IS THE ROMAN CATHOLIC CHURCH APOSTOLIC?
A Brief Examination of Her Claims.
THE Catholic Mirror, of Baltimore, the official organ of Cardinal Gibbons, and of that church in America, has a department entitled “Catholic Truth.” In its issue of November 6 is the following:— Apostolicity of the Catholic Church.
THIS MARK OF THE CHURCH OF GOD FOUND IN HER ALONE.
The Catholic Church is apostolic, because she has her origin and her doctrine from the apostles; because she has the succession of her pastors uninterrupted from them. As to her origin from the apostles, it is acknowledged by all, even her worst adversaries, that the Catholic Church is the church of the first ages, which all confess was apostolic. This fact is evident, as nothing can be better known than the novelty of heretics and of all heresies, and the antiquity of the Catholic Church. No one can state or point out any time in which the church ceased to be apostolic. As to her doctrine, her doctrine, like her origin, is that of the apostles. It is the one same Catholic doctrine. Adversaries have never been able to prove any change of faith up to the present day, and no change can be discovered if the doctrine of the apostolic and ancient times be compared with the doctrine of the church at the present time. She is apostolic as to succession. The succession of pastors comes down in an uninterrupted course from the apostles. She has the succession of Orders. All acknowledge this who in any sense admit the sacrament and the power of Orders; because, if they deny this succession, they can not regard their own orders as valid, inasmuch as they have received them from no other than the Catholic Church. She has the succession as to jurisdiction, which has never fallen away from the church founded by the apostles, and such is the Roman Catholic Church. There is no fact of history more certain than the succession of Pontiffs, from St. Peter to Leo XIII. Here are presented three proofs, or rather assertions, of the apostolicity of the Catholic Church: (1) That her origin is apostolic; (2) that her doctrine, or teaching, is apostolic; (3) that her succession of pastors has been uninterrupted from the apostles. The Divine Law True Witness.
For the truth of these claims we have Rome’s witness. But the Scriptural law of witness in all dispensations is that in the mouth of two or three witnesses shall every word be established. (See Deut. 17:6; 19:15; Matt. 18:16; John 8:17; 2 Cor. 13:1.) The testimony of that church alone is not sufficient; for even Jesus Christ said, “If I bear witness of myself, my witness is not true.” John 5:31. The witness of Jesus Christ was of worth only as it agreed with the testimony of God’s Word. The works which he did must witness with the Word of God, which those Jews professed to believe, and which they knew the man Jesus had not altered. (See John 5:36–39.) If in God’s wisdom and condescension the Lord of glory, who was filled with power and wisdom, must present such indubitable testimony to the world of his divine mission, should less be demanded of that system which claims to be his church? God’s one witness of the ages is his holy law, the Ten Commandments, called by him “the tables of the testimony,” and the receptacle in which they were placed, called “the ark of the testimony,” and “the ark of his testament,” because that law witnessed to his character, and was the expression of his will against sin. The inspired prophecies, divine commentaries on that law, infused with the same life, form the Scriptures, possessed by the Jews in the days of Christ. The apostles added other writings God-breathed. The law, and the witness of the holy men, who “spake as they were moved by the Holy Ghost,” is “the law and the testimony,” God’s great witness; and they who speak not according to this Word have “no light in them.” Isa. 8:20. How do the claims of the Catholic Church, as set forth in the Mirror, agree with this witness? 1. Is the origin of the Roman Catholic Church apostolic?
The Catholic Church claims to be founded upon Peter. She has her “Lord God the Pope,” her lord bishops, her “cardinals,” a religio-military officer, and her priests, or fathers, who profess to offer anew in the mass the body of Christ. But the apostolic church was founded alone on Jesus Christ, the Rock, of which Peter was but a “living stone.” Matt. 16:16–18; 1 Peter 2:4–8. Peter in the text cited declares Christ to be the “chief cornerstone,” and Isaiah, from whom Peter quotes, calls him “a sure foundation.” Isa. 28:16. The apostle Paul thus condemns the human wisdom which would build on an apostle: “Every one of you saith, I am of Paul; and I of Apollos; and I of Cephas [Peter]; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” 1 Cor. 1:12, 13. The apostle could take no such glory to himself, altho he declares that “in nothing am I behind the very chiefest apostles, tho I be nothing.” 2 Cor. 12:11. Here was his foundation: “For other foundation can no man lay than that is laid, which is Jesus Christ.” 1 Cor. 3:11. And this is Christ’s order; “for One is your Master, even Christ; and all ye are brethren.” Matt. 23:8. The same prerogatives he gave to Peter (Matt. 16:19), he gave to all (John 20:22, 23), the same power that was given to his prophets in all times of declaring God’s message, which was either death or life according as it was received3or rejected (Jer. 1:10; 18:7–10; Matt. 3:2–10; Luke 7:29, 30; 2 Cor. 2:15, 16). Jesus Christ was the head; apostles and prophets were but his servants to proclaim his Word. In that Word was the power. Roman Catholics make the mistake of ascribing the power to the man, of placing it in a sort of transmigration wagon called succession of the apostles. Protestants, or many of them, have taken the power from the Word, and as yet it is lodged nowhere. But God has put it in his living Word, the sword of the Spirit, shedding its amplitude of power in the hearts of all who believe. Neither does our Lord filter that power down through pope, council, bishop, and priest to the believer; but, according to the testimony of the Word, “the head of every man is Christ.” Christ by his Spirit dwells in every believer’s heart (1 Cor. 3:16; Gal. 2:20), and personal faith makes unbroken and direct connection with Heaven. Rather, the origin of the Catholic Church is expressed in the following words by the apostle: “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.” Acts 20:29, 30. All this was accomplished by the coming in of half-converted heathen who became “fathers” in the rapidly apostatizing church, and to whom the Roman Catholic Church and many Protestants go for wretched husks for food, when God offers them freely the bread of life. 2. Is the doctrine of the Roman Catholic Church apostolic? It is not. That church exalts as equal authority with the Scriptures the tradition of “the fathers.” Nay, she does more; for she declares that the Scriptures must be understood as interpreted by tradition. Instead of witnessing to the truth of the Scriptures, she assumes that the truth is in her, and that the first witness,—God’s witness of the ages,—must be understood as her witness dictates. She makes in reality but one witness, that of the tradition and teaching of the church. Even thus did the Jews make of none effect the Word and commandment of God by their tradition. See Matt. 15:6–9; Mark 7:7–13. But of them Jesus said, “In vain they do worship me, teaching for doctrines the commandments of men.” Matt. 15:9. Apostolic doctrine or teaching is that of the Word. “Preach the Gospel,” “preach the Word,” “preach Christ,” are the divine injunctions, often repeated. That Word is said to be “profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” 2 Tim. 3:16, 17. And the apostle continues:— “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the Word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.” 2 Tim. 4:1–4. The Roman Church holds to the sacrifice of the mass by the “priest” or “father,” but the Scriptures declare that Jesus Christ offered “one sacrifice for sins forever,” effectual through faith till the last soul is gathered to the fold. Heb. 10:10, 14. In the Catholic Church are many fathers and lord bishops, but Jesus says, “And call no man your father upon the earth; for one is your Father, which is in heaven.” Matt. 23:9. And Peter exhorts the elders, of whom he counts himself one, to “feed the flock of God, . . . not by constraint, but willingly; . . . neither as being lords over God’s heritage, but being ensamples to the flock.” 1 Peter 5:1–3. And Paul declares, “Not for that we have dominion [lordship] over your faith, but are helpers of your joy; for by faith ye stand.” 2 Cor. 1:24. And many other things held by the Catholic Church may as easily be shown to be out of harmony with apostolic doctrine as taught by Jesus Christ and his apostles. 3. Of the succession of individual men in the same office much might be said from a historical standpoint. What effect the various rival popes with their rival anathemas and excommunications have upon the question we will not discuss. It may, however, be granted that Jesus ordained Peter; and Peter, Clement; and Clement, Linus; and Linus, Cletus; and so on down to Leo XIII. But all this proves nothing. The anointing of God was upon Lucifer, and he became the great apostate. Jesus ordained Judas, but Judas betrayed him; and the mere ordination of men in a succession would not prevent the apostasy of Linus, or Cletus, or Sixtus in A.D. 119, or of the ambitious Victor, three-fourths of a century later, or of the falling away from the humility of Jesus Christ by the many others, who, like Diotrephes, loved to have the preeminence. 3 John 9. The third claim of the Mirror was the claim of apostate Judea. To them John the Baptist said:— “Bring forth therefore fruits meet for repentance; and think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham.” Matt. 3:8, 9. “Every plant, which my heavenly Father hath not planted, shall be rooted up.” Matt. 15:13. “If ye were Abraham’s children, ye would do the works of Abraham.” John 8:39. “For whosoever shall do the will of God, the same is my brother, and my sister, and mother.” Mark 3:35. And John the apostle said: “He that saith he abideth in Him ought himself also so to walk, even as He walked.” 1 John 1:6. And Peter said: “As obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as He which hath called you is holy, so be ye holy in all manner of conversation.” 1 Peter 1:14, 15. “Leaving us an example that ye should follow in His steps.” 1 Peter 2:21. According to the doctrine of the apostles and the entire Word of God, the Roman Catholic Church is apostolic in neither origin nor doctrine; and without these her succession is a witness against her. Her witness to herself would be worth more did it agree with God’s witness. O, that every Roman Catholic would leave the great apostate system and come to Jesus Christ as he is, a personal Saviour, Friend, and King! God would save each and every one; but his Word forever condemns the system with which they are connected.