Has Roman Catholicism Changed?

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©Fundamental Evangelistic Association

Has Roman Catholicism Changed?
by Matt Costella
©FEA Press

In recent years, the Roman Catholic Church has become the latest friend of Protestant evangelicals. Roman Catholic theologians and apologists such as Keith Fornier, Peter Kreeft, Michael Novak and others are often defined as "evangelical Catholics." They write best-selling books that are lauded by evangelical Protestants and widely read and endorsed by even those who claim to be Fundamentalists. Para-church organizations often refuse to evangelize Catholics and, instead, say they will work together with Catholics in an attempt to reach the world for Christ. The Promise Keepers Movement, for example, not only encourages the participation of Roman Catholics but has even altered its doctrinal statement in order to accommodate its Catholic constituency. Conservative political coalitions seek to unify Protestants and Catholics under the banner of political or moral reform. Lutherans and Roman Catholics, after 500 years of theological division, recently proposed a Joint Declaration on the Doctrine of Justification. Highly respected Protestant evangelists such as Billy Graham work hand-in-hand with Roman Catholics during evangelism crusades, even receiving the endorsement of local Roman Catholic archbishops. Charles Colson, Bill Bright, Max Lucado, James I. Packer and many other evangelical Protestants have signed the "Evangelicals and Catholics Together: The Gift of Salvation" document which attempts to re-define key soteriological terms in order to find a unity with Roman Catholics. Eastern Orthodox leaders such as the Ecumenical Patriarch Bartholomeos I have praised the ecumenicity of Pope John Paul II and are searching for ways to dialogue with the Vatican and heal the rifts that have divided the Orthodox and Roman Catholic churches for hundreds of years.

At this point, any discerning believer must begin to wonder why the shift toward an acceptance of Roman Catholicism has become so popular. Has the Roman Catholic Church actually changed its doctrine? Do the post-Vatican II Catechism of the Catholic Church and the decisions of the ecumenical councils no longer apply to today's Roman Catholics? These questions have been asked not only by Fundamentalists and Evangelicals who noticed a trend toward unity with Rome but also by many Roman Catholics. Pope John Paul II has struggled with those Catholics who deny much of the teaching of the Roman Catholic Church as well as with the secularists who deny the plausibility of religion as a whole. In his latest encyclical to the Roman Catholic bishops, Fides et Ratio (Faith and Reason), the pope has sought to answer those Catholics who seek to undermine the authority of the Roman Catholic Church and those secularists who claim that faith and reason are incompatible. This latest letter should be an eye-opener to all Fundamentalists and Evangelicals, for it proves beyond a reasonable doubt that Roman Catholicism still upholds the unbiblical doctrines it has held since its inception.

Many Roman Catholics accuse Fundamentalists of misrepresenting or misinterpreting Catholic beliefs. They often claim that Fundamentalists should read a particular book written by a certain Roman Catholic theologian or apologist in order to understand what the Roman Catholic Church actually teaches. While it may be true that some Fundamentalists have haphazardly handled or taken out of context some Roman Catholic teachings, most of the time the accusers themselves are confused and deceived concerning the teaching of their own church. Throughout its 70-year history, the Fundamental Evangelistic Association has sought to draw upon only the authoritative documents of the Catholic Church when addressing the issue of Roman Catholic doctrine. The FEA has refrained from citing a particular theologian or apologist's interpretation of Roman Catholic dogma but rather has documented and expounded upon the authoritative, clear statements of the Roman Catholic Church itself.

The Papal Encyclical on Faith and Reason

The Papal Encyclical on the Relationship Between Faith and Reason harmonizes well with both the Catechism of the Catholic Church and the Vatican II documents, both of which are authoritative sources concerning Catholic dogma. Therefore, it can be reasoned that the contents of the latest encyclical, especially concerning the Magisterium of the Roman Catholic Church, are definitive and authoritative for today's Roman Catholics. The entire 154-page encyclical is much too large to reproduce here, but one particular portion of the encyclical is especially pertinent to Bible-believing Christians who are contemplating any association with the Roman Catholic Church or considering lending credibility to the belief that Roman Catholicism is a viable "Christian" denomination. It is this portion of the papal letter which will soon be evaluated in the light of Scripture.

Early in the encyclical, Pope John Paul II reinforces the importance of the Eucharist. In a section entitled "The Revelation of God's Wisdom," the Pope discusses the mysterious revelation of God's truth to man. He writes to the bishops:

In a sense, then, we return to the sacramental character of Revelation and especially to the sign of the Eucharist, in which the indissoluble unity between the signifier and signified makes it possible to grasp the depths of the mystery. In the Eucharist, Christ is truly present and alive, working through his Spirit; yet, as Saint Thomas said so well, "What you neither see nor grasp, faith confirms for you, leaving nature far behind; a sign it is that now appears, hiding in mystery realities sublime."

This statement stands in complete agreement with the Catechism of the Catholic Church. The Catechism expressly states:

1374. ...In the most blessed sacrament of the Eucharist: "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained" (Council of Trent, 1551: DS 1651). "This presence is called ‘real’-by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present" (Paul VI, MF 39).

Fundamentalists firmly believe that no "sacramental character of Revelation" exists. On the contrary, God revealed Himself through His Son, Jesus Christ. After Christ's death, resurrection and ascension, the Holy Spirit guided the New Testament writers into all truth (John 14:26; John 16:13). Through the miracle of inspiration, the New Testament writers recorded only the words that the Holy Spirit led them to write, and the canon of Scripture was soon finished. God's complete and final Revelation to man was accomplished once the final New Testament book had been written.

Later in the encyclical, Pope John Paul II reinforces the historic teaching that the Roman Catholic Church is the guardian and expositor of God',s revealed truth by writing:

It is the Church's duty to indicate the elements in a philosophical system which are incompatible with her own faith. In fact, many philosophical opinions-concerning God, the human being, human freedom and ethical behavior-engage the Church directly, because they touch on the revealed truth of which she is the guardian.

This teaching also coincides with the Catechism of the Catholic Church. Fundamentalists, however, believe that the Roman Catholic Church is certainly not the guardian of God's revealed truth as the pope claims. Fundamentalists believe the Catholic Church has actually distorted and perverted the true Gospel message of Jesus Christ, which can only be found in the Word of God.

Yet most striking of all is Pope John Paul II's attack against what he calls "biblicism." The following excerpt from the Papal encyclical is the most recent public statement by the pope which reveals, without question, that the Roman Catholic Church has certainly not changed its theology:

There are also signs of a resurgence of fideism, which fails to recognize the importance of rational knowledge and philosophical discourse for the understanding of faith, indeed for the very possibility of belief in God. One currently widespread symptom of this fideistic tendency is a "biblicism" which tends to make the reading and exegesis of Sacred Scripture the sole criterion of truth. In consequence, the word of God is identified with Sacred Scripture alone, thus eliminating the doctrine of the Church which the Second Vatican Council stressed quite specifically. Having recalled that the word of God is present in both Scripture and Tradition, (73) the Constitution Dei Verbum continues emphatically: "Sacred Tradition and Sacred Scripture comprise a single sacred deposit of the word of God entrusted to the Church. Embracing this deposit and united with their pastors, the People of God remain always faithful to the teaching of the apostles." (74) Scripture, therefore, is not the Church's sole point of reference. The "supreme rule of her faith" (75) derives from the unity which the Spirit has created between Sacred Tradition, Sacred Scripture and the Magisterium of the Church in a reciprocity which means that none of the three can survive without the others. (76)

Moreover, one should not underestimate the danger inherent in seeking to derive the truth of Sacred Scripture from the use of one method alone, ignoring the need for a more comprehensive exegesis which enables the exegete, together with the whole Church, to arrive at the full sense of the texts.

This portion of Pope John Paul II's encyclical to the bishops speaks for itself. Again, the Catechism as well as the authoritative documents of the Roman Catholic Church completely agree with the Pope's statements. Roman Catholicism has certainly not changed. The Roman Catholic Church still dogmatically clings to tradition as a means through which God communicates His saving grace. The Roman Catholic Church still dogmatically rejects the belief that Scripture alone is the believer's sole authority for faith and practice. The Roman Catholic Church still dogmatically opposes those who fail to accept its false teachings.

How is it possible for any evangelical Christian to confidently believe he can join with Roman Catholics for evangelism or spiritual growth after reading such a statement? Today's ecumenical movement, through avenues such as Promise Keepers, the Billy Graham crusades and Campus Crusade for Christ, has successfully deceived the world into believing that the Roman Catholic Church either has changed its doctrine or has always been an acceptable way to God. Groups such as these have deceived many into thinking that the loyal Roman Catholic does not need to be evangelized or "proselytized." In fact, Billy Graham's latest evangelistic crusade in Tampa, Florida, has received complete support from the local Roman Catholic Diocese of St. Petersburg, Florida. Diocese spokesman Bill Urbanski told the Tampa Tribune that Catholics welcomed Graham because "the crusade isn't trying to recruit Catholics to become Protestants."

Many times, evangelicals attempt to rationalize their ecumenical efforts by claiming to unite with those who call themselves Roman Catholics but who say they do not actually believe the doctrines of the Catholic Church. It is certainly possible for one who calls himself a Roman Catholic to be a true believer in Christ. However, if a Roman Catholic disagrees with his own church on the vital doctrinal issues that pertain to an individual's salvation, then he should certainly separate from the Church, not remain in it and claim to accept the label "evangelical Catholic." If he refuses to separate from the Catholic Church and if he still desires to label himself a Roman Catholic, then no Christian should seek to join him in any religious endeavor, thereby identifying himself with such diabolical error.

Pope John Paul II is one of the most unique popes to occupy the primary position in the Holy See for the following reason: He often is called one of the most ecumenical popes as well as one of the most conservative. This combination is not only unique but also is especially dangerous to Christendom. While striving for greater ecumenical ties, Pope John Paul II remains steadfastly loyal to the dangerous doctrines of the Catholic Church. He will not compromise Roman Catholic dogma. The unity that arises from his ecumenical endeavors must occur on his terms, and it cannot conflict in any way with traditional Roman Catholic doctrine regarding the authority of the Roman Catholic Church, the Magisterium of the Church and the doctrine of salvation.

The recent evangelical strides for unity and ecumenical ties with Rome combined with the doctrinal position of the pope bring the true believer to a devastating conclusion: The evangelical world is quickly drifting into the arms of the Roman Catholic Church, and it does not even realize what truth is sacrificed nor what inestimable damage is done to the souls of millions. All who embrace the Roman Catholic Church or give credibility to the Roman system as a viable means to God are not winning the Christian battle or even "breaking even" with Rome as they might wish. Ecumenical ties with the Vatican only benefit the Catholic Church itself and actually lead millions to an eternity apart from Christ. God's salvation is found only through Jesus Christ and is revealed only in the inerrant, written Word of God (Romans 10:17). Any additional "truth" derived from Rome is "another gospel" which bears God's curse (Galatians 1:9).

The Papal Bull-The Year of Jubilee

The pope's recent encyclical is not the only current document that proves the Roman Catholic Church still embraces and propagates doctrine that is incompatible with the Word of God. To mention the fact that Pope John Paul II is allowing Roman Catholics to obtain indulgences during the year 2000 often invokes a response characterized by astonishment-"I didn't even know the church issued indulgences anymore!" Yet those who think indulgences bestowed by the Roman Catholic Church are only to be found in the annals of church history are sadly mistaken. Pope John Paul II's latest papal bull highlights the Catholic Church's plans for the celebration of the third millennium to begin in the year 2000, or the "Year of jubilee" as it has been called. According to the pope's decree, the turn of the millennium not only promises unprecedented ecumenical activity on the part of all major world religions, but it also allows faithful Catholics the opportunity to gain indulgences either for themselves or for their deceased loved ones.

Many non-Catholics possess a faulty understanding of indulgences, most likely because what they have heard concerning indulgences comes from the ideas and interpretations of other individuals. Those who desire to find a proper understanding of indulgences cannot search the Scriptures to find what out what an indulgence is, for the very idea of indulgences is far removed from Scripture. Only the Catholic catechisms and Church documents can provide authoritative insight, but few take the time to wade through such weighty material. Therefore, non-Catholics tend to view an indulgence as a forgiveness for sin or as a one-way ticket to heaven. However, both the pre-Vatican II and post-Vatican II documents of the Catholic Church clearly reveal the purpose for the indulgence, although the scriptural "support" is incredibly misapplied.

An indulgence, simply stated, is a work that must be accomplished in order to receive the remission of temporal punishment for a sin that has already been forgiven by a priest. The Catechism of the Catholic Church specifically describes an indulgence in the following manner:

An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church, which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints. (Paul VI, apostolic constitution, Indulgentiarum doctrina Norm 1.)

An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin. (Indulgentiarum doctrina Norm 2 cf. Norm 3). Indulgences may be applied to the living or the dead. (1471)

The Vatican II document "Apostolic Constitution on the Revision of Indulgences (Paul VI, Indulgentiarum doctrina, 1967)," from which the Catholic Catechism obtained the aforementioned quote, reveals the historic and doctrinal background behind the idea of the indulgence. So, to inquire further into the doctrine of the indulgence would necessarily require a brief look at some pertinent statements in the Vatican II document.

The Indulgentiarum Doctrina reveals that "In the course of the centuries and under the influence of the Holy Spirit's continuous inspiration of the People of God this conviction led to the practice of indulgences." So, while the concept of indulgence is not found in Scripture, its legitimacy rests in its extra-biblical revelation to the Catholic Church. But why are indulgences necessary if a Roman Catholic can participate in the sacrament of penance? The document mentions that indulgences are necessary because even though the guilt of sin has been taken away by the priest and the sacrament of penance, punishment must remain in order for purification to take place, for the believer cannot meet God until he is completely free from all impurities. The Vatican II document says:

The beneficial institution of indulgences therefore does its part in bringing it about that the Church might be presented to Christ without spot or wrinkle but holy and without blemish (Eph. 5:27), excellently united with Christ in the supernatural bond of charity.

This punishment and purificatory process occurs in Purgatory. Therefore, when a faithful Roman Catholic sins and confesses his wrongdoing before a priest, if the leaders of the Church allow, he can perform a prescribed work in order to spend less time in purgatory after his death.

While the Indulgentiarum Doctrina does admit that indulgences have been abused by the Church in the past (the selling of indulgences for money by Tetzel at the beginning of the 16th century was a primary factor in the Reformation of 1517), it says indulgences are still beneficial and that Vatican II set new guidelines for the granting of indulgences in order to restore dignity to the gift of the indulgence. Not only did Vatican II reduce the number of plenary indulgences the Church was allowed to offer, but also it reinforced the fact that indulgences are to be accepted and executed faithfully and seriously. One can no longer merely perform a nominal work and receive the remission of temporal punishment. The Vatican II document says one can only gain the indulgence by fulfilling three obligations: by doing the prescribed work, by having the proper disposition (attitude of the heart) while doing the work and by acknowledging the authority of the pope in the process.

With this background in mind, it becomes necessary to look at Pope John Paul II's latest papal bull addressed to the Catholic Church's faithful. Straightaway the pope refuses to recognize Israel's sole claim to the city of Jerusalem, and he begins his papal bull by expressing his desire for the year 2000, or the Year of Jubilee, to "serve to advance mutual dialogue until the day when all of us together-Jews, Christians and Moslems-will exchange the greeting of peace in Jerusalem." He adds that at this time in history, "it is imperative therefore at this special time to return more faithfully than ever to the teaching of the Second Vatican Council," especially concerning the missionary task of the church and the need for evangelism. His plea for ecumenical unity continues:

May the ecumenical character of the Jubilee be a concrete sign of the journey which, especially in recent decades, the faithfu1 of the different Churches and Ecclesial Communities have been making.... From the different Churches and Ecclesial Communities throughout the world, let us all hasten to the feast now being prepared; let us bring with us everything that already unites us and, by fixing our gaze on Christ alone, let us grow in the unity which is the fruit of the Spirit.... On the occasion of this great feast, a warm invitation to share our joy goes out to the followers of other religions, as it does to those who are far from faith in God. As brothers and sisters in the one human family, may we cross together the threshold of a new millennium that will demand effort and responsibility on the part of all.

Certainly the aforementioned statements advance the mission of Vatican II-to strive for ecumenical unity in order to fulfill the evangelistic, missionary endeavors of the Church. The Roman Catholic Church desires unity among all religions so she can effectively bring those of all faiths into her arms.

For those who are already faithful Catholics, the Year of Jubilee (December 24, 1999-January 6, 2001) offers the opportunity for recommitment to Christ. The pope lists three signs that have historically marked jubilee years in the past: the pilgrimage to shrines or to the holy land, the opening of the holy door at the beginning of the jubilee and the indulgence. It is this third sign that is especially noteworthy since it so blatantly contradicts the Word of God by diminishing the perfect sufficiency of Christ's sacrifice on the cross for the sins of the world.

Pope John Paul II's papal bull expressly defines the history and doctrinal significance of the indulgence. In summary, the indulgence gives the repentant, forgiven sinner a remission of temporal punishment due for his sins. It is dispensed by the Church since the Church has "received from Christ the power to forgive in his name" and since the church "diffuses his mercy in the world, by means of that precious gift which from very ancient times has been called 'indulgence."' The pope states in no uncertain terms that "no one can be separated from the love of God (cf. Romans 8:21-39) except through their own fault" and that since one can lose his salvation, the "Sacrament of Penance offers the sinner 'a new possibility to convert and to recover the grace of justification' won by the sacrifice of Christ." However, even though one can gain his salvation again, "every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory." So, while the Church can dispense the mercy and forgiveness on behalf of Christ, the one who sinned must still suffer punishment in Purgatory or on earth in order to be able to enter the presence of God in heaven. The indulgence is intended to shorten the individual's time in Purgatory. The papal bull adds:

When they gain indulgences, the faithful understand that by their own strength they would not be able to make good the evil which by sinning they have done to themselves and to the entire community, and therefore they are stirred to saving deeds of humility.

The pope also noted that indulgences can be obtained for the dead as well as the living. How can the faithful Roman Catholic thus obtain the necessary indulgences? A few extremely important requirements are outlined in the papal bull.

First, one must make sure he has already confessed his sins to a priest and has been forgiven and relieved of sin's guilt. Second, as mentioned previously, he must be sure that his work being done is accomplished with the proper disposition (heart attitude) and that he is acknowledging the authority of the pope in the process. Third, "participation in the Eucharist, which is required for all indulgences, should properly take place on the same day as the prescribed works are performed. And finally, he must perform the work itself.

The papal bull lists the approved works that must be done in order to obtain the special jubilee indulgence. Some works depend on the individual's location. For example, if one is in Rome, he can "make a pious pilgrimage to one of the Patriarchal Basilicas ... and there take part devoutly in Holy Mass or another liturgical celebration." If in the Holy Land, can visit one of three particular Basilicas and perform pious exercises. In any part of the world one can obtain a Jubilee indulgence by visiting those in need and "fulfilling the usual spiritual and sacramental conditions and saying the usual prayers." Finally, the pope says the Jubilee indulgences can be gained by abstaining from smoking, drinking or other unsatisfactory habits for at least one whole day and by "donating a proportionate sum of money to the poor; supporting by a significant contribution works of a religious or social nature ... or other forms of personal sacrifice." In fulfilling these obligations with a genuine heart while recognizing the authority of the pope, one can supposedly lessen his time in Purgatory or the time of a loved one who is currently spending time in Purgatory, a place of fire and torment.

Why must a Bible-believing Christian reject such a doctrine and avoid those who espouse it? Primarily because it diminishes the completed work of Jesus Christ on Calvary's cross and is, in reality, a dangerous, false gospel. False doctrines such as Purgatory and Indulgences cannot be found in Scripture and, in fact, actually conflict with the Word of God. The Bible declares with utmost authority that Christ's sacrifice was substitutionary, that it happened only once and that it fully paid the penalty for our sins. Because of Christ's perfect, finished sacrifice, any individual who comes to Him on His terms is assured eternal life from the moment he dies. I John 5:11-13 says, "And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." The papal bull specifically says the wayward Roman Catholic has the opportunity through the Sacrament of Penance to "convert and to recover the grace of justification." This implies that justification can be gained, lost, and gained once again. The Roman Catholic Church teaches that no believer can ever know for sure if he is saved or how long he will be required to suffer in Purgatory after his physical death. But the apostle John told the believers in the early church that if they believed on the Son of God, they would know they possessed eternal life which can only be found through the Son of God. Jesus Christ, "by Himself purged our sins" and then "sat down on the right hand of the Majesty on high" (Heb. 1:3). He finished His glorious, accepted work once for all (Heb. 10:10).

The fate of the believer who has died a physical death is outlined in the New Testament. In 2 Corinthians 5:1-8, the apostle Paul spoke to the church at Corinth concerning their heavenly bodies which they would receive at the return of Christ. Paul told the believers that when they died, their soul would be with Christ while their physical body would be sealed by the Holy Spirit unto the day of redemption. Then, at the rapture of believers, their souls would be united with their new, glorified bodies (1 Thess. 4:14-16). He adds, "We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord" (2 Cor. 5:8). From this text we discover that at the time of death, the believer is with the Lord (not in a torturous state of Purgatory) and that even those believers who are carnal, or worldly (as were the Corinthian believers), reside with Christ the moment they die. Likewise, Philippians 2:2024 sheds further light on the fate of those who experience physical death. Paul says, "For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better" (Phil. 1:23). Again, from this text we discover that at the time of death a believer is united with the Lord Jesus Christ, and that even such vile sinners as the apostle Paul could possess this hope and expectation. Remember, Paul was a murderer and a persecutor of the church prior to his salvation, and according to the teaching of the Roman Catholic Church, Paul would have been required to spend an exorbitant amount of time in Purgatory.

Finally, the Roman system of Indulgences, Penance and Purgatory is erroneous because it contradicts the offer of peace and rest. to the believer. The Word of God is filled with words of comfort, assurance and confident expectation. Certainly, as the first epistle of John points out, the wayward believer will suffer loss of reward one day and will face chastisement while on the earth for not "abiding in Christ," that is, not maintaining a proper fellowship with Him. But Scripture never says the believer, whether carnal or spiritual, will face a torturous time in the flames of Purgatory in order to pay the punishment for his sins. To anticipate such a heinous experience would only place doubt, fear and uncertainty in the minds of believers. However, Jesus Christ has promised inward peace, hope and rest to those who have placed their faith in Him alone for salvation. An individual must never think he is required to do "good works" or "offer up Christ again in the mass" in order to gain acceptability in the eyes of Christ. Believers should thank God for His perfect sacrifice and tell others the good news as well. Jesus said, "Verily, verily, I say unto you, He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (Jn. 5:24). Those who believe in the Son of God have passed from death unto life. Any other gospel is a false gospel and will lead to an eternity apart from Jesus Christ.

- Matt Costella
Foundation Magazine

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