For Catholic Readers: Are You Trusting Completely in Jesus Christ?

Truth has nothing to fear from honest examination.

Thank you for taking the time to read this page.

Perhaps you were baptized as an infant, received First Communion, attended Mass, confessed sins to a priest, prayed the rosary, or were taught that the Roman Catholic Church is the church established by Jesus Christ.

Perhaps your Catholic faith is inseparably connected with your family, culture, childhood, and identity.

We understand that examining long-held beliefs can be difficult. This page is not asking you to reject truth merely because it is associated with Catholicism. Nor should anyone reject a belief merely because it is Protestant.

The important question is:

Does this teaching agree with the Word of God?

“Prove all things; hold fast that which is good.”
— 1 Thessalonians 5:21, KJV

Your eternal destiny is too important to rest upon a religious label, family tradition, church membership, sacrament, or assumption.

You must personally know whether your hope rests completely in Jesus Christ.

Catholics and Bible-Believing Christians Share Important Truths

It is important to begin honestly. Roman Catholicism teaches many truths that faithful Christians also affirm.

Catholics commonly confess that:

• There is one God.
• God created heaven and earth.
• Jesus Christ is the eternal Son of God who became truly human.
• Jesus was born of the virgin Mary.
• Jesus lived without sin.
• Jesus was crucified, died, was buried, and rose bodily from the dead.
• Jesus will return and judge the living and the dead.
• The Holy Bible is inspired by God.
• Human beings are sinners who need God’s grace.
• Salvation was made possible through the death and resurrection of Jesus Christ.

These are not minor points. They give us substantial common ground.

But agreement about many truths does not settle the most personal question:

How is a guilty sinner made right with God?

Is salvation received completely through faith in Jesus Christ and His finished work?

Or must a person also depend upon baptism, sacraments, priestly absolution, personal merit, satisfaction for sins, purgatorial purification, or the accumulated merits of Mary and the saints?

That is the central question we must examine from Scripture.

The Most Important Question: What Are You Trusting In?

A person may sincerely say, “I believe in Jesus,” while also trusting in other things for acceptance before God.

Someone may trust in:

• Being baptized
• Receiving the Eucharist
• Going to confession
• Performing penance
• Attending Mass
• Remaining in good standing with the Church
• Doing enough good works
• Avoiding mortal sin
• Receiving the last rites
• The prayers of Mary and the saints
• Purification after death

But Scripture repeatedly directs the sinner’s confidence to Jesus Christ Himself.

“Believe on the Lord Jesus Christ, and thou shalt be saved…”
— Acts 16:31, KJV

“Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.”
— Romans 5:1, KJV

“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
Not of works, lest any man should boast.”
— Ephesians 2:8–9, KJV

The question is not merely whether Jesus has a place in your faith.

The question is whether Jesus Christ is the entire foundation of your hope before God.

Salvation and the Finished Work of Christ

What Does the Roman Catholic Church Officially Teach About Salvation?

It would be unfair to say that Catholicism teaches that people can save themselves without God’s grace. The official Catholic Catechism teaches that justification was merited by Christ’s suffering and that grace is God’s gift.

However, it also teaches that justification is conferred through baptism, that the sacraments are necessary for believers, and that grace can be lost through mortal sin and recovered through the sacrament of penance.

You can examine these official teachings directly:

• Catholic Catechism: Grace and Justification
• Catholic Catechism: The Necessity of Baptism
• Catholic Catechism: The Sacraments of Salvation
• Catholic Catechism: Penance and Reconciliation

Catholic teaching therefore presents salvation as originating entirely in God’s grace, while ordinarily being communicated and maintained through the sacramental system of the Church.

We must respectfully ask:

Is that the message preached by the apostles?

Is Justification a Gift Received by Faith—or a Process Administered Through Sacraments?

To justify means to declare or account a sinner righteous before God.

Scripture says:

“But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.”
— Romans 4:5, KJV

Notice carefully:

• God justifies the ungodly.
• The sinner does not first make himself worthy.
• Righteousness is counted to the one who believes.
• Justification is contrasted with working for acceptance.

Paul uses Abraham as an example:

“For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.”
— Romans 4:3, KJV

David likewise described the blessedness of the person to whom God credits righteousness apart from works:

“Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works.”
— Romans 4:6, KJV

The believer’s right standing before God is not gradually accumulated through religious observances. It is received because Christ’s righteousness is credited to the believer who trusts Him.

“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”
— 2 Corinthians 5:21, KJV

Our hope is not that we will eventually become worthy enough to be justified.

Our hope is that Jesus Christ is completely worthy and that God receives those who are found in Him.

Does Faith Without Works Mean a Person May Live in Sin?

No.

The Bible never teaches that saving faith is merely agreeing with facts while continuing in unrepentant rebellion.

True faith produces obedience.

“For as the body without the spirit is dead, so faith without works is dead also.”
— James 2:26, KJV

But we must preserve the biblical order:

We are not saved by good works. We are saved unto good works.

After declaring that salvation is by grace through faith and not of works, Paul immediately says:

“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”
— Ephesians 2:10, KJV

Good works are the fruit of salvation, not the price of salvation.

Obedience demonstrates living faith, but obedience does not purchase the gift Christ bought with His blood.

A tree does not become alive because it produces fruit. It produces fruit because it is alive.

In the same way, a person does not earn new life by performing Christian works. A person who has received new life through Christ begins to produce the fruit of that life.

Sacraments, Priesthood, and Forgiveness

Does Water Baptism Save Us?

Baptism is commanded by Jesus Christ. Every believer should be baptized in obedience to Him.

“Go ye therefore, and teach all nations, baptizing them…”
— Matthew 28:19, KJV

But the question is whether the physical act of baptism itself causes an infant or adult to be spiritually regenerated and justified.

The official Catholic Catechism describes baptism as the means through which people are freed from sin, reborn, incorporated into Christ and the Church, and ordinarily given entry into eternal life.

The baptism passages must be read together. Peter commanded repentance and baptism, not reliance upon water apart from Christ:

“Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”
— Acts 2:38, KJV

“The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:”
— 1 Peter 3:21, KJV

We must not dismiss Peter’s words that baptism saves. He immediately distinguishes it from an outward washing and connects it with a good conscience toward God and Christ’s resurrection. Christians differ over how baptism communicates or expresses this saving grace. This article understands baptism as the commanded response of repentant faith, inseparable from the Christ who saves, rather than a physical rite that makes unbelief harmless. In Acts, those receiving the preached word are baptized:

“Then they that gladly received his word were baptized…”
— Acts 2:41, KJV

“But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized…”
— Acts 8:12, KJV

The Ethiopian asked:

“See, here is water; what doth hinder me to be baptized?”
— Acts 8:36, KJV

Philip answered:

“If thou believest with all thine heart, thou mayest.”
— Acts 8:37, KJV

Baptism visibly identifies a believer with the death, burial, and resurrection of Jesus. It is a commanded expression of faith and discipleship.

But water without personal faith cannot save.

Simon the sorcerer was baptized, yet Peter later told him:

“Thy heart is not right in the sight of God.”
— Acts 8:21, KJV

His outward participation did not make his heart right with God.

Likewise, being baptized as an infant cannot replace the personal repentance and faith commanded throughout the New Testament.

Jesus said:

“He that heareth my word, and believeth on him that sent me, hath everlasting life…”
— John 5:24, KJV

Must We Confess Our Sins to a Priest to Receive Forgiveness?

The Catholic Church teaches sacramental confession to a priest, particularly following grave post-baptismal sin.

The Bible certainly teaches confession.

“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”
— 1 John 1:9, KJV

But the passage directs believers to God, who forgives and cleanses.

David confessed:

“I acknowledged my sin unto thee, and mine iniquity have I not hid… and thou forgavest the iniquity of my sin.”
— Psalm 32:5, KJV

We should also confess offenses to those we have wronged, and Christians may confess struggles to one another for prayer and accountability.

“Confess your faults one to another, and pray one for another, that ye may be healed.”
— James 5:16, KJV

Jesus also gave His disciples a real responsibility concerning forgiveness:

“Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.”
— John 20:23, KJV

These words belong to His sending of the disciples and His gift of the Holy Ghost (John 20:21–22). Catholics understand them as a foundation for sacramental absolution. This article understands that authority through the apostles’ Spirit-given gospel ministry: they proclaim forgiveness through Christ and warn those who refuse Him (Acts 10:43; 13:38–39). John 20:23 does not itself describe every later practice of private confession or establish another mediator beside Christ.

“For there is one God, and one mediator between God and men, the man Christ Jesus.”
— 1 Timothy 2:5, KJV

Jesus Christ is our High Priest.

“Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God…”
— Hebrews 4:14, KJV

Because of Him, believers are invited to approach God directly:

“Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”
— Hebrews 4:16, KJV

You may come directly to God through Jesus Christ with sincere confession and repentance.

The Mass and the Lord’s Supper

Is the Mass a Repeated Sacrifice for Sin?

The Catholic Church does not teach that Jesus is physically crucified again at every Mass. It describes the Eucharistic celebration as making Christ’s once-for-all sacrifice sacramentally present.

Nevertheless, the language of an altar, priesthood, sacrifice, and an offering for the living and the dead raises an essential biblical question:

Was Christ’s sacrifice completed, or must it continue to be sacramentally offered?

On the cross, Jesus said:

“It is finished.”
— John 19:30, KJV

Hebrews repeatedly emphasizes the completeness and finality of His sacrifice:

“Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.”
— Hebrews 9:12, KJV

“So Christ was once offered to bear the sins of many…”
— Hebrews 9:28, KJV

“But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God.”
— Hebrews 10:12, KJV

“For by one offering he hath perfected for ever them that are sanctified.”
— Hebrews 10:14, KJV

Under the Old Covenant, priests remained standing because their sacrifices were never finished.

Jesus sat down because His atoning sacrifice was complete.

The Lord’s Supper is a precious remembrance and proclamation of His death:

“For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.”
— 1 Corinthians 11:26, KJV

It points us back to the sufficient sacrifice already accomplished at Calvary.

Does the Bread Become the Physical Body of Jesus?

Catholic teaching holds that, after consecration, the substance of the bread and wine becomes the body and blood of Christ, although the outward appearances remain.

Jesus did say:

“This is my body.”
— Luke 22:19, KJV

But in the same verse He also said:

“This do in remembrance of me.”
— Luke 22:19, KJV

Jesus frequently used vivid figurative language:

• “I am the door.”
• “I am the true vine.”
• “I am the light of the world.”
• “I am the bread of life.”

These descriptions communicate profound spiritual truths without changing Jesus into a wooden door, a literal vine, or physical light.

After speaking of eating His flesh and drinking His blood, Jesus explained:

“It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.”
— John 6:63, KJV

Eating Christ spiritually means receiving Him by faith, depending upon Him, and drawing eternal life from Him.

Jesus had already said:

“He that believeth on me hath everlasting life.”
— John 6:47, KJV

Mary, the Saints, and Prayer

Should Christians Pray to Mary or the Saints?

Catholics commonly distinguish between worship, which belongs to God alone, and honor or requests for intercession directed toward Mary and the saints.

We should represent that distinction fairly.

Nevertheless, the New Testament never instructs Christians to address prayers to deceased believers.

Jesus taught His disciples to pray:

“Our Father which art in heaven…”
— Matthew 6:9, KJV

Jesus also said:

“…whatsoever ye shall ask of the Father in my name, he may give it you.”
— John 15:16, KJV

Believers on earth should pray for one another. But the consistent biblical pattern is prayer directed to God through Jesus Christ.

Christ Himself intercedes for His people:

“It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.”
— Romans 8:34, KJV

“Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.”
— Hebrews 7:25, KJV

The Holy Spirit also helps believers in prayer:

“Likewise the Spirit also helpeth our infirmities…”
— Romans 8:26, KJV

With the Son interceding for us, the Holy Spirit helping us, and the Father inviting us to His throne, we do not need another heavenly mediator.

Mary was highly favored and blessed among women. She gave a beautiful example of humility and submission to God.

But Mary herself rejoiced in God as her Savior:

“And my spirit hath rejoiced in God my Saviour.”
— Luke 1:47, KJV

Mary needed God’s saving grace just as every other descendant of Adam does.

Her recorded instruction points away from herself and toward Jesus:

“Whatsoever he saith unto you, do it.”
— John 2:5, KJV

We honor Mary best when we follow that instruction and obey her Son.

Is Mary the Mother of God?

The expression “Mother of God” was historically intended to affirm that the child Mary bore was truly God manifested in human flesh—not to claim that Mary created God, existed before God, or originated Christ’s divine nature.

Jesus is fully divine and fully human.

Mary was genuinely the mother of Jesus according to His humanity.

But Scripture normally calls her:

“Mary the mother of Jesus.”
— Acts 1:14, KJV

Because the title “Mother of God” can easily be misunderstood or used to elevate Mary beyond Scripture, it is safer and clearer to use the biblical language.

Mary is blessed, but Jesus Christ alone is our Lord, Savior, Mediator, and Redeemer.

Was Mary Sinless?

Catholic teaching holds that Mary was preserved from original sin from the first moment of her conception and remained free from personal sin.

But Scripture says:

“For all have sinned, and come short of the glory of God.”
— Romans 3:23, KJV

Jesus Christ is uniquely identified as sinless:

“Who did no sin, neither was guile found in his mouth.”
— 1 Peter 2:22, KJV

“For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”
— Hebrews 4:15, KJV

No biblical passage teaches that Mary was conceived without sin or lived entirely without sin.

Mary’s words “God my Saviour” establish her dependence on God’s salvation; they do not by themselves prove that she committed personal sin. Catholic teaching describes her as preserved from sin by Christ’s grace. Our objection is that the KJV does not explicitly teach her Immaculate Conception or lifelong sinlessness; the doctrine should not be assumed from her blessedness.

Purgatory and Indulgences

Is There a Purgatory After Death?

Catholic teaching describes purgatory as a final purification for those who die in God’s friendship but are not yet completely purified. It distinguishes purgatory from the punishment of the damned.

You can read the official description at Catholic Catechism: The Final Purification, or Purgatory.

Catholicism also teaches two final destinations: Heaven and Hell. It describes purgatory as temporary purification of some who die in God’s grace and are assured of Heaven, not a third eternal destination or a second chance for the lost. The question is whether Scripture teaches that post-death purification.

Jesus told the repentant thief:

“Verily I say unto thee, To day shalt thou be with me in paradise.”
— Luke 23:43, KJV

Paul wrote:

“To be absent from the body, and to be present with the Lord.”
— 2 Corinthians 5:8, KJV

He also desired:

“To depart, and to be with Christ; which is far better.”
— Philippians 1:23, KJV

Most importantly, Christ’s blood does not partially cleanse the believer.

“The blood of Jesus Christ his Son cleanseth us from all sin.”
— 1 John 1:7, KJV

Catholics do not describe purgatory as a failure of Christ’s sacrifice; they regard it as an application of His saving work. Our biblical objection concerns the claimed need for purification after death. The passages above direct the believer’s hope to Christ’s complete cleansing and to being with Him.

Christ’s sacrifice is sufficient.

Can Indulgences Reduce Punishment for Sin?

The official Catholic Catechism defines an indulgence as the remission of temporal punishment remaining after sin’s guilt has been forgiven. It teaches that the Church applies the treasury of the merits of Christ and the saints to the living or the dead under prescribed conditions.

You can examine this teaching at Catholic Catechism: Indulgences.

But Scripture never teaches that the Church possesses a treasury of human merits that can be transferred to reduce another person’s punishment.

Peter wrote:

“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold…
But with the precious blood of Christ…”
— 1 Peter 1:18–19, KJV

Jesus paid the price of redemption completely.

The merits of saints cannot supplement His blood.

“In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.”
— Ephesians 1:7, KJV

Scripture, Tradition, and Church Authority

Are Scripture and Church Tradition Equal Authorities?

The Catholic Church teaches that Sacred Scripture and Sacred Tradition flow from the same divine source and are interpreted authentically by the Church’s teaching authority, commonly called the Magisterium.

You can read this directly at:

• The Relationship Between Tradition and Sacred Scripture
• The Interpretation of the Heritage of Faith

The Bible does speak favorably about apostolic teaching transmitted orally:

“Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.”
— 2 Thessalonians 2:15, KJV

Paul commands faithfulness to the teaching received from the apostles, whether spoken or written. Therefore, tradition is not wrong merely because it is called tradition. The question is whether a later claim faithfully preserves apostolic teaching and agrees with the inspired Scriptures. The command does not make every later tradition apostolic or exempt it from examination.

But Jesus repeatedly warned that religious tradition can contradict God’s commandments.

“Full well ye reject the commandment of God, that ye may keep your own tradition.”
— Mark 7:9, KJV

“Making the word of God of none effect through your tradition…”
— Mark 7:13, KJV

The Bereans were called noble because they tested even apostolic preaching by the Scriptures:

“They received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”
— Acts 17:11, KJV

Paul declared that inspired Scripture equips the believer completely:

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
That the man of God may be perfect, throughly furnished unto all good works.”
— 2 Timothy 3:16–17, KJV

The Church does not stand above the Word of God.

The Church must submit to the Word of God.

Was Peter the First Pope?

Jesus gave Peter an important role among the apostles. Peter boldly confessed that Jesus is the Christ, and he became a prominent leader in the early church.

But the New Testament does not describe Peter as a universal pope possessing supreme authority over all Christians.

Jesus said:

“Thou art Peter, and upon this rock I will build my church…”
— Matthew 16:18, KJV

Peter confessed the central truth about Jesus:

“Thou art the Christ, the Son of the living God.”
— Matthew 16:16, KJV

Christians differ over the immediate reference of “this rock” in Matthew 16:18: Peter, his confession, or Christ Himself. The verse gives Peter an important place, but it does not by itself establish the later claims of papal succession and infallibility. Christ Himself is the Church’s foundation:

“For other foundation can no man lay than that is laid, which is Jesus Christ.”
— 1 Corinthians 3:11, KJV

Peter described Jesus—not himself—as the chief cornerstone:

“Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious…”
— 1 Peter 2:6, KJV

Peter described himself as “also an elder,” not the supreme ruler of the worldwide church:

“The elders which are among you I exhort, who am also an elder…”
— 1 Peter 5:1, KJV

When Peter acted wrongly, Paul publicly corrected him:

“But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.”
— Galatians 2:11, KJV

The Head of the Church is not an earthly pope.

“And he is the head of the body, the church…”
— Colossians 1:18, KJV

Jesus Christ alone is the universal Head of His Church.

Religious Membership Cannot Give You Eternal Life

You may have been Catholic your entire life.

You may know the prayers, ceremonies, holy days, and teachings.

You may be kind, generous, moral, sincere, and respected.

But Nicodemus was also deeply religious, moral, respected, and knowledgeable.

Jesus still told him:

“Except a man be born again, he cannot see the kingdom of God.”
— John 3:3, KJV

Being born into a Catholic family is not the same as being born again.

Receiving a sacrament is not the same as receiving Jesus Christ by faith.

Knowing about Christ is not the same as knowing Christ.

“But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.”
— John 1:12, KJV

Can You Know That You Have Eternal Life?

Many religious people live with uncertainty. They hope they have remained in a state of grace, hope they have confessed every mortal sin, hope they will receive sufficient purification, and hope they will eventually enter Heaven.

But Scripture was written so believers could know.

“These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life…”
— 1 John 5:13, KJV

Jesus said:

“Verily, verily, I say unto you, He that believeth on me hath everlasting life.”
— John 6:47, KJV

He did not say that the believer might eventually receive eternal life after enough sacramental observance and purification.

He said the believer hath everlasting life.

Our assurance is not based upon confidence in ourselves. It is based upon confidence in Christ and His promise.

What Must You Do?

1. Examine What You Have Been Trusting

Ask yourself honestly:

If God asked why He should receive me into Heaven, what would I mention?

Would you mention your baptism, church, sacraments, confession, good works, devotion to Mary, or sincere religious effort?

Or would your answer rest completely upon Jesus Christ and His finished work?

2. Admit That You Cannot Save Yourself

“For all have sinned, and come short of the glory of God.”
— Romans 3:23, KJV

No religious observance can erase your guilt or make you worthy of Heaven.

3. Repent

Turn from sin, self-righteousness, religious pride, and every confidence that competes with Jesus Christ.

“Repent ye therefore, and be converted, that your sins may be blotted out…”
— Acts 3:19, KJV

4. Believe the Gospel

Believe that Jesus Christ died for your sins, was buried, and rose from the dead.

“Christ died for our sins according to the scriptures;
And that he was buried, and that he rose again the third day according to the scriptures.”
— 1 Corinthians 15:3–4, KJV

5. Place Your Complete Trust in Jesus Christ

“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”
— Acts 4:12, KJV

Do not add anything to His finished work as a second foundation of hope.

Jesus is sufficient.

A Prayer From an Honest Heart

A prayer cannot save you merely because you repeat its words. Jesus Christ saves. But you may express sincere repentance and faith in words such as these:

God, I confess that I am a sinner and cannot make myself worthy of Heaven. I have trusted in religious practices, my own goodness, or other things instead of resting completely in Jesus Christ. I believe that Jesus died for my sins and rose from the dead. I turn from my sins and place my faith in Jesus Christ alone as my Lord and Savior. Forgive me, give me a new heart, and teach me to follow You according to Your Word. In Jesus’ name, amen.

The saving power is not in the wording of the prayer.

The question is whether you have genuinely turned to Jesus Christ in repentance and faith.

Leaving False Confidence Does Not Mean Rejecting Everyone You Love

Examining Catholic teaching may feel as though you are rejecting your family, heritage, or loved ones.

But following Jesus does not require hatred toward Catholic people.

You can continue loving your family, treating priests and Catholics respectfully, and speaking with humility.

What you cannot do is place family tradition above the Word of God.

Jesus said:

“He that loveth father or mother more than me is not worthy of me…”
— Matthew 10:37, KJV

Following truth may be costly, but your soul is worth more than every earthly approval.

“For what shall it profit a man, if he shall gain the whole world, and lose his own soul?”
— Mark 8:36, KJV

Continue Examining the Scriptures

Do not base your eternal destiny merely upon what this page says.

Read the Bible carefully and prayerfully.

Begin with:

• The Gospel of John
• Romans 3–5
• Galatians 1–3
• Ephesians 1–2
• Philippians 3
• Hebrews 7–10
• 1 John

As you read, ask:

What does Scripture say is sufficient to make a sinner right with God?

Where did Jesus or the apostles command Christians to pray to Mary or deceased saints?

Where does Scripture teach purgatory or transferable merits?

Did Jesus’ sacrifice completely pay for sin?

Can I come directly to God through Jesus Christ?

Our Purpose

Our purpose is not to condemn Catholic people or ridicule cherished traditions. People inside and outside Roman Catholicism must examine whether they are trusting a church, a sacrament, their works, or Jesus Christ Himself.

“Examine yourselves, whether ye be in the faith; prove your own selves.”
— 2 Corinthians 13:5, KJV

Jesus Christ accomplished what no priest, sacrament, saint, institution, or human merit could accomplish: He bore our sins, satisfied divine justice, rose from the dead, and lives forever. He invites sinners to come directly to Him.

“Him that cometh to me I will in no wise cast out.”
— John 6:37, KJV

“Wherefore he is able also to save them to the uttermost that come unto God by him…”
— Hebrews 7:25, KJV

Do not merely belong to a religion that speaks about Jesus. Come personally to Jesus Christ, trust Him completely, and follow Him according to His Word.