The Catholic Verses: 95 Bible Passages Book Summary

Title: The Catholic Verses: 95 Bible Passages That Confound Protestants
Author: Dave Armstrong

TLDR: This book examines 95 biblical passages often used to support Catholic doctrine and challenges typical Protestant interpretations of these verses. Armstrong argues that Catholic teachings on issues like the Church, the papacy, justification, sacraments, Mary, celibacy, divorce, and contraception are firmly rooted in Scripture, contrary to common Protestant claims. He utilizes historical and contemporary Protestant commentaries to demonstrate inconsistencies and highlight areas where Protestant interpretations struggle to reconcile with the biblical text.

Chapter 1: The Church

This chapter delves into the biblical foundations of the Catholic Church, focusing on its role as the “pillar and ground of truth” and the authority of councils and tradition.

• The Church is the “Pillar of the Truth” (1 Timothy 3:15): The author begins by contrasting Catholic and Protestant perspectives on this verse. He argues that Catholics accept the verse literally, understanding the Church as the infallible foundation of truth, guided by the Holy Spirit. Protestants, conversely, adhere to sola Scriptura, placing Scripture as the sole source of authority and ultimately relying on individual interpretation. Armstrong explores Luther and Calvin’s views, highlighting their struggles to reconcile this verse with their rejection of the Catholic Church’s authority. He argues that while both reformers initially acknowledged the Church as the “pillar of truth,” they eventually rely on the concept of an invisible church, not explicitly found in Scripture, to justify their rejection of the Catholic Church. The chapter concludes by emphasizing the Catholic Church’s historical and theological commitment to doctrinal unity and the preservation of apostolic truth.
• The Binding Authority of Councils, Led by the Holy Spirit (Acts 15:28-29, 16:4): This section examines the Council of Jerusalem as a biblical model for Church councils. Armstrong argues that the Council, guided by the Holy Spirit, issued decrees binding upon Christians, demonstrating the authority of Church councils within the early Church. He contrasts this with Protestant views emphasizing Scripture’s supremacy over Church councils, as exemplified by Luther’s stance at the Diet of Worms. While acknowledging the uniqueness of the apostolic era, Armstrong questions the validity of dismissing future councils simply because they lack apostles. He highlights the importance of Scripture as a model for Church governance and argues that the binding authority demonstrated in Acts 15:28 applies to future councils as well. Calvin’s commentary on this verse is presented as an example of Protestant discomfort with the verse’s implications, leading to ad hominem attacks on the Catholic Church rather than engaging with the textual evidence. Armstrong concludes by asserting that the passage clearly supports the concept of infallible Church councils and that such councils are necessary to ensure doctrinal unity and prevent heresy.
• The Authority of Oral Tradition (2 Timothy 1:13-14, 2:2; Jude 3; Acts 2:42): This section explores the biblical foundation for the Catholic belief in an authoritative oral tradition. Armstrong argues that these verses clearly indicate a binding oral tradition alongside Scripture. He counters the typical Protestant argument that the apostolic deposit is fully contained within Scripture by pointing out that the passages in question do not mention Scripture explicitly. Armstrong suggests that St. Paul makes no distinction between the authority of written and oral teaching, highlighting the equal importance of both in preserving Christian truth. He examines Clarke and Spurgeon’s commentaries as examples of Protestant reluctance to acknowledge a continuous, authoritative tradition, resorting instead to attacks on apostolic succession and unsubstantiated claims of corruption within the Catholic Church. In contrast, Armstrong presents Newman’s interpretation of Acts 2:42, emphasizing the biblical call to follow the Apostles and their teachings. He concludes by highlighting the Catholic belief that Scripture and Tradition are complementary sources of revelation, both faithfully preserved by the Church.
• Sinners in the Church (2 Corinthians 11:2-4; Galatians 1:1-6; Revelation 3:1-6): Armstrong argues that these passages, where Paul and Jesus rebuke churches for their failings, demonstrate the biblical acceptance of sinners within the true Church. He contends that the constant presence of sinners undermines the Protestant pursuit of a “pure” church, exemplified by the writings of Dietrich Philips. This pursuit, according to Armstrong, fuels sectarianism and division within Protestantism. He refutes the common misconception that the Reformation was solely concerned with moral corruption, pointing to Luther and Melanchthon’s laments regarding the state of Protestant morality. He cites Luther and Calvin’s statements acknowledging the inevitability of sinners within the true Church, highlighting their shared concern with doctrinal rather than moral corruption. The chapter concludes by emphasizing the Catholic view that the Church is a mixed body of saints and sinners, existing until the final judgment.

Chapter 2: Divisions and Denominationalism

This chapter focuses on the biblical call for Christian unity and examines the problematic nature of Protestant divisions and denominationalism.

• Christians Ought to Be One as Jesus and His Father Are One (John 17:20-23): Armstrong argues that Jesus’ prayer for unity in John 17 implies not just unity in love but also doctrinal unity. He cites various translations emphasizing the completeness of the desired unity, similar to the perfect unity between the Father and the Son. Armstrong rejects the argument that Jesus was merely praying for unity in love, pointing out that true unity must encompass both love and doctrine. He contends that the existence of numerous Protestant denominations, each claiming biblical authority yet disagreeing on core doctrines, contradicts Jesus’ prayer. The chapter concludes by emphasizing the Catholic Church’s commitment to doctrinal unity as a means of fulfilling this biblical mandate.
• A Multiplicity of Divisions Is a Bad Thing (1 Corinthians 11:18-19): This section examines St. Paul’s concern for unity within the Corinthian church. Armstrong argues that this passage demonstrates the biblical rejection of divisions within the Body of Christ and supports the Catholic emphasis on doctrinal homogeneity. He contrasts this with Protestant claims that the divisions Paul addresses were not doctrinal, citing Marvin Vincent’s commentary on 2 Peter 2:1 to prove that heresy, in its modern sense of doctrinal deviation, was indeed a concern for the early Church. The chapter concludes by highlighting the inherent tension within Protestantism, which emphasizes individual interpretation of Scripture while simultaneously condemning divisions resulting from diverse interpretations.
• Paul Forbids Dissensions and Denominationalism (Romans 16:17; 1 Corinthians 1:10-13, 3:3-4, 12:25; Philippians 2:2): This section examines various verses where St. Paul explicitly condemns divisions and dissensions within the Church. Armstrong argues that these verses offer a powerful scriptural argument against Protestant denominationalism, which he views as inherently divisive. He recounts his experience debating a Calvinist apologist who attempted to justify doctrinal diversity by appealing to Romans 14. Armstrong demonstrates that the chapter deals solely with non-doctrinal matters, concluding that the apologist’s appeal to this passage represents a desperate attempt to rationalize Protestant divisions. He then explores Calvin’s own frustration with Protestant sectarianism, quoting his lament regarding the discord sown by competing interpretations of Scripture. Armstrong concludes by asserting that Protestant denominationalism is unbiblical and contradicts the intentions of the Reformation’s founders. He highlights the Catholic Church’s emphasis on magisterial authority, apostolic succession, and a unified tradition as solutions to the problem of division.

Chapter 3: Bible and Tradition

This chapter explores the Catholic belief in the necessity of authoritative interpretation of Scripture and the binding nature of apostolic Tradition.

• The Necessity of Authoritative Interpretation (Nehemiah 8:8; Acts 8:27-31; 2 Peter 1:20; Mark 4:33-34): Armstrong contends that these passages demonstrate the biblical understanding that Scripture requires authoritative interpretation. He cites examples from both the Old and New Testaments where priests, Levites, and Apostles are shown teaching and interpreting Scripture for the people. He argues that this contradicts Luther’s claim that Scripture is self-interpreting and readily understood by even the simplest believer. He examines the story of the Ethiopian eunuch in Acts 8 as a clear example of the need for guidance in understanding Scripture. He then analyzes Calvin’s commentary on 2 Peter 1:20, arguing that Calvin’s attempt to limit the verse’s application to individual interpretations ultimately collapses into an impractical reliance on private judgment. Armstrong concludes by highlighting the recurring theme of authoritative interpreters throughout Scripture and the need for a final arbiter to resolve competing interpretations.
• The Binding Authority of Tradition, According to St. Paul (1 Corinthians 11:2; 1 Thessalonians 2:13, 2:15, 3:6): This section examines verses where St. Paul explicitly refers to the importance of upholding apostolic tradition. Armstrong argues that these passages clearly indicate a binding, authoritative tradition alongside Scripture, contradicting the Protestant principle of sola Scriptura. He examines Calvin’s commentary on 1 Corinthians 11:2, demonstrating Calvin’s reliance on ad hominem attacks against the Catholic Church rather than engaging with the textual evidence. Armstrong criticizes Calvin’s arbitrary distinction between traditions “necessary for salvation” and other traditions, arguing that the biblical text offers no support for such a distinction. He then recounts his experience debating a Reformed apologist who, despite claiming fidelity to the apostolic message, refused to define that message, highlighting the inherent difficulty within Protestantism of identifying a unified apostolic teaching. Armstrong concludes by emphasizing the Catholic Church’s role as the guardian of apostolic Tradition, faithfully passed down through history.
• Oral and Extrabiblical Tradition in the New Testament (Matthew 2:23, 23:1-3; 1 Corinthians 10:4; 1 Peter 3:19; Jude 9, 14-15; 2 Timothy 3:8; James 5:17): This section examines instances in the New Testament where Jesus and the Apostles acknowledge or utilize oral and extrabiblical tradition. Armstrong argues that these passages undermine the Protestant insistence on Scripture alone as the sole source of revelation. He analyzes Barnes’ and White’s attempts to explain away the reference to “Moses’ seat” in Matthew 23:1-3, arguing that their interpretations are forced and fail to account for the clear implication of a binding extrabiblical tradition. He further examines White’s and Riddlebarger’s contradictory arguments regarding the verse, demonstrating the incoherence of their positions. Armstrong concludes by highlighting the historical reality of Pharisaical Judaism, which relied heavily on oral tradition, and the fact that Christianity adopted many extrabiblical Jewish traditions. He asserts that the New Testament’s acknowledgment of authoritative non-biblical traditions challenges the Protestant principle of sola Scriptura.

Chapter 4: The Papacy

This chapter explores the biblical foundation for the papacy, focusing on the scriptural presentation of St. Peter as the “rock” upon which the Church is built.

• St. Peter as the Rock and Possessor of the Keys of the Kingdom (Matthew 16:18-19; Isaiah 22:20-22): This section analyzes Matthew 16:18-19, a key passage in the debate over the papacy. Armstrong argues that this verse clearly indicates St. Peter’s preeminence within the Church, contradicting the Protestant rejection of papal authority. He examines the traditional Protestant argument that “rock” refers to Peter’s faith rather than Peter himself, highlighting the shift in contemporary Protestant scholarship towards accepting Peter as the “rock.” Armstrong argues that even if “rock” refers to Peter, the passage still implies papal succession, as Peter’s leadership was intended to continue through his successors. He cites the election of Matthias as Judas’ successor (Acts 1:20-26) and Paul’s passing of his office to Timothy (2 Timothy 4:1-6) as biblical examples of apostolic succession. Armstrong examines Calvin’s commentary on Matthew 16:18-19, pointing out his discomfort with the verse’s implications and his attempt to downplay Peter’s unique role. He then explores the significance of Peter receiving the “keys of the kingdom of heaven,” highlighting the Old Testament office of steward as a parallel. Armstrong concludes by arguing that the Catholic view alone offers a coherent explanation for the various implications of this passage, acknowledging Peter’s leadership and the continuation of his office through papal succession.

Chapter 5: Justification and Salvation

This chapter explores the relationship between faith and works in the process of salvation, contrasting Catholic and Protestant views.

• Faith and Works: Two Sides of One Coin (James 2:24; 1:22, 2:14, 17, 20, 22, 26): This section analyzes James 2:24, a verse seemingly contradicting the Protestant doctrine of sola fide. Armstrong argues that this verse, and the book of James in general, present a more nuanced view of justification, emphasizing the inseparable link between faith and works. He contrasts this with Protestant attempts to explain away James 2:24 by claiming it refers to a different type of justification, distinct from salvation. Armstrong examines the example of Abraham’s justification in James 2:21-23, arguing that Abraham’s faith was demonstrated through his works, undermining the Protestant claim that works are irrelevant to justification. He explores Luther’s willingness to dismiss the book of James due to its discomforting implications, highlighting the lengths to which Protestants go to avoid this verse’s straightforward meaning. Armstrong concludes by emphasizing the Catholic view that faith and works are inseparable, both necessary in the process of salvation.
• The Rich Young Ruler’s Question About Salvation (Luke 18:18-25): This section analyzes Jesus’ encounter with the rich young ruler, arguing that Jesus’ command to sell all his possessions and follow Him demonstrates the importance of works in salvation. Armstrong playfully presents a “Revised Evangelical Version” of the passage, replacing Jesus’ call to action with an emphasis on “faith alone.” He argues that the actual text contradicts the Protestant view that works are irrelevant to salvation. Armstrong concludes by highlighting the consistent biblical emphasis on the inseparable link between faith and works, a concept often ignored in popular Protestant interpretations.
• God’s Fellow Workers? (1 Corinthians 3:8-9, 15:10; 2 Corinthians 6:1; 2 Peter 1:10): This section explores verses referring to Christians as “God’s fellow workers,” a concept raising questions about human free will and the role of works in salvation. Armstrong argues that these verses support the Catholic view that Christians cooperate with God’s grace in the process of salvation, contrasting this with Calvinist views denying human cooperation and emphasizing God’s sole agency in salvation. He analyzes Calvin’s commentary on 1 Corinthians 3:9, criticizing his misrepresentation of Catholic teaching and his failure to grasp the biblical paradox of human cooperation with divine grace. Armstrong cites the Council of Trent’s pronouncements on justification to demonstrate the Catholic acceptance of sola gratia, further undermining Calvin’s accusations. He concludes by highlighting the biblical and theological consistency of the Catholic position, which acknowledges human cooperation with God’s grace without diminishing God’s sovereignty in salvation.
• St. Paul’s Plea: “Work Out Your Salvation” (Philippians 2:12-13): This section analyzes Paul’s exhortation to “work out your own salvation,” arguing that it supports the Catholic view of human cooperation with divine grace. Armstrong refutes Calvin’s claim that this verse is used by Catholics to support “works-righteousness,” emphasizing the Catholic acceptance of sola gratia. He criticizes Calvin’s inability to grasp the biblical paradox of human cooperation with divine grace, arguing that Calvin falsely assumes that human effort negates God’s role in salvation. Armstrong cites John Wesley’s commentary on this verse as an example of Protestant agreement with the Catholic position, demonstrating the compatibility of Arminian soteriology with Catholic teaching. He concludes by highlighting the biblical and theological consistency of the Catholic view, which acknowledges human effort as a necessary response to God’s grace.
• Obedience Necessary for Salvation (Hebrews 5:9): This section analyzes Hebrews 5:9, a verse stating that Jesus “became the source of eternal salvation to all who obey him.” Armstrong argues that this verse clearly connects obedience with salvation, contradicting the Protestant emphasis on “belief alone.” He contrasts this with Luther and Calvin’s attempts to equate “obedience” with “faith,” criticizing their avoidance of the verse’s straightforward meaning. He analyzes Clarke’s commentary on this verse as an example of Protestant agreement with the Catholic position, highlighting the importance of obedience in Methodist soteriology. The chapter concludes by emphasizing the biblical connection between obedience and salvation, a concept often minimized in Protestant interpretations.
• Disobedience Led to Death; Obedience to Justification (Romans 5:17-19): This section examines Romans 5:17-19, a passage often cited by Protestants to support their view of imputed righteousness. Armstrong argues that the parallelism between being “made sinners” and being “made righteous” suggests that justification involves an actual change in the believer, as opposed to merely being declared righteous. He analyzes the meaning of the Greek word kathisteemi (“made”), demonstrating that it often refers to concrete appointments or changes in status, not merely declarations. Armstrong criticizes Jamieson, Fausset, and Brown’s interpretation of the verse, arguing that their claim that kathisteemi refers only to declarations is inconsistent with its biblical usage. He then examines Barnes’ commentary on this verse, highlighting Barnes’ admission that kathisteemi does not imply “imputation” when referring to the Fall. Armstrong contrasts this with Barnes’ failure to apply the same logic to justification, demonstrating the inconsistency of Protestant exegesis in this passage. He concludes by highlighting the Catholic view that justification involves an actual, infused righteousness, a concept more consistent with the biblical text than the Protestant view of imputed righteousness.
• St. Paul on Falling Away from the Faith and Salvation (1 Corinthians 9:27; 1 Corinthians 10:12; Galatians 5:1, 4; Philippians 3:8-14; 1 Timothy 4:1): This section examines various verses where St. Paul warns about the possibility of falling away from faith and losing salvation. Armstrong argues that these passages, and the concept of apostasy, contradict the Calvinist doctrine of “once saved, always saved.” He analyzes Barnes’ commentary on Galatians 5:4, criticizing Barnes’ attempt to apply the verse to those who never truly possessed grace. Armstrong examines the context of Galatians, demonstrating that Paul clearly addresses Christians who have fallen away from their initial belief in grace. He criticizes Barnes’ arbitrary distinction between falling away from “belief in grace” and falling away from “grace as a state,” arguing that the two are inseparable within Pauline theology. Armstrong further analyzes the Greek word ekpipto (“fallen”), demonstrating its usage throughout the New Testament in reference to falling from a prior state. He concludes by highlighting the biblical and theological consistency of the Catholic position, which acknowledges the possibility of apostasy, while criticizing Calvinist attempts to explain away these passages.
• Other Biblical Writers on Apostasy (Hebrews 3:12-14, 6:4-6; 2 Peter 2:15, 20-22): This section examines additional passages from Hebrews and 2 Peter warning about apostasy. Armstrong criticizes Calvin’s commentary on Hebrews 6:4-6 as an example of special pleading and drawing of arbitrary distinctions. He analyzes Calvin’s claim that reprobates can appear outwardly similar to the elect, arguing that this creates an unbiblical “faith in faith” rather than faith in Jesus. He highlights the inherent danger of subjective assurance of salvation, contrasting this with the Pauline call to vigilance in maintaining one’s salvation. Armstrong criticizes Calvin’s attempt to dismiss the clear implications of apostasy in this passage as evidence of eisegesis. He concludes by arguing that the biblical evidence overwhelmingly supports the possibility of falling away from faith, a concept rejected by Calvinism despite its clear presence in Scripture.

Chapter 6: Judgment and Good Works

This chapter explores the biblical emphasis on good works in relation to judgment, contrasting Catholic and Protestant perspectives.

• The Crucial Role of Works (and Absence of Faith) in Judgment Day Accounts (Matthew 7:16-27, 16:27, 25:31-46; 2 Corinthians 5:10; 1 Peter 1:17; Revelation 22:12; Ecclesiastes 12:14): This section analyzes numerous passages describing the final judgment, highlighting the central role of good works in determining one’s eternal destiny. Armstrong argues that the consistent emphasis on works, alongside the absence of “faith alone,” contradicts the Protestant view that works are irrelevant to salvation. He recounts his experience debating a Calvinist apologist who minimized the importance of works in judgment. Armstrong playfully presents revised versions of Matthew 25 and Revelation 20, inserting “faith alone” as the criterion for judgment. He criticizes Calvin’s commentary on 1 Peter 1:17 as another example of equating “works” with “faith,” demonstrating the lengths to which Protestants go to avoid the biblical emphasis on good works. Armstrong concludes by asserting that the scriptural evidence overwhelmingly supports the Catholic view that good works play a crucial role in judgment.
• St. Paul: “Doers of the Law” Will Be Justified (Romans 2:5-13): This section analyzes Romans 2:5-13, a passage emphasizing that “doers of the law will be justified.” Armstrong argues that this verse supports the Catholic view that good works are necessary in the process of salvation. He criticizes Calvin’s commentary on this passage, pointing out his attempt to dismiss the biblical emphasis on works as a mere “order of sequence.” Armstrong examines Calvin’s assertion that “working” refers to “pursuit” and does not contradict grace, arguing that this interpretation is actually compatible with the Catholic position. He concludes by highlighting the Catholic acceptance of sola gratia, while simultaneously acknowledging the importance of good works as a necessary response to God’s grace.

Chapter 7: Baptism

This chapter explores the biblical evidence for infant baptism and baptismal regeneration, contrasting Catholic and Protestant perspectives.

• Baptism of Entire Households (Implying the Baptism of Children) (Acts 16:15, 33; 1 Corinthians 1:16; Acts 18:18): This section analyzes verses referring to the baptism of entire households, arguing that these passages imply the baptism of children. Armstrong examines the biblical meaning of “household,” demonstrating that it often includes children. He cites passages where “household” is explicitly linked with “children,” strengthening the argument for infant baptism. He counters Strong’s objection that these passages refer only to adult baptisms by examining the example of Stephanus’ household in 1 Corinthians 1:16. Armstrong argues that Strong’s claim that Stephanus’ household consisted only of adults is based on flimsy evidence and fails to account for the possibility of children within the household. He then presents a detailed argument from plausibility, outlining the logical steps leading to the conclusion that infant baptism is likely implied in Scripture. He examines Robertson’s commentary on Acts 16:15, highlighting Robertson’s admission that the interpretation of these passages is influenced by theological presuppositions. Armstrong concludes by arguing that, while the biblical evidence is not conclusive, the probability favors the practice of infant baptism within the early Church.
• Baptismal Regeneration (John 3:5; Acts 2:38, 22:16; 1 Corinthians 6:11; Titus 3:5; 1 Peter 3:19-21): This section analyzes verses associating baptism with salvation and regeneration, arguing that these passages support the Catholic doctrine of baptismal regeneration. Armstrong contrasts this with Protestant views denying that baptism confers regeneration, placing spiritual rebirth at the point of personal conversion. He examines Calvin’s interpretation of John 3:5, criticizing his attempt to make the water metaphorical. Armstrong then engages in cross-exegesis, comparing Titus 3:5 with John 3:5 and 1 Corinthians 6:11, highlighting the parallelism between “washing,” “water,” and “saved.” He argues that this parallelism strengthens the case for baptismal regeneration. He further examines Jesus’ baptism by John the Baptist, demonstrating the presence of the Holy Spirit alongside the water of baptism, contradicting Calvin’s interpretation. Armstrong criticizes Calvin’s attempt to explain away Titus 3:5 and 1 Peter 3:21 by claiming that baptism merely signifies a prior regeneration, arguing that this interpretation contradicts the biblical text’s clear grammatical structure. He presents a humorous analogy to demonstrate the absurdity of Calvin’s interpretation. He concludes by highlighting the Catholic view that baptism effects spiritual regeneration, a view supported by Scripture and the historical consensus of the Christian Church.

Chapter 8: The Eucharist

This chapter explores the biblical evidence for the Real Presence of Christ in the Eucharist, contrasting Catholic and Protestant views.

• The Last Supper: “This is My Body” (Luke 22:19-20; Matthew 26:26-28; Mark 14:22-24): This section analyzes the Last Supper accounts, focusing on Jesus’ words “This is My Body” and “This cup…is the new covenant in My Blood.” Armstrong argues that these words, taken literally, support the Catholic doctrine of the Real Presence. He contrasts this with Zwingli’s symbolic interpretation of the passage, criticizing his attempt to explain away the literal meaning of Jesus’ words. Armstrong highlights the context of the Passover meal, arguing that the disciples would have understood Jesus’ words in light of the sacrificial lamb. He further examines other biblical passages where “is” is used metaphorically, demonstrating that the context of the Last Supper does not support a metaphorical interpretation. Armstrong concludes by arguing that the straightforward reading of the text, taken in its historical and liturgical context, supports the Real Presence of Christ in the Eucharist.
• “He Who Eats My Flesh and Drinks My Blood Has Eternal Life” (John 6:47-66): This section analyzes John 6, a passage central to the debate over the Eucharist. Armstrong argues that Jesus’ repeated command to “eat My Flesh and drink My Blood” should be taken literally, given the Jewish cultural context in which such language was used to signify doing harm. He criticizes Zwingli’s symbolic interpretation of the passage, arguing that it fails to account for Jesus’ repeated emphasis on eating His Flesh and drinking His Blood. Armstrong highlights the fact that Jesus, when using parables or metaphors, always explained their meaning, contrasting this with His forceful reiteration of the command in John 6. He further argues that the disciples’ abandonment of Jesus after this teaching indicates their willful rejection of a literal understanding. Armstrong concludes by arguing that the context and language of John 6, taken alongside the Last Supper accounts, overwhelmingly support the Real Presence of Christ in the Eucharist.
• “Participation” in the Body and Blood of Christ (1 Corinthians 10:16): This section analyzes 1 Corinthians 10:16, where Paul asks, “The cup of blessing which we bless, is it not a participation in the Blood of Christ? The bread which we break, is it not a participation in the Body of Christ?” Armstrong argues that this verse, taken literally, supports the Catholic understanding of the Eucharist as a real participation in Christ’s Body and Blood. He criticizes Zwingli’s symbolic interpretation of the passage, pointing out its inconsistency with the verse’s straightforward meaning. He then examines Luther’s struggle with this passage, highlighting Luther’s admission that he would have preferred a symbolic interpretation but was ultimately forced by the text to accept the Real Presence. Armstrong concludes by arguing that the biblical evidence, supported by Luther’s own wrestling with the text, points towards a real participation in Christ’s Body and Blood in the Eucharist.
• Profaning the Body and Blood of the Lord (1 Corinthians 11:27-30): This section analyzes 1 Corinthians 11:27-30, where Paul warns against receiving the Eucharist “in an unworthy manner,” stating that those who do so “will be guilty of profaning the Body and Blood of the Lord.” Armstrong argues that Paul’s strong language implies that something more than mere bread and wine is present in the Eucharist. He contrasts this with White’s symbolic interpretation of the passage, criticizing his reduction of the Eucharist to a mere memorial meal. Armstrong examines Luther’s commentary on this verse, highlighting Luther’s argument that Paul’s warnings about sin make no sense if Christ is not truly present in the Eucharist. He concludes by arguing that the Catholic understanding of the Real Presence alone adequately explains Paul’s strong warnings against profaning the Eucharist.

Chapter 9: Penance

This chapter explores the biblical basis for the Catholic sacrament of Penance, focusing on the role of suffering and its connection to Christ’s redemptive work.

• Sharing in Christ’s Sufferings (Philippians 3:10; Romans 8:17; Galatians 2:20; 1 Corinthians 15:31; 2 Corinthians 6:9; 1 Peter 4:1, 13): This section examines verses linking suffering with the Christian life and the call to imitate Christ in His suffering. Armstrong argues that these verses demonstrate the biblical understanding that suffering is not foreign to the Christian experience, contrasting this with some Evangelical tendencies to downplay or deny the inevitability of suffering. He playfully criticizes those who view Christianity as solely joyful and triumphant, highlighting the biblical emphasis on suffering as a means of achieving holiness. Armstrong concludes by emphasizing the Catholic view that suffering can be a secondary participation in Christ’s redemptive work, offering meaning and purpose to our trials.
• Carrying Christ’s Afflictions in Our Bodies (2 Corinthians 4:10; Colossians 1:24; 2 Corinthians 1:5-7; Galatians 6:17; 2 Timothy 4:6; Romans 12:1; 2 Corinthians 11:23-30): This section examines verses where Paul speaks of “carrying in the body the death of Jesus” and “completing what is lacking in Christ’s afflictions.” Armstrong argues that these verses, while not denying the completeness of Christ’s atonement, suggest that Christians can participate in His suffering for the sake of others. He contrasts this with Calvin’s vehement rejection of the Catholic interpretation of Colossians 1:24, arguing that Calvin misrepresents Catholic teaching and fails to grasp the concept of a secondary participation in Christ’s suffering. Armstrong criticizes Calvin’s attempt to create a dichotomy between Christ’s redemption and the role of saints, highlighting the Catholic understanding that saints participate in Christ’s redemptive work solely through His grace. He further criticizes Barnes’ misrepresentation of the Catholic position as adding human merits to Christ’s atonement. Armstrong concludes by emphasizing the Catholic view that suffering can be a means of uniting ourselves with Christ and offering our trials for the benefit of others, a concept rooted in Scripture and the example of St. Paul.

Chapter 10: The Communion of Saints

This chapter explores the biblical basis for the Catholic doctrine of the Communion of Saints, focusing on the veneration of saints and their intercessory power.

• The Imitation of Paul and the Veneration of Saints (1 Corinthians 4:16; Philippians 3:17; 2 Thessalonians 3:7-9): This section analyzes verses where Paul calls for Christians to imitate him and follow his example. Armstrong argues that these passages support the Catholic practice of venerating saints, as they demonstrate the biblical approval of honoring and emulating holy individuals. He contrasts this with Protestant views minimizing the role of saints, emphasizing a direct relationship with God without the need for saintly intercession. Armstrong cites Luther’s early defense of images as aids to remembrance and witnesses to God’s grace, highlighting Luther’s initial agreement with the Catholic position. He further examines Calvin’s acknowledgment that the virtues of saints serve as testimonies and guides for Christians. Armstrong concludes by arguing that the biblical call to imitate Paul and other holy individuals provides a foundation for the Catholic practice of honoring and venerating saints.
• Saints in Heaven as a “Cloud of Witnesses” Watching Those on Earth (Hebrews 12:1): This section analyzes Hebrews 12:1, which refers to a “cloud of witnesses” surrounding Christians. Armstrong argues that this verse suggests that saints in heaven are aware of and involved in the lives of Christians on earth. He contrasts this with Protestant attempts to explain away the verse by claiming it is merely a figurative representation, criticizing Barnes’ denial that the verse reveals anything about the knowledge of those in heaven. Armstrong cites Vincent and Robertson’s commentaries on this verse, both acknowledging that it implies saints in heaven are watching earthly events. He further examines Revelation 5:8 and 6:9-10, highlighting the saints’ involvement in offering prayers and interceding for those on earth. Armstrong concludes by arguing that the biblical evidence supports the Catholic view that saints in heaven are aware of earthly affairs and actively involved in the lives of Christians.
• The Intercession of the Saints and Their Connection with the Earth (Revelation 5:8, 6:9-10, 8:3-4; Matthew 17:1-3, 27:52-53): This section examines verses explicitly mentioning the saints’ intercessory power and their connection with the earth. Armstrong argues that these passages support the Catholic practice of invoking the saints and requesting their prayers. He analyzes Calvin’s contradictory views on the intercession of saints, highlighting Calvin’s initial admission that saints pray for us, followed by his denial of any scriptural basis for such a belief. Armstrong then examines biblical examples of the dead interacting with the living, citing Moses and Elijah at the Transfiguration, Samuel’s appearance to Saul, and the saints raised after Jesus’ death. He criticizes Calvin’s claim that the dead are “withdrawn” from earthly concerns, arguing that these biblical examples contradict such a view. Armstrong further analyzes Calvin’s attempt to dismiss the relevance of angelic intercession by claiming that it confuses the order of being between angels and saints, arguing that this reasoning is faulty and contradicts the biblical evidence itself. He then examines Clarke, Wesley, and Jamieson, Fausset, and Brown’s commentaries on Revelation 5:8 and 8:3-4, criticizing their attempts to make the prayers of the saints figurative and their insistence that Christians should pray only to God. Armstrong argues that invoking the saints does not contradict Christ’s unique mediation, as all prayer ultimately flows through Christ. He concludes by highlighting the biblical evidence for the intercessory power of saints and the legitimacy of invoking their prayers, contrasting this with Protestant anxieties regarding the role of saints.

Chapter 11: Relics and Sacramentals

This chapter explores the biblical basis for the Catholic use of relics and sacramentals, focusing on the concept of matter as a conveyor of grace.

• Elisha’s Bones Raise a Man from the Dead (2 Kings 13:20-21): This section analyzes 2 Kings 13:20-21, where a dead man is raised to life upon touching Elisha’s bones. Armstrong argues that this passage demonstrates the biblical principle that God can work miracles through physical objects, providing a foundation for the Catholic use of relics. He contrasts this with Protestant objections to relics as superstitious or idolatrous, criticizing Clarke’s attempt to dismiss the verse’s implications while simultaneously admitting its validity. Armstrong argues that veneration of relics is distinct from worship, as it honors God’s grace manifested through holy individuals. He further examines Protestant anxieties regarding the use of matter in conveying grace, highlighting their inconsistency in accepting baptismal regeneration while rejecting relics. Armstrong concludes by asserting that the biblical evidence supports the Catholic view that God can work miracles through relics, a concept rooted in the Incarnation and the sacramental nature of Christianity.
• More Biblical Relics: Elijah’s Mantle, Peter’s Shadow, and Paul’s Handkerchief (2 Kings 2:11-14; Acts 5:15-16; Acts 19:11-12; Matthew 9:20-22): This section examines additional biblical examples of relics, including Elijah’s mantle, Peter’s shadow, and Paul’s handkerchief. Armstrong argues that these passages further demonstrate the biblical principle that God can use physical objects connected with holy individuals to work miracles. He analyzes Henry’s and Clarke’s commentaries on these verses, criticizing their attempts to explain away the implications of relics while simultaneously acknowledging the miracles themselves. Armstrong refutes Clarke’s seven arguments against relics, demonstrating their logical flaws and their reliance on unwarranted assumptions. He further criticizes Henry’s contradictory interpretations of Elisha’s bones and Peter’s shadow, highlighting Henry’s reluctance to admit any concept with “Catholic odor.” Armstrong concludes by asserting that the biblical evidence supports the Catholic use of relics, a concept consistent with the Incarnation and the sacramental nature of Christianity.

Chapter 12: Purgatory and Prayers for the Dead

This chapter explores the biblical basis for the Catholic doctrines of Purgatory and prayers for the dead, focusing on passages suggesting an intermediate state and the efficacy of praying for the departed.

• A Biblical Argument for Purgatory (1 Corinthians 3:11-15): This section analyzes 1 Corinthians 3:11-15, where Paul describes the “day” when each person’s work will be tested by fire. Armstrong argues that this passage, understood as referring to the Day of Judgment, supports the Catholic doctrine of Purgatory, as it suggests a process of purification after death. He contrasts this with Calvin’s attempt to reinterpret “day” as referring to any manifestation of the Holy Spirit, arguing that this interpretation contradicts contemporary biblical scholarship. Armstrong cites Kittel and Robertson’s commentaries on this verse, both acknowledging that “day” refers to the Day of Judgment. He further analyzes Robertson’s description of the purification process, highlighting its similarity to the Catholic understanding of Purgatory. Armstrong criticizes Clarke, White, and Henry’s attempts to dismiss the verse’s relevance to Purgatory, arguing that their interpretations are strained and rely on unfounded assumptions. He concludes by arguing that the biblical evidence supports the Catholic view that a process of purification after death is necessary for those who die in God’s grace but are not yet fully cleansed of sin.
• Baptism for the Dead: The Most “Un-Protestant” Verse in the Bible (1Corinthians 15:29): This section analyzes 1 Corinthians 15:29, a particularly enigmatic verse where Paul mentions people being baptized on behalf of the dead. Armstrong argues that the context of the verse, within a larger discussion of the resurrection, suggests that Paul is not condemning the practice but rather using it as an example of a Christian practice that makes sense only if the dead are raised. He recounts his experience debating Protestants who struggled to interpret this verse, highlighting their various attempts to explain away its apparent contradiction of Protestant theology. Armstrong criticizes Calvin’s interpretation of the verse, arguing that it is strained and fails to account for the verse’s rhetorical purpose. He further criticizes Clarke’s symbolic interpretation of the verse, arguing that it is inconsistent with the passage’s grammatical structure and overall meaning. Armstrong then explores the Catholic interpretation of the verse, suggesting that Paul is referring to penitential practices undertaken on behalf of the dead, a concept harmonious with the parallel passage in Maccabees about prayers for the dead. He concludes by arguing that the verse, while difficult to interpret, offers a possible biblical basis for the Catholic practice of praying for the dead.
• The Case of Onesiphorus: Did St. Paul Pray for a Dead Man? (2 Timothy 1:16-18): This section analyzes 2 Timothy 1:16-18, where Paul prays for Onesiphorus and his household. Armstrong argues that this verse offers a probable example of a prayer for the dead in the New Testament, contrasting this with the Protestant denial of such a practice. He examines various Protestant commentaries on this verse, highlighting the confusion and disagreement surrounding its interpretation. Armstrong analyzes Guthrie, Jamieson, Fausset, and Brown, Robertson, and Rutherford’s attempts to explain away the possibility of Paul praying for a dead man, criticizing their reliance on strained interpretations and arbitrary distinctions. He further criticizes Clarke, Henry, and Barnes’ attempts to dismiss the verse’s relevance to prayers for the dead, arguing that their interpretations are based on unfounded assumptions. Armstrong concludes by arguing that the biblical evidence, despite Protestant attempts to explain it away, suggests that Paul was indeed praying for a dead man, a practice consistent with the Catholic belief in the efficacy of praying for the departed.
• Prayers for the Dead When the Dead Are Raised (Acts 9:36-37, 40-41): This section analyzes Acts 9:36-41, where Peter prays for Tabitha, who is raised from the dead. Armstrong argues that this passage, along with Jesus’ prayer for Lazarus (John 11:41-42), provides clear examples of praying for the dead in the New Testament. He counters the Protestant objection that these examples are unique to Jesus and the Apostles by pointing out that Jesus commanded His disciples to raise the dead, implying that they also prayed for this purpose. Armstrong further criticizes Calvin’s denial of any scriptural basis for praying for the dead, arguing that Calvin himself acknowledges the examples of Peter and Elijah praying for the dead in his commentaries. He analyzes Henry’s commentary on Acts 9, highlighting his admission that Peter prayed for a dead person. Armstrong then explores the concept of an intermediate state, arguing that the biblical examples of raising the dead demonstrate the existence of a state between earthly life and the final judgment. He concludes by asserting that the biblical evidence supports the Catholic practice of praying for the dead, a practice rooted in the scriptural examples of Jesus, Peter, and Elijah.

Chapter 13: The Blessed Virgin Mary

This chapter explores the biblical basis for the Catholic doctrines of Mary’s sinlessness and the Immaculate Conception, focusing on the significance of the angel Gabriel’s greeting to Mary in Luke 1:28.

• Full of Grace: The Blessed Virgin Mary’s Sinlessness and Immaculate Conception (Luke 1:28): This section analyzes Luke 1:28, where the angel Gabriel greets Mary as “highly favored” or “full of grace” (Greek: kecharitomene). Armstrong argues that this verse, properly understood, points to Mary’s sinlessness and provides a foundation for the doctrine of the Immaculate Conception. He examines the various translations of kecharitomene, highlighting the consistent connection with God’s grace. Armstrong cites Robertson, Vincent, Vine, and White’s commentaries on this verse, all acknowledging that it refers to divine favor and grace. He then explores the biblical understanding of grace (charis) as the power to overcome sin, drawing upon Kittel and Vine’s lexical analyses. Armstrong argues that Mary’s fullness of grace implies a complete absence of sin, as grace and sin are presented as antithetical forces in Scripture. He presents a detailed deductive argument, using biblical premises regarding grace and salvation to support Mary’s sinlessness and the essence of the Immaculate Conception. Armstrong then examines various Protestant objections to this interpretation, including the argument that St. Stephen is also described as “full of grace” in Acts 6:8 and Svendsen’s argument that the root word for kecharitomene is applied to all believers in Ephesians 1:6. He demonstrates the flaws in these objections by highlighting the different Greek words used in these passages, the varying degrees of grace bestowed upon believers, and the distinct grammatical structure of Luke 1:28. Armstrong concludes by arguing that the biblical evidence, despite Protestant attempts to downplay its significance, supports the Catholic view of Mary’s sinlessness and provides a foundation for the doctrine of the Immaculate Conception.

Chapter 14: Clerical Celibacy

This chapter explores the biblical basis for the Catholic requirement of clerical celibacy, focusing on Jesus’ teaching on voluntary eunuchs for the kingdom of heaven and Paul’s praise of celibacy.

• Voluntary Eunuchs for the Sake of the Kingdom of Heaven (Matthew 19:12): This section analyzes Matthew 19:12, where Jesus speaks of those who “have made themselves eunuchs for the sake of the kingdom of heaven.” Armstrong argues that this verse, alongside Paul’s praise of celibacy, provides a biblical foundation for the Catholic requirement of priestly celibacy. He contrasts this with the Protestant view that celibacy is merely a recommendation, not a requirement. Armstrong recounts his experience debating a Protestant who objected to the Catholic requirement, highlighting the common Protestant argument that the Church is legalistic in enforcing a practice that Paul merely recommends. He argues that the Church has the right to establish requirements for its clergy, just as Protestant denominations have the right to require seminary training for their pastors. Armstrong examines Calvin’s commentary on this verse, criticizing his attempts to downplay the legitimacy of a divine calling to celibacy and his ad hominem attacks on Catholic religious vows. He further criticizes Luther’s extreme and unsubstantiated claims about the immorality of Catholic celibacy. Armstrong concludes by arguing that the biblical evidence supports the Catholic view that celibacy is a legitimate and beneficial state of life, especially for those called to priestly ministry.
• “Each Has His Own Special Gift”; “Undivided Devotion to the Lord” (1 Corinthians 7:7-9, 32-38): This section further explores Paul’s teaching on celibacy in 1 Corinthians 7. Armstrong argues that Paul’s statements that “each has his own special gift from God” and that the unmarried are “free from anxieties” and have “undivided devotion to the Lord” provide further support for the Catholic requirement of priestly celibacy. He contrasts this with Calvin’s attempts to minimize Paul’s praise of celibacy and emphasize the supposed universality of the need for marriage. Armstrong criticizes Calvin’s unfounded assumptions regarding the widespread sexual immorality of Catholic clergy, arguing that his interpretation is driven by his hostility to the Catholic Church rather than a faithful reading of the text. He further criticizes Clarke’s and Henry’s commentaries on this passage, pointing out their attempts to distort Paul’s meaning and their reliance on caricatures of Catholic teaching. Armstrong concludes by arguing that the biblical evidence supports the Catholic view that celibacy is a valuable gift from God, allowing for greater devotion to the Lord, a state of life particularly fitting for priests.

Chapter 15: Divorce

This chapter explores the biblical teaching on divorce, contrasting the Catholic view of the indissolubility of marriage with more permissive Protestant interpretations.

• Our Lord Jesus’ “Strict” Stance on Divorce (Matthew 19:9): This section analyzes Matthew 19:9, where Jesus states, “And I say to you: whoever divorces his wife, except for unchastity, and marries another, commits adultery.” Armstrong argues that this verse, properly understood, supports the Catholic view that marriage is indissoluble. He contrasts this with Protestant interpretations allowing for divorce on grounds of adultery or other marital difficulties. Armstrong examines the meaning of the Greek word porneia (“unchastity”), arguing that Jesus is contrasting a true marriage with an illicit union or concubinage. He further points out that Jesus does not use the ordinary Greek word for adultery (moicheia), suggesting that He is referring to something else. Armstrong analyzes Kittel’s commentary on this verse, highlighting Kittel’s affirmation of Jesus’ teaching on the indissolubility of marriage. He further examines The International Standard Bible Encyclopedia’s article on divorce, noting its agreement with the strict interpretation of Jesus’ teaching and its suggestion that the “exception clause” in Matthew may be a later addition. Armstrong concludes by arguing that the biblical evidence, properly interpreted, supports the Catholic view of the indissolubility of marriage.

Chapter 16: Contraception

This chapter explores the biblical basis for the Catholic prohibition of contraception, focusing on the story of Onan in Genesis 38 and the traditional Christian understanding of the sinfulness of separating sex from procreation.

• The Sin of Onan (Genesis 38:9-10): This section analyzes Genesis 38:9-10, the story of Onan, who “spilled the semen on the ground” to avoid impregnating his brother’s widow. Armstrong argues that this passage, traditionally interpreted as condemning coitus interruptus, provides a biblical basis for the Catholic prohibition of contraception. He contrasts this with contemporary Protestant views accepting contraception as morally neutral or even obligatory. Armstrong examines Luther and Calvin’s commentaries on this passage, highlighting their vehement condemnation of Onan’s actions. He analyzes The New Bible Dictionary’s attempt to dismiss the verse’s relevance to contraception, arguing that its interpretation is inconsistent with the levirate law and the text’s emphasis on Onan’s wickedness. Armstrong further examines Douglas’ and Myers’ commentaries on this passage, both acknowledging that Onan was slain for his contraceptive act. He argues that even if Onan was primarily punished for disobeying the levirate law, his sin still involved the deliberate separation of sex from procreation, a concept central to the Catholic objection to contraception. Armstrong concludes by asserting that the biblical evidence, supported by the historical consensus of both Jewish and Christian commentators, points to the sinfulness of contraception, a practice contrary to the natural law and God’s design for sexuality.

Conclusion

In his conclusion, Armstrong reiterates his central argument: Catholics need not yield to Protestants when it comes to biblical interpretation. He acknowledges that both Catholics and Protestants bring their own biases to Scripture but contends that the Catholic Church’s position is often more biblically defensible than many Protestant interpretations. He encourages Catholics to engage in open and respectful dialogue with Protestants, utilizing Scripture as common ground for understanding and potentially resolving theological differences. Armstrong concludes by calling for a renewed commitment to studying and living out the truths of Scripture, regardless of denominational affiliation. He emphasizes the need for Christians to be countercultural, resisting the temptations of moral compromise, and seeking to conform their lives to God’s will as revealed in the Bible.