Roman Catholicism

By Eric Davis. Reposted, with permission, from The Cripplegate.

For the most part, the problem which moved Martin Luther to post his 95 Theses on October 31, 1517 had to do with indulgences. Much could be said about that issue. But the doctrine of indulgences is inextricably linked to the doctrine of purgatory. The word “purgatory” comes from the Latin word, “purgare,” which has the idea of “make clean,” “purify,” or “purge.” The doctrine refers to the purging of remaining guilt and unrighteousness after death.

Purgatory is not hell, but the place of conditioning and preparation for heaven. It is unsure exactly what purgatory is like or how much time people spend there. It could be thousands upon thousands of years, perhaps.

We could go many places in Scripture to address the Roman Catholic teaching on purgatory. But one of my favorites is the thief on the cross (Luke 23:39-43).

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CHAPTER VII — Rome, the Antagonist of the Nation

BY REV. J. M. FOSTER, BOSTON, MASSACHUSETTS

The Roman Catholic Church, both in Scriptures and in Christian history, figures as a politico-ecclesiastical system, the essential and deadly foe of civil and religious liberty, the hoary-headed antagonist of both Church and State. John Milton said: “Popery is a double thing to deal with, and claims a two-fold power, ecclesiastical and political, both usurped, and one supporting the other.” Let us consider a few undeniable facts.

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CHAPTER VI — IS ROMANISM CHRISTIANITY?

BY T. W. MEDHURST, GLASGOW, SCOTLAND

I am aware that, if I undertake to prove that Romanism is not Christianity, I must expect to be called “bigoted, harsh, uncharitable.” Nevertheless I am not daunted; for I believe that on a right understanding of this subject depends the salvation of millions.

One reason why Popery has of late gained so much power in Great Britain and Ireland, and is gaining power still, is that many Protestants look on it now as a form of true Christianity; and think that, on that account, notwithstanding great errors, it ought to be treated very tenderly. Many suppose that at the time of the Reformation, it was reformed, and that it is now much nearer the truth than it was before that time. It is still, however, the same; and, if examined, will be found to be so different from, and so hostile to, real Christianity, that it is not, in fact, Christianity at all.