I recieved this comment on my blog from a Catholic. I am sure he is because of the scripture he uses, his links, and his denial of salvation by faith alone. Also he denies that accepting Jesus as Savior and Lord is enough for salvation. Ugh!!
Please be grounded in your faith before you click on his links.
Dear Mr Henderson,
DO YOU PLAY RUSSIAN ROULETTE WITH YOUR SALVATION?
Abide in Me, and I in You...
"I am the true vine, and my Father is the vinedresser. Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit.
You are already made clean by the word which I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.
I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing.
If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned. If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you." (John 15:1-7)
Wow! In those seven verses, the word ABIDE is mentioned seven times. The context of those verses provides us with a lot of light as to what is required of us by GOD for our eternal salvation.
"Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few." (Matthew 7:13-14)
So we must not only ABIDE in Him but we must also strive to enter by the narrow gate. If we do not ABIDE in Him, then it is obvious that we are not on the path to the narrow gate of salvation, but on the path to the wide gate and to eternal destruction.
So Jesus said that if we do not ABIDE in Him (the Vine) then we will be taken away from the Vine by the Father, and will be cast off only to wither, to be gathered, and then to be thrown into the fire and burned.
Now that I have your attention, shouldn't we now find the meaning of the word ABIDE?
The theological meaning of ABIDE is to dwell within. Jesus would come and dwell in us and we likewise in Him. So as long as we do what Jesus requests of us then we are on the path to the narrow gate to salvation.
So to assure that we are on right path, Jesus has commanded that we must ABIDE in Him.
What is required in order to have Jesus ABIDE in us and we in Him?
Can we do it:
1. By accepting Him as our our own personal Lord and Savior ?
No. Where does the Bible say that?
2. By the grace of GOD only? Sola Gracias?
No. Where does the Bible say that?
3. By faith in GOD alone? Sola Fides?
No. Where does the Bible say that?
It is simple common sense that since He commanded that we must do something, then doesn't it stand to reason that He would also tell us how to do it?
Jesus was very clear in what we must do in order to have Him ABIDE in us and we in Him.
Jesus left this command for us in John 6:53-57:
53 "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you (the taken away branch);
54 he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is food indeed, and my blood is drink indeed.
56 HE WHO EATS MY FLESH AND DRINKS MY BLOOD ABIDES IN ME, AND I IN HIM.
57 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me."
The link below also represents what the RCC believe. It is long and very heretical. I am amazed that the author has to write so many very lengthy prefacing points to finally come up with his conclusion that the Mass is a sacrifice but not a bloody one. Of note are the following:
We are now in a position to show in more detail what is new in the sacrifice of the Mass in comparison with that of the Cross. Let’s look at them individually.
1. Each consecration implies an actual and new intervention on Christ’s part since he is the principal and invisible priest of the Mass. It is he who offers himself and not properly speaking the priest who offers the host.
2. This intervention is not a new offering in relation to the offering he perpetually makes of himself and which is the very state of his risen being. It is an application of His eternal offering, its insertion at a given point in space and time.
3. The sacrifice of the Mass therefore does not acquire through its sacramental offering any merit, any efficacy, any sacrificial value that is new, but a new application of this efficacy. The Mass applies the sacrificial efficacy of the Cross at a given moment of time and to the men who live at that time.
4. The sacrifice of the Cross, by taking this sacramental form, has this added to it: that it is offered through the instrumentality of the Church, that is, through the instrumentality of men. Christ the Priest acts here by means of an instrument into which the power of his priesthood passes and gives life to the words and to the visible human gestures. And it is precisely by using this instrument that the sacrifice limits not its intrinsic value but its effective scope. It has in view the objectives of the Church here present, of the ministers and the faithful in the congregation, and it goes out to meet their faith. But what seems to limit the horizon of Christ’s sacrifice in fact perfects it, not of course in the sense that it makes it more perfect in itself, but in the sense that it enlarges its human scope. I mean that it is to a greater extent the sacrifice offered by men to God in and through their Head and their sovereign Priest.
5. Similarly, the victim of the sacrifice of the Mass takes up into himself all our personal offerings. It is one of the essential principles of the Treatise on the Redemption (and we might call it the principle of Co-redemption) that men, far from being dispensed by the sacrifice of Christ from offering themselves in sacrifice, are rather made capable by it of doing so. The imperfect victims which we are, are given value by their union with the perfect victim. By offering himself through the instrumentality of men, Christ offers men themselves with him. This is admirably expressed by the offertory rite. The bread and wine taken from the Creation are the symbol of an that men have received from God, of all their goods, of their very being. The changing of the bread and wine into the very being of Jesus Christ expresses well the total assumption by Jesus Christ of what we have and are. After the Consecration, it is no longer ourselves that our hands offer but Christ in us. God alone by becoming man could bring into existence the perfect victim, but it is everything human which he incorporates into himself, it is the whole Church which he makes his body and an extension of himself.
6. Finally, Christ’s sacrifice, by becoming eucharistic, realizes more fully the idea of sacrifice as we have explained it. When he died on the Cross, Christ certainly gathered the whole community of mankind into himself. He was its priest and he offered its sacrifice. This victim was visible, objective, external. Nor did it lack a unique symbolism of unparalleled power, since the “kind of death” which he chose, raising him up as it did with arms outstretched, genuinely signified the total gift of an obedient and submissive victim, his offering to God and his gift to men. Yet the very reality of this immolation prevented it from having a ritual character. He was the visible victim, but not visibly the priest, since he suffered passively and the authors of his immolation, far from performing a sacred rite in the name of us all, were perpetrating an odious and sinful deed. Christ’s sacrifice becomes a ritual act in its eucharistic form. As such, it is always beginning again according to the will of men living in time and unable to continue to exist save by repeating their acts.
Christ’s sacrifice does not cease to be real, it begins again in sacred and liturgical forms that are all symbolic. It was Christ himself who, before his actual death, created this characteristic of his sacrifice, linked as it is with our earthly condition. He offered his sacrifice ritually at the Last Supper before offering it actually on the Cross.
I hesitated to post the above because of the newness of faith many have. But for those of us who know that Christ does not need to be re-appropriated each week to have eternal life the article is informative. I am glad we have been set free from such heresy. At one point in the article he calls protestants gnostics. He feels our teaching that the Host is not the actual body of Christ is gnostic in origin.