Out of love for the divine truth of Jesus, I hereby write this for the precious souls of Roman Catholicism in light of an unseen tyranny that provides an uncomfortable comfort that deceives the minds of the poor souls of Rome. May this work be helpful to you as you seek His face by His true Spirit! Peace and love be with you. Amen.
1. Clement of Rome never supported the primary of the Roman Pontiff, because there was a plurality of leaders in his gathering in "we write" and what Jesus has spoken "through us." (Denzinger, The Sources of Catholic Dogma, pg. 19).
2. There is no papal supremacy in the language of Clement of Rome, but he writes as a concerned elder of the church in that "In order to remind you of your duty, we write" and "we, however, shall be innocent of this transgression" (Denzinger, The Sources of Catholic Dogma, pg. 19).
3. The apostle Peter never refers to himself as a pope, but as a fellow elder (1 Peter 1:5). That is, there are officially no fellow popes; however, Peter is a fellow elder because he has the grace of humility.
4. It is right to give heed to honorable elders for he says, "Indeed you will give joy and gladness to us, if having become obedient to what we have written through the Holy Spirit, you will cut out the unlawful application of your zeal according to the exhortation which we have made in this epistle concerning peace and union" (Denzinger, The Sources of Catholic Dogma, pg. 19).
5. The Lord did appoint leaders, but none of it was in the sense of popery, "Accordingly, when they had proclaimed the word through country districts and cities and had tested the first converts of these by the spirit, they appointed bishops and deacons of those who were to believe" (Denzinger, The Sources of Catholic Dogma, pg. 20).
6. If the Roman Catholic Eucharist is a defied human body of our Lord Jesus Christ, isn't that the same as Callistus's purposes of two gods? It could be seem as the same because Jesus in Scripture is at the right hand of God but Rome claims He is in the Eucharist (Denzinger, The Sources of Catholic Dogma, pg. 20-21).
7. How can the pope be the supreme pontiff if Jesus is the Supreme Lord? How can the pope be the bishop of bishops if Jesus is the Bishop of our souls? How can the pope absolve sin if only Christ can absolve sin (1 John 1:9)? Does it not say in vain, "I also hear that an edict is published and is indeed final. Evidently the Supreme Pontiff, because he is the bishop of bishops, declares: I forgive the sins of adultery and fornication to those who have performed the penance." (Denzinger, The Sources of Catholic Dogma, pg. 21).
8. If the body is approved of God, how it is that He was chosen by that so-called approved body but there was an error? Thusly they have said “We know that CORNELIUS, bishop of the most holy Catholic Church, was chosen by God almighty and by Christ our Lord; we confess our error; we have suffered imposture; we have been deceived by treachery and captious loquacity; for although an seemed to have held, as it were, a certain communication with schismatical and heretical man, nevertheless less our heart has always been in the Church; for we are not ignorant that there is one God and that there is one Lord Christ, whom an have confessed that there is one Holy Spirit and that there ought to be one bishop of the Catholic Church.” (Denzinger, The Sources of Catholic Dogma, pg. 21). There is one bishop of the Catholic Church, but who is it? It is the Bishop of our Souls: Jesus Christ!
9. Isn’t the error of the monarchical constitution of the Church in regards to Cornelius the same error Rome makes every time they make a pope a pope or a bishop a bishop? That is, is Rome really trustworthy if they make such an error even once in light of papal infallibility and the approved magisterial framework of the Roman church? In light of their rejection of the Gospel, it is evident that they do not believe the approved Good News of Christ and have invalidated the unity of the Book of Romans! The true schismatic is Rome, because she departed from faith alone. (Denzinger, The Sources of Catholic Dogma, pg. 21).
10. How can someone know they are forgiven if they cannot have assurance of salvation? (Denzinger, The Sources of Catholic Dogma, pg. 21, verses, The London Baptist Confession of Faith of 1689, Chapter XVIII in the Trinity Hymnal Baptist Edition, pg. 679-670).
11. They claimed that there was only to be one bishop in Rome, but it contradicts the Epistle to the Romans (Romans 16:17-20, “Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. For your obedience has become known to all. Therefore I am glad on your behalf, but I want you to be wise in what is good, and simple concerning evil. And the God of peace will crush Satan under your feet shortly”).
12. Rome contradicts Romans, because it is Paul’s Gospel of faith alone, (Romans 16:25-27, “Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith—to God, alone wise, be glory through Jesus Christ forever. Amen”).
13. If a famous defender of the faith formed a schismatic group after failing to become pope, what does
that tell you about their recognition of the Gospel? (Edwards, Ancient Christian Commentary On Scripture, New Testament VIII, pg. 301). For he said, ‘Therefore did not that famous defender of the Gospel [Novatian] know that there ought to be one bishop in the Catholic Church [of the city of Rome]?” (Denzinger, The Sources of Catholic Dogma; pg. 22). He calls him a "bishop" and not a "pope." There is a equality among the bishops in the plurality of elders in the ancient Catholic church.
13. If a famous defender of the faith formed a schismatic group after failing to become pope, what does that tell you about their recognition of the Gospel? (Edwards, Ancient Christian Commentary On Scripture, New Testament VIII, pg. 301). For he said, ‘Therefore did not that famous defender of the Gospel [Novatian] know that there ought to be one bishop in the Catholic Church [of the city of Rome]?” (Denzinger, The Sources of Catholic Dogma; pg. 22).
14. Isn’t it strange that Novatian states the classic Christian doctrine of the Trinity and finds himself outside of Rome? (Edwards, Ancient Christian Commentary On Scripture, New Testament VIII, pg.
301).
15. The trust in the work of baptism cannot save anyone, because it is contrary to the law of Christ in supernatural quickening of the Spirit (Denzinger, The Sources of Catholic Dogma, pg. 22).
16. The grace of Christ touching regeneration is not for the baptized people, because no work could merit what the Spirit does in bestowing the gifts of faith and repentance. (Denzinger, The Sources of Catholic Dogma, pg 22). (Titus 3:4-8, “But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneralion and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life. This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men”).
17. The one power is not the Church of Rome as it is claimed, because this “one power which is the most sacred reaching of the Church of God” is hindered by the Trinity without the Gospel (Denainger, The Sources of Catholic Dogma, pg. 22).
18. There is faith and repentance to any adulterous husband or woman, because there is a host of sins in the mind already, however, no spouse should not leave their spouse because of adultery. It is true it is worthy of divorce, but have we forgotten the power of the Gospel in forgiveness and cleansing? You that accuse your spouse of adultery, have you not looked lustfully at the opposite sex? For the Christian there is no option for divorce, because there is the divine grace and peace of the Gospel. It teaches us that there is no room for divorce, because if there is such a thing as peace there is no room for parting our ways. Hasn’t Jesus our Lord and Savior dealt peacefully with you? Are we not called to imitate Him in His likeness and in conformity to His image? If so, we would all do well to reject the cover of annulment, divorce, separation, or abandonment, and embrace the forgiveness of the true Reformed Gospel. Maybe today your spouse has parted from you, but have you forgotten that differences are solved by the peace of Jesus Christ? What should you do? Forgive and gain character in a game plan! The Bible says, who can stand if Thou markest iniquity? It is the same way with our spouse, but that means we should have a forgiving understanding between us in the love of the fellowship and friendship of the Gospel. In other words, it is the Gospel that brings us together and keeps us together (Denzinger, The Sources of Catholic Dogma, pg. 24-25).
19. The doctrine of celibacy is contrary to the normative understanding of the Reformed Gospel for the
elders and deacons, because the normative understanding is to marry our beloved wives for each leader in the Reformed church. It is contrary to the holy pages of the Bible to not have children or forbid others to have children, because it approves us to have children (1 Timothy 3:1-7, “This is a faithful saying If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil”).
20. The elders should be people of family, because family and church go together. (Titus 1:5, “For this
reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you—if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict”).
21. No should be “deprived of the honor of the clerical office," because of children. It is contrary to the law of the little children principle of Christ; because all little children are welcomed into the family of Christ (Denzinger, The Sources of Catholic Dogma; pg. 25).
22. No bishop of Rome can baptize, because their teaching is contrary to the Gospel. The baptism of
Rome is false, because it is contrary to faith alone. This means no baptism of Rome is right; but after those who are brought along by the Spirit and come to Him will have to reject it in light of Judas and accept whatever is in accord with an approved conscience of the Holy Spirit. (Denzinger, The Sources of Catholic Dogma, pg. 25).
23. Infants from their believing parents should be baptized in the Reformed faith, because it is all about
the allowance of the little children to come to them. If the parents do not acknowledge the Trinity, it
would be contrary to the Reformed faith to allow them to baptized (Denzinger, The Sources of Catholic Dogma, pg. 25).
24. Roman baptism is good touching the Trinitarian formula, but also contrary to the Gospel in light of
its denial of faith alone. (Denzinger, The Sources of Catholic Dogma, pg. 25).
25. Baptism does not justify anyone, because it is only that Christ alone justifies the sinner, for it is
justification by Christ alone. (Denzinger, The Sources of Catholic Dogma, pg. 25).
26. Only those who are baptized in the Trinitanan formula embrace the Trinity, because it is according to
the Gospel. (Denzinger, The Sources of Catholic Dogpa, pg. 25).
27. Jesus is of one substance with the Father touching his deity, because He is co-equal with the Father,
however, He is also inferior to the Father touching His manhood; that is, He is at the right hand of the Father but there is a distinction between His divine and human nature (Denzinger, The Sources of Catholic Dogma, pg. 26).
28. The assurance of healing during persecution is not empty rituals, but the Reformed Gospel.
(Denzinger, The Sources of Catholic Dogma; pg. 26).
29. The only way someone can be spotless is through the life and death of Christ alone in His awesome
resurrection, because this is the essence of blamdessness. (Denzinger, The Sources of Catholic Dogma;
pg. 26-27).
30. The only way death can be broken and destroyed is the life of His resurrection, because the belief
devoid of the life and death of Christ alone with a resurrection in the Roman Eucharist is contrary to the sound belief of the Christian Gospel. (Denainger, The Sources of Catholic Dogma, pg. 27).
31. The primary of the Roman bishop contradicts the early fathers, because they deny that Peter is the
rock corresponding him to Rome; that is, only the rock is Christ Himself but we are all little rocks because we called to be a little Jesus) but not the ultimate Rock, Christ alone. (Denzinger, The Sources
of Catholic Dogma, pg. 27).
32. The churches that decide the final word are the churches with the Reformed Gospel, because this is
true apostolic succession touching the Christian doctrine of the Gospel of our Lord Jesus Christ.
(Denainger, The Sources of Catholic Dogma, pg. 27).
33. How can the Roman bishops decide to be uncharitable in ceasing the fellowship if they do not believe the Gospel? In other words, what authority do they have to disfellowship anyone in light of their rejection of the true Gospel? And, who has the right to say that another bishop can reconcile a dispute if the Gospel of justification by faith alone is rejected? (Denzinger, The Sources of Catholic Dogma; pg. 27-28).
34. Why does anyone have to appeal to Rome? I could understand when appeal to Rome was acceptable,
because it is the church Paul prodaimed the Gospel; however, we are no longer living in that time; that is, to appeal to Rome now is a violation of the Reformed Gospel. (Denzinger, The Sources of Catholic Dogma, pg. 28-29).
35. No one bishop has the power of bishops except Christ alone, but we must rule our fellowship with the gentle love of the power of the Lord Christ; that is, no pope should have authority over us to rule with the alleged “power of the bishops.” (Denzinger, The Sources of Catholic Dogma, pg. 28-29).
36. The Roman bishop is not suppose to rule as a pope, but as a fellow bishop; that is, the power of the
elder is Christ and His divine teachings in His Word alone; however, we as Reformed believers in Christ do not disregard the proper and reasonable authority of the Reformed elders and presbytery.
(Denainger, The Sources of Catholic Dogma; pg. 29-30).
37. No one should appeal to Rome, because it was considered the special in light of geological location;
that is, if it was the holy city it would honor the Gospel; however, it does not honor the Gospel.
(Denzinger, The Sources of Catholic Dogma; pg. 29-30).
38. The Holy Spirit was not made by the Son, but maybe they would think that if Rome exalts the Marian
view that she is our hope or the soul of the Spirit by virtue of her adoration and exaltation of her. It is like she is brought to the position of godhood. (Denzinger, The Sources of Catholic Dogma, pg. 30).
39. How can the Spirit be of one power and substance with the Father and the Son if the Spirit is not the
Spirit of Christ but the Spirit of Mary? That is, the Spirit is the Spirit of Christ alone and not of Mary in anyway for we say “Blessed art Thou, Oh Christ, whose life and death alone save to the uttermost. Amen.” How can the Spirit be of one power and substance with the Father and the Son if the Son has a defied humanity in His transformation and transubstantiation over all the Roman alters in the world? That is, only the Son in His divine presence is at the table of the Reformed Eucharist; however, if He did want to make His localized presence known it would be according to His good pleasure in a dimensional sense of time and location touching the relativity of time under the now of heaven (Denzinger, The Sources of Catholic Dogma, pg. 30).
40. The Father is a distinct person from the Son, but the Son is not the Father, however, it’s almost like
Rome makes the Son more divine by their emphasis of mystery in the Roman transubstantiation of
the consecrated host (Denzinger, The Sources of Catholic Dogma, pg. 30).
41. We do not say that Rome disavows totally the human nature of Jesus; however, she makes the host a
monophysite Jesus; that is, while denying His defied humanity they exalt in His defied divinity, however, Rome likes to have the best of both worlds; that is, they will espouse heresy to establish what they reject while maintaining their alleged orthodoxy; however, by embracing the one they dismiss the other and by embracing the other they reject the appearance of orthodoxy they claim to maintain. (Denzinger, The Sources of Catholic Dogma, pg. 31).
42. If we distinction between the two natures of Jesus, we do well; that is, we establish the One Christ;
however, once we reject one in anyway we reduce Jesus to a mere man, fable or myth. (Denzinger,
Sources of Catholic Dogma, pg. 31).
43. There were no natural relations between Mary and another man; that is, the spiritual father of
Jesus Christ is the Holy Spirit; however, if Jesus is something he is not touching a distortion of the
two natures then He is surely born of Mary only (Denainger, The Sources of Catholic Dogma, pg. 31).
44. There are surely not two Sons, but it is almost like that in Romanisin; that is, the Son in the Roman
Eucharist is transubstaniiated in a defied humanity; however, the Son is also in heaven at God’s right
hand, that is, it seems like two Sons while the Bible only acknowledges only one eternal Son.
(Denzinger, The Sources of Catholic Dogma, pg. 31).
45. If Rome reduces the two natures of Jesus into a heresy, it does not follow that it is the real Jesus;
however, it reduces Jesus to a rational and intellectual soul. (Denzinger, The Sources of Catholic Dogma,
pg.31).
46. It’s almost like the Word does have an end in the separation from the Father if He is eaten by the
members, because He is reduced to a mere human instrument of bread in direct unsupernatural supernatural idolatry. (Denzinger, The Sources of Catholic Dogma, pg. 31). I do not mean to suggest the eternity of the Word but a repetition of Jesus in the Eucharist that is unlawful.
47. It’s almost like the Word does have an end in Romanism, because they are commanded to eat the host
that brings them to eternal life. (Denzinger, The Sources of Catholic Dogma, pg. 31).
48. The eldership is meant for His called people unto the Lord, because it is not meant for any but those
who have the dignity of the calling of His prescription. (Denzinger, The Sources of Catholic Dogma, pg.
31).
49. It is true that the Father, Son and Spirit always has existed; however, the Father is not the Father if the
Son is rejected, the Son is not the Son if He rejected, and the Spirit is not the Spirit if He is rejected in the Spirit who precedes from the Virgin Mary and not the Son. (Denzinger, The Sources of Catholic
Dogma, pg. 31). It is the error of some of the Old Catholics to suggest that Mary is God, but even Rome exalts her to the status of godhood already by her idolatry.
50. The Son is eternally begotten, but this refers to His divine nature in distinction of the two natures;
however, this distinction should not be a mixture of the two natures. (Denzinger, The Sources of
Catholic Dogma, pg. 31).
51. There is a problem when Rome mixes the natures in the Roman Eucharist, because the deity takes the
place of the humanity while maintaining it in a transubstantiated sense. (Denainger, The Sources of
Catholic Dogma, pg. 31).
52. The Son is equal to the Father touching His deity; however, to defy His humanity is contrary to the
Chalcedon Definition; that is, it is contrary to “If anyone says that because He was established in the
flesh when He was on earth, He was not in heaven with the Father, he is a heretic.” This ironically
agrees with Saint Augustine that the Son is localized at the right hand of the Father, but this ironically
denies the very thing it seeks to affirm in the Roman Eucharist. (Denainger, The Sources of Catholic
Dogma, pg. 31).
53. God the Father cannot experience pain, but He does not remain unconcerned; however, this surely
seems to be Rome’s view of pain in light of a bloodless sacrifice that redeems no one; that is, every sacrifice involves pain, especially the divine Lord. Therefore, it is strange at the Roman alter when they do not weep over causing a consecration of pain over our Lord Jesus Christ again and again; for there was no pain like the Cross as Rome says in this statement in affirming the pain of the humanity of Jesus! However, touching His deity it is a distinction of that says He cannot suffer pain; that is, only His humanity suffered pain; however, the Bible speaks of God being crucified; however, we distinguish between the two natures but we do not separate them. (Denzinger, The Sources of Catholic Dogma, pg. 31).
54. The Son surely does sit at the right hand of the Father, but how much less the Roman Eucharist?
Denzinger, The Sources of Catholic Dogma, pg. 31).
55. The Son and the Spirit is not the Father, but of one substance with the Father, however, how can the Son in a defied humanity and the Spirit of Mary be of one substance with the Father? (Denzinger, The Sources of Catholic Dogma, pg. 31).
56. How can the Spirit know all things if He is the Spirit of Mary? That is,only the Spirit of Jesus is the
Third Person of the Trinity who knows all things. (Denzinger, The Sources of Catholic Dogma, pg. 32).
57. We agree that it is heresy to say that the Spirit was made by the Son, but isn’t it strange to deny
what they affirm in the Spirit as the soul of the Virgin Mary. Denzinger, The Sources of Catholic Dogma,
pg. 32). I know Rome does not claim she is the soul of the Virgin Mary but only some Old Catholics that are not affiliated with Rome; however, she already exalts Mary to "our hope." Respectfully, It is like another god.
58. How can the Father make all things through the Son and the Spirit if they are not the Son and the
Spirit? (Denzinger, The Sources of Catholic Dogma, pg. 32).
59. How is it one essence if the Father, Son and Holy Spirit are denied the proper Scriptural support as
the Father of the hypostatic Christ and the Spirit of the Father and the Son? (Denzmger, The Sources of
Catholic Dogma, pg. 32).
60. There are three true persons; however, isn’t it strange as they say this they disregard the Son in the
Eucharist and the Spirit in the Virgin Mary? (Denainger, The Sources of Catholic Dogma, pg. 32).
61. How can the Holy Spirit be adored if he is not the Spirit of the Father and the Son? (Denzinger, The
Sources of Catholic Dogma, pg. 32).
62. They reject those who think wrongly of the eternal Son and eternal Spirit; that is, if this is the case
they could say it of themselves! (Denzinger, The Sources of Catholic Dogma, pg. 32).
63. I would say that Rome rejects those who believe the Father alone is God, but accepts those who
believe her trinity, however, she also rejects herself in light of the statement that the Father alone is
God but accepts the condemnation of the Jews; that is, by condemning the Jews she rejects herself.
(Denzinger, The Sources of Catholic Dogma, pg. 32).
64. How can the Spirit be the wisdom of God if it is of the Virgin Mary and not of the Son? (Denzinger,
The Sources of Catholic Dogma, pg. 33).
65. How can the Spirit give us understanding if it of the Virgin Mary and not of the Son? (Denzinger, The
Sources of Catholic Dogma, pg. 33).
66. How can the Spirit give us counsel if it is of the Virgin Mary and not the Son? (Denzinger, The Sources
of Catholic Dogma, pg. 33).
67. How can the Spirit give us power if it is of the Virgin Mary and not of the Son? (Denzinger, The
Sources of Catholic Dogma, pg. 33).
68. How can the Spirit be of the truth if it is of the Virgin Mary and not the Son? (Denzinger, The Sources
of Catholic Dogma, pg. 33).
69. How can the Spirit be for those who fear of God if it is not the true Spirit? (Denzinger, The Sources
of Catholic Dogma, pg. 33).
70. Does the Father support a Son that isn’t a Son and a Spirit that isn’t a Spirit? (Denzinger, The Sources
of Catholic Dogma, pg. 33).
71. We agree with the WRITTEN Word of God that if someone has the Spirit of Christ he is His, but if
anyone does not have the Spirit of Christ he is none of His! That is, the point is that we do not know
God if we know Him by the Roman Spirit (Denzinger, The Sources of Catholic Dogma, pg. 33).
72. The Roman Spirit does not precede from the Father and the Son, because there is no way it could in
light of the non-true Holy Spirit with the Virgin Mary. That is, Mormomsm teaches a separation between the Holy Spirit and the Holy Ghost; however, with such acknowledgement of separation the Scriptures mentions none. (Denzinger, The Sources of Catholic Dogma, pg. 33).
73. How can the Spirit receive of the Son if it is not of the Son but of the Virgin Mary? (Denzinger, The
Sources of Catholic Dogma, pg. 33).
74. The Roman Church is against the private collection of Athanasius, because he honors the canon of
the honorable Word of God. (Denzinger, The Sources of Catholic Dogma, pg. 33-34).
75. If all heresy is anathematized (meaning, accursed), doesn’t it follow that they accurse themselves by
the mentioned above things? (Denzinger, The Sources of Catholic Dogma, pg. 33-35).
76. The “Nicene-Constantinopolitail Creed” rejects the Roman Eucharist, because it says “And in one
Lord Jesus Christ,” “true God of true God,” “and was made flesh by the Holy Spirit and of the Virgin
Mary,” and “And was incarnate by the Holy Spirit of the Virgin Mary, and was made man.”
(Denzinger, The Sources of Catholic Dogma, pg. 35).
77. The Eucharist of Rome is suppose to come down from the apostle Peter and his heirs, but how can
we trust them if they misled us on it? That is, doesn’t Rome claim it is a teaching that has been in
existence for 2, 000 years? There is a question of development; however, that begs the question on
how can it be from Peter in a direct sense? If it’s not clear, how do they know what to teach if there
are hints? Did the apostle Peter write a secret document telling you this? In Denzinger’s book on the Apostle Peter when does it not contradict the divine Word of God? (Denainger, The Sowres of Catholic
Dogma, pg. 36-37). CCC 1211 denies the healing power of the Gospel, because it refers to the Roman
Eucharist that does not heal anyone in an approved sense of Christ. (Catechism of the Catholic
Church, 1211, pg. 341).
78. It is odd that they do not want to rebaptize herelics, because they were not baptized in the Trmitartan
formula. It’s almost like they wish to have them continue in their misery, but all people who have not
be baptized in the true Trinity should be rebaptized; however, if sprinkling was not properly done, I
see no reason why it should not be redone for a peace of conscience for adults who later convert by immersion only. (Denzinger, The Sources of Catholic Dogma, pg. 37).
79. If the Trinity is rejected it is also not true that it is not Christian marriage; however, it would be wise
to renew vows in the name of the Trinity. (Deuzinger, The Sources of Catholic Dogma, pg. 37).
80. Forgiveness is only granted through the true Christ alone, but not because of the primacy of the
Roman bishop. (Denzinger, The Sources of Catholic Dogma, pg. 38).
81. To have a wife is not a legal crime or a spiritual crime, but to call for celibacy is a violation of Paul’s
normative meaning for elders. It is not carnal to engage in marital intercourse in the eldership
ministry between husband and wife, because even Saint Paul speaks of the honor of marriage in the
apostolic ministry; that is, if he speaks of it in that creaturely high office no longer in existence it is
incumbent to ponder the honorableness of the eldership ministry with a quiet and peaceable marriage
in all godliness and honesty. (Denzinger, The Sources of Catholic Dogma, pg. 38).
82. There is a martial chastity, because there is nothing dishonorable about marriage. It might be said that
Rome does not think this, but in my personal encounters with Roman priests and nuns it seems to be
a hidden secret (Denzinger, The Sources of Catholic Dogma, pg. 38).
83. There is no precedence to cast out people who have married, but it is not from the Apostle Peter but
through a homosexualism. (Denzinger, The Sources of Catholic Dogma, pg. 38).
84. The homosexual is less purer then the married elder, because no practicing homosexual is a believer in
Christ. I respectfully think this is a problem in the secretness of the Rome priesthood and I have personally witnessed it. (Denzinger, The Sources of Cathelic Dogma, pg. 38-39).
85. Monks should not be added to the dergy, because there are only three offices; that is the elders and
the deacons and the people of God. (Denzinger, The Sources of Catholic Dogma, pg. 39).
86. I do not believe if the Virgin Mary did have other children it would pollute the Lord’s body, but she
had our Lord Jesus first; however, I am not convinced that she did have other children after our Lord
Jesus; that is, I think she virginal conception of Jesus was not because she was free from sin, but
because she had the little Lord Jesus protect her with Himself as He was conceived in her womb in
light of His deity that blocked out her sin. (Denzinger, The Sources of Catholic Dogma, pg. 39).
87. I want to mention in passing that here it mentions the word “imputes,” but Rome never approved of
it in justification by faith alone touching the imputed righteousness of Christ alone in His life and death alone. That is, it is willing to acknowledge the latter of an imputation of falsehood, but unwilling to acknowledge the former of the imputed divine righteousness of Christ alone she calls a "legal fiction.” (Denainger, The Sources of Catholic Dogma, pg. 39). However, strangely the current Pope said "Luther was right" on faith alone.
88. How can the canonical Scriptures outside the 66 books be the canonical if they deny the Trinity? (Denzinger, The Sources of Catholic Dogma, pg. 40).
89. If the Trinity is orthodox, does that disavow them of orthodoxy by its rejection? (Denzinger, The
Sources Catholic Dogma, pg. 39).
90. I would say the wrong Jesus makes it a wrong baptism, because it is contrary to baptism to have the
wrong Jesus and proclaim his name. (Denzinger, The Sources of Catholic Dogma, pg. 41).
91. It is according to the power of the flesh in terms of penance, because penance is not repentance but
works of satisfaction that deny them. (Denzinger, The Sources of Catholic Dogma, pg. 41).
92. Who has the right to decide the books of the Bible? It is God alone. (Denzinger, The Sources of
Catholic Dogma, pg. 42).
93. Everyone professing Jesus Christ after spiritual quickening must be baptized by immersion, because it
is not inconsistent to do so in light of the life, death, burial and resurrection of our Lord and Redeemer. (Denzinger, The Sources of Catholic Dogma, pg. 42).
94. Who can bestow the Spirit but Jesus only? It was the one doctrine of the Fourth Member to bestow
the Spirit, because it meant to be in the place of Jesus; however, no bishop can control the true Spirit
of God. (Denzinger, The Sources of Catholic Dogma, pg. 43).
95. The people of God do not need the Roman extreme unction, because we have our Lord Jesus Christ.
That is, all sin is forgiven by Christ alone with the Father’s approved will in which He submits by the
work of the Spirit (Denzinger, The Sources of Catholic Dogma, pg. 43).
