We continue now with our series on Revelation 12, a chapter that is an Exodus narrative in which the Woman is shown fleeing from the error of that proceeds from the mouth of the devil and seeking her place of safety in the wilderness. As we have noted in this series, the Woman of Revelation 12 must have taken her leave sometime between the end of the Diocletianic persecution (313 A.D.) and the rise of Roman Catholicism to the seat of civil power among the fragments of the Roman Empire in the last decade of the 4th century. Continue reading Come Hell or High Water, part 7
The Vortex is a video production of the Roman Catholic ministry called Church Militant, operated by Michael Voris. In his short eight-minute video from May 23, Mr. Voris briefly introduces, and then immediately sets aside, the question of whether Christians and Muslims worship the same God. He does this in order to address what he believes to be a much more pressing question: “Do Protestants and Catholics worship the same Jesus?” His refreshingly honest conclusion is, “Nope,” and such refreshing honesty finds a very welcome reception here at Out of His Mouth. We agree with him. Continue reading The “Protty” Jesus
This week Roman Catholics of the world rejoiced to hear of yet another eucharistic miracle that has been approved for veneration. In December 2013, a eucharistic wafer of bread was dropped during mass, “and red stains subsequently appeared on the Host.” Tests performed on the wafer at the Department of Forensic Medicine in Wroclaw the Department of Forensic Medicine of the Pomeranian Medical University in Szczecin, indicated that the wafer contained “fragmented parts of the cross striated muscle. It is most similar to the heart muscle. Tests also determined the tissue to be of human origin, and found that it bore signs of distress” (Catholic Herald, April 19, 2016). The forensic authentication of the miracle has Roman Catholics asking questions about its significance to faith and practice, and no doubt has some Protestants asking themselves if they are in the right religion. Those, of course, are the wrong questions. Continue reading Asking the Wrong Questions
Those who have been reading this blog for any length of time are at least peripherally aware of the eschatology espoused here. We believe that the prophesied Antichrist of which we are warned by the apostles and prophets was manifested in the rise of Roman Catholicism and is personified in the Papacy of Rome. As we noted last week, in The Fourteenth Diocese, Daniel foresaw that the Antichrist would emerge among of the thirteen fragments of the Roman Empire, would uproot three dioceses in the process, subduing their three metropolitans, and rise up among the remaining ten, growing “more stout than his fellows” (Daniel 7:8,20-22,24-26). That is precisely what Roman Catholicism did as it claimed Rome, Alexandria and Antioch as a single See of St. Peter, aggregating for itself the three Dioceses of Italy, Egypt and Oriens. The papacy of Rome is the Little Horn of Daniel 7 and the dioceses of Diocletian’s reorganization are the other horns of the vision. That reorganization into dioceses began in 293 A.D., and was completed by the end of the fourth century. As prophesied, Roman Catholicism emerged during that time frame when the Papacy came up among the dioceses, “speaking great things” (Daniel 7:8).
Continue reading It’s About the Bread
Over the last month we reviewed the history of Roman Catholicism’s use of the Council of Sardica to claim Roman Primacy, focusing last week on Pope Zosimus’ and Pope Leo’s attempts to stamp that alleged primacy with Nicene authority. It was under their pontificates—and the intervening pontificates of Boniface, Celestine and Sixtus III—that the canons of Sardica (343 A.D.) were circulated as if they were the canons of Nicæa (325 A.D.), and thus were used to advance two errors simultaneously: 1) the claim that the Council of Sardica had affirmed Roman Primacy, and 2) the claim that Roman Primacy had manifested as early as the Nicene era. The error of Zosimus and the fraud of Leo are just one example of what we see consistently in Roman Catholicism: the attempt to stamp novel and idolatrous practices with Nicene and ante-Nicene authenticity. The more distant the origins of the idolatry from Nicæa , the more creative the historical revisionism necessary to “prove” the antiquity of the practice. Relic veneration is one more example of this propensity in Roman apologetics. Continue reading Diggin’ Up Bones
We concluded our last series on The Sacrifice Challenge with a few citations from Cyril of Jerusalem, so we thought it opportune to use him to demonstrate one of the ways Rome “finds” her doctrines in the Early Church. As we noted last week, Cyril’s Catechetical Lectures were part of a late-fourth century trend during which Rome’s novel Mass Sacrifice was invented. Catholic Answers used a few select quotes to prove Cyril’s belief in transubstantiation, but as we demonstrated, those quotes were truncated in order to isolate them from their context, and Cyril—even in the midst of his other errors—nevertheless maintained his conviction that the elements of the Lord’s Supper were only figuratively Christ’s body and blood, and remained so even after the consecration.
Continue reading The Great
Write-in Write-out Campaign
Catholic Answers is a ministry that exists “to explain & defend the faith,” and seeks to “help good Catholics become better Catholics, bring former Catholics ‘home,’ and lead non-Catholics into the fullness of the faith.” The ministry began in 1979 when its founder, Karl Keating, grew annoyed at a local Protestant church’s efforts to evangelize the Catholics in his parish. The Protestant church had put flyers on the windshields of the parishioners’ parked cars during Mass, and the flyers were allegedly “riddled with misinformation.” Continue reading “It’s Complicated”
Before we proceed into a discussion on the Seven Bowls of Revelation, we will need to spend a few moments with Francis of Assisi. Aside from Mother Teresa, there is hardly a more sympathetic figure in Roman Catholicism. Modern Protestants and evangelicals often hail him as “one of ours” and for this reason prayers and quotes—rightly or wrongly attributed to him—find their way into Protestant sermons, into church bulletins and onto church marquises. Glenn Stanton of Focus on the Family wrote favorably of “our man” Francis, and Mark Galli of Christianity Today compiled a biography of him, entitled Francis of Assisi and His World. In the book he explains that Francis was
“a complex and contentious man who combined an irradiated mysticism with a very practical Christian commitment and, above all, sought to glorify God as Creator.”
Those who have been following this blog have at least some passing familiarity with the eschatology we espouse. As we have written in many entries thus far, we hold that Papal Rome is the Beast of Revelation (Revelation 13:1-10), that the Apparition of Mary is the False Prophet (Revelation 13:11-14), and that the Eucharist is the Image of the Beast (Revelation 13:14-16). Continue reading When “Mary” Got Busy
One does not have to study the Roman Catholic doctrine of Transubstantiation very long before finding how important Ignatius of Antioch is to its defense. As a martyr of the late first, or early second century, he is alleged to be the first witness in the sub-apostolic era for Transubstantiation and the “real presence” of Christ in the Eucharist. Fr. John Hardon, in his The History of Eucharistic Adoration lists Ignatius first after the apostle Paul in defense of the doctrine: Continue reading Eating Ignatius
It should go without saying that Roman Catholic saints are intentionally held up as examples for the flock to imitate. Lest it be alleged that we have imagined this, we defer to Pope John Paul II, who at World Youth Day 2002, explained this in no uncertain terms: Continue reading “We Don’t Worship Mary*” part 2
One of the most prevalent and visible forms of devotion among Roman Catholics is their veneration of Mary, the mother of Jesus. Such attributes are assigned to her, and so many accolades poured out upon her by Roman Catholicism, that the veneration paid to her appears to outsiders to be nothing less than worship. Roman Catholic apologist, Fr. William G. Most, answers these charges with the theological equivalent of “This is not what it looks like.” A summary of his reasoning comes from his tract, Devotion To Our Lady And The Saints:
Do Catholics worship her? Protestants often claim that. But let us examine the command of Our Lord: ‘Judge Not.’ We distinguish two things:
Long before Jesus turned water into wine, He turned Mary’s amniotic fluid into meconium, and her breast milk into transitional stools. Anyone who has ever changed a child’s diaper knows that the resulting odor offends the nostrils greatly. As Jesus would later instruct us, “whatsoever entereth in at the mouth goeth into the belly” and ends up in the toilet (Matthew 15:17), or in His case as an infant, in the diaper. Thus did Jesus’ lower gastrointestinal tract operate as it must for all men, and thus did our Lord endure the gastrocolic reflex, as all we mortals do. We therefore have no doubt that Mary’s milk passed through Him according to the course of nature, and into His diapers in a common and necessary movement. And thus did Jesus come all the way down to earth to save us, “For we have not an high priest which cannot be touched with the feeling of our infirmities” (Hebrews 4:15).
If that opening paragraph offends you, you do not know why Jesus came to earth, and you have not understood the Gospel. Continue reading Removing Jesus
There are certain names our evangelical readers may hear from time to time on Sunday mornings from the pulpit, or in Sunday School, or perhaps in a small bible study fellowship, or in the latest book to fly off the shelves of the book stores. These names pop up quite frequently, and they are usually offered up as examples of a bold or simple faith, godliness and a lifestyle of prayer and contemplation. What may surprise our evangelical readers is the fact that the people being offered as examples are Roman Catholic counter-reformational mystics who worked tirelessly against the Protestant Reformation to try to stamp it out.
Continue reading And the Diviners Have Seen a Lie
As a young lady, Mary Faustina Kowalska (1905-1938) attended a dance one evening with her friends. During the dance, she experienced a vision of “Jesus,” and was no longer able to concentrate on the festivities. Not knowing what else to do, she slipped out of the dance to the local cathedral and cast herself down to worship the Eucharist, asking “Jesus” to tell her what to do. “He” did:
Continue reading Wolves Within the Gate
[This is the third installment of a three part series.]
When former Protestant, Taylor Marshall, wrote Eternal City, he sought to explain why Christianity is necessarily Roman. “The Church,” he wrote, “receives the Roman empire” from its previous custodians. But in concluding this, Marshall has mistakenly transposed two kingdoms—both of which Daniel addressed, and both of which Daniel set against the background of the rise and fall of four world empires. One kingdom is of earth and the other of heaven, and Marshall has unfortunately confused the two. Continue reading One Kingdom Too Late
[This is the second installment of a three part series.]
As we have elsewhere noted, the Roman Catholic religion teaches that the bread of the Lord’s Supper literally becomes the body, blood, soul and divinity of Jesus Christ, and therefore must be worshiped. The worship of the bread, the Eucharist, is the highest form of worship a man may offer to God. Therefore, the Roman Mass is the highest form of worship, and the moment when the bread is transubstantiated into “Jesus” is the highest point in the Mass. The “True Presence” of Christ in the Eucharist is what makes Eucharistic Adoration obligatory, and Eucharistic Adoration, therefore, is the chief objective of Roman religion. Roman Catholics worship the Eucharist. Everything else in the religion is merely prologue to the act of adoring the bread. That is not to say that every Roman Catholic has been persuaded of this doctrine on its merits. Sometimes a miracle—a Eucharistic Miracle—is required to reinforce the practice. Continue reading If This Bread Could Talk
[This is the first installment of a three part series.]
This week, two “Marian” Popes are to be canonized as saints of the Roman Catholic church: Popes John XXIII and John Paul II. Both were very public about their devotion to Mary and frequented the sites of Marian apparitions. John XXIII was particularly devoted to the apparition of Mary at Lourdes, and emphatically commended “her” message to the faithful. In 1959, at the close of the 100-year anniversary celebration of the Apparitions of Mary at Lourdes, John XXIII said:
Following the pontiffs who, for a century, have recommended to Catholics that they should be attentive to the message of Lourdes, we urge you to listen with simplicity of heart and sincerity of mind to the salutary warnings of the Mother of God. (Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Miravalle, ©2008, p. 862)
John Paul II was also devoted to the apparitions of Mary, and believed that Mary of Fatima had protected him throughout his papacy. On a papal visit to Fatima on May 13, 2000, a message from John Paul II was read to the faithful gathered there:
On this solemn occasion of his visit to Fatima, His Holiness has directed me to make an announcement to you. As you know, the purpose of his visit to Fatima has been to beatify [two of the visionaries]. Nevertheless he also wishes his pilgrimage to be a renewed gesture of gratitude to Our Lady for her protection during these years of his papacy. (Announcement by Cardinal Angelo Sodano, Secretary of State)
In that same message, John Paul II had it announced that he would finally make public the “third secret of Fatima,” a prophecy that had been delivered to the popes from the vision of Mary through the visionary, Lucia.
But public and private teachings are not the only things the apparitions of Mary have to offer. Continue reading Like the Sun Going Down on Me
“The Eucharist is ‘the source and summit of the Christian life,’ ” and “is the heart and the summit of the Church’s life,” says the Catechism of the Catholic Church (1324, 1407). And “the prayer of thanksgiving and consecration,” is “the heart and summit of the celebration” (1352). It is at the utterance of the consecration, the priest’s words, “This is My body,” and “This is the cup of My blood,” that the bread and wine are said to be “transubstantiated” into the actual body, blood, soul and divinity of Jesus Christ:
By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity. (1413)
Because the body, blood, soul and divinity of Christ is said to be present under the species of bread, the Roman Catholic Church has determined that it is unnecessary to administer the Lord’s Supper to the sheep under both species—bread and wine—so members of the flock typically receive the supper under the species of bread alone: “Since Christ is sacramentally present under each of the species, communion under the species of bread alone makes it possible to receive all the fruit of Eucharistic grace” (1390).
It is in this manner that Roman Catholicism “honoureth Me with their lips” (Matthew 15:8) by “this do[ing] in remembrance of me” (1 Corinthians 11:24), while at the same time “making the word of God of none effect” (Mark 7:13) by nullifying His Words which also say, “this do ye, as oft as ye drink it, in remembrance of me” (1 Corinthians 11:25).
Then, after having the cup withheld from them, the sheep are told to worship the bread before eating it. Continue reading In Vain Do They Worship Me
According to the Catechism of the Roman Catholic Church, everything that is to be known and taught by the Church is to be found in the original “Deposit of Faith,” beyond which, “no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ” (Catechism, p. 66).
As we have discussed elsewhere, Mary is alleged to have appeared many times and in many places over the last 2,000 years. During those appearances, the visions of Mary leave behind explicit instructions and other information: one provided a design for a medal for a particular form of devotion; another provided the design for an image to be venerated; others have provided private messages for the pope; and others have left behind prophecies of things to come. These visions of Mary, or what we call “apparitions of Mary,” have very much to say. “However,” warns the catechism, “They do not belong … to the deposit of faith“: Continue reading Mother Mary Speaks to Me (part 1)