Catholic Discussion of Seventh-day Adventism Book Summary

Title: Catholic Discussion of Seventh-day Adventism
Author: Stephen Korsman

TLDR: This book provides a comprehensive analysis of Seventh-day Adventist doctrines, contrasting them with Catholic teachings and demonstrating their historical and biblical inconsistencies. It delves into key topics like Sabbath observance, dietary laws, the afterlife, prophecy, and the role of Mary, offering a thorough defense of Catholic beliefs and practices.

Section 1: What Catholics Believe

Chapter 1: What Catholics Believe – Introduction

This chapter introduces the structure and purpose of the book, which aims to explain Catholic beliefs and refute common objections raised by non-Catholics, particularly those from Adventist and Sabbath-keeping traditions. Korsman identifies three types of disagreements with Catholicism:

1. Deliberate misinformation: This involves intentional misrepresentation of Catholic teachings, often driven by agendas and unwillingness to engage with the actual Catholic position.
2. Misunderstandings: This arises from genuine or deliberate misinterpretations of what Catholicism actually teaches.
3. Different Interpretations: This occurs when Catholics and Protestants interpret the same biblical passages differently, often leading to claims that one group is aligned with the Bible while the other is not.

Korsman emphasizes the need for respectful dialogue, acknowledging the potential validity of differing interpretations while defending the Catholic stance. He encourages readers to put aside prejudices and engage with the presented information with an open mind.

Chapter 2: What Catholics Believe – Sunday Observance

This chapter delves into the rationale behind Sunday observance in the Catholic Church. Korsman argues that Sunday is celebrated as the day of Jesus’ resurrection, signifying a shift from the Old Testament Sabbath observed on Saturday. He emphasizes that Christians are not bound by the Old Testament ceremonial law, including the Sabbath, citing Colossians 2:14-17 and Galatians 4:10-11 as evidence.

Korsman refutes the argument that Christians should follow Jesus’ example of Sabbath keeping by highlighting other Old Testament practices that Jesus observed but are not mandatory for Christians, such as Passover and circumcision. He then traces the historical development of Sunday observance, citing biblical evidence from Acts 20:7 and 1 Corinthians 16:2, as well as writings of early Christians like Ignatius of Antioch, Barnabas, and Justin Martyr.

He addresses common Adventist misrepresentations of Catholic teaching on Sunday observance, particularly their claims that the Catholic Church arbitrarily changed the Sabbath to Sunday. He refutes these claims by citing official Catholic sources like the Catechism of the Council of Trent and Pope St John Paul II’s Dies Domini, which clearly state that the Apostles initiated the practice of Sunday observance. He also debunks the claim that Pope Sylvester I changed the Sabbath, emphasizing that Sunday observance was already well established before Sylvester’s time.

Section 2: The Sabbath

Chapter 3: What does the Old Testament Say?

This chapter begins a detailed examination of biblical passages often cited by Adventists to argue for the continued observance of the seventh-day Sabbath by Christians. Korsman lists these key passages from the Old Testament:

• Isaiah 66:23: Discussing worship “from one Sabbath to another.”
• Genesis 2:1-3: Describing God’s rest on the seventh day.
• Exodus 31:12-13, 17: Stating the Sabbath as a sign between God and Israel.
• Deuteronomy 5:1-2: The covenant made with Israel at Horeb.
• Nehemiah 9:13-14: God making known the Sabbath through Moses.
• Ezekiel 20:12: The Sabbath as a sign for Israel.

Korsman points out that these passages, when examined in context, often present a different message than what Adventists claim. He argues that the Old Testament explicitly states the Sabbath was given to Israel as a sign of the Mosaic covenant, which was abolished at the cross.

Chapter 4: What does the New Testament Say?

This chapter explores New Testament passages related to the Sabbath and Sunday, demonstrating that none explicitly command Sabbath observance for Christians. Korsman lists all New Testament verses mentioning the Sabbath and categorizes them based on their content, focusing on those that Adventists frequently use as proof texts.

He emphasizes that Jesus observed the Sabbath under the Old Covenant, but this does not mandate Sabbath keeping for Christians under the New Covenant. He further highlights that the New Testament offers no example of Apostles or early Christians observing the Sabbath, challenging the Adventist claim that early Christians continued Sabbath observance.

He points out that the only specific day mentioned in the New Testament for a Christian worship service is the first day of the week, providing a foundation for Sunday observance. Korsman concludes that the Adventist Sabbath theology is not rooted in the New Testament, but rather in carrying over Old Testament principles that are not supported in the New Testament context.

Chapter 5: The Sabbath in the Gospels

This chapter examines every verse mentioning the Sabbath in the four Gospels, demonstrating that none explicitly command Sabbath observance for Christians. Korsman emphasizes that while Jesus did observe the Sabbath, this was within the context of the Old Covenant law that he lived under, and not all of his actions are applicable to Christians under the New Covenant.

He analyzes specific Gospel passages that Adventists use to argue for Sabbath keeping, pointing out that Jesus was primarily instructing Jews on how to approach God’s law with mercy and love, rather than legalistically as the Pharisees did. Korsman concludes that the Gospels offer no evidence of Jesus commanding Sabbath observance for Christians.

Chapter 6: Matt 5 – Will the Law Never Pass Away?

This chapter focuses on Matthew 5:17-20, where Jesus states that the law will not pass away until all is fulfilled. Adventists often interpret this to mean the Sabbath law is still in effect. Korsman challenges this interpretation by analyzing the verse in light of other New Testament passages like Hebrews 7:12, 2 Corinthians 3:6-14, and Acts 15, which clearly indicate a change in the law.

He argues that the phrase “till heaven and earth pass” should be understood in terms of Jewish idiom, signifying a major change like the end of an age, rather than a literal astronomical event. He points to John 19:28-30, where Jesus declares “It is finished,” and Hebrews 9:26, which states that Jesus came at the end of an age, as evidence that the “new heavens and new earth” signify the new age beginning with the Cross.

Korsman further argues that, like circumcision, which was declared a perpetual covenant for all generations, the Sabbath was also a sign of a covenant that came to an end with the arrival of the New Covenant. He concludes that the criteria for the passing of the law, as laid out by Jesus in Matthew 5:17-19, have been fulfilled in the New Testament, and the law has passed away, replaced by the New Covenant law.

Chapter 7: Matt 5 vs Heb 7 – Who is Right?

This chapter further clarifies the relationship between Matthew 5:18 and Hebrews 7:12, focusing on the apparent contradiction between Jesus stating that the law will not pass away until all is fulfilled, and Hebrews stating that the law has indeed changed. Korsman argues that both statements are true when interpreted in the context of the New Testament. He reiterates that the “passing away” of heaven and earth signifies the end of an age, and points to Hebrews 8:6-9 and Hebrews 9:26 as evidence that the Old Covenant was replaced by the New Covenant at the time of Christ.

He addresses the Adventist claim that Jesus’ statement “It is finished” on the Cross is incomplete, arguing that Hebrews 10:12, where Jesus sits down, signifies the completion of his work. Korsman concludes that the criteria for the law to change have been fulfilled, and the 10 commandments, as the words of the Old Covenant, have been replaced with the New Covenant law, the “ministration of the spirit” (2 Corinthians 3:3-11).

Chapter 8: A Sabbath Commandment in Revelation?

This chapter examines the Adventist claim that Revelation 12:17 teaches Sabbath keeping. The verse describes the remnant of the woman’s seed who “keep the commandments of God and have the testimony of Jesus Christ.” Adventists interpret “commandments of God” as the 10 commandments and “testimony of Jesus Christ” as Ellen White.

Korsman refutes this interpretation by highlighting that the Bible contains many other commandments outside the 10 commandments, citing 1 Corinthians 14:37 as an example. He emphasizes that Jesus gave new commandments, expanding on the moral principles of the 10 commandments in the Sermon on the Mount and giving the new commandment to love one another as he loved us (John 13:34-35, John 15:10-12). He also notes that Jesus, when asked about the greatest commandment, cited two commandments found outside the 10 commandments (Matthew 22:35-39).

Korsman concludes that Revelation 12:17 should be interpreted in light of these new commandments and the new law of the New Covenant, which nowhere commands Sabbath keeping. He challenges the Adventist claim that Sabbath keeping is the sign of being Jesus’ disciple, affirming instead Jesus’ words that love for one another is the true sign.

Chapter 9: It is Finished – the Law, the Sabbath

This chapter revisits Matthew 5:18, further emphasizing that Jesus’ statement “It is finished” on the Cross signifies the fulfillment of the law and the passing away of the Old Covenant. Korsman reiterates the concept of “new heavens and new earth” representing the new creation in Christ (2 Corinthians 5:17, Galatians 6:15, 1 Corinthians 15:22, 45, Ephesians 2:10), pointing to Matthew 26:29, where Jesus speaks of drinking the fruit of the vine “new” in his Father’s kingdom, as evidence of this fulfillment occurring at the time of the Cross. He concludes that the criteria for the law to pass away have been met, and the Sabbath, as part of the Old Covenant law, is no longer binding for Christians.

Chapter 10: Mark 2/Matt 12/Luke 6 – Was the Sabbath Made for All Mankind to Keep?

This chapter examines Mark 2:23-28, Matthew 12:1-12, and Luke 6:1-9, where Jesus states that “the Sabbath was made for man, not man for the Sabbath.” Adventists often interpret this to mean the Sabbath was not given to Israel alone, but to all mankind. Korsman argues that this interpretation takes the verse out of context, creating a false dichotomy. He emphasizes that Jesus was not contrasting mankind with Judaism, but rather the law with man, arguing that the Sabbath, like all laws, exists to serve humanity, not for humanity to serve the law.

He points out that the Old Testament explicitly states the Sabbath was given to Israel as a sign of the Mosaic Covenant, and this covenant began at the time of Moses, not with Adam and Eve. He concludes that Jesus’ statement in Mark 2:27 is not a declaration that Christians must keep the Sabbath, but rather an explanation of the Sabbath’s purpose within the context of Jewish law. He argues that Jesus’ statement “The Son of man is Lord also of the Sabbath” indicates Jesus’ authority over the Sabbath, rather than designating it as his special day.

Korsman concludes that the passage does not address the Sabbath’s implications for Christians, but rather the relationship between people and the Sabbath within the context of the Old Covenant.

Chapter 11: Matt 24 – Pray Ye That Your Flight Be Not in the Winter, Neither on the Sabbath Day?

This chapter analyzes Matthew 24:20, where Jesus instructs his followers to pray that their flight from Jerusalem would not be on the Sabbath. Adventists interpret this to mean Jesus predicted continued Sabbath observance by Christians, who should avoid fleeing on the Sabbath to avoid breaking the Sabbath commandment.

Korsman refutes this interpretation by arguing that Jesus was being practical rather than legalistic. He notes that the Pharisees locked the gates of Jerusalem on the Sabbath, preventing people from fleeing, and Jesus would not have contradicted his own teaching on mercy by prioritizing Sabbath observance over saving one’s life.

Korsman further analyzes the other things Jesus instructs his followers to pray to avoid – winter and pregnancy/nursing. He points out that these are all physical obstacles to fleeing, and argues that the Sabbath should be seen in the same light. He concludes that Jesus was not instructing Christians to pray to avoid breaking the Sabbath, but rather to pray to avoid being trapped within Jerusalem on the Sabbath when fleeing would be impossible.

Chapter 12: Luke 4 – Did Jesus Set an Example of Sabbath Keeping for Us?

This chapter examines Luke 4:16 and 4:31, which mention Jesus attending synagogue on the Sabbath. Adventists argue that this sets an example for Christians to follow. Korsman counters this by emphasizing the specific wording used by Luke: “as his custom was.” He argues that Luke, writing to Gentile Christians unfamiliar with the Sabbath, explicitly mentions Jesus’ Sabbath attendance as a custom because it was not a practice familiar to his audience.

He concludes that Luke’s explanation of Jesus’ Sabbath attendance actually supports the idea that Gentile Christians did not observe the Sabbath. He further argues that Jesus’ attendance at the synagogue was not out of obligation to the Sabbath commandment, but rather because it was a convenient time to find Jews gathered together.

Chapter 13: John 7 – Circumcision on the Sabbath

This chapter analyzes John 7:22-23, where Jesus points out that circumcision is permitted on the Sabbath to avoid breaking the law of Moses. Adventists argue that this implies Sabbath observance is still in effect. Korsman refutes this by pointing out that, like the Sabbath, circumcision was also considered a perpetual covenant (Genesis 17:11-13), yet is no longer required for Christians.

He argues that both circumcision and the Sabbath served their purpose under the Old Covenant, but are no longer obligatory for Christians, citing Colossians 2:16 and Acts 15 as evidence.

Chapter 14: Matt 28/Mark 16/Luke 24/John 20 – Easter Weekend and the Sabbath / First Day

This chapter examines the biblical account of Easter weekend, focusing on the repeated mention of the first day of the week, Sunday, as the day of Jesus’ resurrection and appearances to his disciples. Korsman cites various passages from the four Gospels, highlighting the significance of Sunday in the Christian context. He also quotes from Bob Stanley’s essay on the Sabbath, which lists twelve important events that occurred on the first day of the week, further emphasizing Sunday’s importance for Christians.

He addresses the Adventist argument that a major change like the abolition of the Sabbath would have been explicitly mentioned by Jesus, arguing that the Bible does not require such explicit mention. Korsman points to passages like John 14:25-26, Luke 12:12, Matthew 28:30, and Acts 15 as evidence that the Church was not given the entire revelation at once, but rather it unfolded over time, guided by the Holy Spirit.

He concludes that if the Apostles, guided by the Holy Spirit, could abolish circumcision, which was declared a perpetual covenant for all generations, they also had the authority to abolish the Sabbath, particularly considering the Old Testament states that the Sabbath was a sign of the Mosaic Covenant, which passed away at the Cross.

Chapter 15: Col 2:14-17 – Does This Refer to the 7th Day Sabbath?

This chapter analyzes Colossians 2:14-17, which describes the “handwriting of ordinances” being nailed to the Cross and lists specific ordinances, including the Sabbath. Adventists argue that the “Sabbath days” mentioned in this passage refer to annual holy days rather than the weekly Sabbath.

Korsman refutes this argument by highlighting the word used for Sabbath – “sabbaton” – which is the word consistently used in the Bible to refer to the weekly seventh-day Sabbath. He argues that Paul, writing in Greek, would not have used the word “sabbaton” to refer to annual holy days, as this was not the common usage of the word in the Greek language of the time.

He further analyzes the phrase “holy day, or of the new moon, or of the Sabbath days,” comparing it to similar phrases used throughout the Bible, concluding that this construct always refers to the religious days observed under the Old Covenant: annual holy days, monthly new moon celebrations, and the weekly Sabbath.

Korsman concludes that Colossians 2:16 clearly refers to the weekly Sabbath as one of the ordinances abolished at the Cross. He challenges Adventists to provide a logical interpretation of the passage that does not include the weekly Sabbath, and to explain why his reasoning is flawed.

Chapter 16: Col 2:16 – A Weekly Sabbath Reference or Not? Part 1

This chapter further analyzes Colossians 2:16, addressing the Adventist claim that the Greek words used by Paul for “holyday” (heorte) and “Sabbath days” (sabbaton) indicate two different sets of annual holy days, excluding the weekly Sabbath. Korsman refutes this by examining the usage of the word “heorte” in the Septuagint, the Greek Old Testament used by the Apostles.

He focuses on Leviticus 23, which lists the feasts of the Lord, demonstrating that “heorte” is used as an all-inclusive term to encapsulate all the annual feasts, including Trumpets and Day of Atonement, which Adventists claim are not included in the meaning of “heorte.” He further cites Numbers 28-29 as evidence of “heorte” being used in the Septuagint to refer to the entire set of annual feasts, including Trumpets and Day of Atonement.

Korsman concludes that while “heorte” was not typically used to refer to certain individual feasts, it was used to refer to the entire set of annual feasts. He argues that this supports the interpretation of Colossians 2:16 as a list of festivals in order of frequency – annual, then monthly, then weekly – with “heorte” referring to the annual holy days, “new moon” referring to the monthly new moon celebration, and “sabbaton” referring to the weekly Sabbath.

Chapter 17: Col 2:16 – A Weekly Sabbath Reference or Not? Part 2

This chapter continues the analysis of Colossians 2:16, focusing on the concept of time-based sequences in the Bible and whether or not the Sabbath qualifies as a shadow of something greater. Korsman presents numerous passages from the Old and New Testaments where Israel’s holy days are listed in various time-based sequences, usually from frequent to infrequent (daily, weekly, monthly, yearly, multi-annual). He demonstrates that these sequences consistently include the weekly Sabbath, supporting the interpretation of Colossians 2:16 as a similar frequency-based list.

He then addresses the Adventist claim that the Sabbath does not qualify as a shadow of something greater, arguing that the Sabbath’s three main symbolic meanings – a memorial of creation, a memorial of the exodus, and physical rest – are all fulfilled in Christ: the new creation in Christ, freedom from slavery to sin, and rest in Christ. He cites numerous passages to support this argument, concluding that the weekly Sabbath is indeed a shadow of something greater, and is no longer obligatory for Christians.

Chapter 18: Rom 14:5-6 – Do We Need to Keep the Sabbath?

This chapter analyzes Romans 14:5-6, where Paul states that one man esteems one day above another, while another esteems every day alike. Adventists argue that this verse refers to personal preferences, not to mandatory Sabbath observance. Korsman refutes this interpretation by examining the context of the passage, which addresses spiritual weaknesses among both Jewish and Gentile Christians. He points out that Paul, writing to a mixed audience where there was tension regarding Jewish customs like circumcision and the Sabbath, would not have written this verse if Sabbath observance were still mandatory for Christians.

He emphasizes the phrase “Let every man be fully persuaded in his own mind,” arguing that this indicates freedom of conscience regarding which day to observe, rather than a mandate to keep the Sabbath. Korsman concludes that Romans 14:5-6 supports the view that Sabbath observance is not obligatory for Christians.

Chapter 19: Gal 4:10-11 – Do We Need to Keep the Sabbath?

This chapter analyzes Galatians 4:10-11, where Paul criticizes Gentile Christians for observing “days, and months, and times, and years.” Adventists argue that this passage refers to pagan holy days, not the Sabbath. Korsman refutes this by highlighting that Paul was writing to Gentile Christians who had converted from paganism and adopted a strict Jewish way of life. He argues that the “days” mentioned in this passage refer to Jewish holy days, citing Galatians 2, where Paul condemns the observance of circumcision, as evidence that Paul was criticizing the observance of Old Covenant law.

He further argues that the phrase “days, months, times, and years” follows the biblical pattern of listing holy days in order of frequency, supporting the interpretation that this passage includes the weekly Sabbath. Korsman concludes that Galatians 4:10-11, while not explicitly mentioning the Sabbath, supports the view that Sabbath observance is meaningless and not required for Christians.

Chapter 20: Hebrews 4 – What is the Christian Sabbath?

This chapter examines Hebrews 4:1-11, which speaks of entering God’s rest. Adventists argue that this “rest” refers to the Sabbath. Korsman refutes this by arguing that Hebrews 4, like the rest of the book, compares Old Covenant signs and symbols to the New Covenant reality, showing that the old has been fulfilled and replaced by the new. He notes that Hebrews compares the Old Covenant lamb sacrifice to Jesus’ death, the Levitical priesthood to the priesthood of Christ, and the Sabbath to our rest in Christ, arguing that, like the other Old Covenant symbols, the Sabbath is no longer relevant for Christians.

He points out that Hebrews 4:9 explicitly states that God set aside another day – “today” – and argues that this signifies the continuous rest we find in Christ, rather than a specific day of the week. Korsman concludes that Hebrews 4, instead of upholding the Sabbath, actually abolishes it by contrasting the Old Covenant Sabbath with the New Covenant “today” of continuous rest in Christ.

Chapter 21: 1 Cor 16:2 – Regular First Day Services?

This chapter examines 1 Corinthians 16:1-2, where Paul instructs the Corinthians to set aside offerings “upon the first day of the week.” This passage is often cited as evidence for regular Sunday services in the early Church. Korsman acknowledges that the passage does not explicitly mention worship services, but argues that the context suggests the offerings were collected during weekly gatherings. He reasons that the most logical time to collect donations would be on the day Christians assembled for worship, and that Paul’s instruction to avoid special gatherings when he arrived indicates a pre-arranged, regular collection system, likely during a Sunday service.

He refutes the Adventist argument that the offerings were collected at home on a weekly basis by pointing out that society at the time did not operate on a 7-day payment cycle. He also argues that if the offerings were collected at home, Paul would still have to gather them when he arrived, contradicting his instruction to avoid special gatherings. Korsman concludes that 1 Corinthians 16:2 provides strong evidence for regular Sunday observance in the early Church, even though it does not explicitly mention worship services.

Chapter 22: 1 Cor 16:2 – Adventists Take Up Monetary Offerings on the Sabbath?

This chapter highlights the apparent inconsistency in the Adventist practice of collecting offerings on the Sabbath while simultaneously arguing that the offerings in 1 Corinthians 16:2 were collected on Sunday because it would have been breaking the Sabbath to collect them on Saturday. Korsman questions whether Adventists are breaking the Sabbath by collecting offerings on Saturday, or if their argument regarding 1 Corinthians 16:2 is simply flawed. He emphasizes that this practice goes against the principle of mercy taught by Jesus and elevates Sabbath observance over the importance of spreading the Gospel.

Chapter 23: Further Analysis of 1 Corinthians 16 Verses 1-2

This chapter delves deeper into the interpretation of 1 Corinthians 16:1-2, responding to specific arguments raised by a Sabbath-keeping critic named Erol. Korsman addresses Erol’s claim that Paul instructed the Corinthians to keep their offerings at home, arguing that this interpretation contradicts Paul’s desire to avoid special collections when he arrived. He analyzes various possible scenarios, demonstrating that the most logical interpretation involves a weekly collection of offerings deposited in a central treasury, likely during a Sunday service.

He examines the Greek words “lay by him in store,” demonstrating that “in store” can refer to a central treasury, and that “lay by him” can be translated as “lay by itself,” compatible with depositing the offering in a central location. Korsman also cites historical evidence from Pliny’s Letter to Trajan and Justin Martyr’s First Apology, which attest to the practice of weekly collections on the first day of the week in the early Church. He concludes that the most reasonable interpretation of 1 Corinthians 16:1-2 supports a weekly collection of offerings deposited in a central treasury, likely during a Sunday service, refuting Erol’s interpretation.

Chapter 24: Acts 20:7 – A Service on the First Day of the Week?

This chapter examines Acts 20:7, which describes a gathering of disciples “to break bread” on the first day of the week. Korsman argues that this passage provides clear evidence for a Sunday worship service in the early Church. He emphasizes that the text explicitly states the gathering occurred on the first day of the week, refuting Sabbath-keeper claims that it was a Sabbath service extending into the next day.

He addresses the argument that this is the only explicit mention of a Sunday service in the New Testament by pointing out the relative brevity of the New Testament compared to the Old Testament, and arguing that the scarcity of references to Sunday worship does not negate its importance. He concludes that Acts 20:7 is the only text in the New Testament that explicitly links a Christian worship service to a specific day of the week, and that day is the first day of the week, Sunday.

Chapter 25: Acts 1 – Do Christians Keep the Sabbath in Acts?

This chapter analyzes Acts 1:12, which mentions a “Sabbath day’s journey.” Adventists often interpret this phrase as evidence that Christians still observed the Sabbath and adhered to restrictions on travel distance. Korsman refutes this by arguing that the phrase was a common expression in the Jewish culture of the time, and does not necessarily indicate Sabbath observance. He points out that Christians, while adopting many Jewish customs and expressions, were not bound by the Sabbath law.

He further notes that the event described in Acts 1:12 occurred 40 days after Jesus’ resurrection, which the Bible indicates was on a Sunday, and therefore this “Sabbath day’s journey” would have taken place on a Thursday, not the Sabbath. He concludes that the phrase “Sabbath day’s journey” should be understood as a common expression, not as evidence for Sabbath keeping by Christians.

Chapter 26: Acts 13 – Do Christians Keep the Sabbath in Acts?

This chapter analyzes Acts 13:14-16, 27, and 42-44, which describe Paul preaching in the synagogue on the Sabbath. Adventists argue that this shows Paul, and by extension other Christians, observing the Sabbath. Korsman refutes this by emphasizing that the service Paul attended was a Jewish service organized by Jews, not a Christian service.

He explains that synagogue services at the time were not restricted to Jews only, and many Gentiles attended these gatherings to discuss religious and philosophical topics. He argues that Paul was utilizing this opportunity to preach to both Jews and Gentiles, not because he felt obligated to observe the Sabbath.

He further supports his argument by citing 2 Corinthians 6:14-17, where Paul instructs Christians to separate themselves from unbelievers, arguing that this makes it unlikely that Paul would have participated in worship with unbelievers in the synagogue. Korsman concludes that Acts 13 describes an evangelistic event, not Sabbath observance by Paul or other Christians.

Chapter 27: Acts 15 – Do Christians Keep the Sabbath in Acts?

This chapter analyzes Acts 15, which describes the Council of Jerusalem, where the Apostles determined that Gentile Christians were not required to observe the Mosaic Law, including circumcision. Korsman argues that if Sabbath observance were mandatory for Christians, it would have been included in the list of requirements given to Gentile Christians, but it is conspicuously absent. He emphasizes that circumcision, a sign of the Jewish people under the Mosaic Covenant and declared a perpetual covenant in Genesis 17, was abolished by the Apostles, demonstrating their authority to abolish Old Covenant laws, including the Sabbath.

He concludes that Acts 15 provides strong evidence against Sabbath observance by Christians, as it explicitly lists the requirements for Gentile Christians, and the Sabbath is not among them.

Chapter 28: Acts 16 – Do Christians Keep the Sabbath in Acts?

This chapter analyzes Acts 16:12-15, which describes Paul preaching to a group of Jewish women on the Sabbath. Korsman emphasizes that this passage describes a Jewish gathering, not a Christian worship service. He argues that the text does not indicate that Paul was observing the Sabbath, but rather that the event occurred on the Sabbath.

He points out that Lydia, the woman who converted to Christianity after hearing Paul preach, is described as a “worshipper of God” but not yet baptized, indicating she was Jewish but not Christian prior to Paul’s arrival. He further notes that Lydia was a “seller of purple goods,” a distinctly Jewish occupation, further supporting her Jewish identity. Korsman concludes that Acts 16 describes Paul encountering a Jewish gathering on the Sabbath, not a Christian Sabbath service.

Chapter 29: Acts 17 – Do Christians Keep the Sabbath in Acts?

This chapter analyzes Acts 17:1-5, where it is described as Paul’s “manner” to preach in the synagogue on the Sabbath. Adventists argue that this indicates Paul’s Sabbath observance. Korsman refutes this by highlighting that Luke, writing to a Gentile Christian audience, would not have needed to explain Paul’s Sabbath preaching as a “manner” or “custom” if his audience were already familiar with Sabbath observance. He argues that Luke’s explanation actually indicates that Gentile Christians were not Sabbath keepers.

He further examines Acts 17:16-17, which describes Paul preaching in the marketplace daily, arguing that if Paul’s preaching in the synagogue on the Sabbath constituted Sabbath observance, then his preaching in the marketplace daily should also be considered observance of those days. Korsman concludes that Acts 17 describes Paul’s evangelistic efforts, both on the Sabbath and other days of the week, and does not provide evidence for Sabbath observance by Christians.

Chapter 30: Acts 18 – Do Christians Keep the Sabbath in Acts?

This chapter analyzes Acts 18:1-4, which describes Paul preaching in the synagogue “every Sabbath” for a year and a half. Adventists argue that this demonstrates Paul’s commitment to Sabbath keeping. Korsman refutes this by emphasizing that Paul was preaching to unbelievers in a service organized by unbelievers, not participating in Christian worship. He argues that Paul was utilizing this opportunity to preach to Jews and Gentiles gathered at the synagogue, not because he felt obligated to observe the Sabbath.

He compares Paul’s actions to a hypothetical situation where an Adventist pastor preaches in a Sunday-keeping church every Sunday for a year and a half, arguing that this would not constitute Sunday observance by the Adventist pastor. He concludes that Acts 18 describes Paul’s evangelistic efforts, not Sabbath observance by Paul or other Christians.

Chapter 31: Gen 2:2-3 – Did Adam Keep the Sabbath?

This chapter addresses the Adventist claim that Genesis 2:1-3 indicates Adam and Eve observed the Sabbath. Korsman refutes this by emphasizing that the passage describes God resting on the seventh day, not Adam and Eve. He argues that the text does not mention Adam and Eve resting, and there is no biblical evidence to support the claim that they observed the Sabbath.

Chapter 32: Isaiah 66 – Sabbath Keeping in Heaven?

This chapter analyzes Isaiah 66:23, which states that “from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the LORD.” Adventists interpret this to mean Sabbath observance will continue in heaven.

Korsman challenges this interpretation by focusing on the phrase “from one Sabbath to another,” arguing that this indicates continuous worship, not just worship on the Sabbath. He compares the phrase to other examples like “from one Friday to the next,” demonstrating that it implies a continuous action rather than an action limited to the specified days.

He also notes that the passage mentions worship “from one new moon to another,” arguing that if this verse mandates Sabbath observance in heaven, it also mandates New Moon observance. He concludes that Isaiah 66:23 describes perpetual worship, not Sabbath keeping in heaven.

Chapter 33: Isaiah 66 – From One Sabbath to Another

This chapter further clarifies the meaning of “from one Sabbath to another” in Isaiah 66:23, drawing on an email exchange with Dr. Verle Streifling, an ex-Adventist theologian. Korsman highlights Streifling’s argument that the Greek word for Sabbath (sabbaton) can also mean “week,” and that Isaiah 66:23 could be interpreted as referring to continuous worship “from one week to another, and from one month to another.”

Streifling further argues that Isaiah 66 is not describing the time of the new heavens and new earth, but rather the Christian church age, and that the destruction of the wicked in verse 24 refers to Armageddon, not the eternal state. He concludes that Sabbaths, as measures of time, will not exist in the eternal state, as Revelation tells us that “time will be no more.” Korsman concurs with Streifling’s analysis, reiterating that Isaiah 66:23 describes continuous worship, not Sabbath observance in heaven.

Chapter 34: Exod 31 / Deut 5 / Neh 9 / Ezek 20 – To Whom Was the Sabbath Given, as a Sign of What?

This chapter examines the origins of the Sabbath, analyzing passages from Exodus, Deuteronomy, Nehemiah, and Ezekiel to determine to whom the Sabbath was given and what it signifies. Korsman argues that these passages consistently present the Sabbath as a sign between God and Israel, given as a sign of the Old Covenant made at Sinai. He emphasizes that Deuteronomy 5:2-3 explicitly states that this covenant was not made with their fathers, indicating it was a new covenant specific to Israel at the time of Moses.

He further argues that there is no biblical evidence for Sabbath observance prior to Moses, and that Exodus 16 describes the first instance of God instructing anyone to keep the Sabbath. Korsman concludes that the Sabbath was given to Israel as a sign of the Old Covenant, and is not a universal commandment for all mankind.

Chapter 35: The Sabbath First Revealed to Man

This chapter examines Exodus 16, which describes God instructing Israel to observe the Sabbath for the first time. Korsman argues that this passage, coming immediately after the exodus from Egypt, reveals the dual symbolism of the Sabbath: a memorial of creation (Exodus 20:11) and a memorial of the exodus from Egypt (Deuteronomy 5:15).

He argues that if God had revealed the Sabbath prior to the exodus, this dual symbolism would have been incomplete. He acknowledges that God could have revealed the Sabbath earlier, but there is no biblical evidence to support this. Korsman concludes that Exodus 16 presents the first instance of God revealing the Sabbath to humanity.

Chapter 36: The Sabbath and the Old Covenant, Part 1

This chapter begins a three-part series exploring the relationship between the Sabbath and the Old Covenant, arguing that the Sabbath is not a binding legal requirement for Christians. Korsman presents three key points:

1. The Sabbath commandment is one of the 10 Commandments.
2. The 10 Commandments are the words of the Old Covenant.
3. The Sabbath was the sign of the Old Covenant.

He supports these points with numerous passages from Exodus, Deuteronomy, 1 Kings, and 2 Chronicles, demonstrating that the Bible consistently identifies the 10 Commandments as the words of the Old Covenant, and the Sabbath as its sign. He concludes that if the Old Covenant has been abolished and replaced by the New Covenant, then its legal code, including the Sabbath commandment, is no longer binding for Christians.

Chapter 37: The Sabbath and the Old Covenant, Part 2

This chapter continues the analysis of the Sabbath and the Old Covenant, focusing on the nature of the New Covenant and the status of the 10 Commandments under the New Covenant. Korsman cites passages from Jeremiah 31, Hebrews 8 and 12, and Luke 22 to demonstrate that the New Covenant is established upon better promises than the Old Covenant, and that the New Covenant law is written on our hearts, not on tablets of stone.

He argues that the Old Covenant, including its legal code (the 10 Commandments), has been set aside and replaced by the New Covenant and its new law. He further examines 2 Corinthians 3:3-11, where Paul refers to the 10 Commandments, written on stone, as the “ministration of death,” contrasting it with the “ministration of the Spirit” that gives life. Korsman concludes that the 10 Commandments are no longer a binding legal code for Christians, and therefore the Sabbath commandment is not a legal requirement for Christians.

Chapter 38: The Sabbath and the Old Covenant, Part 3

This chapter concludes the three-part series on the Sabbath and the Old Covenant, addressing the question of how the 10 Commandments still apply to Christians. Korsman argues that while the 10 Commandments are no longer a binding legal code, their moral precepts remain valid and applicable to Christians under the New Covenant. He uses legal analogies to illustrate this point, comparing the differing legal codes of different countries while acknowledging the shared moral principles that underlie them.

He reiterates that the moral principles of the 10 Commandments are reflected in the New Covenant law, as seen in Jesus’ teachings in the Sermon on the Mount. He concludes that Christians are not obligated to keep the Sabbath because it is part of the Old Covenant law, which has been abolished, but the moral principles underlying the Sabbath commandment, such as setting aside time for worship and rest, remain relevant and applicable to Christians under the New Covenant.

Chapter 39: The 10 Commandments and the New Law in Catholic Teaching

This chapter examines Catholic teaching on the 10 Commandments and the New Law, demonstrating that the Catholic Church does not consider the 10 Commandments to be the binding legal code for Christians, but rather affirms their moral content as being reflected in the New Law.

Korsman cites numerous official Catholic sources, including the Catechism of the Catholic Church, the Council of Trent, papal encyclicals, and writings of Church Fathers like St. Augustine, St. John Chrysostom, and St. Thomas Aquinas, to support his argument. He demonstrates that Catholic teaching consistently affirms the moral content of the 10 Commandments while acknowledging that they are part of the Old Law, which has been abolished and replaced by the New Law. He concludes that the Catholic Church teaches that Christians are not bound by the legal code of the Old Covenant, including the Sabbath commandment, but that the moral principles underlying the 10 Commandments are still relevant and applicable to Christians under the New Law.

Chapter 40: Is the Sabbath Moral or Ceremonial Law?

This chapter tackles the Adventist distinction between moral law and ceremonial law, arguing that the Sabbath, despite being part of the 10 Commandments, is primarily ceremonial in nature. Korsman argues that the moral component of the Sabbath commandment is not the specific day of observance, but rather the worship of God and setting aside time for rest.

He analyzes various Old Testament laws, demonstrating that many moral laws exist outside the 10 Commandments, and that the 10 Commandments themselves contain ceremonial aspects. He compares the Sabbath to the Passover, arguing that both have a moral component (worship of God), but their specific timing is ceremonial. He concludes that the Sabbath’s timing is ceremonial, and therefore not a binding requirement for Christians.

Section 3: Prophecy

Chapter 54: Did the Papacy Really Uproot the 3 Horns of Daniel 7:8,24?

This chapter addresses the Adventist interpretation of Daniel 7, which identifies the “little horn” that uproots three other horns as the papacy. Korsman argues that this interpretation is historically inaccurate and contradicts the biblical text. He examines the three “horns” often identified by Adventists as the Heruli, Vandals, and Ostrogoths, demonstrating that their defeat did not occur in the way or at the time Adventists claim.

He provides historical evidence from various encyclopedias and historical texts to show that the papacy did not play a role in the defeat of these tribes, and that the dates provided by Adventists for their defeat are often incorrect. He further argues that the Western Roman Empire and its successor states do not fit the “10 horn” imagery of Daniel 7, as there were significantly more than 10 kingdoms in the region at the time.

Korsman concludes that the Adventist interpretation of Daniel 7 is flawed, both historically and biblically, and that the papacy cannot be identified as the “little horn” that uproots three other horns.

Chapter 55: A Catholic Understanding of St. John’s Revelation

This chapter discusses the Catholic approach to interpreting the Book of Revelation, emphasizing its symbolic and apocalyptic nature. Korsman argues that Revelation reveals God’s work, and whether or not it predicts specific future events is debatable. He highlights the multiple timelines interwoven within Revelation – the events of John’s time, the overall timeline of God’s interaction with humanity, and the timeline of early Christian liturgy – arguing that their correlation with future events is not necessarily precise or literal.

He points out that many prophecies and biblical types do not have perfect parallels in their fulfillment, citing the example of David as a type of Jesus, and the Passover lamb as a type of Jesus. He concludes that interpreting Revelation requires careful consideration of its symbolism and context, rather than seeking precise literal fulfillment of every detail.

Chapter 56: Refuting an Adventist Theory Without Providing a Replacement Theory

This chapter addresses the criticism that refuting the Adventist interpretation of Daniel 7 without providing an alternative interpretation is unreasonable. Korsman argues that it is perfectly valid to disprove a theory without offering a complete replacement. He uses the analogy of someone claiming Ellen White wrote the Didache, a first century Christian document. He argues that to disprove this claim, one simply needs to show that the Didache existed before Ellen White was born, without needing to identify the actual author.

Similarly, he argues that to disprove the Adventist interpretation of Daniel 7, one only needs to demonstrate its incompatibility with historical evidence, without needing to offer an alternative interpretation.

Section 4: Dietary Laws

Chapter 57: Clean and Unclean Meat, Part 1

This chapter examines the biblical distinction between clean and unclean animals, arguing that this distinction is no longer relevant for Christians. Korsman points out that clean animals were used for sacrifices in the Old Testament, but these sacrifices were merely foreshadowing Jesus’ sacrifice on the Cross, which abolished the need for animal sacrifices.

He further argues that the distinction between clean and unclean animals symbolized the separation between Jews and Gentiles, with Israel being God’s chosen people obligated to follow these dietary laws. However, the New Testament teaches that there is no longer a distinction between Jew and Gentile (Romans 10:12, Galatians 3:28, Colossians 3:11), and God’s kingdom is open to all.

Korsman concludes that continuing to observe Old Testament dietary laws perpetuates a distinction that God has abolished.

Chapter 58: Clean and Unclean Meat, Part 2

This chapter continues the discussion on clean and unclean meat, focusing on Jesus’ and Paul’s teachings on food. Korsman analyzes Mark 7:18-19, where Jesus declares all foods clean, refuting the Adventist claim that this passage refers to the physical process of digestion and elimination. He examines the Greek word used for “purging” (katharizō), demonstrating that it consistently means “to make clean” throughout the New Testament, and is never used to describe the removal of food from the intestines.

He further cites Romans 14:14, where Paul states that “there is nothing unclean of itself,” and Colossians 2:16, which instructs Christians not to be judged for what they eat. Korsman concludes that the New Testament clearly teaches that the Old Testament distinction between clean and unclean food is no longer applicable to Christians.

Chapter 59: Debate about Old Testament Food Laws – Stephen Korsman vs “Annie” Adventist

This chapter presents a Facebook discussion between Korsman and an Adventist named “Annie” regarding Old Testament dietary laws. The discussion focuses on whether the distinction between clean and unclean meat was a health law, and whether it still applies to Christians. Korsman argues that the Bible does not present the dietary laws as health laws, and that the only reason given in the Bible for these laws is to distinguish Israel from the Gentiles, a distinction abolished in the New Testament.

He cites Leviticus 20:23-26, which states that God separated Israel from other people, and therefore they were to differentiate between clean and unclean animals. He also analyzes Acts 10:9-16, where Peter receives a vision of unclean animals being declared clean by God, signifying the inclusion of Gentiles among God’s people. He further argues that Jesus declared all foods clean in Mark 7:18-19, refuting Annie’s claim that this verse refers to the physical process of digestion and elimination. Korsman concludes that the New Testament provides ample evidence that the Old Testament dietary laws are no longer applicable to Christians.

Chapter 60: Vegetarianism and Adventism

This chapter addresses the Adventist emphasis on vegetarianism, challenging the notion that only vegetarians will be welcome in heaven. Korsman cites biblical passages that describe a heavenly feast including meat (Isaiah 25:6, Ezekiel 39:19, Psalm 78:25, Psalm 104:27, Matthew 25:35) and passages that emphasize the freedom of conscience regarding food (Colossians 2:16, Romans 14:2, 17, 20).

He argues that the Bible does not teach vegetarianism as a requirement for salvation, and that the meat and drink mentioned in biblical descriptions of heaven are symbolic representations of the heavenly feast. He concludes that dietary choices are a matter of personal preference and conscience, not a requirement for entering heaven.

Chapter 61: Why a Bishop May Not Drink Grape Juice

This chapter examines the Adventist teaching that the wine mentioned in the Bible refers to unfermented grape juice, and that alcoholic wine is forbidden. Korsman argues that this teaching is not supported by the Bible, and that the Bible permits moderate consumption of alcoholic wine. He analyzes passages from Romans 14, 1 Timothy 3, Titus 1 and 2, 1 Peter 4, Leviticus 23, Numbers 6 and 28, Deuteronomy 14, Proverbs 31, Judges 9, and 1 Samuel 1, demonstrating that the Bible consistently refers to alcoholic wine, permits its consumption in moderation, and even commands its use in sacrifices.

He specifically highlights passages that would appear absurd if the “wine” mentioned were unfermented grape juice, such as 1 Timothy 3:2-3 and 3:8, which state that a bishop and deacons should not be “given to wine” or “given to much wine.” He concludes that the Bible supports moderate consumption of alcoholic wine, and that the Adventist teaching on unfermented grape juice is not biblically sound.

Section 5: The Afterlife

Chapter 62: Soul Sleep – Are the Dead Alive in Heaven, or Not?

This chapter addresses the Adventist teaching of “soul sleep,” which claims that the dead are unconscious until the resurrection. Korsman argues that this teaching contradicts numerous biblical passages that depict the dead as conscious and aware in the afterlife. He traces the development of the concept of the afterlife throughout the Bible, demonstrating that the early biblical understanding involved a “place of the dead” where the dead were conscious, and that the concept of soul sleep developed later.

He analyzes various biblical passages, including Genesis 25:8, 35:29, 49:29-33, Genesis 15:15, 1 Samuel 28:3-25, Isaiah 14:9-10, Ecclesiastes 3:19-21, 12:7, 2 Maccabees 15:11-16, Mark 12:26-27, Luke 16:19-31, Revelation 6:9-10, Hebrews 12:1, 2 Corinthians 5:6-9, Matthew 10:28, John 3:13, Acts 3:34, 1 Peter 3:19, 4:6, and Luke 23:43, to support his argument that the dead are conscious in the afterlife.

He specifically addresses the Adventist interpretations of Ecclesiastes 9:5 and John 3:13, arguing that Ecclesiastes 9:5 refers to physical death, not the spiritual state of the dead, and that John 3:13 acknowledges that no one had ascended to heaven before Christ, not that souls were unconscious. He concludes that the Bible consistently presents the dead as conscious and aware in the afterlife, refuting the Adventist teaching of soul sleep.

Chapter 63: And No Man Hath Ascended Up to Heaven

This chapter further addresses the Adventist interpretation of John 3:13, which states that “no man hath ascended up to heaven.” Adventists use this verse to argue that the souls of those who died before Jesus did not go to heaven, implying that souls are unconscious after death.

Korsman argues that this interpretation aligns with the Catholic understanding of Limbo, the place where the souls of the righteous who died before Christ awaited his redemption. He cites Matthew 8:11, Luke 8:29, 14:15, Matthew 25:10, Luke 16:22, 23:43, Ephesians 4:9, and 1 Peter 3:18-20 as evidence for the existence of this place, also referred to as “Abraham’s bosom” and “paradise.” He concludes that the Catholic understanding of Limbo, based on Scripture and tradition, accommodates the statement in John 3:13, and does not support the Adventist doctrine of soul sleep.

Chapter 64: Paradise vs Heaven

This chapter clarifies the distinction between “paradise” and “heaven,” responding to an Adventist critic who argued that Jesus telling Mary Magdalene “I am not yet ascended to my Father” (John 20:17) after promising the thief on the cross “Today shalt thou be with me in paradise” (Luke 23:43) indicates that Jesus and the thief did not go to heaven that day. Korsman explains that paradise, as understood by the early Church, was the place where the souls of the righteous awaited Christ’s redemption, distinct from heaven, which was opened to humanity after Christ’s ascension. He cites passages from David Gregson, Wikipedia, and the Catholic Encyclopedia to support this understanding.

He further argues that Jesus’ statement to Mary Magdalene does not contradict the promise made to the thief, as Jesus had not yet ascended to the Father, which occurred later in Acts 1:9. He concludes that the distinction between paradise and heaven, as understood by the early Church and supported by Scripture, resolves the apparent contradiction between Jesus’ statements.

Chapter 65: Ecclesiastes and the Dead

This chapter revisits the Book of Ecclesiastes, addressing the Adventist claim that Ecclesiastes 9:5 supports the teaching of soul sleep. Korsman argues that this verse, when read in the context of the entire book, refers to physical death, not the spiritual state of the dead. He highlights that the author of Ecclesiastes repeatedly emphasizes the limitations of human understanding regarding the afterlife, stating that he does not know what happens to the spirit after death (Ecclesiastes 3:19-21, 12:7).

He analyzes Ecclesiastes 9:2, which states that the same fate comes to the righteous and the wicked, arguing that this refers to physical death, the common fate shared by all humanity. He concludes that Ecclesiastes does not provide definitive teaching on the afterlife, but focuses on the meaning of life “under the sun,” and should not be interpreted as supporting the doctrine of soul sleep.

Chapter 66: You Will Be With Me in Paradise Today

This chapter analyzes Luke 23:43, where Jesus tells the repentant thief on the Cross, “Verily I say unto thee, Today shalt thou be with me in paradise.” Adventists often argue that the punctuation in this verse is incorrect, and that it should read, “Verily I say unto thee today, you will be with me in paradise,” implying that the thief would not be with Jesus in paradise until some future date.

Korsman refutes this interpretation by examining the consistent usage of the phrase “Verily I say unto you” throughout the Bible, demonstrating that it never includes a time clause. He argues that the “today” in Luke 23:43 must therefore belong to the promise made to the thief, not to the introductory phrase.

He further argues that Jesus, by making this promise, would have been affirming the mainstream Jewish belief in consciousness after death, which everyone at the time would have understood. He concludes that the Adventist interpretation of Luke 23:43 is grammatically unsound and contradicts the biblical evidence.

Section 6: General Articles on Adventism

Chapter 67: An Example of How Facts Can Be Twisted to Bear False Witness

This chapter exposes the Adventist tendency to misrepresent other Christian groups, particularly the Catholic Church, by selectively quoting sources and presenting them out of context. Korsman illustrates this by presenting two hypothetical “misinformation” claims about Adventism: 1) that Ellen White’s writings are considered equal to the Bible, and 2) that Adventism teaches Arianism, the doctrine that Jesus is not God. He supports these claims with genuine quotes from Ellen White, her husband James White, and other early Adventist leaders, demonstrating how selectively quoting sources can create a false impression.

He then clarifies that these claims are not official Adventist teachings, despite the authenticity of the quotes, emphasizing the importance of considering context and distinguishing between official doctrines and the opinions of individual members. He concludes that Adventists, while often accusing Catholics of dishonesty, frequently engage in the same practice by selectively quoting sources and presenting them out of context to create a false impression of Catholicism.

Chapter 68: Ellen White’s Inspiration on a Par with the Bible

This chapter briefly clarifies the Adventist teaching on Ellen White’s inspiration, confirming that Adventists officially believe that her writings were inspired by the Holy Spirit and hold the same level of authority as Scripture. He cites a statement from the Ellen G. White Estate to support this claim.

Chapter 69: Shame on You – Adventists, Dishonesty, and the Catholic Church

This chapter further addresses the Adventist tendency to misrepresent the Catholic Church, analyzing the reasons behind this behavior and its implications for dialogue between Catholics and Adventists. Korsman presents numerous examples of common Adventist misrepresentations of Catholic teaching, such as worshipping statues and Mary, believing the Pope is God, changing the 10 Commandments, not reading the Bible, and arbitrarily changing the Sabbath to Sunday.

He argues that this dishonesty stems from a combination of blind adherence to Ellen White’s teachings, a narrow worldview that cannot accommodate alternative perspectives, and cognitive dissonance, the psychological discomfort experienced when confronted with information that contradicts one’s beliefs.

He further analyzes the characteristics of a cult, demonstrating that while Adventism does not fully fit the definition, it exhibits certain cult-like characteristics, such as an elitist worldview, uncritical acceptance of a charismatic leader’s pronouncements, and a persecution complex. He concludes that Adventists should abandon their dishonest portrayal of Catholicism and engage in respectful dialogue based on accurate information.

Chapter 70: The Original Adventists

This chapter examines the historical origins of Adventism, drawing on statements from Adventist scholar Dr. Samuele Bacchiocchi, who acknowledged that most early Adventist pioneers were anti-Trinitarians and believed Jesus Christ was created by God. Korsman notes that these teachings were inherited by groups like the Jehovah’s Witnesses and the Church of God Seventh Day, which split from the Adventist Church before it adopted the doctrine of the Trinity. He concludes that modern Adventism, by correcting this error, has returned to the historical Christian faith taught by the early Church, which was thoroughly Catholic in its theology and practice.

Chapter 71: When Did Adventism Lose the Truth?

This chapter further explores the early Adventist rejection of the Trinity, challenging the notion that Adventist pioneers gradually came to understand biblical truths. Korsman argues that the early Adventists, rather than gradually discovering truth, initially rejected established Christian doctrines like the Trinity, only to slowly recover them later.

He compares the Adventist rejection of the Trinity to their use of paraphrased Bibles like the Clear Word, which alter the biblical text to support Adventist theology. He concludes that the early Adventist rejection of the Trinity should be seen as a step backwards in terms of biblical understanding, and that Adventism, while recovering some lost truths, still has a way to go in returning to orthodox, historical Christianity.

Chapter 72: Adventism Cannot be the True Remnant Church

This chapter examines the Adventist position on abortion, arguing that Adventism, by condoning abortion in certain circumstances, cannot be the true remnant church they claim to be. Korsman points out that Adventism, while accusing other Christians of breaking the 10 Commandments by not observing the Sabbath, officially condones abortion, which violates the commandment against murder. He cites the official Adventist statement on abortion, which permits abortion for reasons other than birth control, gender selection, or convenience.

He compares the Adventist stance on abortion to their strict stances on other issues like the Sabbath, gambling, alcohol, and jewelry, arguing that they apply a double standard when it comes to abortion. He concludes that Adventism, by officially condoning abortion, cannot be the true remnant church they claim to be.

Chapter 73: The Law of God vs the Law of Moses

This chapter addresses the Adventist distinction between the “Law of God” (the 10 Commandments) and the “Law of Moses” (the rest of the Old Testament law), arguing that this distinction is not supported by the Bible. Korsman cites numerous biblical passages, including Luke 2:22-24, Exodus 13:2, 2 Chronicles 31:3, Exodus 20, and Mark 7:10, to demonstrate that the Bible does not differentiate between these two categories of law.

He further criticizes the Adventist distinction between “moral law” (the 10 Commandments) and “ceremonial law” (the rest), arguing that many moral laws exist outside the 10 Commandments, and that the 10 Commandments themselves contain ceremonial elements. He concludes that the Bible presents a unified law, not separate sets of laws categorized by different principles, and that the Adventist attempt to separate the Law of God from the Law of Moses is not biblically sound.

Chapter 74: Ellen White and St. Ambrose

This chapter exposes Ellen White’s misrepresentation of St. Ambrose of Milan, an influential fourth-century Catholic bishop. Korsman quotes Ellen White’s claim that St. Ambrose’s diocese maintained its independence from the Popes and that their faith was essentially Protestant. He then contrasts this with St. Ambrose’s own writings, where he affirms the primacy of the Roman Church and the authority of the Popes.

Korsman concludes that Ellen White, by misrepresenting St. Ambrose, demonstrates her tendency to distort history to support her own agenda.

Chapter 75: Albigensians, Waldensians, and Ellen White

This chapter addresses Ellen White’s claim that the Albigensians and Waldensians were “true Christians” who preserved the faith during the Middle Ages. Korsman refutes this by describing the actual beliefs and practices of these groups, demonstrating that they were radically different from both historical Christianity and modern Adventism. He points out that the Albigensians were a Gnostic sect who denied Jesus’ divinity, believed in two Gods (one good, one evil), discouraged marriage, and practiced ritual suicide.

He further explains that while some Waldensians remained within the Catholic Church, others formed a separate group with their own bishops, priests, and sacraments. He concludes that Ellen White, by identifying with these heretical groups, demonstrates a flawed understanding of Christian history and doctrine.

Chapter 76: Adventist Review’s Indirect Admission of Ellen White’s Errors Regarding the Albigensians and Waldenses

This chapter highlights an article from the Adventist Review that indirectly contradicts Ellen White’s claims about the Albigensians. Korsman quotes the article’s description of the Albigensians (also known as Cathars) as a heretical group who believed Jesus was an angel, denied his humanity and resurrection, and discouraged marriage. He argues that this admission, coming from an official Adventist publication, undermines Ellen White’s credibility as a prophet, as she claimed these same people were true Christians.

Korsman further notes that the article acknowledges that early Adventist leaders taught a doctrine similar to Arianism, further highlighting the Adventist tendency to revise their own history and distance themselves from earlier, less orthodox teachings.

Chapter 77: When Was the Day of Atonement in 1844?

This chapter addresses the Adventist claim that the Karaite Jews celebrated the Day of Atonement on October 22, 1844, a date central to Adventist theology. Korsman refutes this claim by presenting evidence from Karaite sources and historical documents that demonstrate the Karaites celebrated the Day of Atonement in late September 1844, in line with the Rabbinical calendar. He concludes that the Adventist claim regarding the Karaite calendar is inaccurate and that October 22, 1844, was not the Day of Atonement for the Karaites.

Chapter 78: The Animal Origins of Non-White People

This chapter exposes and criticizes the racist teachings of Ellen White, who claimed that certain races of non-white people resulted from the “amalgamation of man and beast.” Korsman quotes from Ellen White’s writings and her contemporaries, such as Uriah Smith, who defended her teaching and cited examples of “certain races of men” to support her claims.

He then analyzes modern Adventist attempts to reinterpret these statements, arguing that they are inadequate and that Ellen White’s teaching was clearly racist. He concludes that this teaching is incompatible with Christian beliefs and undermines Ellen White’s credibility as a prophet.

Chapter 79: Galatians 4: Adventists are Hagar, Christians are Sarah

This chapter analyzes Galatians 4:22-26, which compares the two covenants to Abraham’s wives, Hagar and Sarah. Korsman argues that this passage presents Adventists, who cling to the Old Covenant law (represented by Hagar), as being in bondage, while Christians, who are under the New Covenant (represented by Sarah), are free. He concludes that Adventists, by clinging to the Old Covenant law, including the Sabbath, fail to fully grasp the freedom and grace offered by the New Covenant.

Chapter 80: Does Adventism Teach a Deficient Gospel?

This chapter explores the broader implications of Adventist theology, arguing that it presents a deficient understanding of the Gospel and the New Covenant. Korsman argues that Adventism, by focusing on Old Covenant practices like the Sabbath and dietary laws, misses the true significance of Christ’s sacrifice and the freedom offered by the New Covenant. He lists several examples of Adventist teachings and practices that demonstrate this deficiency:

1. Rejecting Christian holy days and clinging to Old Testament celebrations.
2. Emphasizing the old creation and exodus from Egypt over the new creation in Christ.
3. Maintaining the Old Covenant separation between Jews and Gentiles.
4. Relying on an Old Testament-style prophet to call them out of the rest of Christianity.
5. Believing Jesus had a sinful human nature and is more of an example than a savior.
6. Believing Jesus’ role as mediator will cease at some future date.

He concludes that these are symptoms of a deeper theological deficiency within Adventism that distorts their understanding of the New Covenant and prevents them from fully grasping the grace and freedom offered by Christ.

Section 7: The Bible

Chapter 81: Line Upon Line – Interpreting the Bible

This chapter addresses the Adventist misuse of Isaiah 28:10, “For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little,” to justify their method of biblical interpretation. Adventists often use this verse to support their practice of stringing together isolated verses from different parts of the Bible to support their doctrines, ignoring the context of the original passages.

Korsman analyzes the context of Isaiah 28:10, demonstrating that it refers to the mocking response of drunken priests who are unable to understand God’s word. He cites commentaries that interpret the passage as a condemnation of those who twist Scripture, rather than a guide for biblical interpretation. He concludes that Adventists misuse Isaiah 28:10 to justify their flawed hermeneutical approach.

Chapter 82: How We Know What the New Testament Contains

This chapter examines the formation of the New Testament canon, addressing the question of how Christians determined which books belonged in the Bible. Korsman highlights that the Apostles did not leave a definitive list of inspired writings, and that there was considerable debate and discussion in the early Church regarding the canon.

He points out that the first list of New Testament books that matches the modern canon comes from the Catholic bishop Athanasius in 367 AD, followed by the official decree of Pope St. Damasus I in 382 AD. He concludes that the New Testament canon, as used by Christians today, was finalized by Catholic bishops and Popes in the fourth century, drawing on the tradition and authority of the Church.

Chapter 83: Whose Truth is the Real Truth, and How Can We Know? … or Does Sola Scriptura Work?

This chapter addresses the Protestant doctrine of Sola Scriptura, which teaches that the Bible alone is the ultimate authority for Christian faith and practice. Korsman examines the challenges of Sola Scriptura, arguing that it leads to subjective interpretations and disagreements among Christians, with no objective authority to resolve them. He uses the example of two Christians, an Adventist and a Presbyterian, who reach different conclusions about infant baptism based on their individual interpretations of Scripture.

He explores the three variants of Sola Scriptura: Solo Scriptura (the Bible alone, without any other authority), Sola Scriptura (the Bible is the primary authority, but tradition and reason can also be considered), and Prima Scriptura (the Bible is part of a hierarchy of authorities, including tradition and the Church). He argues that none of these approaches provide a definitive solution to interpretive disagreements, as individuals are ultimately free to reject any external authority that conflicts with their personal interpretation of Scripture.

Korsman concludes that Sola Scriptura, while affirming the importance of Scripture, ultimately fails to provide a reliable and objective source of authority for Christian faith and practice. He suggests that the Catholic Church, with its historical continuity and claim to be the divinely appointed guardian of truth (1 Timothy 3:15), offers a more reliable and consistent approach to understanding and interpreting Scripture.

Section 8: Christian Holy Days

Chapter 84: Christian Holy Days – A Gift to Jesus

This chapter addresses the Adventist and other Protestant objections to Christian holy days like Christmas and Easter, arguing that these celebrations are not mandated in the Bible, but are expressions of Christian love and devotion to Jesus. Korsman compares these celebrations to Mary anointing Jesus’ feet with expensive ointment (John 12:1-8), an act not commanded in the Bible but offered out of love and devotion.

He argues that while the Old Covenant prescribed specific dates and rituals for worship, the New Covenant emphasizes a personal and heartfelt response to God’s grace, allowing Christians the freedom to express their faith through celebrations like Christmas and Easter. He concludes that Christians are free to celebrate the life of Jesus in ways not explicitly commanded in the Bible, as these celebrations are expressions of love and devotion.

Chapter 85: Christmas is Christian

This chapter defends the celebration of Christmas, refuting common Adventist and other Protestant arguments against it. Korsman addresses two main objections: 1) that Christmas is not commanded in the Bible, and 2) that it is derived from pagan celebrations. He argues that the lack of a biblical command does not invalidate Christmas, just as it does not invalidate other Christian practices not explicitly mandated in Scripture.

He then debunks the claim that Christmas is derived from Saturnalia or the celebration of Sol Invictus, providing historical evidence to demonstrate that these pagan celebrations were distinct from Christmas, and that the date of December 25 was likely adopted by pagans from Christians, not the other way around.

Korsman further argues that the date of December 25 is consistent with biblical evidence regarding the timing of Jesus’ conception, and that the early Church adopted this date based on both biblical and theological considerations. He concludes that Christmas is a Christian celebration with historical and biblical support, and that the claim that it is a pagan holiday is based on misinformation.

Chapter 86: Is Easter Pagan?

This chapter addresses the claim that Easter (Pascha) is a pagan holiday adopted by Christians. Korsman argues that this claim is false, and that the timing and meaning of Easter are rooted in the Old Testament Passover and the biblical account of Jesus’ resurrection. He addresses the argument that the name “Easter” is of pagan origin, pointing out that this name is used only in English and German-speaking communities, and that most Christians throughout history have used other names, primarily derived from the Hebrew “Pesach.”

He then examines the possible origins of the word “Easter,” suggesting that it may have originated from a Germanic word for “dawn” or “resurrection,” rather than the pagan goddess Eostre.

Korsman then explains how the date of Easter is calculated, emphasizing that it is based on the lunar calendar and the date of the vernal equinox, with no connection to pagan celebrations. He also addresses the claim that Easter customs like eggs and bunnies are of pagan origin, arguing that these customs developed later and are peripheral to the core meaning of Easter, which is the celebration of Christ’s resurrection.

He concludes that Easter is a Christian holiday with its roots in the Bible and early Christian tradition, and that the claim that it is pagan is based on misinformation and a misunderstanding of its origins.

Chapter 87: Is Easter Christian? A Reply to Samuele Bacchiocchi

This chapter specifically addresses the arguments of Adventist scholar Dr. Samuele Bacchiocchi, who claimed that Easter was adopted by Christians to distance themselves from Jewish traditions and accommodate Roman culture. Korsman refutes Bacchiocchi’s claims by demonstrating that the early Christians celebrated Easter on a Sunday based on the biblical account of Jesus’ resurrection and the traditions passed down from the Apostles.

He explains the Quartodeciman controversy, where some early Christians celebrated Easter on 14 Nisan (the date of the Passover) while others celebrated it on the following Sunday, attributing these differing practices to different Apostolic traditions. He clarifies that the Council of Nicaea in 325 AD did not “change” Passover to Easter, but rather resolved the Quartodeciman controversy by affirming the Sunday observance as the predominant practice throughout the Church.

Korsman further argues that the Council’s decision to calculate the date of Easter independently of the Jewish calendar was not motivated by anti-Semitism, but rather by a desire for consistency and accuracy in determining the date of a significant Christian celebration. He concludes that Easter is a Christian holiday rooted in the Bible and Apostolic tradition, and that Bacchiocchi’s claims are historically inaccurate and misrepresent the motivations of the early Christians.

Chapter 88: Christian Halloween

This chapter defends the celebration of Halloween, arguing that it originated as a Christian holy day, not a pagan festival. Korsman traces the history of Halloween, explaining that it began as a Christian celebration of All Saints’ Day, commemorating all the saints of the Church who did not have their own feast days. He describes how the date of November 1 was established by Pope Gregory IV in the ninth century, and how the celebration came to include a vigil on the evening of October 31, known as “Halloween” (hallow + evening).

He further explains the origin of Halloween customs like dressing up, tracing them back to medieval European traditions associated with All Souls’ Day. He argues that while these customs may have pagan elements, they were adapted and incorporated into a Christian context, just as many other aspects of Christian culture were adapted from pre-Christian traditions.

Korsman concludes that Halloween, while largely secularized today, has its roots in Christian tradition, and that the claim that it is a pagan holiday is a misconception. He encourages Christians to focus on the Christian origins of Halloween and to celebrate it in a way that honors the saints and remembers the dead.

Section 9: Guest Posts on an Adventist Blog

Chapter 89: God’s Visible Grace

This chapter, originally a guest post on the Adventist blog “Reinventing the Adventist Wheel,” explores the Catholic understanding of sacramentals, physical objects or actions that symbolize and convey God’s grace. Korsman uses the biblical examples of Moses’ bronze serpent (Numbers 21:8) and Paul’s handkerchiefs (Acts 19:12) to illustrate how God can work through physical objects for those who have faith.

He argues that sacramentals are not magical objects, but rather visible signs of God’s grace that can strengthen faith and bring us closer to God. He explains that Catholics believe God can work through sacramentals like the cross, holy water, and blessed palms to convey his grace, not because these objects have intrinsic power, but because they symbolize and remind us of God’s presence and action in our lives.

Chapter 90: Sacraments, or God Reaching Out Through Space and Time

This chapter, also originally a guest post on “Reinventing the Adventist Wheel,” examines the Catholic understanding of sacraments, rituals instituted by Christ that convey God’s grace in a tangible way. Korsman uses the example of foot washing (John 13:5-8) to illustrate how a physical act can be both symbolic and a real encounter with God’s grace. He contrasts the view that foot washing is purely symbolic with the Catholic understanding that it is a sacrament, a real encounter with God’s grace offered through a physical act.

He argues that sacraments are not merely human actions that please God, but rather God’s actions offered to us through physical means. He explains that Catholics believe sacraments like baptism, communion, and foot washing convey God’s grace in a real and tangible way, and that participation in these sacraments, when done with faith and sincerity, can bring about spiritual growth and transformation.

Section 10: General Articles Defending Catholic Teaching

Chapter 91: The Use of Statues, Pictures, and Other Icons in Worship

This chapter addresses the common Protestant objection to the Catholic use of statues and images in worship, arguing that this practice does not violate the Second Commandment. Korsman analyzes Exodus 20:4-5a, which prohibits the making and worshiping of graven images, arguing that this commandment is conditional, prohibiting the worship of images, not their creation.

He cites numerous biblical examples of God commanding the creation of images for religious purposes, such as the cherubim on the Ark of the Covenant (Exodus 25:18-22) and the bronze serpent (Numbers 21:8-9). He also examines the biblical understanding of bowing, demonstrating that it can be an act of respect rather than worship, and concluding that bowing to statues or images is not inherently sinful.

Korsman argues that Catholics do not worship statues or images, but rather venerate them as reminders of God and his saints, just as the Israelites venerated the Ark of the Covenant and other sacred objects. He concludes that the Catholic use of statues and images in worship is not idolatrous, but rather a legitimate expression of Christian faith that is consistent with biblical principles.

Chapter 92: Vicarius Filii Dei and 666

This chapter debunks the Adventist claim that “Vicarius Filii Dei” (Vicar of the Son of God) is a papal title that adds up to 666, linking the papacy to the beast in Revelation 13:18. Korsman examines the three main sources cited by Adventists to support this claim: the Decretum of Gratian, Pope St. John Paul II’s book Crossing the Threshold of Hope, and a 1915 article from the Catholic newspaper Our Sunday Visitor.

He demonstrates that in the Decretum of Gratian, which quotes the forged Donation of Constantine, the phrase “vicarius filii dei” is used as a descriptive term, not a title. He further argues that Pope John Paul II, in Crossing the Threshold of Hope, simply states that the Pope represents the Son of God, which does not translate to “vicarius Filii Dei” as a title.

Korsman then points out that the Our Sunday Visitor article, written by a journalist who later admitted his error, is not an official source of Catholic teaching and does not provide evidence for the existence of such a papal title. He concludes that the claim that “Vicarius Filii Dei” is a papal title is based on misinformation and misrepresentation of Catholic sources.

Chapter 93: Does the Pope Claim to be God on Earth?

This chapter addresses the Adventist and other anti-Catholic claims that popes have claimed to be God. Korsman argues that this accusation is false and based on misquotes, bogus quotes, and quotes taken out of context. He examines several common quotes used to support this claim, demonstrating how they are either fabricated, misrepresented, or misinterpreted.

He emphasizes that the pope, while considered the successor of St. Peter and the Vicar of Christ, does not claim to be God, but rather sees himself as God’s representative on earth, entrusted with the leadership of the Church. He concludes that the accusation that popes claim to be God is a baseless slander rooted in anti-Catholic prejudice and a deliberate distortion of Catholic teaching.

Chapter 94: Simon the Stone, Peter the Rock

This chapter defends the Catholic understanding of Matthew 16:18, where Jesus tells Peter, “Thou art Peter, and upon this rock I will build my church,” arguing that Jesus was indeed referring to Peter as the rock upon which the Church would be built. Korsman cites numerous Protestant scholars who acknowledge that the Greek words used for “Peter” (petros) and “rock” (petra) were often used interchangeably, and that the Aramaic word “kepha,” which underlies both words, means “rock.”

He argues that the context of the passage, where Jesus gives Peter the keys to the kingdom of heaven (Matthew 16:19), supports the understanding that Peter was given a special role of leadership in the Church. He concludes that the Catholic interpretation of Matthew 16:18 is consistent with the biblical text and the historical understanding of the early Church, and that attempts to interpret the “rock” as something other than Peter are often driven by anti-Catholic bias.

Chapter 95: Did Catholics Change the Bible?

This chapter addresses the accusation that the Catholic Church changed the Bible, specifically the 10 Commandments. Korsman refutes this claim by demonstrating that the text of the 10 Commandments in the Catholic Bible is identical to the text in the Jewish and Protestant Bibles. He explains that the only difference lies in the numbering of the commandments, which is not specified in the Bible and varies between different Christian traditions.

He analyzes the different numbering systems used by Jews, Protestants, and Catholics, demonstrating that none of them are inherently superior to the others, and that the content of the commandments remains the same regardless of the numbering system used. He concludes that the Catholic Church did not change the Bible or the 10 Commandments, and that the accusation of tampering with Scripture is based on a misunderstanding of the numbering system and a general anti-Catholic bias.

Chapter 96: Baptism by Immersion Only?

This chapter addresses the Adventist insistence on baptism by full immersion, arguing that the Bible recognizes other valid forms of baptism, including pouring and sprinkling. Korsman analyzes various biblical passages that describe baptisms, demonstrating that none explicitly require full immersion. He examines Matthew 3:16, John 3:23, and Acts 8:38-39, which mention baptisms in rivers, arguing that these passages do not necessarily imply full immersion, as the phrases “went up out of the water” and “much water” do not require submersion.

He further analyzes passages that present baptism as a symbol of burial (Romans 6:4, Colossians 2:12), arguing that while this symbolism supports immersion, it does not exclude other forms. He points out that 1 Corinthians 10:1-2 describes the Israelites being “baptized unto Moses in the cloud and in the sea,” even though they walked through the Red Sea on dry land, indicating that sprinkling can also be a form of baptism.

Korsman then examines the Greek word for “baptize” (baptizō), demonstrating that it can also mean “to wash,” citing Luke 11:38 and Mark 7:3-4 as evidence. He further argues that Hebrews 9-10 compares Old Testament ritual washings (baptismos), many of which involved sprinkling, to the New Covenant baptism, indicating that sprinkling can be a valid form of baptism.

He concludes that the Bible recognizes various forms of baptism, including immersion, pouring, and sprinkling, and that the Adventist insistence on immersion alone is not biblically supported.

Chapter 97: Halos – Pagan or Biblical?

This chapter addresses the common objection to halos in religious art, often criticized as being of pagan origin. Korsman argues that halos are a legitimate artistic representation of holiness, derived from biblical descriptions of Moses and Jesus with shining faces (Exodus 34:29, Matthew 17:1-2). He argues that the association of light with holiness is a natural and logical connection found in various religions, and that it is more likely that pagans adopted this symbolism from the biblical revelation than vice versa.

He further examines the circular shape of halos, arguing that it represents a crown, symbolizing God’s kingship and the future glory of Christians, who will receive crowns in heaven (Revelation 14:14, Revelation 12:1, 1 Peter 5:4). He concludes that halos are a legitimate artistic representation of holiness and glory, with their roots in biblical imagery and symbolism.

Chapter 98: Call No Man Father

This chapter addresses the common Protestant objection to the Catholic practice of calling priests “Father,” arguing that this practice does not violate Jesus’ instruction in Matthew 23:9. Korsman analyzes the context of Matthew 23, demonstrating that Jesus was condemning the hypocrisy and pride of the Pharisees, who sought titles and honors for themselves. He argues that Jesus was not prohibiting the use of the word “father” in all contexts, but rather condemning its use when motivated by pride and a desire for personal exaltation.

He cites numerous biblical examples of individuals being called “father” in both a biological and spiritual sense, including Abraham (Romans 4:1, James 2:21, Luke 1:73, Acts 7:2, Romans 4:16, Romans 9:10), Isaac (Romans 9:10), Timothy’s father (Acts 16:1), Paul (1 Corinthians 4:15), and even God himself (Matthew 6:9).

Korsman concludes that the term “father” can be used legitimately in a spiritual sense to denote a position of spiritual authority and guidance, as long as it is not used out of pride or to claim undue honor. He argues that the Catholic practice of calling priests “Father” is consistent with biblical usage and does not violate the spirit of Jesus’ teaching in Matthew 23:9.

Chapter 99: Call No Man Father? Tell Ellen White!

This chapter exposes the hypocrisy of Adventists who criticize Catholics for calling priests “Father” while simultaneously ignoring Ellen White’s use of the same term. Korsman quotes several instances where Ellen White refers to William Miller, the founder of the Millerite movement, as “Father Miller,” demonstrating that she used the term in a similar spiritual sense as Catholics use it for priests.

He argues that Ellen White’s use of the term “Father” undermines the Adventist criticism of the Catholic practice, as Adventists consider Ellen White’s writings to be inspired and authoritative. He concludes that Adventists, by selectively applying biblical principles to criticize Catholics while ignoring their own inconsistencies, demonstrate a double standard and a lack of intellectual honesty.

Chapter 100: What is Purgatory?

This chapter explains the Catholic doctrine of purgatory, addressing the common Protestant misconception that it contradicts the sufficiency of Christ’s atonement. Korsman argues that purgatory is not a place of punishment for sins that were not forgiven by Christ, but rather a process of purification and sanctification that prepares souls for heaven. He explains that while Christ’s atonement fully paid the penalty for sin, it does not instantly remove all the consequences of sin or make us perfectly holy.

He compares purgatory to the discipline of a loving father, who corrects his children for their own good, arguing that God allows us to experience the consequences of our sins in this life and in the afterlife to teach us and draw us closer to him. He points to passages like Hebrews 12:6-11 and 1 Corinthians 3:15 as biblical support for the concept of purification through suffering.

Korsman concludes that purgatory is not a contradiction of Christ’s atonement, but rather a necessary consequence of our need for sanctification and purification, preparing us for the perfect holiness of heaven.

Chapter 101: A Simple Explanation of Justification

This chapter addresses the Protestant emphasis on “justification by faith alone,” arguing that justification is a continuous process that involves both faith and works. Korsman examines biblical passages that emphasize both faith and works in justification, including Romans 4:1-2, James 2:21-24, and Galatians 2:20. He reconciles the apparent contradiction between Paul and James by explaining that initial justification comes through faith as a gift of grace, while continued justification involves submitting our faith to God and following his will, which is also made possible through grace.

He uses the analogy of different-sized containers being filled to the brim with God’s grace, illustrating how individuals may receive varying degrees of grace, but all are made complete according to God’s love. He concludes that justification is not a one-time event, but rather a lifelong process of growing in grace and holiness, involving both faith and works empowered by God’s grace.

Chapter 102: Pope Francis – Jesus’ Failure on the Cross?

This chapter defends Pope Francis against the accusation that he called Jesus and the Cross a failure. Korsman analyzes the context of Pope Francis’ sermon at St. Patrick’s Cathedral in New York, where he used the words “cross” and “failure” in the same sentence. He demonstrates that Pope Francis was arguing that the true worth of Christian efforts is measured by God, not by worldly standards of success. He explains that Pope Francis was using the term “failure” in a human sense, contrasting the apparent failure of the Cross with its ultimate triumph in God’s eyes.

Korsman criticizes anti-Catholics for taking Pope Francis’ words out of context and deliberately misrepresenting his message. He concludes that Pope Francis’ sermon was a powerful affirmation of the centrality of the Cross in Christian life, and that the accusations against him are based on a deliberate distortion of his words.

Chapter 103: Why I Remain Catholic

This chapter offers Korsman’s personal reasons for remaining Catholic. He emphasizes the historical continuity of the Catholic Church, arguing that the teachings and practices of the early Christians were thoroughly Catholic. He traces the development of Catholic doctrines and practices throughout the centuries, demonstrating their consistency with the Bible and the teachings of the Apostles.

He contrasts the Catholic approach to tradition with the Protestant and Adventist approach, arguing that Catholicism sees tradition as a process of organic development and clarification of Apostolic teaching, while Protestantism and Adventism often view tradition as a corruption of the original faith. He concludes that the Catholic Church, with its historical continuity and claim to be the divinely appointed guardian of truth, offers the most reliable and consistent path to understanding and living the Christian faith.

Section 11: The Virgin Mary

Chapter 104: What Catholics Believe – Mary, the Virgin Mother of God

This chapter explains the Catholic understanding of Mary, addressing common Protestant misconceptions and objections. Korsman outlines ten key points of Catholic Marian doctrine:

1. Mary is the Mother of God: He explains that this title does not mean Mary is the mother of the Godhead, but rather the mother of Jesus, who is both God and man.
2. Mary, Ever Virgin: He defends the doctrine of Mary’s perpetual virginity, addressing the biblical passages that mention Jesus’ “brothers” and arguing that these refer to close relatives, not biological siblings.
3. Mary the Immaculate Conception: He explains that Mary was preserved from original sin by God’s grace, in anticipation of Jesus’ redemptive work.
4. Mary, Assumed Body and Soul Into Heaven: He describes the doctrine of the Assumption, arguing that it is foreshadowed in Scripture and reflects the future glory of Christians.
5. Mary, Queen of Heaven: He explains that Mary’s queenship is derived from her role as the mother of Jesus, the King of Kings.
6. Mary, Woman and Mother: He clarifies the respectful nature of Jesus addressing Mary as “Woman” in John 2:4 and John 19:26-27.
7. Mary the Ark of the New Covenant: He draws parallels between Mary and the Ark of the Covenant, arguing that both contained the presence of God.
8. Mary, the New Eve: He cites St. Irenaeus, a second-century Church Father, who described Mary as the New Eve, who obeyed God where Eve disobeyed.
9. Mary, Intercessor for Christians: He explains that Catholics believe Mary, as a saint in heaven, can intercede for us in prayer, just as we ask living Christians to pray for us.
10. Mary, Source of Our Salvation: He clarifies that Mary is not the ultimate source of salvation, but rather an instrument of God’s grace, bringing Jesus into the world and interceding for us in prayer.

He concludes that Mary, while not worshipped by Catholics, is a central figure in the Christian faith, who points us to Christ and exemplifies the virtues of faith, obedience, and holiness.

Chapter 105: Mary, Mother of God

This chapter focuses on the title “Mother of God” (Theotokos), defending its legitimacy and clarifying its meaning. Korsman explains that this title was formally affirmed at the Council of Ephesus in 431 AD to counter the Nestorian heresy, which denied that Jesus was one person with two natures (divine and human). He argues that the title “Mother of God” simply means that Mary is the mother of Jesus, who is both God and man, and does not imply that Mary is the mother of the Godhead or the origin of Christ’s divinity.

He provides historical context regarding the development of the title, discussing early heresies like Adoptionism and Nestorianism, which challenged the orthodox understanding of Christ’s nature. He concludes that the title “Mother of God” is a biblically and theologically sound affirmation of Christ’s divinity and Mary’s role as his mother.

Chapter 106: More on the Mother of God

This chapter expands on the previous chapter, providing further historical context for the development of the title “Mother of God.” Korsman discusses the teachings of Theodotus of Byzantium, Paul of Samosata, Apollinarius, and Nestorius, demonstrating how their teachings challenged the orthodox understanding of Christ’s nature and necessitated the formal affirmation of Mary as the Mother of God.

He cites the Definition of the Council of Chalcedon, which clarifies the two-natures doctrine, affirming that Jesus is one person with two natures (divine and human) united without confusion, change, division, or separation. He concludes that the title “Mother of God” accurately reflects the orthodox understanding of Christ’s nature and Mary’s role as his mother.

Chapter 107: Mary’s Children

This chapter addresses the Adventist claim that Mary had other children besides Jesus. Korsman refutes this claim by analyzing the biblical passages that mention Jesus’ “brothers,” arguing that they refer to close relatives, not biological siblings. He points out that the Greek word “adelphos” (brother) can also mean “cousin” or “close relative,” and cites examples from the Old Testament where “adelphos” is used to describe non-sibling relationships (Genesis 14:14, Genesis 29:15).

He further analyzes the Gospel accounts of the women present at Jesus’ crucifixion, demonstrating that James and Joses, two of Jesus’ alleged brothers, are identified as the sons of another Mary, not Jesus’ mother. He concludes that the biblical evidence does not support the claim that Mary had other children besides Jesus.

Chapter 108: Jesus’ Brothers and Sisters

This chapter further examines the biblical evidence regarding Jesus’ alleged brothers and sisters, providing a detailed analysis of the identities of James, Joses, Jude, and Simon, who are referred to as Jesus’ “brothers” in Mark 6:3. Korsman draws on passages from Matthew 27:56, John 19:25, Jude 1:1, Acts 1:13, Luke 6:15-16, and Galatians 1:19 to demonstrate that these individuals were likely Jesus’ cousins, the sons of Mary, the wife of Cleophas/Alpheus, who was either Jesus’ aunt or sister-in-law.

He argues that the Bible consistently uses the term “adelphos” (brother) to refer to close relatives, not just biological siblings, and that the context of these passages indicates a familial relationship other than immediate siblings. He concludes that the biblical evidence does not support the claim that Jesus had biological brothers and sisters, and that Mary remained a virgin throughout her life.

Chapter 109: Was Jesus the Son of Mary?

This chapter addresses the claim, often made in anti-Catholic circles, that Jesus was not genetically related to Mary, but rather implanted in her womb as an unrelated embryo. Korsman refutes this claim by highlighting the biblical emphasis on Jesus being a biological descendant of David and Abraham, citing Romans 1:3, Galatians 3:16, 2 Timothy 2:8, and Hebrews 2:16 as evidence. He argues that the biblical texts clearly emphasize Jesus’ biological lineage, which would be meaningless if he were not genetically related to Mary.

He further argues that this claim is a novelty not found in the Bible or early Christian tradition, and that it is motivated by a desire to undermine the Catholic doctrine of Mary as the Mother of God. He concludes that the Bible consistently presents Jesus as the biological son of Mary, and that the claim that he was not genetically related to her is a baseless and unfounded attack on both Mary and the Catholic Church.

Chapter 110: Mary, the Ark of the New Covenant

This chapter draws parallels between Mary and the Ark of the Covenant, arguing that both contained the presence of God and served as vessels of his glory. Korsman compares the contents of the Ark (manna, Aaron’s rod, and the 10 Commandments) to their New Covenant counterparts (Eucharist, the priesthood of Christ, and the Gospel), demonstrating how Mary, by carrying Jesus in her womb, fulfilled the symbolic role of the Ark.

He further analyzes the striking parallels between 2 Samuel 6, which describes the Ark’s journey to Jerusalem, and Luke 1, which describes Mary’s visit to Elizabeth, highlighting the numerous similarities in language and events. He concludes that Mary, as the Mother of God, is the Ark of the New Covenant, who brought the presence of God into the world.

Chapter 111: You are Theotokos, We are Theotokoi

This chapter concludes the discussion on Mary by emphasizing how the title “Theotokos” (God-bearer) not only affirms Mary’s unique role as the Mother of God, but also reveals the calling of all Christians to be “theotokoi” (God-bearers) in a spiritual sense. Korsman explains that just as Mary brought Christ into the world physically, Christians are called to bring Christ into the world spiritually by sharing the Gospel and reflecting his love and grace in their lives.

He argues that Mary, as the first and most perfect disciple of Christ, serves as a model for all Christians, inspiring us to embrace the virtues of faith, obedience, purity, and holiness. He concludes that by reflecting on Mary’s life and her role as Theotokos, Christians can better understand their own calling to be theotokoi, bringing the light of Christ to a world in need of his love and salvation.

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