Should Christians Confess Sins to An Earthly Priest?

Reformed Bibliophile ^ | February 11, 2013 | J.C. Ryle

[RnMomof7]

“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)

Ryle,

I enter on this branch of the subject with sorrowful feelings. I approach it as a sailor would approach some rock on which many gallant ships have made shipwreck. I cannot forget that I have arrived at a point on which millions of so-called Christians have erred greatly, and millions are erring at the present day. But I dare not keep back anything that is Scriptural, for fear of giving offence. The errors of millions must not prevent a minister of the Gospel speaking the truth. If multitudes are hewing out broken cisterns that can hold no water, it becomes the more needful to point out the true fountain. If countless souls are turning aside from the right way, it becomes the more important to show clearly to whom confession ought to be made.

Sin, to speak generally, ought to be confessed to God. He it is whom we have chiefly offended. His are the laws which we have broken. To him all men and women will one day give account. His displeasure is that which sinners have principally to fear. This is what David felt: “Against Thee, Thee only, have I sinned, and done this evil in Thy sight” (Psalm 51:4). This is what David practised: I said, I will confess my transgressions unto the Lord” (Psalm 32:5). This is what Joshua advised Achan to do: “My son, give glory to God, and make confession to Him” (Joshua 7:19). The Jews were right when they said, “Who can forgive sins but God only? ” (Mark 2:7).

But must we leave the matter here? Can vile sinners like us ever dare to confess our sins to a holy God? Will not the thought of his infinite purity shut our mouths and make us afraid? Must not the remembrance of His holiness make us afraid? Is it not written of God, that He is ” of purer eyes than to behold evil, and cannot look on iniquity?” (Hab. 1:13). Is it not said, that He “hates all workers of iniquity?” (Psalm 5:5). Did He not say to Moses, “There shalt no man see My face and live?” (Exodus 33:20). Did not Israel say of old, “Let not God speak with us, lest we die?” (Exodus 20:19). Did not Daniel say, ” How can the servant of this my Lord talk with this my Lord?” (Dan. 10:17). Did not Job say, “When I consider, I am afraid of Him?” (Job xxiii. 15). Did not Isaiah say, “Woe is me, for I am undone; . . . for mine eyes have seen the King, the Lord of Hosts?” (Isaiah 6:5). Does not Elihu say, “Shall it be told Him that I speak? If a man speak, surely he shall be swallowed up” (Job 37:20).

Reader, these are serious questions. They are questions which must and will occur to thoughtful minds. There are many who know what Luther meant when he said. “I dare not have anything to do with an absolute God.” But I thank God, they are questions to which the Gospel supplies a full and satisfactory answer. The Gospel reveals One who is exactly suited to the wants of souls which desire to confess sin.

I say then that sin ought to be confessed to God in Christ. I say that sin ought specially to be confessed to God manifest in the flesh,-to Christ Jesus the Lord,-to that Jesus who came into the world to save sinners,-to that Jesus who died for our sins, and rose again for our justification, and now lives at the right hand of God to intercede for all who come to God by Him. He that desires to confess sin, should apply direct to Christ.

Christ is a great High Priest. Let that truth sink down into our hearts, and never be forgotten. He is sealed and appointed by God the Father for that very purpose. It is His peculiar office to receive and hear, and pardon and absolve sinners. It is His place to receive confessions and to grant plenary absolutions. It is written in Scripture, ” Thou art a priest for ever.” “We have a great High Priest, that is passed into the heavens.” “Having an High Priest over the house of God, let us draw near with a true heart, in full assurance of faith” (Heb. 4:14; 6:20; 10:21, 22).

Christ is a High Priest of Almighty power. There is no sin that He cannot pardon, and no sinner that He cannot absolve. He is very God of very God. He is “over all, God blessed for ever.” He says Himself, “I and My Father are one.” He has “all power in heaven and in earth.” He has “power on earth to forgive sins.” He has complete authority to say to the chief of sinners, ” Thy sins are forgiven. Go in Peace.” He has “the keys of death and hell.” When He opens, no man can shut. (Rom. 9:5; John 10:30; Matt. 28:18; Matt 9:6; Luke 7:48, 50; Rev. 1:18; 3:7).

Christ is a High Priest of infinite willingness to receive confession of sin. He invites all who feel their guilt to come to Him for relief. “Come unto Me,” He says, “all ye that labour and are heavy laden, and I will give you rest.” “If any man thirst, let him come unto Me, and drink.” When the penitent thief cried to Him on the cross, He at once absolved him fully, and gave him an answer of peace (Matt. 11:28; John 7:37).

Christ is a High Priest of perfect knowledge. He knows exactly the whole history of all who confess to Him. From Him no secrets are hid. He never errs in judgment. He makes no mistakes. It is written that “He is of quick understanding. He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears ” (Isaiah 11:3). He can discern the difference between the hypocritical professor who is full of words, and the broken-hearted sinner who can scarce stammer out his confession. People may deceive ministers by “good words and fair speeches,” but they will never deceive Christ.

Christ is a High Priest of matchless tenderness. He will not afflict willingly, or grieve any soul that comes to Him. He will handle delicately every wound that is exposed to Him. He will deal tenderly even with the vilest sinners, as He did with the Samaritan woman. Confidence reposed in Him is never abused. Secrets confided to Him are completely safe. Of Him it is right. But when we ask a reason for the practice, we may ask long without getting an answer.

There is no need for such a confession. Christ has not given up His office, and ceased to be a Priest. The saints and angels cannot possibly do more for us than Christ can. They certainly have not more pity or compassion, or goodwill towards our souls.

There is no warrant of Scripture for such a confession. There is not a text in the Bible that bids us confess to dead saints and angels. There is not an instance in Scripture of any living believer taking his sins to them.

There is not the slightest proof that there is any use in such a confession. We do not even know that the saints in glory can hear what we say. Much less do we know that they could help us if they heard. They were all sinners, saved by grace themselves. Where is the likelihood that they could do anything to aid our souls

Reader, the man who turns away from Christ to confess to saints and angels is a deluded robber of his own soul. He is following a shadow, and forsaking the substance. He is rejecting the bread of life, and trying to satisfy his spiritual hunger with sand.

But why, again, should we confess our sins to living priests and ministers, while we have Christ for a High Priest? The Church of Rome commands her members to do so. A party within the Church of England approves the practice as useful, helpful, and almost needful to the soul. But, again, when we ask for Scripture and reason in support of the practice, we receive no satisfactory answer. written, that He will not break the bruised reed, nor quench the smoking flax. “He is one that “despiseth not any” (Isaiah 42:3; Job 36:5).

Christ is a High Priest who can sympathise with all that confess to Him. He knows the heart of a man by experience, for He had a body like our own, and was made in the likeness of man. “We have not a High Priest who cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Heb. 4:15). To Him the words can most truly be applied, which Elihu applied to himself, “Behold, I am according to thy wish in God’s stead; I also am formed out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee” (Job 33:6, 7).

Reader, this great High Priest is the person whom you and I ought specially to employ in our confession of sin. It is only through Him and by Him that we should make all our approaches to God. In Him we may draw near to God with boldness, and have access with confidence (Eph. 3:12). Laying our hand on Him and His atonement, we may come “boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16). We need no other mediator or priest. We can find no better High Priest. To whom should the sick man disclose his ailment, but the physician? To whom should the prisoner tell his story, but to his legal advocate? To whom should the sinner open his heart and confess his sins, but to Christ?

Why should we confess our sins to angels and dead saints, while we have Christ for a High Priest? Why should we confess to the Virgin Mary, Michael the archangel. John the Baptist. St. Paul, or any other creature in the unseen world? The Church of Rome enjoins such confession as this on her millions of members, and many members of the Church of England seem half disposed to think the Church of Rome is right. But when we ask a reason for the practice, we may ask long without getting an answer.

There is no need for such a confession. Christ has not given up His office, and ceased to be a Priest. The saints and angels cannot possibly do more for us than Christ can. They certainly have not more pity or compassion, or goodwill towards our souls.

There is no warrant of Scripture for such a confession. There is not a text in the Bible that bids us confess to dead saints and angels. There is not an instance in Scripture of any living believer taking his sins to them.

There is not the slightest proof that there is any use in such a confession. We do not even know that the saints in glory can hear what we say. Much less do we know that they could help us if they heard. They were all sinners, saved by grace themselves. Where is the likelihood that they could do anything to aid our souls

Reader, the man who turns away from Christ to confess to saints and angels is a deluded robber of his own soul. He is following a shadow, and forsaking the substance. He is rejecting the bread of life, and trying to satisfy his spiritual hunger with sand.

But why, again, should we confess our sins to living priests and ministers, while we have Christ for a High Priest? The Church of Rome commands her members to do so. A party within the Church of England approves the practice as useful, helpful, and almost needful to the soul. But, again, when we ask for Scripture and reason in support of the practice, we receive no satisfactory answer.

Is there any need for confessing to priests or ministers There is none. There is nothing they can do for a sinner that Christ cannot do a thousand times better. When Christ has failed the soul that cries to Him it may be time to turn to ministers. But that time will never come.

Is there any Scriptural warrant for confessing to priests or ministers? There is none. There is not a passage in the New Testament which commands it. St. Paul writes three epistles to Timothy and Titus about ministerial duty. But he says nothing about receiving confessions. St. James bids us “confess our faults to one another,” but he says nothing about confessing to ministers. Above all, there is not a single example in the Bible of any one confessing to a minister and receiving absolution. We see the Apostles often declaring plainly the way of forgiveness, and pointing men to Christ. But we nowhere find them telling men to confess to them, and offering to absolve them after confession.

Finally, is any good likely to result from confessing to priests or ministers? I answer boldly, there is none. Ministers can never know that those who confess to them are telling the truth. Those who confess to them will never feel their consciences really satisfied, and will never feel certain that what they confess will not be improperly used. Above all, facts, stubborn facts abound, to show that the practice of confessing to ministers has often led to the grossest and most disgusting immorality. A living writer has truly said, “There is no better school of wickedness on earth than the confessional. History testifies that for every offender whom the confessional has reclaimed, it has hardened thousands; for one it may have saved it has destroyed millions” (Wylie on Popery, p. 329).

Reader, the man who turns away from Christ to confess his sins to ministers, is like a man who chooses to live in prison when he may walk at liberty; or to starve and go in rags in the midst of riches and plenty; or to cringe for favours at the feet of a servant, when he may go boldly to the Master and ask what he will. A mighty and sinless High Priest is provided for him, and yet he prefers to employ the aid of mere fellow sinners like himself! He is trying to fill his purse with rubbish when he may have fine gold for the asking. He is insisting on lighting a rushlight, when he may enjoy the noon-day light of God’s sun!

Reader, if you love your soul, beware of giving to ministers the honour that belongs to Christ alone. He is the true High Priest of the Christian’s profession. He ever lives to receive confessions, and to absolve sinners. Why should we turn away from Him to man Above all, beware of the whole system of the Romish confessional. Of all practices that were ever devised by man, in the name of religion, I firmly believe that none was ever devised so mischievous and objectionable as the confessional. It overthrows Christ’s office, and places man in the seat which should only be occupied by the Son of God. It puts two sinners in a thoroughly wrong position. It exalts the confessor far too high. It places those who confess far too low, it gives the confessor a place which is not safe for any child of Adam to occupy. It imposes on those who confess a bondage to which it is not safe for any child of Adam to submit. It sinks one poor sinner into the degrading attitude of a serf. It raises another poor sinner into a dangerous mastery over his brother’s soul. It makes the confessor little less than a God. It makes those who confess little better than slaves. If you love Christian liberty, if you value inward peace, remember the advice I give you this day. Beware, beware of the slightest approach to the Romish confessional!

Listen not to those who tell you that Christian ministers were intended to receive confessions, and that evangelical teaching makes light of the ministerial office, and strips it of all authority and power. Such assertions are more easily made than proved. We honour the minister’s office highly, but we refuse to give it a hair’s breadth more dignity than we find given in the Word of God. We honour ministers as Christ’s ambassadors, Christ’ s messengers, Christ’s watchmen, helpers of believers’ joy, preachers of the Word, and stewards of the mysteries of God. But we decline to regard them as priests, mediators, confessors, and rulers over men’s faith, both for the sake of their souls and of our own.

Listen not to those who tell you that evangelical teaching is opposed to the exercise of soul-discipline, or heart examination, or self-humiliation, or mortification of the flesh, or true contrition. Opposed to it! There never was a more baseless assertion. We are entirely favourable to it. This only we require, that it shall be carried on in the right way. We approve of a confessional; but it must be the only true one,- the throne of grace. We approve of going to a confessor; but it must be the true one,-Christ the Lord. We approve of submitting consciences to a priest; but it must be to the great High Priest,-Jesus the Son of God. We approve of unbecoming our secret sins, and seeking absolution; but it must be at the feet of the great Head of the Church, and not at the feet of one of His weak members. We approve of kneeling to receive ghostly counsel; but it must be at the feet of Christ, and not at the feet of man.

Reader, beware of ever losing sight of Christ’s priestly office. Glory in His atoning death. Honour Him as your substitute and surety on the cross. Follow Him as your Shepherd. Hear His voice as your Prophet. Obey Him as your King. But in all your thoughts about Christ, let it be often before your mind that He alone is your High Priest, and that He has deputed His priestly office to no order of men in the world. This is the office of Christ, which Satan labours above all to obscure. It is the neglect of this office which leads to every kind of error. It is the remembrance of this office which is the best safeguard against the plausible teaching of the Church of Rome. Once right about this office you will never greatly err in the matter of the confession of sin. You will know to whom confession ought to be made; and to know that rightly is no slight thing.

– J.C. Ryle (1816-1900)
taken from: Do You Confess?

[ealgeone]

So yes or no to a fifth Marian dogma as it would be proclaimed by the pope? You in favor or not. It’s a simple question.

[ealgeone]

Mary stood at the foot of the cross, suffering with Jesus. And Jesus gave Mary to John as his mother. (This is proof that Mary did not have other children, because legally, they would have been responsible for Mary.) John’s biological mother was still alive, and she was a different woman, so Jesus was not merely reminding John to take care of his mother.

This proves nothing of the sort. At this time his brothers and sisters were hostile to Jesus. He left His mom in care of John as he was a believer. He was the disciple Jesus was closest to.

Did you study Greek when you were in seminary?

[Salvation]

Why did Jesus give his mother to John?

Simple answer: He had no brothers and sisters.

[Arthur McGowan]

Few things are more boring than discussing the theories of bizarre, fever-swamp editions of Christianity.

The belief of the Church, from the earliest days, based on Old Testament types alluded to in the gospels—the Garden of Eden, the Ark of the Covenant, the Queen Mother of several kings, etc.—and on assertions by the disciples of the apostles—e.g., Ignatius of Antioch—is that Mary was a perpetual virgin. Many Fathers of the Church expressed outrage that anyone would suggest that Joseph would dare to violate Mary’s virginity.

[Arthur McGowan]

This proves nothing of the sort. At this time his brothers and sisters were hostile to Jesus.

And this would dispense them from the legal obligation to care for their mother why?

[Arthur McGowan]

The Fathers of the Church are unanimous: It was an OUTRAGE for anyone to suggest that St. Joseph would have considered for a moment violating the perpetual virginity of Mary. The idea of her womb carrying any other child after carrying the Incarnate Word of God...

The Protestants’ complete loss of the spiritual sense of the Old Testament, and their incredibly shallow, proof-texty reading of the New Testament, is nowhere clearer than in their pert pronouncements about Mary.

[Arthur McGowan]

http://www.vatican.va/archive/ENG0015/__P2C.HTM

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Catechism of the Catholic Church


IntraText - Text

• PART ONE: THE PROFESSION OF FAITH
  • SECTION TWO I. THE CREEDS
    • CHAPTER THREE I BELIEVE IN THE HOLY SPIRIT
      • Article 9 "I BELIEVE IN THE HOLY CATHOLIC CHURCH"
        • Paragraph 6. MARY - MOTHER OF CHRIST, MOTHER OF THE CHURCH

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Paragraph 6. MARY - MOTHER OF CHRIST, MOTHER OF THE CHURCH

963 Since the Virgin Mary's role in the mystery of Christ and the Spirit has been treated, it is fitting now to consider her place in the mystery of the Church. "The Virgin Mary . . . is acknowledged and honored as being truly the Mother of God and of the redeemer.... She is 'clearly the mother of the members of Christ' ... since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head."⁵⁰⁰ "Mary, Mother of Christ, Mother of the Church."⁵⁰¹

I. MARY'S MOTHERHOOD WITH REGARD TO THE CHURCH

Wholly united with her Son . . .

964 Mary's role in the Church is inseparable from her union with Christ and flows directly from it. "This union of the mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception up to his death";⁵⁰² it is made manifest above all at the hour of his Passion:

Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross. There she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, joining herself with his sacrifice in her mother's heart, and lovingly consenting to the immolation of this victim, born of her: to be given, by the same Christ Jesus dying on the cross, as a mother to his disciple, with these words: "Woman, behold your son."⁵⁰³

965 After her Son's Ascension, Mary "aided the beginnings of the Church by her prayers."⁵⁰⁴ In her association with the apostles and several women, "we also see Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation."⁵⁰⁵

. . . also in her Assumption

966 "Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death."⁵⁰⁶ The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians:

In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death.⁵⁰⁷

. . . she is our Mother in the order of grace

967 By her complete adherence to the Father's will, to his Son's redemptive work, and to every prompting of the Holy Spirit, the Virgin Mary is the Church's model of faith and charity. Thus she is a "preeminent and . . . wholly unique member of the Church"; indeed, she is the "exemplary realization" (typus)⁵⁰⁸ of the Church.

968 Her role in relation to the Church and to all humanity goes still further. "In a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the Savior's work of restoring supernatural life to souls. For this reason she is a mother to us in the order of grace."⁵⁰⁹

969 "This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfilment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation .... Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix."⁵¹⁰

970 "Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin's salutary influence on men . . . flows forth from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it, and draws all its power from it."⁵¹¹ "No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source."⁵¹²

II. DEVOTION TO THE BLESSED VIRGIN

971 "All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."⁵¹³ The Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs.... This very special devotion ... differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration."⁵¹⁴ The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary.⁵¹⁵

III. MARY - ESCHATOLOGICAL ICON OF THE CHURCH

972 After speaking of the Church, her origin, mission, and destiny, we can find no better way to conclude than by looking to Mary. In her we contemplate what the Church already is in her mystery on her own "pilgrimage of faith," and what she will be in the homeland at the end of her journey. There, "in the glory of the Most Holy and Undivided Trinity," "in the communion of all the saints,"⁵¹⁶ The Church is awaited by the one she venerates as Mother of her Lord and as her own mother.

In the meantime the Mother of Jesus, in the glory which she possesses in body and soul in heaven, is the image and beginning of the Church as it is to be perfected in the world to come. Likewise she shines forth on earth until the day of the Lord shall come, a sign of certain hope and comfort to the pilgrim People of God.⁵¹⁷

IN BRIEF

973 By pronouncing her "fiat" at the Annunciation and giving her consent to the Incarnation, Mary was al ready collaborating with the whole work her Son was to accomplish. She is mother wherever he is Savior and head of the Mystical Body.

974 The Most Blessed Virgin Mary, when the course of her earthly life was completed, was taken up body and soul into the glory of heaven, where she already shares in the glory of her Son's Resurrection, anticipating the resurrection of all members of his Body.

975 "We believe that the Holy Mother of God, the new Eve, Mother of the Church, continues in heaven to exercise her maternal role on behalf of the members of Christ" (Paul VI, CPG # 15).

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500 LG 53; cf. St. Augustine, De virg. 6: PL 40,399.


501 Paul VI, Discourse, November 21,1964.


502 LG 57.


503 LG 58; cf. ⇒ Jn 19:26-27.


504 LG 69.


505 LG 59.


506 LG 59; cf. Pius XII, Munificentissimus Deus (1950): DS 3903; cf. ⇒ Rev 19:16.


507 Byzantine Liturgy, Troparion, Feast of the Dormition, August 15th.


508 LG 53; 63.


509 LG 61.


510 LG 62.


511 LG 60.


512 LG 62.


513 ⇒ Lk 1:48; Paul VI, MC 56.


514 LG 66.


515 Cf. Paul VI, MC 42; SC 103.


516 LG 69.


517 LG 68; Cf. ⇒ 2 Pet 3 10.

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[verga]

I think it is very good that you keep posting these things. I used to say similar things but worse things before I reverted to the Catholic Church.

[Legatus]

You have to admit the older form puts more of the emphasis on God doing the forgiving, surely. The new formula is dramatically dumbed down.

[Legatus]

Really...ya still have to do burn time for them ..so are they REALLY forgiven ???

Why then don't repentant gluttons immediately lose the excess weight? One still has to burn the fat off.

Why don't the victims of repentant murderers resurrect? Why do sinners have to make amends for their transgressions, is it merely to show sorrow or does something have to be put right?

[Legatus]

That’s very good, and similar to the traditional Catholic form of absolution.

[trebb]

Very succinct, even if not "pithy".

God can handle our direct confessions - after all, we are only affirming what He already knows by declaring we realize who and what we are. Telling another mortal is not needed/required because it is He who has the purview over forgiveness of our sins.

That said, there is also some spiritual value in discussing such with another human being as it makes our declaration to ourselves and God more "real" when someone else also knows. Using a trusted confidant/spiritual "adviser" can have positive effects as part of our own self-examination. I ascribe to the ancient admonition that "A life un-examined is a life not worth living".

[Elsie]

Should Christians Confess Sins to An Earthly Priest?

Sure!

It's right there in the BIBLE!!

In Acts, the fifteenth chapter if I recall correctly...

[Elsie]

Turning FR into an anti-Catholic kook site, one spam post at a time.

Wah!!!

We Catholics are sure looking silly on FR!

[Elsie]

in your dreams.

Can’t you contend for the faith once given to the saints?

[Elsie]

Self righteous, not righteous — big difference.

Let ME counteract that!

 

 

 

Bernadine: …all gifts, all virtues, and all graces are dispensed by the hands of Mary to whomsoever, when, and as she pleases. O Lady, since thou art the dispenser of all graces, and since the grace of salvation can ONLY come through thy hands, OUR SALVATION DEPENDS ON THEE.

Bonaventure: …the gates of heaven will open to all who confide in the protection of Mary. Blessed are they who know thee, O Mother of God, for the knowledge of THEE is the high road to everlasting life, and the publication of thy virtues is the way of ETERNAL SALVATION . Give ear, O ye nations; and all you who desire heaven , serve, honor Mary, and certainly you will find ETERNAL LIFE.

Ephem: …devotion to the divine Mother…is the unlocking of the heavenly Jerusalem.

Blosius: To the, O Lady, are committed the KEYS and the treasures of the kingdom of Heaven.

Ambrose: …constantly pray ‘Open to us, O Mary, the gates of paradise, since thou hast its KEYS.

Fulgetius: …by Mary God descended from Heaven into the world, that by HER man might ascend from earth to Heaven.

Athanasius: …And, thou, O Lady, wast filled with grace, that thou mightiest be the way of our SALVATION and the means of ascent to the heavenly Kingdom.

Richard of Laurence: Mary, in fine, is the mistress of heaven; for there she commands as she wills, and ADMITS whom she wills.

Guerric: …he who serves Mary and for whom she intercedes, is as CERTAIN of heaven as if he were already there…and those who DO NOT serve Mary will NOT BE SAVED.

Anselm: It suffices, O Lady, that thou willest it, and our SALVATION is certain.

Antoninus: …souls protected by Mary, and on which she casts her eyes, are NECESSARILY JUSTIFIED AND SAVED.

[Elsie]

Catechism of the Catholic Church

I sense that more will be coming...

...a disturbance in the Force is detected...

[Elsie]

Any time I go to confession for a screw up, I have already talked to God about it. And, I have already been forgiven.

HMMMmmm...

"Why then do you waste your time talking to the priest?" wonders this Protestant.

[Elsie]

...the Catholic Code of Canon law 960, it stated that, “Individual and integral confession and absolution constitute the only ordinary way which the faithful person who is aware of serious(?) sin is reconciled with God and the Church.”

[Elsie]

Nearly 100 Christians have recently been abducted by ISIS. They will probably meet a terrible death. But hey, my brand of Christianity is better than yours and I can prove it with my HTML skills of righteousness! That's FR these days. Sad.

Yesterday, about 3,300 future Americans were killed by CHOICE.

Today; the same will happen.

Why haven't AMERICANS destroyed these TEMPLES OF DEATH?