Ancient Practice of Lectio Divina (1)

Part One: Historical Aspects

Christian OR Heretical Practices

Historical Beginnings - Christian or Heresy

Lectio Divina is controversial. Some say it has Christian value while other say it is pure heresy. We intend to give you the facts so that you can make an informed decision. It is a contemplative approach to reading, meditating, and praying God's Holy Scriptures. Controversial because various religions use it for different purposes (self-glorification), reasons (to be enlightened or receive special knowledge), and methods (formulas) to gain a closer walk with their specific god(s). Most of them are not Christian and can open doors to demonic influences.

This post is to inform you of the history, benefits, dangers, and heresies surrounding Lectio Divina. You can choose for yourself if you want to use it as a way to read and pray Scriptures in a way that is led by God the Holy Spirit, desiring to experience God along with knowing Him intellectually.

This post aims to provide information on the history, benefits, dangers, and heresies surrounding Lectio Divina. It is up to you to decide whether to adopt this method for reading and praying the Scriptures, guided by God the Holy Spirit, with the intention of experiencing God while also gaining intellectual knowledge of Him.

We have personally used it, as well as in group retreats, in ways that we believe honor and glorify God. We will discuss this in the second blog post entitled Ancient Practice of Lectio Divina (2-Application).

It seems that there are at least six distinct groups (mystical and monastic Catholics, early church fathers, gnostic believers or philosophers, world religions, Protestant reformers, and contemporary Christians) with varying practices and desired outcomes from employing the discipline of Lectio Divina.

1. Mystical and Monastic Catholics practiced it where the purpose was to gain greater knowledge and a deeper relationship with God by using formulaic journeys, inner illumination, Scriptures, tradition, and church doctrines.
   

2. Early church fathers used it as a way to allegorize and spiritualize the Scriptures as a way to seek and gain greater knowledge, experiences, enlightenment, and union with God. There are lots of extra-biblical philosophies and teachings.
   

3. Gnostic believers, or philosophers, used it to go deeper spiritually to gain secret knowledge and power in which to experience gods' greater and euphoric meaning in thought, spirit, and creation.
   

4. World religions, Buddhism, Hinduism, and New Age, use it to empty themselves and open their mind, spirit, and body to receive enlightenment or power from the spirit world. They desire to become one with god or the universe.

   
   

5. Protestant Reformers were very careful and suspicious, and if used, certainly modified to meditate only on the Scriptures with no added or special meaning. Many thought it was too dangerous and warned against it as an open door to the demonic world.

“All truth is from God, and consequently, if wicked men have said anything that is true and just, we ought not to reject it, for it has come from God” (John Calvin (1509–1564 — Commentary on Titus 1:12).

6. Contemporary Christians continue to use it as one of many disciplines that help believers who desire to experience God on an intimate and personal level, not merely intellectually.

“So, Lectio Divina. A way of reading that guards against depersonalizing the text into an affair of questions and answers, definitions and dogmas. A way of reading that prevents us from turning Scripture on its head … A way of reading that intends the fusion of the entire biblical story and my story...letting the Word of Christ dwell in you richly” (Eugene Peterson — Eat This Book).

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

History of Lectio Divina

Lectio Divina (Latin for “divine reading”) is an ancient Christian spiritual practice of prayerful Scripture reading intended to foster communion with God and deepen understanding of His Word. Its roots trace back to early monastic traditions, monastic practice of Scripture meditation (monasticism) within orthodox Catholic Christianity, presumably not from heretical mysticism.

In the 3rd to 5th centuries, the early Desert Fathers centered their meditative reading practices exclusively on Scripture. Notable figures like St. Antony of Egypt and St. Macrina the Younger highlighted the significance of inner purification and unceasing prayer as routes to divine union. The concept of inner purification aimed at divine union is not expressed in Biblical language or included in Christian doctrines.

The stated goal was always transformative communion with Christ through Scripture, illuminated by the Holy Spirit. In its authentic form, Lectio Divina was deeply biblical and Christ-centered. It is unclear whether it was used as a means of achieving altered states, hidden or esoteric knowledge, or mystical experiences detached from the Word of God.

The practice was systematized in the 6th century by St. Benedict of Nursia in his Rule, which encouraged monks to engage in sacred reading (lectio sacra) as part of daily spiritual discipline and as a form of continual prayer.

In the 12th century, Guigo II the Carthusian articulated the classic four stages of Lectio Divina: reading, meditation, prayer, and contemplation. Its purpose, for the most part, was to encounter the living Word of God through reading, meditation, prayer, and contemplation.

The problem is that many early church fathers used it as a way to allegorize and spiritualize the Scriptures as a way to gain greater knowledge and experiences.

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

Is There a Relationship Between Early Church Mystics and Gnostics

While early Church mystics such as Origen of Alexandria (c. 185–253 AD) and Evagrius Ponticus (c. 345–399 AD) used allegorical and contemplative methods of Scripture interpretation, may sound “mystical, their goal was not esoteric enlightenment but transformation into Christlikeness through divine revelation contained in Scripture (Origen, On First Principles 4.1; Evagrius, Praktikos 60). To many scholars, this mysticism differed from orthodox Christianity.

In contrast, Gnostic movements of the 2nd and 3rd centuries—condemned by Irenaeus in Against Heresies (Book I, Ch. 6)—claimed access to hidden spiritual knowledge (gnosis) apart from the apostolic faith and Scripture. Gnostics viewed salvation as escape from the material world.

Thus, although both traditions emphasized “inner knowledge” and “spiritual illumination,” their sources and purposes diverged sharply: Gnosticism pursued secret revelation beyond Scripture. Christian mysticism sought experiential understanding within Scripture, under the guidance of the Holy Spirit, and the Catholic Church’s teaching.

In sum, Lectio Divina began representing orthodox mysticism—a sanctified encounter with God’s Word—while Gnosticism represents a departure into esoteric self-revelation.

The theological heritage of Lectio Divina does not represent a fusion with Gnosticism but they are similar in many ways.

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

The Mystical Framework of Catholic Contemplation

If your red flags aren't waving vigorously, then we'd better proceed. The mystical framework of Catholic contemplation during the medieval period was deeply rooted in the practices of prayer, asceticism, and contemplation.

St. Gregory of Nyssa, St. Basil the Great, and St. John Chrysostom articulated a vision of the spiritual life that emphasized the ascent of the soul to God through prayer and virtue. St. Augustine of Hippo, in his autobiographical work Confessions, described his own longing for God and moments of divine illumination. The medieval period produced some of the most celebrated Catholic mystics.

Also, Traditional Catholic theology includes a mystical framework of a spiritual and theological system that explains how the soul experiences union with God beyond ordinary prayer or reason. It developed primarily through monastic and Carmelite spirituality, drawing on the writings of figures such as Bernard of Clairvaux, Meister Eckhart, Teresa of Ávila, and John of the Cross. This framework sees the Christian life as a progressive ascent toward divine union, structured through distinct stages or “ways” of the spiritual journey:

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

1. The Purgative Way – purification from sin through repentance and ascetic discipline (a works and mystical purification from sin without Jesus).
   

2. The Illuminative Way – growth in virtue and contemplation through divine light and understanding (not a Biblical concept, Jesus is the light that illuminates).
   

3. The Unitive Way – mystical union with God, where the soul rests in loving communion beyond images or words (God's loving communion comes through the living Word, Holy Spirit, and being "In Christ).

   
   

This process, while deeply rooted in Catholic orthodoxy, blurs the line between theological reflection and experiential mysticism. The contemplative state was described as a direct experience of God’s presence, sometimes portrayed as a “dark night of the soul” (John of the Cross) or an ecstatic loss of self in divine love (Teresa of Ávila).

These four figures—Bernard of Clairvaux, Meister Eckhart, Teresa of Ávila, and John of the Cross—are towering mystics in the Christian tradition, each contributing profoundly to the spiritual and theological landscape of their time. Here's a brief overview of each:

Bernard of Clairvaux (c. 1090–1153)

• French abbot, mystic, and reformer of the Benedictine order.

• Emphasized love of God and contemplative devotion

• Advocated for mystical union with God through humility and surrender.
  

Meister Eckhart (c. 1260–1328)

• German Dominican theologian and mystic."

• Known for his radical teachings on the "birth of God in the soul."

• Emphasized detachment, inner stillness, and the divine spark within.

• His controversial ideas influenced later mystics and philosophers'
  

Teresa of Ávila (1515–1582)

• Spanish Carmelite nun, reformer, and Doctor of the Catholic Church.

• Authored spiritual classics like The Interior Castle and The Way of Perfection

• Described mystical experiences with vivid imagery and psychological depth

• Advocated for contemplative prayer and reform of the Carmelite order.
  

John of the Cross (1542–1591)

• Spanish mystic, poet, and Carmelite friar.

• Collaborated with Teresa of Ávila in reforming the Carmelite order.

• Wrote Dark Night of the Soul, exploring the soul’s journey toward divine union.

• His poetry and theology emphasize purification, detachment, and divine love

Together, these mystics shaped the heart of Western Christian spirituality, each offering a unique path toward union with the divine.

In later centuries, particularly during the Middle Ages, some Christian mystics used similar language to describe contemplative experiences — such as “union with God” or “divine illumination," "purification," "divine within," "detachment,” "a unique path toward union with the divine," and the "birth of God in the soul." These are all pathways to intimacy with God without Jesus, the Holy Spirit, or the Scriptures.

According to the core doctrines of Protestant Christianity, these Catholic mystics strayed into dangerous and speculative theology. This overlap in mystic vocabulary resulted in practices that were un-Biblical and heretical. (See my 7-part series on Is the Catholic Church Christian or Heretical?

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

Lectio Divina vs. Eastern Meditation vs. New Age Mysticism

In modern times, some have attempted to blend Lectio Divina with Eastern meditation or New Age mysticism, focusing on inner experience rather than Scripture itself. These adaptations deviate from its Christian foundation. Authentic Lectio Divina is not about self-enlightenment, visualization, or discovering hidden meanings—it is about listening to God through His revealed Word.

While Lectio Divina shares some surface similarities with other meditative traditions (quiet reflection, stillness, repetition), its content, purpose, and theological grounding are distinctly Christian. When practiced biblically—anchored in Scripture, guided by the Holy Spirit, and focused on Christ—it remains a sound and historic means of deepening one’s relationship with God. The “mystical crossover” concern arises only when Scripture is replaced by subjective experience or syncretistic elements.

Aspect	Lectio Divina (Christian Practice)	Eastern Meditation (Buddhist / Hindu)	New Age Mysticism
Origin	Early Christian monasticism (3rd–6th centuries AD); rooted in Scripture and the Rule of St. Benedict	Ancient Indian religious traditions	20th-century Western spiritual movement blending Eastern and occult ideas
Primary Focus	God’s revealed Word in Scripture and communion with Christ	Inner emptiness, detachment from thoughts, realization of “oneness”	Personal spiritual power, self-realization, energy, and cosmic harmony
Ultimate Goal	Transformation through the Holy Spirit and a deeper relationship with Christ	Liberation from self or enlightenment (nirvana)	Expansion of consciousness or self-divinity
Method	Four steps: read, reflect, pray), Contemplation (rest in God); always Scripture-centered	Repetition of mantras, breath control, or mindfulness to silence the mind	Visualization, energy work, crystals, or channeling for spiritual insight
View of God	Personal, Triune God revealed in Jesus Christ	Often impersonal Absolute or universal force	Pantheistic or polytheistic “universal energy”
View of Self	Created in God’s image, redeemed by Christ	Self dissolves into universal consciousness	Self is divine or can manifest divinity
Role of Scripture	Central—God’s living Word speaks and transforms	None or viewed as human philosophy	Optional; often mixed with other texts or ideas
Outcome	Growth in faith, love, and obedience to God’s will	Detachment, inner stillness, or enlightenment	Self-empowerment, “higher vibration,” or intuitive awakening

Although all three focus on stillness and reflection, Lectio Divina is Christ-centered, biblical, and relational. It aims to hear God through Scripture and to be transformed by His grace. In contrast, Eastern and New Age practices seek self-transcendence or self-divinization rather than communion with the personal God of the Bible.

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

Safeguarding Authentic Christian Practice

To preserve the biblical integrity of Lectio Divina, it is essential to keep Scripture and Christ at the center of the practice. The purpose is not to empty the mind or seek mystical experiences but to listen attentively to God’s Word and respond in faith, love, and obedience.

Each stage—reading, meditation, prayer, and contemplation—should remain grounded in the text of Scripture and guided by the Holy Spirit. Practitioners should avoid techniques borrowed from non-Christian traditions, such as mantras, visualization, or altered states of consciousness, which shift focus away from God’s revelation toward subjective experience. Spiritual discernment and alignment with orthodox Christian doctrine ensure that Lectio Divina remains a Christ-centered, grace-filled encounter with the living Word of God, rather than a form of self-focused mysticism.

Scriptural Basis vs. Mystical Experience

While this framework developed within the Church and was often grounded in Scripture and sacramental life, its experiential language—visions, ecstasies, and ineffable encounters—sometimes leaned toward subjective revelation. For Reformers such as Martin Luther and John Calvin, this emphasis risked elevating inner experience above the external Word of God, leading to potential theological instability. They feared that mystical contemplation, though sincere, could encourage a reliance on inward illumination apart from the objective authority of Scripture.

Theological Emphasis

At its best, the Catholic mystical framework aims to describe the sanctifying work of grace in the soul’s progressive transformation into Christ’s likeness (cf. 2 Peter 1:4). It views contemplation not as esoteric or Gnostic but as the fruit of deep prayer, humility, and sacramental participation. However, over time, some strands of mysticism—particularly speculative or Neoplatonic forms—blurred distinctions between Creator and creation, emphasizing union in ways that seemed to threaten biblical theism’s personal boundaries between God and humanity.

The mystical framework of Catholic contemplation refers to the structured theological understanding of how believers progress toward union with God through experiential knowledge and contemplation, often expressed in poetic or visionary language. It emphasizes grace-filled transformation and loving union, but historically drew concern from Protestant Reformers who feared it could foster subjective, extra-biblical revelation or diminish the centrality of Scripture.

Catholic Mystical Contemplation vs. Reformation Spirituality

Theological Focus	Catholic Mystical Framework	Reformation Spirituality
Ultimate Goal	Union with God through contemplative experience—a transformation of the soul in divine love.	Union with God through faith in Christ, grounded in justification and sanctification by grace alone.
Primary Means of Encounter	Prayer, silence, meditation, sacraments, and contemplative ascent beyond reason or words.	Scripture as the living Word of God; faith comes by hearing the Gospel (Romans 10:17).
View of Scripture	Scripture is central but often read allegorically or mystically, as a pathway to contemplation.	Scripture is the sole and sufficient revelation of God (sola Scriptura); clarity and literal sense emphasized.
Role of Grace	Grace is infused through sacraments and cooperation of the soul in purgative, illuminative, and unitive stages.	Grace is a free gift received by faith alone (sola gratia); not earned or achieved through spiritual progress.
Stages of Spiritual Growth	The Three Ways: Purgative (repentance), Illuminative (understanding), Unitive (mystical union).	Progressive sanctification: growth in holiness through the Spirit, grounded in justification.
Authority	Church tradition, mystics, and spiritual directors guide interpretation and experience.	The Word of God alone has final authority; the Spirit illuminates Scripture directly to believers.
Nature of Experience	Contemplation may include visions, ecstasies, or ineffable awareness of divine presence.	Spiritual experience centers on assurance of salvation, peace with God, and obedience to His Word.
Theological Emphasis	Transformation through participation in divine love and mystical union with God.	Transformation through regeneration, faith, and the indwelling Holy Spirit.
View of the Senses and Emotions	Emotions and imaginations may aid contemplation; beauty and symbolism draw the soul toward experiencing God.	Emotions are subordinate to faith; truth and understanding precede experience, which can lead to emotional withdrawal
Potential Dangers (as seen by Reformers)	Subjectivism: rely on emotions or interior experiences which can be highly influenced by the world, flesh, and devil.	Intellectualism or spiritual dryness if emotional engagement and reflection are neglected.

In essence, the Catholic mystical framework emphasizes a gradual ascent to God through contemplation and grace-infused cooperation, often expressed in experiential and symbolic terms. The Reformers, while valuing spiritual depth, redirected this ascent inward toward faith’s assurance and outward toward Scripture’s authority—seeking encounter with God through His Word rather than beyond it.

Both traditions aim at intimacy with God, but they differ fundamentally in method, authority, and theological grounding: one through contemplative participation in divine mystery, the other through faith’s confident grasp of divine revelation.

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

The Reformers’ View of Catholic Mysticism and Lectio Divina

During the Protestant Reformation of the 16th century, figures such as Martin Luther, John Calvin, and Ulrich Zwingli reacted sharply against late-medieval Catholic mysticism, not because they rejected spiritual experience altogether, but because they believed many mystical practices had drifted from the authority of Scripture.

By the late Middle Ages, Lectio Divina had become associated with monastic spirituality emphasizing interior contemplation and the ascent of the soul toward God—often influenced by writers such as Bernard of Clairvaux, Hugh of St. Victor, and The Cloud of Unknowing. While these authors sought intimacy with God, the Reformers viewed such methods as vulnerable to subjectivism and potentially detached from the clear Word of God.

Martin Luther, himself a former monk steeped in medieval devotional disciplines, criticized what he called “enthusiasm”—the idea that God could be known apart from or beyond the written Word. For Luther, divine encounter occurs through the external Word—Scripture and the preached Gospel—not through interior mystical ascent (cf. Luther, Against the Heavenly Prophets, 1525).

John Calvin likewise rejected speculative mysticism, arguing that contemplation without Scripture leads to “vain curiosity” (Calvin, Institutes I.9.1–2). Yet Calvin and other Reformers did not discard meditation; they redefined it as meditative reflection on Scripture, emphasizing illumination by the Holy Spirit rather than monastic technique.

Thus, while Lectio Divina as a method was not practiced by Reformers, its core intent—attentive, prayerful engagement with Scripture—was preserved within Reformation spirituality.

Later Protestant traditions, such as the Puritans and Pietists, revived forms of devotional Bible reading that echo Lectio Divina’s structure, though rooted firmly in sola Scriptura rather than monastic mysticism. In short, the Reformers rejected the mystical framework of Catholic contemplation but affirmed the spiritual discipline of Scripture meditation, seeking a biblical rather than speculative path to communion with God.

Modern Protestant Reappropriation of Lectio Divina

In recent decades, many Protestant and evangelical theologians have sought to reclaim Lectio Divina as a spiritually formative, Scripture-centered discipline rather than a monastic or mystical exercise.

Thinkers such as Dallas Willard, Eugene Peterson, and Richard Foster emphasize that Lectio Divina, rightly understood, is not a pursuit of mystical union apart from Scripture, but a Spirit-led attentiveness to God’s living Word.

Willard, in The Spirit of the Disciplines (1988), framed meditative reading as part of the believer’s transformation into Christlikeness through the Word.

Peterson, in Eat This Book (2006), described Lectio Divina as a way to “ingest” Scripture—moving from analysis to prayerful obedience—thus integrating the ancient rhythm of reading, meditation, prayer, and contemplation into evangelical spirituality.

Similarly, Foster, in Celebration of Discipline (1978), encouraged practices of silence, meditation, and Scripture immersion as means of cultivating intimacy with God while remaining grounded in biblical revelation.

This contemporary renewal distinguishes itself from Catholic mysticism and Gnostic tendencies by rooting contemplative practice in biblical revelation, not subjective vision. For modern Protestants, Lectio Divina is less about mystical ascent and more about spiritual formation through the transforming presence of Christ in Scripture, bridging ancient Christian tradition with Reformation commitments to sola Scriptura and the inner work of the Holy Spirit.

Modern Protestant Lectio Divina

Each one of these concepts is a form of worship that gives Christians different means to experience God's love and apply in obedience God's Word and perfect will. Each step guides the believer from intellectual engagement with Scripture to a personal, transformative encounter with God. The practice emphasizes listening with the heart, led by the Holy Spirit, rather than analyzing with the intellect alone, aligning one’s thoughts, emotions, and desires with God’s will. Revived widely in modern Christian spirituality, Lectio Divina remains a contemplative method for encountering Christ in Scripture and allowing His Word to shape the believer’s life.

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

Theological Focus	Classical Catholic Contemplation	Modern Protestant Reappropriation
Primary Goal	Mystical union with God through contemplative ascent beyond reason.	Spiritual formation and transformation into Christlikeness through Scripture and the Holy Spirit.
Source of Revelation	Scripture plus tradition, often read allegorically or symbolically.	Scripture alone (sola Scriptura), interpreted devotionally and practically.
View of Contemplation	A higher, grace-given state of mystical communion; sometimes ineffable.	Deep attentiveness to God’s presence through His Word; contemplation is awareness, not ecstasy.
Role of Scripture	Scripture as a means to contemplation and mystical insight.	Scripture as the living Word that transforms thought and character (Hebrews 4:12).
Understanding of Grace	Grace cooperates with human effort in purgation and union. through keeping the sacraments	Grace is entirely God’s gift, producing transformation as believers yield to the Spirit.
Practice of Prayer	Silence, stillness, and meditative ascent toward divine presence.	Prayerful reading and reflection on Scripture (Lectio Divina-inspired) leading to obedience.
Representative Thinkers	Bernard of Clairvaux, Teresa of Ávila, and John of the Cross.	Dallas Willard, Eugene Peterson, Richard Foster, Marjorie Thompson, James Houston.
View of the Word	Word as a symbolic gateway to divine mystery.	Word as the voice of the living Christ, personally speaking to the believer.
Experience of God	Often expressed through ecstasy, rapture, or mystical “unknowing.”	Experienced through intimacy, conviction, renewal, and lived discipleship.
Authority and Community	Guided by spiritual directors within the Church.	Guided by the Holy Spirit in community and accountable to Scripture.
Core Expression	“Union with God through love.”	“Transformation into Christ through the Word.”

Modern Protestant contemplative thinkers have attempted to reclaim the heart of ancient spiritual practice—depth, attentiveness, and inner transformation—while remaining faithful to the Reformation principles of sola Scriptura and sola gratia. They encourage believers to slow down, read Scripture meditatively, and allow the Spirit to form Christ’s character within them.

This synthesis represents a “biblical contemplative spirituality”—recentered on Scripture, grace, and the personal presence of Christ, avoiding both emotional, self-induced, and esoteric speculation.

Why is Ecclesial Authority Important?

In Christianity, ecclesial authority pertains to the Church's responsibility and ability to guide, educate, and manage its members in matters of faith, ethics/morals, and communal life. The word "ecclesial" is derived from the Greek term "ekklesia," meaning assembly or church. This authority encompasses the Church's ability to make decisions, interpret teachings, and maintain order. It includes overseeing doctrine and teaching, regulating sacraments such as baptism and communion, offering moral guidance, and structuring church governance, leadership positions, and community discipline.

Not knowing who or is the authority behind what you think or believe, is paramount because it can keep you from being deceived by false teachings. We will compare Protestant Christianity with Roman Catholic Christianity.

Using this definition of ecclesial authority, I will pose the question, "Why is ecclesial authority significant to Christian believers?" I believe it should hold importance, yet I acknowledge that it often does not. Understanding who or what is the authority behind your beliefs is crucial, as it can protect you from being deceived and misled by false teachings.

I will explore the distinctions in authority between Protestant Christianity and Roman Catholic Christianity.

Protestant Christian Ecclesial Authority

A strong emphasis on Scripture characterizes Protestant Christian ecclesial authority as the sole authority of the church, which is divinely inspired, authoritative, true, sufficient, necessary, clear, and transformative for believers.

This principle is rooted in the belief that Scripture is the closest relationship to God, and therefore, obeying it is obeying God himself. Protestant churches hold to sola Scriptura, meaning that Scripture alone is the church's ultimate authority, and this principle is coupled with an explicit rejection of the Roman Catholic authority structure. It asserts that individuals can interpret the Bible without the need for Church mediation.

Roman Catholic Ecclesial Authority

The Roman Catholic Church's authority is based on the three-legged stool of Scripture, Tradition, and the Magisterium. The Pope, as the vicar of Christ and successor to Peter, possesses the highest authority within the Church. This authority is manifested through the Church's teachings, which are interpreted by the Magisterium. The Bible or Holy Scriptures is not considered the ultimate or most authoritative word. In Catholicism, it is flawed and sinful humans who interpret the meaning of the Bible. The Church, composed of human wisdom and tradition, is regarded as equal to the Scriptures.

The Catechism of the Catholic Church is a presentation of Church doctrine that has previously been taught with varying degrees of authority. However, the teachings and doctrines of the Roman Catholic Church are compiled in this book. In Pope John Paul II's words, the Catechism of the Catholic Church is "a statement of the Church’s faith and of Catholic doctrine, attested to or illumined by Sacred Scripture, the apostolic Tradition, and the Church’s magisterium a sure norm for teaching the faith" and an "authentic reference text."

Heretical Man-Made Doctrines

WHERE IS THE NAME OF JESUS?

As you can see in the chart above, they are all men, not a mention of Scripture, Holy Spirit, or Jesus as being their authority. The Roman Catholic church doctrines and authority are heretical to the teachings of the Bible. This was the reason for the Protestant Reformation. Protestant Christianity derives its authority from the Scriptures alone.

The chart below shows the major doctrinal events in Roman Catholicism that Protestant Christianity rejects as heretical.

Note: Red denotes a "red flag" or possible heresy according to Protestant Christianity.

Major Doctrinal Events in Roman Catholicism

Doctrine	Date	Pope at Time	Meaning	Authority Invoked
Infant Baptism	~250 AD	Pope Cornelius	Baptism extended to infants, emphasizing original sin	Apostolic tradition, Church Fathers
Prayers for the Dead	~300 AD	Pope Marcellus I	Belief in purgatory and intercession for souls	Tradition and early Christian practice
Sign of the Cross	~300 AD	Pope Marcellus I	Symbolic gesture of faith and protection	Custom rooted in early Christian worship
Date of Easter Set	325 AD	Pope Sylvester I	Uniform celebration of Easter across the Church	First Council of Nicaea
Priestly Celibacy Proposed	325 AD	Pope Sylvester I	Proposal to forbid priestly marriage (not yet enforced)	Council of Nicaea (not adopted)
Doctrine of the Trinity	381 AD	Pope Damasus I	Affirmed the divinity of Father, Son, and Holy Spirit	First Council of Constantinople
Original Sin Formalized	418 AD	Pope Zosimus	Humans inherit sin from Adam; baptism necessary for cleansing	Council of Carthage, Augustine’s theology
Immaculate Conception	1854 AD	Pope Pius IX	Mary conceived without original sin	Papal infallibility (ex cathedra)
Papal Infallibility	1870 AD	Pope Pius IX	Pope is infallible when speaking ex cathedra on faith/morals	First Vatican Council
Assumption of Mary	1950 AD	Pope Pius XII	Mary was assumed body and soul into heaven	Papal infallibility (ex cathedra)
Second Vatican Council	1962–1965	Pope John XXIII / Paul VI	Modernization of Church practices and liturgy	Ecumenical council

For further research and study on the Authority of the church please see my following post, and click here, Roman Catholics Are Heretics! 2-Unbiblical Authority.

JESUS PLUS NOTHING SAVES YOU

This is a detailed discussion on who Jesus is and how you get saved!

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We All Have the Same Dilemma, We're Dead in Sin, and going to live eternally in either Heaven or Hell!

Every human being, ethnic group, race, or gender finds themselves in this same dilemma. Therefore, there are three questions you would be wise to ask yourself and extremely prudent to answer.

1. One, why do I need to be saved?

2. Two, what does it mean for me to be saved?

3. Three, how am I saved?

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