrendering
" 'the hour of our death' wholly to her care" [2677]
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We should entrust ourselves to the Lord Jesus,
surrendering the hour of our death wholly to His care (Romans
10:13; Acts 4:12). |
| God has exalted Mary in heavenly glory as Queen
of Heaven and Earth [966], She is to be praised with special
devotion [971, 2675]. |
The name of the Lord is to be praised, for He
alone is exalted above heaven and earth (Psalm 148:13). God
commands, "You shall have no other gods before ME"
(Exodus 20:3). |
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| Peter was the head of the apostles [552, 765,
880]. |
Christ was the head of the apostles (John 13:13) |
| The bishops are the successors of the apostles
[861-862, 938] |
The apostles had no successors, for to succeed
them one needed to be a witness of Christ's resurrection (Acts
1:21,22). |
| The Pope, as the Bishop of Rome, is the successor
of Peter [882, 936]. |
Peter had no successor. |
| The bishops, with the Pope as their head, rule
the universal Church [883, 894-896]. |
Christ, the head of the body, rules the universal
church (Colossians 1:18) |
| God has entrusted revelation to the Roman Catholic
bishops [81, 86]. |
God has entrusted revelation to the saints (Jude
3). |
| The Magisterium is the authoritative teacher of
the Church [85-87]. |
The Holy Spirit is the authoritative teacher
of the church (John 14:26; 16:13; 1 John 2:27). |
| The Magisterium is the infallible interpreter
of Scripture [890-891, 2034-2035]. |
Scripture is the only infallible interpreter of
Scripture (Acts 17:11). |
| The Pope is infallible in his authoritative teaching
[891]. |
God alone is infallible (Numbers 23:19). |
| The Magisterium alone has the ability and the
right to interpret Scripture [85, 100, 939]. |
Every Christian, aided by the Holy Spirit, has
the ability and the right to interpret Scripture (Acts 17:11;
1 Corinthians 2:12-16). |
| Scripture is to be interpreted in the sense in
which it has been defined by the Magisterium [113, 199]. |
Scripture must be interpreted in the original
sense intended by the Holy Spirit (2 Peter 3:14-16). |
| The Magisterium has the right to define truth
found only obscurely or implicitly in revelation [66, 88, 2035,
2051]. |
No one has the right to go beyond what is written
in Scripture (1 Corinthians 4:6; Proverbs 30:6). |
| Scripture and Tradition together are the Word
of God [81, 85, 97, 182]. |
Scripture is the Word of God (John 10:35; 2 Timothy
3:16,17; 2 Peter 1:20,21). Tradition is the words of men (Mark
7:1-13). |
| Scripture and Tradition together are the Church's
supreme rule of faith [80, 82]. |
Scripture is the church's rule of faith (Mark
7:7-13; 2 Timothy 3:16,17). |
