Catholics vs. the Bible

On yesterday’s podcast, Pastor Hal and I had a conversation about the Christian news articles that came out recently proclaiming the death of Mariology in the Catholic Church. CBN said, Pope Leo Declares Jesus Alone Saved the World, Rejects Title of Mary as ‘Co-Redeemer’. One Christian writer asked, Is the Vatican Discouraging Marian Devotion? Evangelical Focus, which is a European Christian News site, also asked, The Vatican says “Mary is not co-redemptrix”: what does it mean?

The gist is that the Vatican released a 50-page doctrinal pronouncement (called the Mater Populi Fidelis) in which they declared that it’s “always inappropriate” to speak of Mary’s role as co-redemptrix (female redeemer), because “salvation is obtained through Jesus Christ” and Mary’s cooperative role is “subordinate, dependent and the fruit of grace,” which is a concept that is just totally foreign to the Word of God.

Even though Catholics are saying that “salvation is obtained through Jesus Christ,” they really do not mean that in the same way we do.

I’m no expert on Catholicism but Catholics will agree with you that the Lord’s death is substitutionary and redemptive, that Christ offered Himself to the Father to atone for the sins of the world. They’ll say He was buried and rose again. That’s all in the Nicene Creed, as well. They will at times emphasize the substitutionary atoning work of Christ on Calvary, BUT Catholic theology also speaks of the faithful “participating” in that sacrifice through the Mass — by re-presenting His one sacrifice in a sacramental way.

Where Catholics differ from all of us Bible-believers is in how that saving work is applied. For Catholics, you’re saved through sacraments, by church authority, and with an ongoing sacramental participation in the one finished work of Christ. Through the sacraments (especially the Eucharist and Baptism), Catholics believe they participate in the saving power of Christ’s death and resurrection. The Mass is viewed as a participation in the one sacrifice of Calvary, made present to them spiritually and sacramentally.

For us, the foundation is, of course, Scripture alone, rightly divided (2 Tim. 2:15). A big key for us is in recognizing the distinct dispensation of grace revealed to and through Paul (Ephesians 3:2–9). Paul’s epistles are abundantly clear that the finished work of Christ is applied directly to the believer by grace through faith alone (Eph. 2:8-9), apart from any priestly mediation or works or sacramental channels.

The Catholics would say that Christ’s death is the once-for-all sacrifice that opens the way for salvation. It’s viewed as both redemptive and participatory — made present to them sacramentally in the Eucharist, where the Church “re-presents” His sacrifice in an unbloody manner. The believer receives the benefits of the cross through the sacraments.

We would strongly argue, on the other hand, that Christ’s death is the complete, final, and sufficient payment for all sin, revealed clearly in Paul’s gospel — “how that Christ died for our sins according to the Scriptures… was buried, and… rose again” (1 Cor. 15:3-4). No ritual, no ordinance, no ceremony can add to that finished work (Col. 2). To try to do so is an offense to the cross. The cross is not re-presented through sacraments. The truth of the cross is accepted by faith and celebrated and remembered with thanksgiving and gratitude. All of us receive salvation by grace through faith alone — no works, no merit, no church mediation (Ephesians 2:8-9; Romans 3:24-26).

The Catholics would agree that His resurrection is both historical and mystical. Christ’s bodily resurrection is the source of new life for the Church; it’s applied through sacramental union.

We would strongly argue that His resurrection is the capstone of justification (Romans 4:25). It is the proof that the cross satisfied God’s justice and believers are identified with the risen, glorified Christ — seated with Him in heavenly places (Ephesians 2:5-6). Our hope is tied to a heavenly destiny as members of the Body of Christ.

The Catholics would say thatsalvation is a lifelong process involving faith, good works, and the sacraments. Grace is infused gradually, and justification can be lost through mortal sin but restored through confession and penance.

We’d would strongly argue that their view robs the cross of all its power, because in Scripture salvation has always been a present possession, sealed the moment a person trusts the gospel (Ephesians 1:13-14). It is not a process. It’s a completed transaction. The believer is fully forgiven (Col. 2:13), fully accepted (Eph. 1:6), and eternally secure (Eph. 1:13-14) — not because of perseverance, but because of the finished work of Christ and the sealing of the Spirit.

So our message isn’t just that “Mary isn’t co-redemptrix,” but that in this age of grace, Jesus is the only Redeemer, we are saved without works by faith alone, and we are called to let that grace shape our lives in our relationships and conversations.

My heart for the Catholics is that they need to recognize the Scripture boldly proclaims with perfect clarity the all-sufficiency of His work on the cross. You can know with absolute certainty that you’re saved. You can rest with full assurances from God in His Word. You can be whole in His eyes without rituals, confessions, and penance but by faith alone in Christ alone.