Revelation 3l - The Papal Church (2)

SERMON TOPIC: Revelation 3l - The Papal Church (2)

Speaker: Gavin Paynter

Language: ENGLISH

Date: 1 September 2024

Topic Groups: PAPAL CHURCH, PROPHECY, REVELATION

Sermon synopsis: The church at Thyatira had been rebuked by Jesus because they allowed false teaching by a self-appointed prophetess, who corrupted some of the members.

Rev 2:20 (NIV) Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophet. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols.

Likewise this church period was plagued by false teaching, which had corrupted the gospel of grace, and salvation by faith alone.

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REVELATION – chapter 2-3 (CONT)

7 CHURCH AGES

7 PARABLES OF THE KINGDOM

1

2

3

4

5

6

7

Ephesus

Smyrna

Pergamum

Thyatira

Sardis

Philadelphia

Laodicea

30 – 100

100 – 300

300 – 600

600 – 1500

1500 – 1700

1700 – 1900

1900 –

Apostolic Church

Persecuted Church

State Church

Papal Church

Reformation Church

Missionary Church

Apostate Church

Sower

Wheat and Tares

Mustard Seed

Leaven

Hidden Treasure

Pearl of Great Price

Dragnet

4) THE PAPAL CHURCH (AD 600-1500)

The church at Thyatira had been rebuked by Jesus because they allowed false teaching by a self-appointed prophetess, who corrupted some of the members.

Rev 2:20 (NIV) Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophet. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols.

Likewise this church period was plagued by false teaching, which had corrupted the gospel of grace, and salvation by faith alone.

Matt 13:33 (Amplified Bible) He told them another parable, “The kingdom of heaven is like leaven, which a woman took and worked into three measures of flour until all of it was leavened.”

“A little leaven leavens the whole lump of dough” (Gal 5:9, NASB). It spreads dramatically causing a whole loaf of bread to rise.

Some try to interpret the leaven spreading through the dough as symbolizing the spreading of the gospel in the whole world. However leaven always has a negative connotation in the Bible.

Jesus told his disciples to beware of the leaven of the Sadducees. We looked at the leaven of the Sadducees which permeated the Church in this period. This was the desire for political and temporal power rather than focusing on spiritual leadership.

He also warned about the leaven of the Pharisees. The Pharisees emphasized tradition over the Word of God, prompting Jesus to say, “You have let go of the commands of God and are holding on to the traditions of men.” (Mark 7:8 )

In this Church period, tradition including sayings of popes and councils) eventually came to be granted equal authority to Scripture. This led to many extra-Biblical practices creeping into the church.

This period also saw the substitution of relationship with Christ for a legalistic works-based religion, ritualism and tradition.

By the 12th century, a sacramental view of Christianity developed. Peter Lombard listed 7 sacraments, which served as a conduit for divine grace.

Grace for the remission of original sin.

1) Baptism

Deepening of baptismal grace.

2) Confirmation

Forgiveness of venial sins.

3) Eucharist

Remission of eternal punishment due to mortal sins.

4) Penance

Aka “Anointing of the Sick”: Forgiveness of sins if the person was unable to obtain it through Penance.

5) Extreme unction

Special grace to serve as a deacon, priest, or bishop.

6) Holy orders

Grace to love each other as Christ loves the Church.

7) Matrimony

Baptismal regeneration is the idea that water baptism is essential for salvation. * It was believed that baptism washed away sin, rather than being an outward sign that Christ had already washed away our sin when we came to him in faith and repentance.

Acts 22:16 (NIV) ‘And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.’

It is not baptism, but “calling on his name” that washes away our sins.

* This idea arose because of a misunderstanding of Jesus’ words to Nicodemus: “no one can enter the kingdom of God unless he is born of water and the Spirit”. ‘Born of water’ was incorrectly seen as a reference to baptism, although the context shows that it is a reference to physical, natural birth.

But what happened (in this sacramental system) if you sinned after being baptized?

Sins were categorized as venial (less serious) or mortal (serious) sins. While prayer, a sincere Act of Contrition, or Communion could remit venial, mortal sins had to be confessed to a priest.

It was believed that priests had been given authority to forgive sins (absolution) on earth, claiming support for this from Jesus’ words to the disciples in John 20:23. (“If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.”) *

* Some Protestants interpret this statement to be the pronouncement of forgiveness of sin – that is part of the gospel message. But it is addressed to Church leaders and speaks of their authority to forgive public sin committed by Church members.

At the fourth council of Lateran in 1215 it was decreed that all persons should confess privately, and be absolved once a year, under pain of excommunication.

ANNUAL CONFESSION

Penance is punishment inflicted on oneself as an outward expression of repentance for wrongdoing. After being given absolution by the priest, the sinner still had to do something more to make amends for the sin. This typically involved repetitive prayer, fasting, almsgiving, voluntary self-denial, etc.

In the more extreme cases, self-flagellation was the practice of flogging oneself with whips or other instruments that inflicted pain.

But Biblical repentance involves reviewing one’s actions and feeling contrition or regret for past wrongs, which is accompanied by commitment to change for the better.

There is no Biblical mandate requiring us to confess to an earthly intermediary like a priest. (The OT office of priesthood was not continued in the NT).

Christ is the high priest we are to approach with regards to confession of sin:

Heb 4:15-16 (ESV) For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

We can confess our sin directly to our only high priest, Jesus. He then acts as our representative before God in the matter.

1 John 2:1 (NIV)… if anyone sins, we have an advocate with the Father, Jesus Christ the righteous.

We obtain complete forgiveness without respect to any good work:

Rom 3:28 (ESV) For we hold that one is justified by faith apart from works of the law.

The scriptural teaching regarding valid forms of confession is:

Private confession (to God) – when you have sinned in private.

Public confession (to the church) – when you have sinned publicly.

Confessing to one another – when you have sinned against that person.

The false doctrine regarding Purgatory evolved over the years. This was an alleged place of temporary suffering, inhabited by the souls of deceased Christians, who are being punished for unconfessed venial sins, before going to heaven. 1

1 While not using the term “purgatory,” Augustine had alluded to this idea: “The man who has cultivated that remote land [Gen 3:17] and who has gotten his bread by his very great labour is able to suffer this labour to the end of this life. After this life, however, it is not necessary that he suffer. But the man who perhaps has not cultivated the land and has allowed it to be overrun with brambles has in this life the curse of his land on all his works, and after this life he will have either purgatorial fire or eternal punishment.” De Genesi contra Manich 2:20:30 [c. AD 389]

People were taught that if they died without having confessed or done penance for a mortal sin, they would be damned.

But because they were less serious, dying with unconfessed venial sin (or not completing penance) resulted in punishment in a place called purgatory (from Latin “a place of cleansing”). These souls are destined for heaven, but are not yet perfectly holy.

After purification the soul could then proceed to heaven.

HEAVEN

HELL

PURGATORY

SOULS WITH UNCONFESSED MORTAL SINS

SOULS NEEDING PURIFICATION

SOULS PURIFIED BEFORE DEATH

SOULS NOW PURIFIED

DEATH

It was further taught that the living could render assistance to the dead by praying for them 1 and by giving alms. 2 & 3

1 John Chrysostom [c. AD 392]: “Let us help and commemorate them. If Job's sons were purified by their father's sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them." (Homilies on First Corinthians 41:5) 2 Chrysostom [c. AD 402]: “Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extent of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. “ (Homilies on Philippians 3:4-10) 3 Although Augustine believed in praying for the dead, he does caution that “No one, then, need hope that after he is dead he shall obtain merit with God which he has neglected to secure here.” (The Handbook on Faith, Hope and Love, Ch. 110)

At the Second Council of Lyon in 1274, the Catholic Church officially defined, for the first time, its teaching on purgatory:

some “souls are cleansed after death by purgatorical or purifying punishments”.

… “to relieve punishments of this kind, the offerings of the living faithful are of advantage to these, namely, the sacrifices of Masses, prayers, alms, and other duties of piety”.

The Catholic church still claim support for prayer for the dead, and after-life purification in 2 Maccabees 12:43-46. * It describes an event where Judah Maccabee and his men pray for their fallen comrades who had died in battle. They discovered that these soldiers were carrying idols, which was against Jewish law. Recognizing this as a sin, Judas and his men prayed for the dead, asking that their sins be forgiven.

However, 2 Maccabees is considered apocryphal by Protestants and Jews. Even Jerome, the translator of the Latin Vulgate Bible (the official translation of the Roman Catholic Church), considered 2 Maccabees to be inferior to canonical scripture and did not translate it. It was only after his death that it was placed in the Vulgate.

* 2 Maccabees 12:43-46 (New American Bible) He then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection in mind; for if he were not expecting the fallen to rise again, it would have been superfluous and foolish to pray for the dead. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be absolved from their sin.

The appeal to Paul’s remarks about Onesiphorus as being a prayer for the dead is clutching at straws, as the passage in no way clearly states that the man was dead.

2 Tim 1:16-18 (NIV) May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day! …

The claim is that Onesiphorus was dead because his household is referred to here and later (1 Tim 4:19). The early church writers who speak on this passage (Hippolytus of Rome, John Chrysostom, Eusebius of Caesarea) never made the claim.

All the passage implies is that Onesiphorus is not with his family in Ephesus, and Paul expresses gratitude because of his behaviour, in contrast to the other believers from Asia who had deserted him (2 Tim 1:16).

Is there any merit in praying for the dead?

Praying for the dead is not a biblical concept. Our prayers have no bearing on someone once he or she has died. The reality is that, at the point of death, one’s eternal destiny is confirmed. Either he is saved through faith in Christ and is in heaven where he is experiencing rest and joy in God’s presence, or he is in torment in hell. 1

The story of the rich man and Lazarus the beggar provides us with a vivid illustration of this truth. Jesus plainly used this story to teach that after death the unrighteous are eternally separated from God, that they remember their rejection of the gospel, that they are in torment, and that their condition cannot be remedied (Luke 16:19-31). 1

1 https:// gotquestions.org/ praying-for-the-dead.html

The doctrine of purgatory was in some measure founded on this verse (Council of Florence, 1439) allegedly referring to purgatorial fire.

1 Cor 3:12-15 (NIV) If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames.

This is a reference to the Bema Judgement of believers. “The day” refers to the Day of the Lord, not the day of death - as belief in purgatory implies.

This is not a literal fire being referred to. It simply means that on the Judgement Day, our works and motives will be tested and judged. The result is either “reward” or “loss” of reward.

Do we need to undergo temporary punishment before we can be admitted to heaven?

When Lazarus died, “the angels carried him to Abraham’s side” (Luke 16:22), where he is immediately comforted (v. 25). Before dying, Stephen sees Jesus standing to receive his spirit (Acts 7:55-60).

There is no intermediate state after death:

Heb 9:27 (KJV) And as it is appointed unto men once to die, but after this the judgment.

2 Cor 5:8 (KJV) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

Do some need a “top-up” on the redemptive work of Jesus on the cross, to give them a final last push into heaven?

When Jesus died, he cried “It is finished (Tetelestai)” (John 19:30), showing that the work of salvation was completed. The Greek word Tetelestai was used on receipts in business, symbolizing a debt being “paid in full.”

To imply that Jesus’ sacrifice will not cover all our sins, is to diminish his sacrifice on Calvary. We confess; that is all – we don’t need alms and the prayer of others to assist in our redemption.(1 John 1:9)

Salvation is by Faith alone (Sola Fide). Salvation is secured through faith in Jesus, not by individual actions or the confession of every sin. If a person has genuinely accepted Christ, their sins—past, present, and future—are forgiven.

While ongoing confession and repentance are important for maintaining a close relationship with God, they are not seen as conditions for salvation. Unconfessed sins might affect one’s spiritual growth and fellowship with God but do not jeopardize their eternal salvation.

We believe in the boundless grace and mercy of God. God’s grace covers all sins, including those that are unconfessed at the time of death.

Unconfessed sins might affect the rewards a believer receives in heaven, but not their salvation. The idea is that while salvation is secure, the quality of one’s eternal rewards can be influenced by their earthly life and obedience to God.

It was not sufficient to have the guilt of sin forgiven through absolution alone; one also needed to undergo temporal punishment (penance).

Medieval theologians invented the concept of a “treasury of merit”. This was a storehouse of all the good works of Christ and the saints.

Fortunately the Pope had access to this treasury of ‘surplus’ good works and could distribute these by means of indulgences to those who were not certain that they had rendered sufficient penance to take care of all the temporal punishment that they deserved.

The first known use of indulgences was in 1095 when Pope Urban II remitted all penance of persons who participated in the crusades and who confessed their sins.

The idea that punishment for sin could be offset against a treasury of good works earned by other ‘saints’ besides Christ, is unscriptural. In the eyes of God “all our righteous acts are like filthy rags” (Isaiah 64:6) so how can the good works of men be used to fill a storehouse of merit?

In any event, ‘good works’ are of no use when it comes to trying to pay the penalty of sin, because “without the shedding of blood there is no forgiveness” (Heb 9:22). As with our salvation, ongoing payment for sin is only possible through the redemptive sacrifice of Jesus when he shed his blood.

WHAT CAN WASH AWAY MY SIN? NOTHING BUT THE BLOOD OF JESUS

Although such indulgences were originally granted as rewards for virtuous deeds, they eventually came to be sold. Indulgences became a source of raising funds for building projects.

As part of a fund-raising campaign by Pope Leo X (1513-21) to finance the renovation of St. Peter’s Basilica in Rome, the Dominican friar Johannes Tetzel sold indulgences in German lands.

Albert, the Archbishop of Mainz had borrowed heavily to pay for his high church rank and was deeply in debt. He agreed to allow the sale of indulgences in his territory in exchange for a cut of the proceeds.

Peter makes it clear that redemption from sin cannot be bought with money:

1 Pet 1:18-19 (NIV) For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect.

The gifts of God are not for sale:

Acts 8:20 (NIV) Peter answered: “May your money perish with you, because you thought you could buy the gift of God with money!

In 1476 Pope Sixtus IV declared that one could gain an indulgence for someone in purgatory.

Tetzel’s infamous refrain went, “As soon as the coin in the coffer rings, a soul from purgatory springs!”

So now contrition and confession was no longer part of the deal. It was reduced to a simple monetary transaction.

The Bible states only two requirements on our part for the remission of sin, and they do not include either good works or the purchase of someone else’s credit of ‘surplus’ good works.

The first is confession of our sins to God.

1 John 1:9 (NIV) If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.

The only other Biblical requirement when we confess to “our Father in heaven” is that we forgive others and release them unconditionally of their debt to us.

Matt 6:9-15 (NIV) Our Father in heaven… Forgive us our debts, as we also have forgiven our debtors… For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins.

Mark 11:25 (NIV) And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins.

Transubstantiation is the belief that the bread and wine taken at Eucharist changes into the literal body and blood of Christ.

In 831 Radbertus, a Frankish monk, wrote a treatise “On the Body and Blood of the Lord”, in which he argued that Christ was literally present in the Lord’s Supper.

This bodily presence of Christ in the elements is identical with Christ’s historical body which is miraculously recreated by an ordained priest at that moment in the Mass when the host is elevated and the words, “This is my body… this is my blood,” are spoken.

At the time, this view was opposed by the Frankish monks, Ratramnus and Rabanus Maurus, and by the Irish theologian John Scotus Erigena.

Ratramnus wrote a book explaining how the bread and wine are symbolic exhibitions of Christ’s physical body which is present in heaven.

There is a real spiritual presence of Christ in the elements which conveys virtue and power to the believing Christian, nevertheless the elements remain bread and wine.

He used John 6:63 (“The words that I have spoken to you are spirit”) as a proof text demonstrating it was not a literal presence.

Centuries later the controversy flared up again when Berengar of Tours concluded that the doctrine of transubstantiation was “a vulgar superstition contrary to the Scriptures, to the fathers, and to reason… an absurdity and an insane folly of the populace.”

The Fourth Council of the Lateran in 1215 concluded: “His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been transubstantiated, by God's power, into his body and blood”. *

The Council of Trent (1545-63) supported transubstantiation and placed the book of Ratramnus on the “Index Of Prohibited Books”.

Eventually this superstition led to the forbidding of laymen to drink the cup (Council of Constance, 1414) for fear that they might spill the actual blood of Christ.

* https:// en.wikipedia.org/ wiki/ Transubstantiation

The Biblical justification for this heresy comes from the following passages:

Mark 14:22-24 (NIV) … While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take it; this is my body.” Then he took a cup, and when he had given thanks, he gave it to them, and they all drank from it. “This is my blood of the covenant, which is poured out for many,” he said to them.

John 6:51-55 (NIV) “I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world… Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink.”

This passage actually has nothing to do with Communion as Jesus is simply teaching in similar fashion to his “I am the gate” or “I am the light” (etc.) sermons.

Interpreting Scripture with Scripture, it’s clear that Jesus is using metaphors here, as in the following passages:

He said, “I am the light of the world” (John 8:12). Is he a light bulb?

“I am the gate for the sheep” (John 10:7). Is he wood?

“I am the true vine” (John 15:1). Is he a plant?

“I am the living bread” (John 6:51). Surely Jesus did not mean that he was a literal loaf of bread?

A metaphor is a figure of speech like a simile, but without the use of the word ‘like’. Using similes, Jesus could have said “I am like a light, gate, vine or bread”.

Thus in the context of John 6:55, when Jesus says, “my flesh is real food and my blood is real drink”, he is speaking using metaphors i.e. my flesh is like real food and my blood is like real drink.

“For my flesh is real food” – compare this with the following two passages where Jesus talks of ‘food’ and ‘bread’:

Matt 4:4 Jesus answered, “It is written: ‘Man does not live on bread alone, but on every word that comes from the mouth of God.’ ”

John 4:31-34 Meanwhile his disciples urged him, “Rabbi, eat something.” But he said to them, “I have food to eat that you know nothing about.” Then his disciples said to each other, “Could someone have brought him food?” “My food,” said Jesus, “is to do the will of him who sent me and to finish his work.

In addition, the context of John 6 clearly states that Jesus words were symbolic (spiritual) and not literal (flesh).

John 6:60-63 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?” … Jesus said to them, “… The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life.

As with his parables, Jesus was using physical concepts, eating and drinking, to teach spiritual truth. Just as consuming physical food and drink sustains our physical bodies, so are our spiritual lives are sustained and built up by spiritually receiving Him.

As 21st century Christians, we might wonder what all the fuss was about, and if it really matters whether people considered Communion a symbol of Christ’s body and blood, or his actual blood and blood.

But many Christians were persecuted and martyred, one of the main reasons being that they rejected the belief in Transubstantiation.

John Wycliffe had a list of complaints including Indulgences, invocation of the saints, and Purgatory. However his chief complaint was the doctrine of Transubstantiation.

Indeed he felt so strongly about this, that in 1381, while master at Balliol College, he went so far as to nail a document with his 12 most controversial objections to a prominent door. The first was this. ‘The consecrated host which we see upon the altar is neither Christ, nor any part of Christ, but an efficacious sign of him.’ *

* https://www.historiamag.com/transubstantiation-why-it-matters

Although Wycliffe died of natural causes in 1384, his teachings were condemned posthumously, and his remains were exhumed and burned in 1428.

William Tyndale was executed in 1536. He was condemned for heresy, partly due to his rejection of transubstantiation and his translation of the Bible into English.

John Frith was an English Protestant who was burned at the stake in 1533. He denied transubstantiation and was vocal about his beliefs.

Thomas Cranmer was the Archbishop of Canterbury during the reigns of Henry VIII and Edward VI. He was executed in 1556 by Queen Mary for his Protestant beliefs, including his rejection of transubstantiation.

With this view that the elements were more than mere bread and wine, came the sacrificial view of the Eucharist.

This view maintains that since the elements actually become the body and blood of Christ, the Lord’s Supper is therefore a re-sacrifice of Jesus.

Thus, the Lord’s Supper had the power, when eaten, to forgive sins. This came to be called the Sacrifice of the Mass (or, just Mass).

The Mass is a repeated re-sacrifice of Jesus offered to God, but there is no more need for sacrifice because Jesus was sacrificed “once for all”:

Heb 9:12 (NIV) He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption.

Heb 10:10 (NIV) And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

The Lord’s Supper is a memorial to the body and blood of Christ, not the actual consumption of his physical body and blood.

Luke 22:19 (NIV) And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’ ”

1 Cor 11:24-25 (NIV) and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.”

AUTHOR: Gavin Paynter

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