This is My Blood
Topic: RC MASS
|Prepared by: A. Allison Lewis|
Emphasis, whether by size, color, underlining or any other means has been added by the editor. Most Bible References follow our regular three digit forms, i.e. the first three digits of the book name (with the EXCEPTION of JUDGES (JDG) and PHILEMON (PHM)). A FEW archaic words have also been modernized OR explained within brackets - aal.
The "Mass" Versus the Bible
Table of Contents
1. The Authority for the doctrines of the Roman Catholic Church 2. The COUNCIL OF TRENT is the primary basis of Roman Catholic doctrine today 3. The Sacrifice of the MASS according to the Church of Rome 4. The sacrifice of Christ was ONCE FOR ALL TIME according to the Bible 5. The REAL meaning of This is My body according to the Bible
1. The authority for the doctrines of the Roman Catholic Church.
Every Tom, Dick and Jane believes that they have the right to decide for themselves what an established religion's teachings are regardless of how far they depart from the official teachings of "their" particular religion. They are living in a world of fantasy and dreams if they think that they have this right. They deceive and mislead people either on purpose or out of ignorance. A high degree of education is by no means a protection against such deceit. Their high degree of education only makes it easier for them to manipulate and deceive their audience. Such people are following the practice of the children of Israel of old of whom we read: every man did that which was right in his own eyes [JDG 21:25]. If one does not like the official teaching of the Roman Catholic Church OR any other religion the ONLY ethical thing to do is to start your own church to satisfy your own religious likes and dislikes.
The real AUTHORITY in the Church of Rome according to their own law bookthe Code of Canon Lawresides unquestionably in the living Pope. The Code states:
. . . by the supreme authority which is ours, and by means of this Constitution of ours which is to have effect for the future, we promulgate this present Code as it has been compiled and reviewed. We order that henceforth it is to have the force of law for the whole Latin Church . . . .
Given at Rome, in the Vatican, on the 25th day of January 1983, in the fifth year of our Pontificate.
JOHN PAUL II [PAGE xv].
Again they say about "The Supreme Authority of the Church":
Can. 331 The office . . . abides in the Bishop of the Church of Rome. He is the head of the College of Bishops, the Vicar of Christ, and the Pastor of the universal Church here on earth. Consequently, by virtue of his office, he has supreme, full, immediate and universal ordinary power in the Church, and he can always freely exercise this power. [It makes one wonder why they came up with a special statement on infallibility of the Pope when by their law book he supposedly has the ultimate power in every matter already- aal].
Can. 333 [PAGE 57]. . . .§2 The Roman Pontiff, in fulfilling his office as supreme Pastor of the Church, is always joined in full communion with the other Bishops, and indeed with the whole Church. He has the right, however, to determine, according to the needs of the Church, whether this office is to be exercised in a personal or in a collegial manner. §3 There is neither appeal nor recourse against a judgement or a decree of the Roman Pontiff.
Can. 338 §1 It is the prerogative of the Roman Pontiff ALONE to summon an Ecumenical Council to preside over it personally or through others, to transfer, suspend or dissolve the Council, and to personally approve its decrees. §2 It is also the prerogative of the Roman Pontiff to determine the matters to be dealt with in the Council, and to establish the order to be observed. The Fathers of the Council may add other matters to those proposed by the Roman Pontiff, but these must be approved by the Roman Pontiff [PAGE 58].
THE CODE OF CANON LAW in English translation. © 1983, COLLINS-WILLIAM B. EERDMANS PUBLISHING COMPANY, The Canon Law Society Trust, Grand Rapids: MI, Publications Service, Canadian Conference of Catholic Bishops.
The absolute authority of the Pope could not be spoken of in clearer terms.
2. The COUNCIL OF TRENT is the primary basis of Roman Catholic doctrine today.
Post Reformation Romanism relies for the statement of its doctrines mainly on the creed of the Council of Trent. This is stated very clearly in the authoritative documents of the Roman Catholic Church. For example the CATECHISM OF THE CATHOLIC CHURCH. 1994, Published by Publications Service, Canadian Conference of Catholic Bishops says in a section on "The Profession of the Christian Faith - The Creeds":
192 Through the centuries many professions or symbols of faith have been articulated in response to the needs of the different eras: the creeds of the different apostolic and ancient Churches, [Cf. DS 1-64] e.g., the Quicumque, also called the Athanasian Creed; [Cf. DS 75-76] the professions of faith of certain Councils, such as Toledo, Lateran, Lyons, Trent; [Cf. DS 525-541; 800-802; 851-861; 1862-1870] or the symbols of certain popes, e.g., the Fides Damasi [Cf. DS 71-72] or the Credo of the People of God of Paul VI. [Paul VI, CPG (1968)].
193 None of the creeds from the different stages in the Church's life can be considered superseded or irrelevant [PAGE 52].
Philip Schaff in vol. 2 of his Creeds of Christendom records:
THE DOGMATIC DECREES OF THE VATICAN [Vatican I - aal] COUNCIL CONCERNING THE CATHOLIC FAITH AND THE CHURCH OF CHRIST. AD 1870.
[The Latin text from Acta et Decreta sacrosancti et aecumenici Concilii Vaticani, etc., cum permissione superiorum, Friburgi Brisgoviae, 1871, Fasc. II. pp. 170-179, and 181-187. The English translation from Archbishop MANNING: Petri Privilegium, London. 1871, Part III. pp. 192-203 and 211-219. On the Vatican Council, see Vol. I. §§ 31-34, pp. 134 sqq.]
DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH
Published in the Third Session, held April 24, 1870.
PIUS, BISHOP, SERVANT OF THE SERVANTS OF GOD, WITH THE APPROVAL OF THE SACRED COUNCIL, FOR PERPETUAL REMEMBRANCE.
Our Lord Jesus Christ, the Son of God, and Redeemer of Man kind, before returning to his heavenly Father, promised that he would be with the Church Militant on earth all days, even to the consummation of the world. Therefore, he has never ceased to be present with his beloved Spouse, to assist her when teaching, to bless her when at work, and to aid her when in danger. And this his salutary providence, which has been constantly displayed by other innumerable benefits, has been most manifestly proved by the abundant good results which Christendom has derived from ecumenical Councils, and particularly from that of Trent, although it was held in evil times. . . . [PAGES 234, 235].
3. The Sacrifice of the MASS according to the Church of Rome.
They set forth the meaning of the "Sacrifice of the Mass" in the plainest of words. No one need be in any doubt as to the teaching of the Church of Rome on this matter.
The Code of Canon Law states:
Can. 899 § 1 The celebration of the Eucharist is an action of Christ himself and of the Church. In it Christ the Lord, through the ministry of the priest, offers himself, substantially [truly - aal] present under the appearances of bread and wine, to God the Father, and gives himself as spiritual nourishment to the faithful who are associated with him in his offering. §2 In the eucharistic assembly the people of God are called together under the presidency of the Bishop or of a priest authorized by him, who acts in the person of Christ. . . .
Can. 900 §1 The only minister who, in the person of Christ, can bring into being the sacrament of the Eucharist, is a validly ordained priest.
Can. 901 A priest is entitled to offer Mass for anyone, living or dead. [PAGE 166].
The following is the teaching of the Church of Rome as given in the COUNCIL OF TRENT stated both positively and negatively:
THE CANONS AND DECREES OF THE COUNCIL OF TRENT
held Sept. 17, 1562.
DOCTRINE ON THE SACRIFICE OF THE MASS.
That the Sacrifice of the Mass is propitiatory [propitiation = a sacrifice for sin(s) - aal], both for the living and the dead.
And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is contained and sacrificed in an unbloody manner who once offered himself in a bloody manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly propitiatory, and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid [HEB 4:6], if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation [sacrifice - aal] thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests, who then offered himself on the cross, the manner alone of offering being different. The fruits indeed of which oblation [sacrifice - aal], of that bloody one to wit [that is to say - aal], are received most plentifully through this unbloody one; so far is this [latter - philip schaff] from derogating in any way from that [former oblation - philip schaff]. Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreeably to a tradition of the apostles.
On the Canon of the Mass.
And whereas it beseemeth [is suitable or is appropriate - aal] that holy things be administered in a holy manner, and of all holy things this sacrifice is the most holy; to the end that it might be worthily and reverently offered and received, the Catholic Church instituted, many years ago, the sacred Canon, so pure from every error, that nothing is contained therein which does not in the highest degree savor of a certain holiness and piety, and raise up unto God the minds of those that offer. For it is composed out of the very words of the Lord, the traditions of the Apostles, and the pious institutions also of holy Pontiffs.
On the solemn ceremonies of the Sacrifice of the Mass.
And whereas such is the nature of man, that, without external helps, he can not easily be raised to the meditation of divine things; therefore has holy Mother Church instituted certain rites, to wit [that is to say - aal], that certain things be pronounced in the mass in a low, and others in a louder, tone. She has likewise employed ceremonies, such as mystic benedictions, lights, incense, vestments, and many other things of this kind, derived from an apostolical discipline and tradition, whereby both the majesty of so great a sacrifice might be recommended, and the minds of the faithful be excited, by those visible signs of religion and piety, to the contemplation of those most sublime things which are hidden in this sacrifice. [PAGES 176-181].
Preliminary Remark on the following Canons.
And because that many errors are at this time disseminated and many things are taught and maintained by divers persons, in opposition to this ancient faith, which is based on the sacred Gospel, the traditions of the Apostles, and the doctrine of the holy Fathers; the sacred and holy Synod, after many and grave deliberations maturely had touching these matters, has resolved, with the unanimous consent of all the Fathers, to condemn, and to eliminate from holy Church by means of the canons subjoined, whatsoever is opposed to this most pure faith and sacred doctrine.
Canon III.If any one says, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities: let him be anathema.
Canon V.If any one says, that it is an imposture to celebrate masses in honor of the saints, and for obtaining, their intercession with God, as the Church intends: let him be anathema [PAGES 184-186].
[Schaff, Philip, The Creeds of Christendom. Vol. II, 1977 paperback rpt. of (1889 ed.), 1887. Baker Book House: Grand Rapids, MI].
According to the CATECHISM OF THE CATHOLIC CHURCH of 1994 the official teaching of the Roman Catholic Church is stated very plainly in the following words:
1374 The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all the sacraments tend" [St. Thomas Aquinas, STh. III, 73, 3c]. In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially [truly - aal] contained" [Council of Trent (1551): DS 1651]. "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present" [Paul VI, MF 39].
1375 It is by the conversion of the bread and wine into Christ's body and blood that Christ becomes present in this sacrament. The Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this conversion. . . .
1376 The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation" [Council of Trent (1551): DS 1642; cf. MAT 26:26 ff.; MAR 14:22 ff.; LUK 22:19 ff.; 1CO 11:24 ff.] [PAGE 296].
CATECHISM OF THE CATHOLIC CHURCH. Published by Publications Service, Canadian Conference of Catholic Bishops, Ottawa: ON; © 1994 Concacan Inc.
4. The sacrifice of Christ was ONCE ONLY FOR ALL TIME according to the Bible.
THE REMEDY FOR SINS [HEB 8:13-10:14] is so plainly stated that the humblest reader should have no trouble understanding its meaningno Ph.D.; no minister; no priest; no council or no pope is needed.
HEB 8:13 In that He says, A new covenant, He has made the first old. Now that which decays and waxes old is ready to vanish away.
HEB 9:1 Then truly the first covenant had also commands of divine service, and a worldly sanctuary. HEB 9:2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the show-bread; which is called the sanctuary. HEB 9:3 And after the second veil, the tabernacle which is called the Holiest of all; HEB 9:4 which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aarons rod that budded, and the tables of the covenant; HEB 9:5 and over it the cherubim's of glory shadowing the mercy seat; of which we cannot now speak particularly. HEB 9:6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. HEB 9:7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the sins of the people: HEB 9:8 the Holy Spirit thus signifying, that the way into the holiest of all was not yet made manifest, while as yet the first tabernacle was standing: HEB 9:9 which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him who did the service perfect, as pertaining to the conscience; HEB 9:10 which stood only in food and drink, and divers washings, and carnal commands, imposed on them until the time of reformation. HEB 9:11 But Christ being come a High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; HEB 9:12 neither by the blood of goats and calves, but by His Own blood He entered in once into the holy place, having obtained eternal redemption for us. HEB 9:13 For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifies to the purifying of the flesh: HEB 9:14 how much more shall the blood of Christ, Who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the Living God? HEB 9:15 And for this cause He is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, those who are called might receive the promise of eternal inheritance. HEB 9:16 For where a testament is, there must also of necessity be the death of the testator. HEB 9:17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator lives. HEB 9:18 Whereupon neither was the first testament dedicated without blood. HEB 9:19 For when Moses had spoken every precept to all the people according to the law: he took the blood of calves and of goats, with water, scarlet wool and hyssop; and sprinkled both the book, and all the people, HEB 9:20 saying, This is the blood of the testament which God has commanded you. HEB 9:21 Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. HEB 9:22 And almost all things are by the law purged with blood; and without shedding of blood is no remission. HEB 9:23 It was therefore necessary that the patterns of things in the Heavens should be purified with these; but the Heavenly things themselves with better sacrifices than these. HEB 9:24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us: HEB 9:25 nor yet that He should offer Himself often, as the high priest enters into the holy place every year with blood of others; HEB 9:26 for then must He often have suffered since the foundation of the World: but now once in the end of the World has He appeared to put away sin by the sacrifice of Himself. HEB 9:27 And as it is appointed to men once to die, but after this the judgment: HEB 9:28 so Christ was once offered to bear the sins of many; and to those who look for Him shall He appear the second time without sin to salvation.
HEB 10:1 For the [ceremonial] law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereto perfect. HEB 10:2 For then would not they have ceased to be offered, because that the worshippers once purged would have had no more conscience of sins. HEB 10:3 But in those sacrifices there is a remembrance again made of sins every year. HEB 10:4 For it is not possible that the blood of bulls and of goats should take away sins. HEB 10:5 Wherefore when He comes into the world, He said, Sacrifice and offering you would not, but a body have you prepared Me: HEB 10:6 in burnt offerings and sacrifices for sin You have had no pleasure. HEB 10:7 Then said I, Behold, I come (in the volume of the book it is written of Me,) to do your will, Oh God. HEB 10:8 Above when He said, Sacrifice and offering and burnt offerings and offering for sin you would not, neither had pleasure therein; which are offered according to the [ceremonial] law; HEB 10:9 then said He, Behold, I come to do your will, Oh God. He takes away the first [the sacrifices and offerings of the ceremonial law], that He may establish the second [the once for all, effective and sufficient sacrifice of Jesus Christ]. HEB 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. HEB 10:11 And every priest stands daily ministering and offering often the same sacrifices, which can never take away sins: HEB 10:12 but this Man [Christ], after He had offered one sacrifice for sins for ever, sat down on the right hand of God [the Father]; HEB 10:13 from henceforth expecting till His enemies be made His footstool. HEB 10:14 For by one offering He has perfected forever the ones who are being sanctified [made holy].
5. The REAL meaning of This is my body according to the Bible.
Luke 22:19 And He took bread, and gave thanks, and brake it, and gave unto them, saying, 'This is My body which is given for you: this do in remembrance of Me.' Luke 22:20 Likewise also the cup after supper, saying, 'This cup is the new testament in My blood, which is shed for you.'
JOH 6:26 Jesus
answered them and said,
Truly, truly, I say to you, You seek Me, not because you saw the miracles, but because you did eat of the loaves and were filled. JOH 6:27 Labor not for the food which perishes but for that food which endures to everlasting life [MAT 6:33], which the Son of man shall give to you; for Him has God the Father sealed.
JOH 6:28 Then said they to Him,
What shall we do, that we might work the works of God?
JOH 6:29 Jesus answered and said
This is the work of God, that you believe in the One Whom He sent.
JOH 6:30 They said therefore to
What sign do You show then, that we may see and believe You? What do You work? JOH 6:31 Our fathers did eat manna in the desert. As it is written, He gave them bread from Heaven to eat [EXO 16:4; NEH 9:15; PSA 78:24].
JOH 6:32 Then Jesus said to them,
Truly, truly, I say to you, Moses gave you not that bread from Heaven; but My Father gives you the true bread from Heaven. JOH 6:33 For the bread of God [Bread of Life - see verse 35] is He Who comes down from Heaven and gives life to the world.
JOH 6:34 Then said they to Him,
Lord, evermore give us this bread.
JOH 6:35 And Jesus said to them,
I am the Bread of Life. He who comes to Me shall never hunger, and he who believes on Me shall never thirst [He who comes and he who believes are used interchangeably - see also verse 29 - to believe is to eat the flesh and drink His blood]. JOH 6:36 But I said to you, That you also have seen Me and believe not. JOH 6:37 All whom the Father gives Me shall come to Me, and he who comes to Me I will in no wise cast out. JOH 6:38 For I came down from Heaven, not to do My own will but the will of Him Who sent Me. JOH 6:39 This is the Fathers will Who has sent Me, that of all whom He has given Me I should lose no one, but should raise them up again at the last day. JOH 6:40 This is the will of Him Who sent Me, that every one who sees the Son and believes on Him, may have everlasting life; and I will raise him up at the last day.
JOH 6:41 The Jews then murmured
unbelief] at Him because He
said, I am the Bread which came down from Heaven. JOH 6:42 And they said,
Is not this Jesus, the son of Joseph, Whose father and mother we know? How is it then that He said, 'I came down from Heaven?'
JOH 6:43 Jesus therefore
answered and said to them,
Murmur not among yourselves. JOH 6:44 No man can come to Me, except the Father Who has sent Me draw him and I will raise him up at the last day [From a human standpoint they had the very best opportunity: the preacher - Jesus; the evidence - miracles and signs; BUT except ]. JOH 6:45 It is written in the prophets, And they shall all be taught by God [ISA 54:13. See also 1CO 2:14, 15 - the natural man]. Everyone hearing from the Father and learning comes to Me [See also ROM 10:17]. JOH 6:46 Not that anyone has seen the Father, except the One Who is from God, He has seen the Father. JOH 6:47 Truly, truly, I say to you, He who believes on Me has everlasting life. JOH 6:48 I am that Bread of Life. JOH 6:49 Your fathers did eat manna in the wilderness and are dead. JOH 6:50 This is the Bread which comes down from Heaven, that a man may eat thereof and not die. JOH 6:51 I am the Living Bread which came down from Heaven. If any man eat of this Bread he shall live for ever. The Bread that I will give is My flesh which I will give for the life of the world [JOH 1:29; 3:16].
JOH 6:52 The Jews therefore
argued among themselves saying,
How can this Man give us His flesh to eat?
JOH 6:53 Then Jesus said to them,
Truly, truly, I say to you, Except you eat the flesh of the Son of man and drink His blood [see verses 29, 35 [to believe is to eat the flesh and drink His blood], 47, 51; HEB 9:25-28. Romanism: That the Roman Church has within it much of truth is not to be denied. It teaches the inspiration of the Scriptures, the deity of Christ, the virgin birth, the miracles, the resurrection of the body, a future judgment, Heaven and Hell, and many other Scripture truths. In every instance, however, it nullifies these truths to a considerable extent by adding to or subtracting from what the Bible teaches [Boettner, Roman Catholicism, p. 455]. In fact they do not believe these or other doctrines (truths) as taught in the Bible. Therefore, they do not teach the truth regarding these doctrines at all. They are as much a false religion as Mormanism, Jehovahs Witnesses, Liberalism, Modernism, Neo-Orthodoxy, Judaism, Baalism, Islam, Hinduism, Branhamism, or Buddhism], you have no life in you. JOH 6:54 He who eats My flesh and drinks My blood has eternal life [verse 47] and I will raise him up at the last day. JOH 6:55 For My flesh is food indeed and My blood is drink indeed. JOH 6:56 He who eats My flesh and drinks My blood, dwells in Me and I in him. JOH 6:57 As the Living Father has sent Me and I live by the Father, so he who eats Me, even he shall live by Me. JOH 6:58 This is that Bread which came down from Heaven. Not as your fathers did eat manna and are dead. He who eats of this Bread shall live for ever.
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This Page Last Updated: 05/22/01 A. Allison Lewis email@example.com