BLASPHEMOUS TEACHINGS OF THE CATHOLICS REGARDING MARY

Here are some of the blasphemous teaching of the Catholic Church.......

“ God has empowered her and commissioned her to fill with saints the empty thrones from which the Apostate angels fell by pride. The will of the most high ,Who exalts the Humble Mary, is that heaven and earth and hell bend, with good will or bad will , to the commandments of the humble Mary , whom he has made sovereign of heaven and earth … ( True Devotion To The Blessed Virgin Mary, pp. 18-19)

Roman Catholic Authorities entertained the notion that God made Mary the sovereign of heaven and earth to the extent that all in heaven and earth and even hell bend to the commandments of the Humble Mary”
Do Catholic mentors include God among those under the sovereignty of the “ Humble Mary”?

Yes!

“ Mary being altogether transformed into God by grace and by the glory which transforms all the saints into Him…. That in heaven and earth everything ,even God Himself, is subject to the Blessed Virgin … Ibid. p.17.

“ The saints have said many beautiful things about Mary … They knew that there were no limits to her power , because she has power over God Himself.” ( True Devotion to Mary.p.3)

“ St. Bernadine of Siena declares that all obey Mary ‘s commands,even God…” Glories and Virtues of Mary, p.177)

By mere stroke of his pen, Luis de Montfort had “ transformed” Mary to God to the extent “ that everything in heaven and on earth , even God Himself is subjected to the Blessed Virgin.” Thus the “ Humble Mary” the servant of God, she who was a mere creature of God has been catapulted by the Roman Catholic Church to a position of extra ordinary prominence, Nay , to the position of the Most High!

But why Catholic mentors entertain the belief that even God is subject to Mary?”  Moreover , if, as I have said ,the Holy Virgin is the Queen and Sovereign of heaven and earth , has she not then as many subjects and slaves as there are creatures ? St. Anselmo ,, St. Bernard , St.Bernadine , St Bonaventure say,… behold all things , and God included , are subject to the Empire of the Virgin.”( True Devotion to the Blessed Virgin Mary p.55)

Hold your Breath ! Mary, according to Catholic , authorities , has an empire ! She allegedly the “ Queen and Sovereign of heaven and earth .”so much so that all things and even God is subject to her Empire . She has been catapulted to a position over and above that which the Holy Scriptures attest.
But who is Mary according to the Bible?

 ‘ Then Mary said, “ here I am . the servant of the Lord ; let it be with me according to your word….” Lk. 1:38 The new Revised Standard Version. (Luke 1:46-49)

Some unbiblical beliefs of the Mormons

The Church of Jesus Christ of Latter-day Saints recognizes three more books, in addition to the Bible, as basis for judging the belief and conduct of men:

"The Latter-day Saints accept 4 volumes as the standard works of the Church. These are the Bible, the book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. By unanimous vote of the General Conference, these four have been declared to be established rule or test, by which the belief, the teachings, and the conduct of men must be judged." (Hyrum M. Smith and Janne M. Sjodahl. Doctrine and Covenants commentary, P. xi, emphasis ours)

On the other hand, the apostles taught that man will be judged according to the gospel or Gods words written in the Bible and anyone who goes beyond or adds to what is written in the gospel will be punished:

"In the day when God will judge the secrets of men by Jesus Christ according to my gospel." (Rom 2:16, New King James Version, emphasis ours)

"Now, brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the meaning of the saying, "Do not go beyond what is written." (I Cor. 4:6, New International Version, emphasis ours)

"For I testify to everyone who hears the words of the prophecy of this book, If anyone adds to these things, God will add to him the plagues that are written in this book:" (Rev. 22:18, New King James Version, emphasis ours)

...the "latter-day Saints" believe that God is a man?

The Church of Jesus Christ of Latter-day Saints lexicon of doctrines cite Doctrine and Covenants as teaching that the Father in heaven is a man with a body of flesh and bones and who became God by reaching glory and perfection:

"God the Father is a glorified and perfected Man, a Personage of flesh and bones [D&C], in which tangible body and eternal spirit is housed." (Bruce R. McConkie, Mormon Doctrine. p. 30, emphasis ours)

But this directly opposes the teaching of the Bible that the true God is not man in nature but a spirit having no flesh and bones:

"God is not a man, that He should lie; Nor a son of man, that he should repent:" (Num. 23:19, NKJV, emphasis ours)

"God is a Spirit." (Jn.4:24, Ibid, emphasis ours)

"Behold My hands and My feet, that it is I Myself: handle Me, and see; for a spirit have not flesh and bones, as you see I have." (Lk. 24:39, Ibid, emphasis ours)

..."Latter-day Saints" baptize the dead by proxy?

The Church of Christ of Latter-day Saints alleges that through baptism by proxy, people of all ages who have long been dead could still become heirs in the Kingdom of God:

" Based on the principle of vicarious service, The Lord has ordained baptism as a means whereby all his worthy children of all ages can become heirs of the salvation in his kingdoma vicarious proxy labor" (Mormon Doctrine. p. 73, emphasis ours)

However, not only is this doctrine not found in the Bible, it also contradicts the biblical teaching that before a person could be baptized, he should first hear and believe in the gospel. The dead know nothing and cannot do anything. They have no more share in what the living do, much less a hope for Gods reward if they have failed to secure it in life:

"And He said to them, Go into all the world, and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe not will be condemned. (Mk. 16:15-16, NKJV, emphasis ours)

"For the living know that they will die: But the dead know not any thing, And they have no more reward; for the memory of them is forgotten. Also their love, their hatred, and their envy, is now perished; Nevermore will they have a share in anything that is done under the sun. (Eccl. 9:5-6, Ibid, emphasis ours)

..."Latter-day Saints" believe that there are many Gods?

The Church of Christ of Latter-day Saints teaches that there is an infinite number of gods:

"Three separate personages-Father, Son, and Holy Ghost-comprise the Godhead. As each of these persons is a God, it is evident, from this standpoint alone, that a plurality of Gods exists" but in addition there is an infinite number of holy personages, drawn from worlds without number, who have passed on to exaltation and are thus gods" (Mormon Doctrine. p. 576-577, emphasis ours)

But Christ taught that there is only one true God, the Father in heaven, Who declared there is no other God besides Him:

"After Jesus said this, he looked toward heaven and prayed: "Father, the time has come. Glorify your Son, that your Son may glorify you Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. (Jn. 17:1,3, New International Version, emphasis ours)

"I am the LORD, and there is no other; apart from me there is no God" (Is. 45:5, Ibid, emphasis ours)

For I testify unto every man that hears the words of the prophecy of this book, If anyone shall add unto these things, God will add to him the plagues that are written in this book: And if anyone takes away from the words of the book of this prophecy, God will take away his part out of the Book of Life, and out of the holy city, and from the things which are written in this book.

(Revelation 22:18-19, NKJV)

The Trinity in Seventh-day Adventist History

                                             Merlin Burt                                                            
                                     E. G. White Estate Branch Office                                        
                                            Andrews University                                                    


The last decade has seen increased anti-Trinitarian activity within the Seventh-day Adventist Church. Though significant, anti-Trinitarianism has remained at the margins of the movement. Four reasons for this activity should be mentioned.
 (1) There is the availability of information through the internet.

 (2) Several other Adventist groups, that emerged from the Millerite movement, continue to hold to an anti-Trinitarian perspective.

 (3) Some Adventists think that the doctrine of the Trinity comes from Catholic theology and therefore must be false. What many have not realized is that the Catholic doctrine of the Trinity differs from the Seventh-day Adventist biblical doctrine of the Trinity. This includes eternal generation of the Son and divine impassability, which are influenced by Greek philosophy.

 (4) Perhaps most significant, over the last few decades some Seventh-day Adventists have thought to return to the early historical Adventist faith, or what might be called neo-restorationism.


Some have failed to recognize the dynamic nature of Seventh-day Adventist theology. Adventists have always sought a clearer understanding of Bible truth. Historically, their doctrines have developed in the context of the original distinctive core of the Three Angel’s Message and kindred concepts.

 A small though significant and growing segment of “historic” Adventists are advocating a return to an anti-Trinitarian stance. Seventh-day Adventists have always been Bible-centered in their theology and doctrine. They have rejected a static creed and have ever sought to study, understand, and follow the Bible as the source of doctrine and the guide for experience.

 Consequently, it should not be surprising that Adventist doctrine has developed over time building upon previous and new Bible study.
As Sabbatarian Adventism emerged during the late 1840s, it brought various Christian truths and placed them in the framework of fulfilled prophecy and ongoing discovery of biblical teachings. A cluster of biblical teachings explained what had happened in 1844 and why Jesus had not come.

 The heavenly sanctuary, the end-time ministry of Jesus in the Most Holy Place, and the Sabbath as the seal of God were a particular focus. Adventist understanding of various theological perspectives continued to develop and improve over time. Two examples are the Sabbath and tithing. Early Adventists initially concluded that the Sabbath should begin and end at 6:00 p.m.

 It was in 1855, nearly a decade after the initial Sabbath emphasis, that J. N. Andrews’ biblical and historical presentation influenced believers to adopt sundown as the correct time to begin and end the Sabbath. Tithing first began in 1859 as “Systematic Benevolence” and had little or no link to the Biblical teaching of ten percent. It was not until the 1870s that a careful restudy of the topic led Seventh-day Adventists to adopt the tithing framework we practice today. A similar process is evident in the Adventist understanding of the nature of God and the Trinity.

The purpose of this article is to briefly outline the historical development of the view of the Trinity for Seventh-day Adventists from its beginning to the present day.


Up to 1890: Anti-Trinitarian Period
Until near the turn of the twentieth century Seventh-day Adventist literature was almost unanimous in opposing the eternal deity of Jesus and the personhood of the Holy Spirit. During the earlier years some even held the view that Christ was created. It is very important to understand that Adventist views were not homogeneous. Theological tension within Adventism began during the Millerite movement and is illustrated by the two principal leaders, William Miller and Joshua V. Himes.1

Miller, being a Baptist, was a Trinitarian. He wrote, “I believe in one living and true God, and that there are three persons in the Godhead. . . . The three persons of the Triune God are connected.”1 Himes, a close associate of William Miller, was of the Christian Connection persuasion. The northeastern branch of the Christian Church rejected the Trinitarian doctrine as unscriptural.2

 It is important to note that Millerite Adventists were focused on the soon coming of Jesus and did not consider it necessary to argue on the subject of the Trinity.

Two of the principal founders of the Seventh-day Adventist church, Joseph Bates and James White, like Himes, had been members of the Christian Connection and rejected the doctrine of the Trinity.

 Joseph Bates wrote of his views, “Respecting the trinity, I concluded that it was an impossibility for me to believe that the Lord Jesus Christ, the Son of the Father, was also the Almighty God.”3

James White wrote: “Here we might mention the Trinity, which does away [with] the personality of God, and of his Son Jesus Christ.”4


 Both Bates and White were anxious to maintain the separate personalities of the Father and the Son. This concern was caused, in part, by the strong spiritualizing influence among Bridegroom Adventists during 1845 and 1846. A similar problem would resurface around the turn of the twentieth century with the de-personalizing of God and J. H. Kellogg’s pantheistic views.5


Though James White rejected the doctrine of the Trinity, he did believe in the three great powers in heaven. This is reflected in his first hymn book.6

 Though opposed to the Trinity he did not believe that Christ was inferior to the Father. In 1877 he wrote, “The inexplicable trinity that makes the godhead three in one and one in three, is bad enough; but the ultra Unitarianism that makes Christ inferior to the Father is worse.”7


Not all agreed with James White on the equality of Father and Son. During the 1860s Uriah Smith, long time editor of the Review and Herald, believed that Jesus was “the first created being.”8

By 1881, he had changed to the belief that Jesus was “begotten” and not created.9

A selective list of Adventists who either spoke against the Trinity and/or rejected the eternal deity of Christ include J. B. Frisbie, J. N. Loughborough, R. F. Cottrell, J. N. Andrews, D. M. Canright, J. H. Waggoner, and C. W. Stone.10

 W. A. Spicer at one point told A. W. Spalding that his father, after becoming a Seventh-day Adventist (he was formerly a Seventh Day Baptist minister), “grew so offended at the anti-Trinitarian atmosphere in Battle Creek that he ceased preaching.”11

In surveying the writings of various pioneers, certain concerns frequently appear. In rejecting the Trinity, some saw the “orthodox” Christian view as pagan tri-theism.

 Others argued that the Trinity degraded the personhood of Christ and the Father by blurring the distinction between them. While the early positions on the Trinity and deity of Christ were flawed, there was a sincere attempt to oppose certain legitimate errors.

By about 1890, Adventists had come to a more-or-less harmonious position that viewed Jesus as the “begotten” or originated divine Son of God. He was seen as the divine Creator with the Father. The nature of the Holy Spirit was lightly discussed though He was generally considered to be the omnipresent influence from the Father or the Son rather than a person.


From 1890 to 1900: Emergence of Trinitarian Sentiment

As the 1890’s began, two of the key thinkers on each side of the righteousness by faith/law in Galatians issue agreed on the derived divinity of Jesus. E. J. Waggoner wrote in his 1890 Christ and His Righteousness, “There was a time when Christ proceeded forth and came from God . . . but that time was so far back in the days of eternity that to finite comprehension it was practically without beginning.”12

 In 1898 Uriah Smith wrote in Looking Unto Jesus, “God alone is without beginning. At the earliest epoch when a beginning could be,--a period so remote that to finite minds it is essentially eternity,--appeared the Word.”13

The period after the 1888 Minneapolis General Conference saw a new emphasis on Jesus and the plan of salvation. This naturally led to a consideration of His deity and what it meant for the redemption of humanity. A. T. Jones was among the first (with the significant exception of Ellen White) to suggest that Christ was eternally pre-existent. Jones emphasized Colossians 2:9 and the idea that in Christ was the “fullness of the Godhead bodily.” He also described Christ as “the eternal Word.”14

Though he avoided the word “Trinity,” in 1899 he wrote: “God is one. Jesus Christ is one. The Holy Spirit is one. And these three are one: there is no dissent nor division among them.”15

Ellen White played a prophetic role in confirming the eternal deity of Jesus and the three-person Godhead. As early as 1878, she referred to Jesus as the “eternal Son of God.”16

 In Desire of Ages she wrote: “[Christ] announced Himself to be the self-existent One” and “In Christ is life, original, unborrowed, underived.”17
 She wrote of the Holy Spirit as the “Third Person of the Godhead.”18
 Ellen White played an important role in urging the church toward a biblical Trinitarian position. However, for years after the publication of Desire of Ages, the church generally avoided these and other statements. While she never used the term “Trinity” in her published writings, she repeatedly conveyed the concept.
M. L. Andreasen questioned whether Ellen White had actually written some of her statements in Desire of Ages and other books. During 1909, Andreasen spent three months at Elmshaven, California, and was convinced of the accuracy of her published position.19


From 1900 to 1931: Transition and Conflict
During the first three decades of the twentieth century, the church remained divided in its position on the deity of Christ. The use of the word “Trinity” in print continued to be avoided. W. W. Prescott and F. M. Wilcox, both editors of the Review and Herald, were key supporters of the full and eternal deity of Jesus. During the 1890s Prescott was slower than Jones to accept the new view. But after 1900, as editor of the Review and Herald, he published articles on the personhood, and eternal nature of the Father, Son, and the Holy Spirit.20

 Still Prescott believed that Jesus had a derived existence from God the Father. At the 1919 Bible Conference he presented a series of eight devotionals for the conference titled “The Person of Christ” that expressed this view. Careful discussion at this conference showed that there were varying opinions.21

The early twentieth century saw Adventists and Protestant Fundamentalists battling higher criticism and the “new modernism” growing in Christianity. Liberalism rejected the deity of Jesus and His virgin birth. Adventist articles defending the biblical view began to appear more frequently in church papers. Irrespective of individual differences on details, Adventist ministers pulled into line against dangerous liberal views. Naturally, those who rejected the eternal pre-existence of Christ did not want to speak of His beginning and weaken the argument against higher criticism. Even articles on the Trinity were tolerated.22

The result was an increased appreciation of the full deity of the Son of God.
From 1931 to 1957: Acceptance of the Trinitarian View
F. M. Wilcox was crucial in facilitating the final transition to an accepted Seventh-day Adventist view on the Trinity through his guidance in the 1931 Statement of Fundamental Beliefs and his articles in the Review and Herald.23

Doctrinal summaries were carefully avoided during the first decades of the twentieth century due in part to the conflict on the Trinity. According to L. E. Froom, Wilcox was “respected by all parties for his soundness, integrity, and loyalty to the Advent Faith—and to the Spirit of Prophecy—he, as editor of the Review, did what probably no other man could have done to achieve unity in acceptance.”24

 It was not until 1946 that the General Conference Session officially voted a Statement of Fundamental Beliefs.25

During the 1940s an ever-increasing majority of the church believed in the eternal underived deity of Christ and the personhood of the Holy Spirit, yet there were some who held back and even actively resisted the change. These were mainly comprised of a few older ministers and Bible teachers. In 1944 Uriah Smith’s Daniel and the Revelation was revised and his comments on the derived nature of Christ’s divinity were removed.26


In 1957, the book Questions on Doctrine anchored the doctrine of the Trinity or Godhead for Adventists. While the book produced theological conflict in other areas, there was virtually no dissent on the book’s clear teaching of the Trinity.27

 The current unambiguous statement on the Trinity in the Seventh-day Adventist Fundamental Beliefs was revised and voted at the 1980 General Conference Session.
The process of adopting the Trinity continued from 1900 to 1950. Key influences in the change were:
 (1) Repeated published biblical studies on the topic;
(2) Ellen White’s clear statements;
(3) Adventist response to the attacks of “modern liberalism” on the deity of Christ and his virgin birth; and (4) F. M. Wilcox’s statement of “Fundamental Beliefs” and his Review and Herald editorials.

We may learn several lessons from the history of the development of the doctrine of the Trinity in the Seventh-day Adventist church.

 First, we must acknowledge that the development of Adventist biblical theology has usually been progressive and corrective. This is clearly illustrated in the doctrine of the Trinity.

 The leading of the Holy Spirit is dynamic and not static. Other doctrinal concepts like the time to begin the Sabbath (1855) and tithing (1878) developed in a similar manner. This development never supposed a paradigm shift that contradicted the clear Biblical teaching of the heavenly sanctuary ministry of Jesus and the prophetic foundation of the Church.

 Second, the development of the doctrine of the Trinity demonstrates that doctrinal change sometimes requires the passing of a previous generation.

 For Seventh-day Adventists it took over 50 years for the doctrine of the Trinity to become normative.

Third, the gift of prophecy helped the church to have confidence and biblical unity on the Trinity. Ellen White’s unambiguous statements subdued controversy and provided confidence in the transition to our current view. Finally, Adventist theology is always supremely dependent upon Scripture. The Bible tells us that the “path of the just [is] as the shining light, that shineth more and more unto the perfect day.”28

Hebrews 2:1 reads: “Therefore we ought to give the more earnest heed to the things we have heard.” It was ultimately the Bible that led Seventh-day Adventists to adopt their present position on the Godhead or Trinity.


Bibliography:

1Sylvester Bliss, Memoirs of William Miller (Boston: Joshua V. Himes, 1853), 77-78.
2Joshua V. Himes, “Christian Connection,” in Encyclopedia of Religious Knowledge, ed. J. Newton Brown (Brattleboro, VT: Brattleboro Typographic, 1838), 363.
3Joseph Bates, Autobiography of Elder Joseph Bates (Battle Creek, MI: Seventh-day Adventist, 1868), 205.
4James White, Review and Herald, December 11, 1855, 85.
5See J. H. Kellogg, The Living Temple (Battle Creek, MI: Good Health, 1903), 26-36, 396-398, 450-460, 484-486.
6Arthur L. White to Hedy Jemison, July 2, 1969; James White, comp., Hymns for God’s Peculiar People (Oswego, NY: Richard Oliphant, 1849), 47.
7James White, Review and Herald, November 29, 1877, 72.
8Uriah Smith, Thoughts, Critical and Practical (Battle Creek, MI: Seventh-day Adventist, 1865), 59.
9Smith, Thoughts, 1881, 74.
10J. B. Frisbie, Review and Herald, March 7, 1854, 50; J. N. Loughborough, Review and Herald, November 5, 1861, 184; R. F. Cottrell, Review and Herald, July 6, 1869, 10-11; [J. N. Andrews], Review and Herald, September 7, 1869, 84; D. M. Canright, Review and Herald, August 29, 1878, 73-74; September 5, 1878, 81-82; September 12, 1878, 89-90; September 19, 1878, 97; J. H. Waggoner, The Atonement (Oakland, CA: Pacific Press, 1884), 164-179; C. W. Stone, The Captain of our Salvation (Battle Creak, MI: n.p., 1886), 15-20.
11A. W. Spalding to H. C. Lacey, June 2, 1947.
4
5
12E. J. Waggoner, Christ and His Righteousness (Oakland, CA: Pacific Press, 1890), 21-22.
13Uriah Smith, Looking Unto Jesus (Battle Creek, MI: Review and Herald, 1898), 10.
14A. T. Jones, General Conference Bulletin, February 25, 1895, 332; idem, General Conference Bulletin, February 27, 1895, 382.
15A. T. Jones, Review and Herald, January 10, 1899, 24.
16Ellen G. White, Review and Herald, August 8, 1878, 49, 50.
17Ellen G. White, The Desire of Ages (Washington, DC: Review and Herald, 1898), 530.
18White, Desire of Ages, 671.
19M. L. Andreasen, “Testimony of M. L. Andreasen,” October 15, 1953, 3.
20W. W. Prescott, Review and Herald, April 4, 1896, 232; General Conference Committee Minutes for February 15, 1902, cited in Gilbert Valentine, William Warren Prescott (Ph.D. dissertation, Andrews University, 1982), 351; W. W. Prescott, Review and Herald, September 2, 1902, 4; idem, Review and Herald, September 23, 1902, 6; idem, Review and Herald, December 23, 1902, 4; idem, Sabbath School Lesson Quarterly, first quarter, 1921, 2, 9, 20; idem, The Doctrine of Christ (Washington, DC: Review and Herald, 1920), 3, 20, 21.
21Donald E. Mansell, “How the 1919 Bible Conference Transcript Was Found,” White Document File, July 6, 1975.
22Stemple White, Canadian Watchman, September 1923, 18; C. P. Bollman, Review and Herald, March 15, 1923, 4; Lyle C. Shepard, Canadian Watchman, September 1927, 12.
23F. M. Wilcox, Review and Herald, March 23, 1944, 2; idem, Review and Herald, January 3, 1945, 5-6.
24L. E. Froom, Movement of Destiny (Washington, DC: Review and Herald, 1971), 413, 415.
25Robert Olson and Bert Haloviak, “Who Decides What Adventists Believe: A Chronological Survey of Sources, 1844-1977,” February 24, 1977.
26Uriah Smith, Daniel and the Revelation (Nashville, TN: Southern Publishing, 1941), 400; idem, The Prophecies of Daniel and the Revelation (Nashville, TN: Southern Publishing, 1944), 391.
27Questions on Doctrine (Washington, DC: Review and Herald, 1957), 30, 31, 36.
4/08

Catholics are guilty of Idolatry

Most if not all of the Catholic believers,   says that they do not worship those  statues, images and whatsoever in their church, they are just venerating it and etc. But the truth is, even if they deny it, they cannot escape the truth  that they are guilt of Idolatry... Lets see if they really does,

MEANING OF ‘worship’ IN THE DICTIONARY:

>The reverent love and devotion accorded a deity, an idol, or a sacred object.

>The ceremonies, prayers, or other religious forms by which this love is expressed.

>Ardent devotion; adoration.

>To regard with ardent or adoring esteem or devotion.

THESAURUS:
>The act of adoring, especially reverently: adoration, idolization, reverence,veneration.
>Deep and ardent affection: adoration, devotion, love..
>To regard with great awe and devotion: adore, idolize, revere, reverence,venerate.
> To feel deep, devoted love for: adore, love.

Whatever their explanation in the use of their images, statues and others in their home or churches still, they are guilt of Idolatry that came from pagan practices that worships the said things...

Catholic catechism requires that members should have for themselves idols or images to worship:

“13. Is the worship of the saints confined to their persons?—No; it extends also their relics and images… 15. Ought we to worship holy images?-- We should have, particularly in our churches, images of our lord, as also of the blessed Virgin and the saints, and we should pay them due honor and veneration.” (Catechism of Christian doctrine, no. 3, p. 87)

Eduard Syndicus, a Jesuit Priest says:

“Moreover, following other schoolmen, Thomas also showed in a wonderful section of his summa Theologica, his understanding of the irrational element in the cult image and its veneration: When one turns to an image, he says in so far as it is a thing—either a painting or a statue—it deserves the same reverence as Christ himself. ‘Since Christ is worshipped with humble veneration, it follows that his image, too, must be worshipped with (relatively) humble veneration’ ”
(Summa Theol. III, pu. 25, art. 3)(Early Christian Art, p.151)

“And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” (Rom. 1:23)

These images are: images of man, of birds, of four-footed beasts, and of creeping things. Are these images can found in the Catholic Church? Yes! For instance, it has a Saint Francis of Assisi, with whose image are images of birds; Saint Isidore, with whom is an image of a cow (a four-footed beast); La purisima Concepcion and Saint Martha, with the image of a snake and a crocodile (both creeping animals), respectively.

But what is the true doctrines about worshiping these man made Idols?

"You must not have any other gods except me.You must not make for yourselves an idol that looks like anything in the sky above or on the earth below or in the water below the land.You must not worship or serve any idol, because I, the Lord your God, am a jealous God. If you hate me, I will punish your children, and even your grandchildren and great-grandchildren."( Exo. 20:3-5)

"But cowards, those who refuse to believe, who do evil things, who kill, who sin sexually, who do evil magic, who worship idols, and who tell lies—all these will have a place in the lake of burning sulfur. This is the second death."( Rev. 21:8)

"Those who worship idols should be ashamed; they brag about their gods. All the gods should worship the Lord."( Psalms 97:7)

"They knew God, but they did not give glory to God or thank him. Their thinking became useless. Their foolish minds were filled with darkness.They said they were wise, but they became fools. They traded the glory of God who lives forever for the worship of idols made to look like earthly people, birds, animals, and snakes. They traded the truth of God for a lie. They worshiped and served what had been created instead of the God who created those things, who should be praised forever. Amen." (Rom. 1:21-23,25)

Question and Answer on how to be save by Christ

 Our Lord Jesus Christ, our Savior, pronounced a promise that is the solution to man's anxieties and troubles in this world. Christ's promise is the last hope for mankind.

1. Question: What is Christ's promise that is the last hope for mankind?

Answer: Christ exhorted those who have faith in Him that they should not worry because He promised that He would prepare a place for them in His Father's heavenly abode:

"Don't be worried! Have faith in God and have faith in me. There are many rooms in my Father's house. I wouldn't tell you this, unless it was true. I am going there to prepare a place for each of you. After I have done this, I will come back and take you with me. Then we will be together." (Jn. 14:1-3, Contemporary English Version)

2. Q. Which is this place being prepared by our Lord Jesus Christ and what kind of life will man enjoy in that place?

A: The Holy City with a new heaven and a new earth. The kind of life reserved for those who are fortunate to reach that place will be totally different from life here on earth. In that place, there will be no more pain, sorrow, hardship, and even death, unlike what is being experienced now:

"And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband... And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying; and there shall be no more pain, for the former things have passed away." (Rev. 21:1-2, 4, New King James Version)

3. Q. Who can hope to dwell in the heavenly abode promised by our Lord Jesus Christ?

A: The Lord Jesus Christ gave His promise to those who have faith in God and in Him. Hence, faith is very important. Man should have faith in God and in Christ:

"Don't be worried! Have faith in God and have faith in me." (Jn. 14:1, CEV)

But there are people who understand "faith" based on their own opinion or interpretation. Their assumptions about faith are dangerous because such are misleading. Hence, people should base their faith on the teachings of the Bible.

4. Q. Are all those who profess faith in Christ true believers?

A. No. There are those who claim that they have faith, but they do not prove it by works or deeds. Their kind of faith is false or not genuine because such cannot save:

"What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?" (Jm. 2:14, New International Version)

5. Q. How do the Apostles describe those people who claim to have faith but do not prove it by works?

A. They are merely holding on to the outward form of religion. The Apostles forewarned that such people would emerge in these last days. We should keep away from them:

"They will hold to the outward form of our religion, but reject its real power. Keep away from such people." (II Tim. 3:5 Today's English Version)

6. Q. Are there preachers of religion today who teach that works are no longer needed because faith alone is enough for salvation?

A. The Protestant preachers uphold the belief that faith alone is enough and works are no longer necessary.

This is also being upheld by the Charismatic movements or groups that have emerged during our time not only from the ranks of the Protestants but also from the Catholic Church.

7. Q. What biblical teaching is contradicted by the Protestant belief that man is justified by faith without works?

A. The biblical teaching that faith is being perfected by works:

"Do you see that faith was working together with his works, and by works faith was made perfect?" (Js. 2:22 NKJV)

8. Q. What else is the proof that faith without works is not true faith and this kind of faith cannot justify man?

A. The Apostles clearly taught that man is justified by works and not by faith alone:

"You see then that a man is justified by works, and not by faith only." (Js. 2:24, ibid.) This does not mean that we should belittle or discount the importance of faith. While the Bible says that we cannot be justified by faith alone, it also teaches that true faith is necessary and is important.

9. Q. How did our Lord Jesus Christ prove the importance of true faith?

Christ said that unless man believes in Him, man will die for his own sins:
"Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins." (Jn. 8:24, Ibid.)

The commonly accepted understanding is that faith is mere profession of belief in Christ as Lord and personal Savior. Based on this belief, once a man has declared that he accepts Christ as his Savior, he is already saved from punishment and can dwell with the Father in the Holy City on the appointed time. Is this understanding correct?

10. Q. According to our Lord Jesus Christ, what sets apart a true believer from the false one?

In John 8:24, our Lord Jesus Christ emphasized the importance of believing in Him. In John 8:31, (with only six intervening verses) He clarified what this means:
"Then Jesus said to those Jews who believed Him, 'If you abide in My word, you are My disciples indeed'." (Ibid.)

In this verse, Christ was speaking to those who already had faith in Him. According to our Lord Jesus, they should prove their faith in Him not in words only. He was seeking for something more from them. He told the Jews who believed in Him, "If you abide in My word, you are My disciples indeed."

Therefore, the true believers who are also Christ's true disciples abide in His words.

11. Q. What does Christ mean by "if you abide in my words"?

Another rendition of the verse states, "If you obey my teaching":
"So Jesus said to those who believed in him, 'If you obey my teaching, you are really my disciples'." (Jn. 8:31, TEV)

Hence, true faith is proven by obedience to the teaching of our Lord Jesus Christ. This is the kind of faith that everyone should possess. Let us ask ourselves: Do we truly believe in Christ? Or, are we among those who recognize Christ by merely calling Him "Lord"?

12. Q. What does Christ say to those who profess faith in Him and call Him "Lord" but refuse to do what He says?

He reprimands those who call Him "Lord" but refuse to do what He commands. Christ is not pleased with us just because we call Him "Lord." To truly recognize Him as our Lord is to follow what He says:
"But why do you call Me 'Lord, lord,' and do not do the things which I say?" (Lk. 6:46 NKJV)

Others may say, "We do not merely profess faith in Christ; we perform miracles and wonders in His name."

13. Q. Does the ability to perform miracles and other works of wonders prove that one belongs to Christ and will attain salvation?

On the Day of Judgment, there will be those who will claim that they have cast out demons and have worked various miracles and wonders in the name of Christ with the hope that these wonderful works will enable them to enter the kingdom of heaven. But Christ will not accept them; instead, He will disown them. Christ will tell them, "You have never been mine".
"At the Judgment many will tell me, 'Lord, Lord, we told others about you and used your name to cast out demons and to do many other great miracles'.

"But I will reply, 'You have never been mine. Go away, for your deeds are evil'." (Mt. 7:22-23, The Living Bible)

Pitiful are those who greatly expect that Christ will recognize and save them but will only fail in their hope come Judgment Day. Christ does not want to recognize them, for they do not belong to Him.

14. Q. Who are those whom Christ recognizes as His own and whom He promised eternal life in the heavenly abode, which He is preparing?

Christ recognizes as His own those who have heard His voice and followed Him:
"My sheep hear My voice, and I know them, and they follow Me.

"And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand." (Jn. 10:27-28, NKJV)

15. Q What did Christ say that they have heard and followed?

Christ said that He is the door and whoever enters into the fold through Him will be saved.
"I am the door; anyone who comes into the fold through me will be safe..." (Jn. 10:9, Revised English Bible)

16. Which is referred to as the fold or flock?

The fold or flock is the Church of Christ, which Christ purchased with His blood:
"Take heed therefore to yourselves and to all the flock over which the Holy Spirit has appointed you overseers, to feed the church of Christ which he has purchased with his blood." (Acts 20:28, Lamsa Translation)

Hence, the true believers in our Lord Jesus Christ are those who follow His words and enter into the fold or the Church of Christ.

17. Q. How did the Apostles show the importance of the Church of Christ?

The Church is the body of Christ and He is its Savior. It is for the Church that Christ offered His life:
"For a husband has authority over his wife just as Christ has authority over the church; and Christ is himself the Savior of the church, his body.

"Husbands, love your wives just as Christ loved the church and gave his life for it. (Eph. 5:23, 25, TEV)

By denying the truth that the Church is essential to receiving salvation, many religious preachers today are saying, in effect, that Christ offered His life to something that is unimportant. Thus, to believe that the true Church is unnecessary for man's attainment of salvation is to disrespect and insult Christ.

18. Q. What fortune does Christ guarantee the members of the Church that He established?

Even death will not overcome the Church established by our Lord Jesus Christ:
"And so I tell you, Peter: you are a rock, and on this rock foundation I will build my church, and not even death will ever be able to overcome it." (Mt. 16:18 Ibid.)

19. Q. What does Christ mean that not even death will overcome the Church that He established? Does He mean that the members of the Church of Christ will no longer experience the physical death?

On the Second Advent of our Lord Jesus Christ, those who died in Christ will be resurrected first and those in Him who will be found alive will no longer taste death as they will be caught up in the clouds to meet the Lord in the air:
"For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.

"Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." (I Thess. 4:16-17, NKJV)

Hence, the ultimate solution to death, which many people in this world fear most, can be found in the Church established by our Lord Jesus Christ.

Those who have faith in Christ should follow the way to salvation that He and His Apostles taught: proper membership in the true Church of Christ.

20. Q. Why is proper membership in the true Church the way to salvation? How relevant is the Church to man's attainment of salvation?

God's master plan of salvation through Jesus Christ is intended for the Church:
"May he be given glory forever and ever through endless ages because of his master plan of salvation for the church through Jesus Christ." (Eph. 3:21, TLB)

21. Q. How else did the Apostles prove the relevance of the Church to man's attainment of God's promise?

The Gentiles also became heirs of God's promises when they became members of the Church:
"And this is the secret: that the Gentiles will have their full share with the Jews in all the riches inherited by God's sons; both are invited to belong to his church, and all of God's promises of mighty blessings through Christ apply to them both when they accept the Good News about Christ and what he has done for them." (Eph. 3:6, Ibid.)

The Church established by our Lord Jesus Christ is truly needed and is important for man to attain salvation. But at present, there are so many churches that claim to be the true Church of Christ. Hence, it is important that we search for the true Church of Christ today.

22. Q. How can we identify which one is the true Church of Christ today?

A. The true Church of Christ has the testimony of God, is recognized by Christ, and also has the testimony of the Apostle.

23. Q. Whom does God testify as His chosen people in these last days?

Those whom God has called as His sons and daughters from the far east as prophesied by Isaiah:
"From the far east will I bring your offspring, and from the far west I will gather you,..." (Is. 43:5,) James Moffatt Translation)

24. Q. Why are we certain that what Isaiah prophesied in this verse refers to neither ancient Israel nor the first-century Church of Christ?

A. Because what Isaiah prophesied here would come from the far east, whereas ancient Israel and even the Church of Christ in the first century did not emerge from the far east but in what is now called Middle East.

Furthermore, in the following verse, the sons and daughters of God whom Isaiah prophesied would emerge at the time the Bible designates as the ends of the earth:

"I will say to the north, 'Give them up!' And to the south, 'Do not keep them back!' Bring My sons from afar, And my daughters from the ends of the earth." (Is. 43:6, NKJV)

25. Q. Do even Bible scholars prove that the prophecy written in Isaiah 43:5-6 refers to the people in these last days?

According to J.A. Motyer, the author of the Prophecy of Isaiah (Illinois: InterVarsity Press, 1993), God's pronouncement in the prophecy written in Isaiah 43:5-6 reveals the relationship of God's people in these last days to those about whom Isaiah was speaking (p. 332). Motyer states:
"... he draws the curtain further back to expose a world-wide regathering. I will bring your children... I will gather you indicates the continuity of the people of the eschatological day with those to whom Isaiah spoke. My sons, my daughters indicates the continuing relationship with the Lord, grounded in redemption (Ex. 4:21)."

Hence, the ones prophesied by Isaiah are the people of God, whom He recognizes as His sons and daughters. They would come from the far east at a time distant from the Israelites and even from the Church of Christ in the first century.

26. Q. According to the Apostles, who are among those promised with the gift of the Holy Spirit but are far from their time and place of origin?

Apostle Peter said to the Jews who became members of the Church of Christ: that the promise is unto them, their children, and "to all those in distant times and places" whom God will call:
"For it was to you that the gift was promised, to you and your children, and to all those in distant times and places whom the Lord our God calls to him." (Acts 2:39, Rieu Translation)

We can learn from this verse that in the Christian era, there are three groups of people who have been promised with the gift of the Holy Spirit. The first group, to whom Apostle Peter was speaking, was the Jews who became members of the Church. The second group was the Gentile members of the Church who were borne out of the Jews' preaching of the Gospel:

"Even us, whom he also called, not only from the Jews but also from the Gentiles?" (Rom. 9:24, NIV)

27. Q. What is the name of the Church to which the Jews and the Gentiles belonged during the time of the Apostles?

The Jews and the Gentiles whom God called during the time of the Apostles became members of the Church of Christ:
"The churches of Christ in Judea didn't know me personally." (Gal. 1:22, Christian Community Bible)

"They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them.

"Greet one another with a holy kiss. All the churches of Christ send greetings." (Rom.16:4,16, NIV)

According to the testimony of Apostle Peter, there would be other people whom God would call and promise to receive the gift of the Holy Spirit. These people were not called during the time of the apostles because they would be called in distant times and places.

28. Q. Aside from the Jews and the Gentiles who became members of the Church of Christ in the first century, is there another group of people who would also be included in the fold or the Church of Christ but not during the time of the Apostles?

There are other sheep of Christ who have been called, but they were not called during the time of the Apostles. According to the pronouncement of our Lord Jesus Christ, He would also bring them and, in the future, there would be one flock or Church of Christ.
"I have other sheep too. They are not in this flock here. I must lead them also. They will listen to my voice. In the future there will be one flock and one shepherd." (Jn. 10:16 Easy-to-Read Version)

These sheep of Christ would also be included in the flock or Church of Christ. They are not in the flock that was in existence then during the time of Christ, but, in a future time, they would be called to become one flock.

Therefore, the ones referred to in the prophecy of Isaiah whom God testifies as His sons and daughters in these last days who would emerge from the far east are also the ones whom the Apostles testify as partakers of the gift of the Holy Spirit. They would be called from distant times and places and were also referred to by Christ as His other sheep. The fulfillment of Christ's other sheep is the Church of Christ in these last days, which emerged in the Philippines (a country in the Far East) on July 27, 1914 (during the time the Bible calls the "ends of the earth" or the last days).

The Apostles foretold that the third group of people who have been promised with the gift of the Holy Spirit would be called in distant times and places. The biblical phrase "distant times" refers to "ends of earth" or the "end times" - the last days. The far east where the Church of Christ emerged fulfills one of the "distant places" in the prophecy.

29. Q. What other distant place is alluded to in the prophecy concerning the sons and daughters of God in these last days?

The far west, where the sons and daughters of God will be gathered as prophesied by Prophet Isaiah:
"From the far east I will bring your offspring, and from the far west I will gather you,..." (Is. 43:5 Moffatt)

This prophecy was fulfilled when the mission of the Church of Christ, which began in the far east (the Philippines) in 1914, reached the far west (in the United States of America) in 1968, and from there the Church has spread continuously in different countries of the world.

30. Q. Do Bible commentaries also prove that the expression "ends of the earth" not only refers to place but also to time?

The commentary of Matthew Henry for Job 28:24, wherein the expression "ends of the earth" was used, reads:
"...for he looks to the ends of the earth, both in place and time; distant ages, distant regions, are under his view." (Matthew Henry's Commentary Vol. III, p. 152)

Therefore, the biblical expression "ends of the earth" can also refer to time. This is the time when the end of the world is near or what is also called as the last days. The expression "ends of the earth" was used in Isaiah 43:5-6 to indicate the time of emergence of the sons and daughters of God from the far east. Thus, the prophecy in Isaiah 43:5-6 refers to the Church of Christ in these last days, which began in the Philippines in 1914.

31. Q. What is God's promise to the Church of Christ in these last days?

Salvation is fast approaching for those who have been fortunately included in this Church, which is the work of God:
"Indeed the Lord has proclaimed to the end of the world: 'Say to the daughter of Zion, "Surely your salvation is coming; behold, His reward is with Him, and His work before Him'."

"And they shall call them The Holy People, the Redeemed of the Lord; and you shall be called Sought Out, a City Not Forsaken." (Is. 62:11-12, NKJV)

32. Q. What else is the promise of God to this work of salvation?

When the chosen people of God are in the midst of trials and tribulations and call upon His name, He will answer them:
"I will bring the one-third through the fire, will refine them as silver is refined, and test them as gold is tested. They will call on My name, and I will answer them. I will say, 'This is My people'; and each one will say, 'The Lord is my God'." (Zech. 13:9 Ibid.)

33. Q. What qualities do those whom God has called in these last days possess, which is why they are certain to receive the promise of Christ to His servants?

They are the ones who patiently obey the commandments of God and uphold the faith of Jesus:
"Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus.

"Then I heard a voice from heaven saying to me, 'Write: "Blessed are the dead who die in the Lord from now on."' 'Yes', says the Spirit, 'that they may rest from their labors, and their works follow them'." (Rev. 14:12-13 Ibid.)

Indeed, there is still hope for mankind in this world that is filled with sorrows and difficulties. For man to be included among the fortunate ones whom Christ will take with Him to His heavenly abode, he must seek the true Church of Christ and then join it.

But this does not mean that membership in the true Church of Christ is enough for man to attain salvation. It is also necessary that all who have become members of the Church of Christ today are faithful in obeying the commandments of God and in keeping the faith of Jesus.

Thus, the Church of Christ or Iglesia ni Cristo in Filipino that emerged in the Philippines in 1914 has the testimony of God, is recognized by Christ, and is attested to by the Apostles. This Church did not emerge because of the power of mere human will, but by virtue of God's prophecies written in the Bible, which clearly prove that this Church is God's last work of salvation.

TRINITY IS NOT IN THE BIBLE

The belief in the Trinity or that one God is allegedly composed of three divine persons, namely God the Father, God the Son and God the Holy Spirit, is upheld by many professing-Christians nowadays. But the question is, is the belief in the Triune God truly Christian?

To answer this question, we must know whom Christ and the early Christians recognized and taught as the true God. Moreover, we must understand how the Trinity doctrine came about.

Not in the Scriptures

The doctrine of the Trinity cannot be found in the Holy Scriptures. There is no mention of the term Trinity and there is no teaching that God is composed of three divine persons. Those uphold the Belief in the Trinity know well that the Trinity doctrine cannot be found in the New Testament.

"The word Trinity does not appear in the New Testament" (The Teaching of Christ, p.177)

Neither can it be found in the Old Testament as Joseph Pohle, author of The Divine Trinity: A Dogmatic Treatise, declares:

"It cannot therefore be seriously maintained that the mystery of the Divine Trinity was clearly revealed in the Old Testament". (p. 20)

And because of this, Pohle concludes this doctrine to be unscriptural:

"Though the exact terms in which the Church has formally defined the dogma of the Blessed Trinityare not in the Bible, and may therefore, in a sense be called unscriptural." (Ibid., p.22)

Further investigation of the Trinity doctrine would reveal that proponents of the belief that Jesus and the Holy Spirit are also God admit that these teachings are not found in the Bible. Raymond E. Brown, in his book, Jesus: God and Man, states:

"Jesus is never called God in the Synoptic Gospels, and a passage like Mk. 10:18 would seem to preclude the possibility that Jesus used the title of himself. Even the fourth Gospel never portrays Jesus as saying specifically that he is God. The sermons which Acts attributes to the beginning of the Christian mission do not speak of Jesus as God. Thus, there is no reason to think that Jesus was called God in the earliest layers of New Testament tradition. This negative conclusion is substantiated by the fact that Paul does not use it in the title in an epistle written before 58." (p. 30)

In fact, the teaching that Christ is God was only made by the Catholic Church in 325 A.D. at the Council of Nicaea, years after the Lord Jesus Christ had ascended to heaven and after the death of the apostles:

"Thus, for example, it was not until 325 A.D., at the Council of Nicaea, that The Church defined for us that it was an article of faith Jesus is truly God." (Discourses on the Apostles Creed, p.30)

The teaching that God has a third person in the form of the Holy Spirit cannot also be found anywhere in the Bible. Joseph Pohle admits this fact in his book, The divine Trinity. He said:

"THE NAME GOD APPLIED TO THE HOLY GHOST.-Although the Bible nowhere expressly calls the Third Person of the Blessed Trinity God".

The teaching that the Holy Spirit is God was also made by the Catholic Church in the 381 at the Council of Constantinople. Clement H. Crock says:

"In 381, at the Council of Constantinople, it was defined that it is an article of faith that the Holy Ghost is God." (p. 206)

After these two proclamations of faith by the Catholic Church, the stage was set for them to teach the unbiblical Trinity doctrine. The most complete formulation of the Trinity doctrine can be traced back to the seventh century. Ludwig Ott attests to this in his book, Fundamentals of Catholic Dogma:

"The most complete formulation of the doctrine of the Trinity in a Creed since the times of the Fathers is found in the Symbol of the 11th Synod of Toledo (675), which is composed mosaic-like out of the texts from the Fathers (above all St. Augustine, St. Fulgentius, St. Isidore of Seville) and the former Synods (especially that of the 6th Synod of Toledo, 638). D 275-281." (p. 53)

Ironically, thought the Catholic Church openly admits that the teaching that Christ and the Holy Spirit are the second and third persons, respectively, cannot be found in the Holy Scriptures, they continue to uphold the belief that there is one God with three divine persons. If the Trinity doctrine were really taught by the Lord Jesus Christ and the apostles, it wouldnt have taken two councils and many years to formulate this doctrine.

It amusing to know that even Catholic authorities themselves are baffled by their own doctrine and cannot explain why the one God would be composed of three persons-and how three persons can only equal one, and how one can be composed of three. Martin J. Scott, author of God and Myself, has this to say:

"The Trinity is a wonderful mystery. No one understands it. The most learned theologian, the holiest Pope, the greatest saint, all are as mystified by it as the child of seven. It is one of the things which we shall know only when we meet God face to face." (p. 118)

Thus, the belief in the triune God is not only not found in the Scriptures but a direct opposition to the teachings of the Bible concerning God.

Who the Bible teaches as the true God

In the Old Testament times, we can read word for word from the Holy Scriptures that the prophets of God recognized the Father as their one and only God:

"Have we not all one father? Has not one God created us?" (Mal. 2:10, New King James Version)

The apostles also taught that the true God is the Father who is the creator of all things:

"Yet for us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we for him. (I Cor. 8:6, I bid)

The teachings of the prophets and the apostles are in accord with the teaching of Christ that the Father in heaven is the one true God:

"Jesus spoke these words, lifted up His eyes to heaven, and said, "Father, the hour is come; Glorify Your Son, that Your Son also may glorify You.

"And this is eternal life, that they might know You, the only true God, and Jesus Christ, whom you have sent. (Jn. 17:1, 3, I bid)

Above all, God Himself left no doubts that there is no other God besides Him. This He declared through Prophet Isaiah:

"Tell and bring forth your case; yes, let them take counsel together. Who has declared this from ancient time? Who has told it from that time? Have not I the Lord? And there is no God else besides Me, a just God and a Savior; there is none beside Me. (Is. 45:21, I bid)

Let us take note that the belief of those who uphold the Trinity doctrine cannot be found anywhere in the Holy Scriptures. On the other hand, the belief that there is only one true God, the Father in heaven, is proven time and again by the Bible. The father in heaven, not the Son or the Holy Spirit, is the God who should be recognized by all as the one true God.

Let us reject the Trinity doctrine and any religion that professes this belief since the belief in the triune God is both unchristian and unbiblical.

References

Brown, Raymond E. Jesus God and Man modern Biblical Reflections. Milwaukee: The Bruce Publishing Company, 1967

Crock, Rev. Clement H. Discourses on the Apostles Creed. New York: Joseph F. Wagner, Inc., 1960

Ott, Dr. Ludwig. Fundamentals of Catholic Dogma. Illinois: Tan Books and Publishers, Inc., 1960

Pohle, Ret. Rev. Msgr. Joseph. The Divine Trinity. n.p.: Preuss, B. Herder Books Co. 1911

Scott, Martin J. God and Myself. New York: P.J. Kenedy & Sons, 1917

The Teachings of Christ. U.S.A.: Our Sunday Visitor, Inc. 1977

Christ became God in 325 AD

The Christ God of the Catholic and other trinitarians is not the Christ of  the bible, but the Christ invented by the Emperor of Rome, Emperor Constantine in the  Council of Nicea 325 AD, meaning their Christ is unbiblical.

"The purpose of the council or synod was to resolve disagreements in the Church of Alexandria over the nature of the Trinity: in particular whether Jesus was of the same or of similar substance as God the Father.....Constantine did play an important role at the Council.....The major concern at the conference greatly agitated Emperor Constantine, and he sent a letter to Arius and Alexander in an attempt to persuade them to lay aside their differences. He wrote, "This contention has not arisen respecting any important command of the law, nor has any new opinion been introduced with regard to the worship of God; but you both entertain the same sentiments, so that you may join in one communion. It is thought to be not only indecorous, but altogether unlawful, that so numerous a people of God should be governed and directed at your pleasure, while you are thus emulously contending with each other, and quarrelling about small and very trifling matters.......The Council of Nicea condemned the beliefs of Arius and wrote the first version of the now famous creed proclaiming that the Son was "one in being with the Father" by use of the Greek word "homoousius."

On July 25, 325, in conclusion, the fathers of the council celebrated the emperor's twentieth anniversary. In his valedictory address, Constantine again informed his hearers how averse he was to dogmatic controversy; he wanted the Church to live in harmony and peace. In a circular letter, he announced the accomplished unity of practice by the whole Church.

Jesus, pre-existed, because He said " I Am"?

"BEFORE ABRAHAM WAS I AM"


Does this mean that Christ had pre-existence?

John 8:56-58 says,

“ Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.”

Christ-is-God believers would say “ Isn’t this a clear proof that Christ was already there even before Abraham?”

However, if we parallel our understanding on this verse with the native understanding of the Pharisees then altogether we would not understand Jesus. Jesus said to these Pharisees, “Why do ye not understand my speech? even because ye cannot hear my word.” (Jn 8:43).

Let us find out what Jesus Christ meant by His words.

“Your father Abraham rejoiced to see my day: and he saw it, and was glad.” Does this verse compel us to understand that Abraham during his time already saw Jesus Christ?
 The answer is NO. The book of Hebrews in Chapter 11 gives us insight in understanding this pronouncement of Jesus Christ. Thus,

“These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.” (Heb 11:13) (emphasis mine)

The promise being referred to is everlasting covenant(Gen 17:7) with the seed of Abraham which is none other than Christ. As written,

“Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” (Gal 3:16)

Thus, Abraham has seen the promise made by God to him concerning his seed which is Lord Jesus Christ. Jesus Christ DOES NOT say “Your father Abraham rejoiced to see me: and he was glad to see me” but rather say: “..rejoiced to see my day: and he saw it, and was glad.

BEFORE ABRAHAM WAS I AM

Does this also mean that Christ was there already before Abraham? What is being referred to by the term “before”? Is it with respect to time? Or is it with respect to authority and position?

Again, the book of Hebrews gives meaningful insight. In Heb 5:5-6, the prophecy concerning Christ is discussed.

Christ is a priest after the order of Milchisedec as prophesied in the book of Psalm in Ps 110:4, thus,

“The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”

Melchizedek happens to be the king of Salem, a priest of most high God who met Abraham and whom Abraham gave tenth of the spoil. Chapter 7 of the book of Hebrews asserts that Christ has priesthood that is not bound by levitical priesthood, i.e, the order of Aaron (the brother of Moses of which the Judaism is anchored). (Heb 7:11)
Hence, if there is a change in priesthood, there is a change in the law. (Heb 7:12) and the law should not be after carnal commandment but after the power of an endless life (verse 16).

Hence, in terms of priesthood, Christ is indeed before Abraham.

It makes a perfect sense why Lord Jesus Christ replied that he is before Abraham. The argument of the Pharisees was how they could be in bondage to any man and be made free if they are Abraham’s seed (John 8:33). This is tantamount to asking Jesus Christ of His authority to set anyone free (verse 32).

Second point: Being first with respect to time doesn’t warrant being first in order. There are instances in the bible that defeat this line of reasoning. Ismael was the first child of Abraham to his concubine Hagar yet the promise of eternal covenant was given to the lineage of Isaac. Esau was the first of the twin of Isaac but the blessing was given to Jacob.
Hence, granting without conceding that Christ existed before Abraham, the argument is pointless and invalid and it doesn’t answer the prime question of authority of Christ

Is Christ God because he said "I Am"?

Referring to Christ's statement recorded in John 8:58, some authors who believe that Christ is God explain, "This wasn't just bad grammar. 'I Am' was the sacred, unspeakable name of God─so holy that you weren't even allowed to say it─and here was Jesus, not only saying it, but applying it to Himself ..." (A Field Guide to Christianity, by John Allan & Gus Eyre, p.44).

However, should Christ's utterance of the phrase "I AM" be taken to mean "that Jesus Christ is Himself the God", then we would be compelled to accept that Jacob and the blind man healed by Jesus are "the God", for they, too, uttered the phrase "I am" (Gen. 27:24; John 9:9, New American Bible).

Furthermore, if one would suggest that Christ had pre-existence because "before Abraham was," then again, he would confront the problem of explaining how Jesus could have had pre-existence (and thus was ahead of Abraham) when He was Abraham's seed:

"Now to Abraham and his Seed were the promises made. He does not say, 'And to seeds,' as of many, but as of one, 'And to your Seed,'  who is Christ." (Gal. 3:16, New King James Version)

If Christ were "the God" of the Bible as some claim, then how could He be the seed of Abraham and at the same time his (Abraham's) God?In what sense then was Christ "before Abraham" or ahead of Abraham? In God's plan of creation─the Bible explains─Christ was already foreknown or planned by God even before the foundation of the world. Concerning Jesus Christ, the Scriptures say:

"Foreknown, indeed, before the foundation of the world, he has been manifested in the last times for your sakes" (I Pet. 1:20, Confraternity Version)

Even before the foundation of the world, God had already foreknown or planned to send Christ. But God's plan to send Him had found fulfillment only when He (Christ) was conceived and born of a woman named Mary through the Holy Spirit (Gal. 4:4; Matt. 1:18, 20).So, Christ was the very first in God's plan of creation though He was not the first to be created by God. It is therefore in this context that Christ's statement, "before Abraham was, I AM" should be understood. Christ was already in God's plan of creation even before Abraham was born.

Nevertheless, the biblical fact that Jesus was foreknown before the foundation of the world never proves that He is God. Christians were already chosen by God for the adoption of Christ even before the creation of the world (Eph. 1:4-5, New International Version). To insist then that Christ is God because of such foreknowledge would be to conclude that even those people who were chosen for the adoption of Christ even before the creation of the world are Gods as well.The God spoken of in the Scriptures is never Jesus Christ. Jesus Himself taught who the only true God is:

"Jesus spoke these words, lifted up His eyes to heaven, and said: 'Father, the hour has come. Glorify Your Son, that Your Son also may glorify You ...'And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent'." (John 17:1, 3, NKJV)

Notice that when Christ lifted up His eyes to heaven and said "Father", He was neither referring nor talking to Himself but to someone else─the "Father" who is "the only true God."

And to prove that He is different from the Father, Christ further said, "My Father is greater than I" (John 14:28). Therefore, Christ or the Son is indubitably not the Father, hence, not God.

Can Faith Alone, without Works Save?

Protestants upholds the  doctrine that man "can be saved only by faith in Christ, not by good works" (20 Centuries of Christianity, p. 32). This has led them to reject the necessity of joining a particular church to attain salvation.  They are convinced that there is a biblical basis for the faith-alone concept, one of which is Ephesians 2:8-9.   According to the Protestant book Witnessing to the Cults: A Practical Study Course For Christian Workers:

"... Perhaps you have not read Eph. 2:8-9, 'For it is by grace you have been saved, through faith ... not of works'." (p. 123)

Here is Ephesians 2:8-9 quoted in full:

"For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no one can boast." (New International Version)

They also cite Romans 3:20 and 28 to prove that the sola fide or faith-alone doctrine is biblically valid:

"Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.

"For we maintain that a man is justified by faith apart from observing the law." (Ibid)

We will analyze these verses in this writing.

Not by man's own works

That salvation is by grace of God is a biblical truth.  It is a grave mistake, however, to think that in Ephesians 2:8-9, Apostle Paul is advancing the idea that man can be saved by faith alone without good works.  In the same passages, he makes his meaning clear. "this [salvation] is not from yourselves, it is the gift of God." Hence, man by himself alone - by his own righteous works and apart from the mercy of God - will not be saved.  In Titus 3:5, the apostle explicitly states:

"Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit." (New King James Version)

There are acts that can be considered as righteous, but by themselves cannot save man.  For instance, helping the needy and the oppressed and taking up such other humane causes, as well as leading a well-disciplined, vice-free life are not only perfectly all right but are also virtuous.  But doing these, even if wholeheartedly and with noble intent, does not ensure salvation without God's mercy.

Being subject to divine mercy, however, does not amount to being automatically saved  without doing anything other than having faith.  On the contrary, God's statutes are the works that give man the basis for receiving the true life.  Indeed, Apostle Paul's instruction to Timothy concerning the Christians was to:

"Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold eternal life." (I Tim. 6:18-19, Ibid.)

Being subject to divine mercy, however, does not amount to being automatically saved without doing anything other than having faith.

He commands man to "come into the fold" or join the Church of Christ, which is God's kingdom on earth.
Some of the works the Lord seeks in man are the giving of voluntary offerings and sharing the true faith.  However, good works lead to salvation only if done within the bounds of grace and in accord with God's commands.  Needless to say, religious works that transgress the Lord's ordinances surely lead to eternal perdition, not to salvation.

If it were true that the Bible teaches that faith without good works is enough, Apostle Paul would not have admonished believers to do good or to do God's commands (Rom. 7:12)

Why then did he say in Romans 3:28 that man is justified by faith apart from the law?  By what law can man not be justified even if he strictly complies with it? To the Jews, "the law" or Torah means the law of Moses.  This is exactly what Apostle Paul means as proven by his sermon to the Jews at Antioch in Pisidia where, in part he said:

"And by Him everyone who believes is justified by the law of Moses." (Acts 13:39, NKJV)

What Apostle Paul was pointing out in Romans 3:28 is that in the Christian era, man cannot be justified by observing the Mosaic Law.  Our Lord Jesus Christ has declared that the law of Moses was "... in effect up to the time of John the Baptist since then the Good News about the Kingdom of God is being told, and everyone forces his way in". (Lk. 16:16, Today's English Version).

The kingdom where all must enter to be saved is "... the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins" (Col. 1:13-14, NIV).  The Church of Christ is the one purchased or redeemed by Christ with his blood (Acts 20:28, Lamsa Translation) - the kingdom where all must enter to be saved.

The law of Christ

The veracity of the verses we are discussing is not in question, but rather the Protestant understanding and interpretation of the verses, which cause some verses to contradict other biblical passages.  For instance, Apostle James said:

"Was not Abraham our father justified by works when he offered Isaac his son on the altar?

"Do you see that faith was working together with his works, and by works faith was made perfect?

"And the Scripture was fulfilled which says, 'Abraham believed God, and it was accounted to him for righteousness'. And he was called the friend of God." (Js. 2:21-23, NKJV)

Abraham's obedience proved his faith in God.  The apostles testify that he was justified by works and not by having faith only.

In the Christian era, it is not enough to merely have faith in God and in Christ, for the Savior commands:

"I am the door; anyone who comes into the fold through me will be safe." (Jn. 10:9, Revised English Bible)

The fold or flock is the Church of Christ (Acts 20:28, Lamsa Translation). The Lord does not say that faith in Him is enough for man to be saved.  He commands man to "come into the fold" or join the Church of Christ, which is God's kingdom on earth.  Thus, the belief that man is neither justified by becoming a member of the Church nor by following God's commandments is unbiblical.

True believers are expected to "Bear one another's burden, and so fulfill the law of Christ." (Gal. 6:2, NKJV). If faith without good works were enough, the Bible would not mention the law of Christ everyone should fulfill. Man is justified by faith apart from the law of Moses but not apart from the law of Christ.
That man needs to join the Church of Christ to be saved is embodied in the law of Christ.  Also called the law of faith (Rom. 3:27), the law of Christ requires those who believe in Him to fulfill His command, one of which is to enter His true Church.

If Protestants would put into practice their idea that good works are the outgrowth of faith, the result of their belief in Christ, granting that it is based on the true knowledge (Rom. 10:2-3), would be their membership in the Church of Christ. However, this is not to say that merely believing in Christ automatically makes one a member of His Church, because joining the true Church requires diligent effort on the part of the believer (II Pt. 3:14; Col. 3:15; 1:18).

But unfortunately, Protestant efforts are wasted on their insistence that faith is enough - that they have accepted Christ as Lord and Savior - meaning that they refuse to do the things Christ says. Christ questions their faith:
True believers are expected to bear one another's burden, and so, fulfill the law of Christ.

"But why do you call Me "Lord, Lord', and do not do the things which I say?" (Lk. 6:46, NKJV)

Christ's true disciples

Jesus Christ seeks more than just faith in Him:

"Jesus told the people who had faith in him, 'If you keep on obeying what I have said, you truly are my disciples'." (Jn. 8:31, Contemporary English Version)

Clearly, the Lord expects people who believe in Him to obey His words.  Obedience is the quintessence of any discipleship, but most especially when it comes to following Christ.  Nobody can claim to be a disciple while giving no importance to Christ's commands concerning salvation.  The apostles find it foolish for one to say that he believes but does not have works.  Take note of Apostle James' teaching on faith:

"In the same way, faith by itself, if it is not accompanied by action, is dead.

"You foolish man, do you want evidence that faith without deeds is useless?" (Js. 2:17, 20, NIV)

"What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?" (Js. 2:14, NKJV)

Although necessary for salvation, faith, if without deeds, is dead and useless - it cannot save man.  Membership in the true Church of Christ is necessary for man to be justified.

God sent His Son that whoever believes in Him will be saved having been justified by His precious blood.  To believe is to obey Christ's command to enter the Church of Christ, the one He redeemed with His blood.  This is one of the works that must go with one's faith in order to receive God's gift of salvation and to enter the kingdom of heaven, for it is the will of God (Mt. 7:21; Eph. 1:9-10, 22-23).  Man must join this Church not because it saves, but  because it is the one Christ will save.  The grace of salvation then is received only through and in the Church of Christ.  This is what the grace of salvation through Christ is all about.

But just as faith without works is incomplete, so is merely joining the true Church of Christ. Apostle Paul advises Church of Christ members to obey, now more than ever, and instructs them to keep on working to complete their salvation (Phil. 2:12).

The door is open to our Protestant friends - and to everyone - to join the  one true Church of Christ and to experience what Christian living truly means.

IS INFANT BAPTISM BIBLICAL?

INFANT BAPTISM, ONE of the sacraments of the Catholic Church, is not administered in the Church of Christ.  It is distinctively a Catholic invention that has evolved in time and has crept into the list of Catholic rituals.  Having been performed for more or less 18 centuries (definitely not earlier than Erenaeus, c. 140-203 CE), this practice has become customary for babies born to Catholic parents.  But, since infant baptism has become widespread only after the death of the apostles and since it was recognized only in the third century, the question regarding its biblical soundness or doctrinal validity becomes suspect, as it fails to trace its origin to the apostles.

Let us examine this religious practice in the light of biblical truth and discover whether or not it is in any way supported by the Bible.  Furthermore, let us try to gain understanding as to what should be administered to children who haven't reached yet the age of reason, in fulfillment of the requirements of Scripture.

Holy baptism: the Lord's commandment
During His public ministry, the Lord Jesus Christ commissioned His disciples to baptize those who believed in His teachings, for their own benefit and salvation.  He said this is the following passage recorded in the gospel according to Mark:

"And he said to them, 'Go into all the world and proclaim the good news to the whole creation. The one who believes and is baptized will be saved; but the one who does not believe will be condemned'." (Mk. 16:15-16, New Revised Standard Version)

In expressing His command that the gospel of salvation be proclaimed to the whole world, the Lord specified the requisites of a proselyte who is to receive baptism.  First, he must hear the gospel and proclaimed by God's messengers - he must have the capacity to receive biblical instruction.  Second, he must believe in the teachings and manifest his faith in the Lord.

Apostle Paul, in support of such teaching, explains that faith can only be acquired from hearing the words of truth from messengers commissioned by God. He declares that faith comes from what is heard, and what is heard comes through the word of Christ (Rom. 10:17).

The foregoing conditions that indubitably require conscious and sufficient understanding of the teachings of the Lord prior to baptism cannot be met by an infant who is incapable of making independent choices and decisions, inasmuch as he has not yet reached the age of reason or the age of discernment.

Infant baptism: a deviation from Scripture
Defenders of infant baptism cite biblical verses in reference to the baptism of the households of Cornelius, Lydia, the Philippian jailer, and Stephanas, claiming that these "households" must have also included the children.  Let us quote these verses for further elucidation.

On the household of Cornelius: "While Peter was still speaking, the Holy Spirit fell upon all who heard the word.  The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, for they heard them speaking in tongues and extolling God.  Then Peter said, "Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?'  So he ordered them to be baptized in the name of Jesus Christ.  Then they invited him to stay for several days." (Acts 10:44-48, NRSV)

On the household of Lydia: "When she and her household were baptized, she urged us, saying 'If you have judged me to be faithful to the Lord, come and stay at my home'.  And she prevailed upon us." (Acts 16:15, Ibid.)

On the household of the Philippian jailer: "At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay." (Acts 16:33 ibid.)

On the household of Stephanas: "I thank God that I baptized none of you except Crispus and Gaius, so that no one can say that you were baptized in my name.  (I did baptized also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.)" (I Cor. 1:14-16, Ibid.)

Indeed, the preceding verses mention the households or families that were baptized by the authority of the apostles.  But, obviously, there is no hint whatsoever of infant baptism to have taken place.  Neither do the verses show that there indeed were infants present in these occasions.

Hence, to connote and to further conclude that the world "households" in the passages must necessarily include infants is to stretch the verses too far.  Moreover, the claim that there were infants in these households who received baptism is nothing less than an unscrupulous attempt to corrupt the written word. Such assertion is but a twisting of the genuine message of Scripture.

Also, to claim that the apostles baptized infants together with the adults is to accuse the apostle of violating their Master's commissioning that they proclaim or teach the message of salvation and baptize those who believe for their salvation.

Dedicating the children to the Lord
Instead of having their infants baptized, parents should dedicate them to the Lord and have them prayed over and blessed. This was done even during the time of the early Church:

"Then little children were brought to Jesus for him to place his hands on them and pray for them.  But the disciples rebuked those who brought them.  Jesus said, 'Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these'.  When he had placed his hands on them, he went on from there." (Mt. 19:13-15, New International Version)

The laying on of hands by the Lord or by a minister in the Church of Christ is done for the purpose of granting a blessing to an infant or to little children, the same as what Aaron did to bless the people and blessed hem; and he came down after sacrificing the sin offering, the burnt offering, and the offering of well-being." (Lev. 9:22, NRSV)

So, when the Lord Jesus Christ laid His hands on the children who were brought to Him, He granted them His blessing through a prayer, for indeed He said that the kingdom of heaven belongs to them.

When such children who have been dedicated in the service of the Lord would have reached the age of understanding, they also must receive religious instruction and be baptized into the Church in the same manner that their parents were brought into the Christian fold. With their baptism, they also receive the grace of forgiveness and salvation.

Parental authority and responsibility
The dedication of children in the service of the Lord is an investiture of authority and responsibility on the parents - to care and lead their children in serving the Lord so that they may keep for themselves the grace of salvation.  Parents then are expected by the Lord to commit themselves in guiding their children properly and in protecting them from all the evil influences of the world, thus preventing them from being led astray.

Apostle Paul admonished parents to bring their children up in the discipline and instruction of the Lord (Eph. 6:4). We, therefore, should strive to guide our children to lead a life of holiness  and righteousness before the Almighty God. We should be motivated in fulfilling this holy obligation of molding our children to spiritual maturity.

As responsible parents, we should see to it that our children regularly attend the Sunday school.  On such occasions, they receive the words of God that will guide them as they grow up. But, we ought not to leave the teaching of religion to the Sunday school alone.  More importantly, we should teach our children at home and reinforced the teachings they receive from the Church at all times.  The Bible commands:

"Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up." (Dt. 6:7, NIV)

Furthermore, to nurture our children toward spiritual maturity, we need to spend quality time with them.  We should set aside enough time to spend with them not only for leisure but, more than this, for religious instruction.  We should relate to them our edifying experiences and help them see the good things that God has been doing to us.  We should also share with them stories of how we have been able to overcome trials in life through the help and guidance of God.  The Bible says:

"But take care and watch yourselves closely, so as neither to forget the things that your eyes have seen nor to let them slip from your mind all the days of your life; make them known to your children and your children's children." (Dt. 4:9, NRSV)

We should succeed in making our children spend their youthful vigor in the Lord's service and in keeping His words in their hearts so that they would be armed in their battle against the evils of the world (Eccl. 12:1; Prov. 7:1-2).  By doing these we would have fully dedicated our children in the service of the Lord.
We can now conclude that the infant baptism done by the Catholic Church is therefore un-biblical.

Acts 5:3-4 The Holy Spirit is God?

The verse quoted (Acts 5:3-4, New King James Version) undeniably point out that to lie to the Holy Spirit is to lie to God. But does this mean that the Holy Spirit is God?
No, it does not. For if it did, then it would contradict the essential truth about God. As Apostle Paul clearly stated:
"There is but one God, the Father, from whom all things came" (I Cor. 8:6, New International Version).
The Almighty Father Himself said:
"I alone am God and that there is no one else like me" (Isa. 4-6-9, Today's English Version).

Why is it, then, that if one lies to the Holy Spirit, he also lies to God? To answer this, let us quote the following statements of Christ concerning the Holy Spirit:
"But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. (John 14:26, NKJV)
"But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me." (John 15:26, NKJV)

"Most assuredly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me." (John 13:20, NKJV)

The Lord Jesus Christ taught "the Helper" or the Holy Spirit is sent both by the Father and the Son.

Furthermore, Christ declared that anyone who receives whomever He sent equally receives the one who sent Him—the Father who is the only true God (John 17:1, 3). Hence, whatever the person does to the one sent by Christ and by the Father, he likewise does it to God Himself. And since the Holy Spirit is sent by Christ and the Father, lying to the Holy Spirit necessarily means lying to God Himself.

 It is not surprising, therefore, that when Ananias lied to the Holy Spirit, the Bible teaches that he, in effect, lied to God.
The problem with believing that the Holy Spirit is God just because lying to the Holy Spirit is tantamount to Iying to God the Father is that this would have several erroneous ramifications. For example, the apostles would be Gods also because when Christ was commissioning the apostles, to them He proclaimed:

"He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me." (Luke 10:16, NKJV)

Here, Christ Himself says quite clearly that rejecting the apostles is the same as rejecting Him and God. If we were to follow the line of thinking of those who argue that the Holy Spirit is God, then we would be forced to accept that the apostles and all other messengers are God as well.
Historically, the erroneous belief that the Holy Spirit is God became an article of faith of the Catholic Church through the Council of Constantinople only in 381 A.D., more than three centuries after the Bible had been written (Discourses on the Apostles' Creed, p. 206).

Why Mary should not be worshipped

For many Catholics in various parts of the world, paying homage and praise to Mary, the mother of the Lord Jesus Christ, is a highly important religious practice. Countless images of Mary have been made and venerated and are attributed various names and praises.

Mary is venerated and worshipped as "Our Lady of Fatima" in Portugal, "Our Lady of Lourdes" in France, and "Our Lady of Guadeloupe" in Mexico. In Asia, particularly in the Philippines, Marys image called Nuestra Señora dela Paz Y Buenviaje is likewise highly esteemed and worshiped. In the Bicol region, her image is called "Our Lady of Peñafrancia" and yearly, a procession is held in her honor.

Aside from worshipping the images of Mary, what other honors and attributes are heaped upon her by Catholics?

Mary was made as the mediatrix (Catechism on True Devotion to Mary, .17)
She was not tainted with sin (Glories and Virtues of Mary, p. 26)
Its faster and more effective to ask help in her name than in the name of Jesus (Ibid., p. 201)
God is subject to her (True devotions to Mary, p.9)
The confusing teachings of the Catholic Church regarding Mary are made more prominent in the following:

"Through her divine maternity, Mary in a certain way entered the divine family as a spouse who enters a royal home. With regard to the Father she became the first born daughter: I came out of the mouth of the Most High, the first-born before all creatures (Ecclus 24:5). With regard to the Son, she was a mother; with regard to the Holy Spirit, she was a bride." (Glories and Virtues of Mary, p. 43)

The Catholic beliefs quoted above state the confusing supposed relationship of Mary to the so-called Trinity. She is said to be the first born daughter of God the Father, the Mother of "God the Son" and the spouse of "God the Holy Spirit." But, does the Bible conform to these teachings?

Contradictions to biblical truth

The Holy Bible makes it certain that there is only one mediator between God and man. In 1 Timothy 2:5 this is written:
"For there is one God and one mediator between God and men, the man Christ Jesus." (New International Version)

Christ is the only One placed and purposed by God to be the Mediator between Him (God) and men. The Bible never teaches that Mary is the mediatrix.

It is not true that Mary was without sin because, according to the Bible, all men have sinned (Rom. 3:23) and the only One who did not commit sin is the Lord Jesus Christ (I Pt. 2:21-22)
The belief of the Catholic Church that it is much easier to ask anything in the name of Mary is unbiblical. In John 15:16, the Lord Jesus said to His apostles:
"...whatever you ask of the Father in My name, He may give you." (New King James Version)

Not in the name of Mary or anyone else can true Christians ask for anything from God but only in the name of the Lord Jesus Christ.

To teach that God is subject to Mary is blasphemous. The Scriptures teach that the Father is the One who is above all, not Mary:
"One God and Father of all, who is above all, and through all, and in you all." (Eph. 4:6, Ibid.)

Likewise, the Catholic doctrine that Mary is allegedly the mother of God (whom Catholics believe to be Christ Himself) contradicts the truth written in Psalms 90:2 that God has no beginning, that He is neither man nor the son of man (Num. 23:19). The Bible does not call Mary the mother of God but was introduced as the mother of Jesus (Acts 1:14), the two (God and Christ) being different and distinct from each other.

Even the teaching that Mary is allegedly the daughter, mother and spouse of the three persons in the Trinity is unfounded and likewise a blasphemy against God. The true God does not consist of three persons. He is absolute in oneness and a spirit in nature (Is. 45:21; Jn. 4:24). He does not recognize any other god beside Himself (Is. 44:8; 45:21).

On the other hand, Mary praised the Lord. She also recognized that God is her Savior. She herself said that she is a servant of the Lord. (Lk 1:38). She likewise declared: ""My heart praises the Lord; my soul is glad because of God my Savior" (Lk. 1:38, Todays English Version).

Therefore, it is not proper to worship Mary. It is improper to pray to her and ask for ones needs. Worshipping her would be going against the teachings of the Holy Scriptures and is a downright rejection of the true God.

References

Alberione, Very Rev. J. Glories and Virtues of Mary. Philippines: St. Paul Publications. n. d.

Beiting, Rev. Ralph W. Catechism on True Devotion to Mary. Philippines: St. Paul Publications, 1958

De Monfort, St Louis Mary. True Devotion to Mary. Bay Shore, New York: Monfort Publications, 1985

Source: March 2002 issue of the God's Message Magazine
Author:  Jose P. Salazar