TWO GREAT MARKS OF A TRUE CHURCH
by Dr Peter MastersFROM SWORD & TROWEL 2005 No
2
THE PREEMINENCE OF CHRIST
and the death of Pope John Paul II
‘And he is the head of the body, the church: who is the beginning, the firstborn
from the dead; that in all things he might have the preeminence’ (Colossians 1.18).
In the Christian faith Christ is everything. The salvation of men
and women is His work entirely, and all the honour and glory is due to Him alone.
The Greek word translated ‘preeminence’ means first in time or power or
glory or authority, and Christ is supreme and foremost in all these respects. He must have
the chief place in the Church, and that place must never be usurped or challenged by any
mortal man.
Is it possible for Christ to be ‘represented’ on earth by someone who
makes decisions on His behalf, and carries out an executive role in the Church, in His
absence? The answer is no, because Christ is not absent. He is the logos, the
Word, and in the Bible He has left a full, perfect and all-sufficient revelation of His will.
Every question that could ever arise on Christian doctrine and behaviour is answered
there, so that Christ does not need to delegate His divine decision-making power to any
person on earth. Leaders in the Church must search the Scriptures for direction (and so
should all Christians), and then expound what Christ has given. To those who sincerely
seek to understand Christ’s will revealed in His Word, the Lord is present in another way,
working by His Spirit to help them see the plain and intended sense of each passage.
Christians owe everything to Christ. In Colossians 1.12-20
Paul provides a magnificent series of reasons why believers should praise Him. Using the
past tense, he gives thanks because Christ has ‘made us meet’ (qualified us) to be
‘partakers of the saints in light’. Through His atoning blood shed for our sins, our
salvation and entrance to Heaven is secured, and we may rejoice to know that we possess
a glorious future.
The teaching of successive popes and their countless supporting priests is
that we must never presume such a thing as this. They say that salvation is only partly by
grace, and much of it is the reward of our own good works. Throughout life we must earn
Heaven, with the help of the Catholic Church, by obedience to its rules and ritual and
other good works. We must, they say, never imagine that salvation and Heaven is certain
until this has been accomplished.
The apostle Paul, however, says that if we are sincere believers we have
already been delivered ‘from the power of darkness’, because there has occurred in our
lives a wonderful conversion experience. Paul says (using the past tense) that God has
‘translated us into the kingdom of his dear Son’. ‘Translated’ may be expressed as
‘transplanted’, for we have been drawn out of the soil of a self-serving life, and re-
established as members or citizens of the kingdom of Christ.
Then the apostle’s language soars as he describes Christ as the perfect
reflection and revelation of the invisible God, and the member of the eternal Godhead to
Whom was given the task of creating the universe and all within it, as well as the angelic
host. All, says Paul, are under His ownership and direction, and everything that continues
to exist and to live does so by His sustaining power alone.
Christ Jesus is the all-creating, all-powerful Lord, and the exclusive head
of His Church, the One Who must always have the first place in all our worship and
obedience.
When Pope John Paul II died earlier this year (and in the weeks preceding
his death) we witnessed an unprecedented degree of media attention to his failing health,
his funeral and the election of his successor. Those of us whose memories go back to the
passing of earlier popes were amazed at the press and television coverage. Scenes of the
Vatican dominated news programmes, consigning all other world affairs to a secondary
place.
We were regaled for days by the colourful spectacle of Catholic
pageantry. We saw assembled together the highest dignitaries of the Church of Rome,
with their gold-enriched vestments, and the deep scarlet of cardinals’ cassocks. Day after
day these things filled our view, while an earthly leader was extolled to the skies and we
legitimately wondered how Christ’s preeminence fitted into such a scene. Did any of this
really have anything in common with the Christ of the Bible? How could there be such
veneration of a mere man, coupled with such finery and extravagance, when the sole task
of the Church is to glorify Christ and to give Him all preeminence?
The reason comes from two dominant teachings in the Catholic Church,
both of which sweep away Christ’s preeminence, placing the pope in His office. When we
consider these two issues, we understand why the pope has come to be reverenced more
than the Lord Himself. We also understand the need within the Catholic Church for
human splendour, visible tokens of God through art and architecture, and above all the
need for a magnificent and elevated figurehead or pope.
There are two main ways in which a Christian, and especially a Christian
Church, must honour the preeminence of Christ, and these must be the tests of a true
Christian, or a true Church. First, if Christ is the head of the Church He must be
given exclusive and total authority over His people, deciding all
doctrine and all conduct.
Secondly, if Christ is the head of His body then His people must be
given direct access to Him for prayer, forgiveness and communion, because
the connection between Christ and His Church taught in the Bible is that of a head
organically connected to the body, illustrating intimate, daily and hourly communion.
When we are reconciled to God through Christ we have union and communion with
Christ and nothing can part us. We are not at liberty to sever the head from the body and
put some organisation or bureaucracy between the two.
Does our brand of Christianity pass these two tests? Does our Church pass
them? Christ must have the preeminence and be the head of His Church in terms of
exclusive and total authority over His willing and listening people, and also in being
connected to them as a head to a body, so that they have direct access to Him by faith. He
must be their personal ruler, guard, companion, and friend.
The authority of Christ over His people is expressed through His inspired
Word, as we are reminded in the well-known words of 2 Timothy 3.16-17:
‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness: that the man of God may be perfect
[complete], throughly furnished unto all good works.’ A true Church of Jesus
Christ must be ‘built upon the foundation of the apostles and prophets’, the penmen of the
inspired Word (Ephesians 2.20).
The Lord once said to those who speculated about doctrine: ‘Ye do err, not
knowing the scriptures’ (Matthew 22.29). The rule of the Bible is - ‘If they
speak not according to this word, it is because there is no light in them’ (Isaiah
8.20).
The Bible is the sole agency by which Christ’s authority is expressed,
defining the faith, revealing the doctrines, and providing the rules of conduct. But what
does the Catholic Church say about the authority of the Bible?
At first glance, Rome seems to uphold the Bible, acknowledging it to be
God’s inspired Word, and of great authority. Catholics speak of the ‘sacred Scriptures’
and the ‘Holy Bible’. However, they go on to say that it is not the supreme
authority for divine information. Far from it, because alongside the sacred Scriptures
there must be placed the teachings initiated over time by the Catholic Church. Numerous
traditions, ceremonies, and doctrines authored, for example, by successive popes, must be
reverenced as equal to the Bible. This is the firm Catholic position.
In fact the Catholic Church has condemned (even pronounced a curse on)
anyone who does not believe in the validity and authority of her own traditions, especially
things spoken by popes, who are said to speak by Christ’s inspiration.
Is it possible that the Bible and the accumulated tradition of the Church
could be equal in authority? Catholics say that they are, but this is not possible because
the teaching of popes have nearly always contradicted what is said in the Bible. In fact,
the majority of Rome’s most distinctive and prominent teachings (evolved since about the
sixth century AD) conflict with the teaching of the New Testament. This produces a
rather obvious problem, for if (as Catholics say) the Bible and Church tradition are of
equal authority, how are these massive contradictions to be explained, and which takes
precedence?
The answer of the Catholic Church is that its traditions are always right.
Does this mean they are saying that Scripture is wrong on the many issues where there is
a collision? No, the formula of the Catholic Church is simple: only the Church has the
power and the light to understand and interpret the Scripture correctly. So while non-
Catholics may say, ‘What the Bible says is the opposite of what Pope X says,’ the reply of
the Catholic Church is, ‘The Church alone can interpret the Scripture.’ And this is so
even if their interpretation is the opposite of what the Scripture means to any rational,
objective mind. The Church of Rome can never be wrong.
In other words the Bible and tradition are not of equal standing, as Rome
claims, but the Bible’s authority is very small, and that of tradition is supreme. But if the
Bible is deprived of its total authority, then Christ’s preeminence has been taken away.
Soon after the Reformation (which began in 1517), when evangelical light
and doctrine burst forth afresh from the Scriptures, countless people were converted from
Catholicism to a deep personal experience of Christ, and many priests also changed their
allegiance from Rome to the teaching of the Reformers.
Inevitably the Catholic Church had to make a response, and in due course
the Council of Trent was convened to define the teachings of Rome against the backdrop
of the Reformation. Having been stung by the bold assertions of the Reformers that the
Bible alone has authority, and that every individual may understand its meaning, the
Council of Trent declared: ‘No one confiding in his own judgement shall dare to wrest
the sacred Scriptures to his own sense of them contrary to that which is held by Holy
Mother Church, whose right is to judge of the meaning.’
There is no doubt whatsoever that the Catholic Church assumes the sole
right of interpretation of the Bible, and if a person does not accept that, he is condemned,
the statement of the Council of Trent going on to say that such a person belongs outside
the Church and is spiritually dead.
We realise that vast numbers of Catholics are sincere in their beliefs, but
the tragic reality is that the major doctrines and rites of their Church are out of line with
the teaching of the Bible, coming from uninspired ruling priests, the people being
prohibited from checking their claims against the Scriptures. The cumulative teaching of
the Church, corrupt as it notably has been in so many periods of history, always prevails
over the Bible.
Listen to the words of Christ (quoting Isaiah) in a slightly different context
(in Mark 7.6-9): ‘This people honoureth me with their lips, but their heart is
far from me. Howbeit in vain do they worship me, teaching for doctrines the
commandments of men. For laying aside the commandment of God, ye hold the tradition
of men, as the washing of pots and cups: and many other such like things ye do. And he
said unto them, Full well ye reject the commandment of God, that ye may keep your own
tradition.’
These words were spoken to Jews who ignored the Scripture and substituted
their own ideas, but exactly the same applies to the Church of Rome. It is immensely sad
that so many earnest Catholics are locked into a Church which takes from Christ His
preeminence in terms of His authority to determine the beliefs of His people,
and thus to rule over them. If tradition conflicts with the Scripture, tradition prevails in
every case.
Most readers will know that the pope is regarded by Catholics as Christ’s
vicar on earth. This does not mean the same as being a vicar in the Church of England.
The term ‘Vicar of Christ’ as applied to the pope means that he is Christ’s true
representative on earth, and that he speaks on the Lord’s behalf and by His inspiration.
The idea behind this is that Christ is not here. He is remote from us, dwelling in Heaven
and we cannot know Him or know His mind about matters. The Lord therefore needs a
representative or substitute on earth, someone who will act for Him as though He were
here Himself. Of course, none of this is true, for Christ said to the disciples, ‘Lo, I am
with you alway, even unto the end of the world.’ Furthermore, as we have noted, He has
left the Bible as the full and sufficient revelation of His teachings and guidance for all
situations. Nevertheless, the pope is regarded as Christ’s substitute with delegated
authority, and so he speaks authoritatively. Whenever he makes an ‘official’
pronouncement on some matter of doctrine, he speaks as from Christ, as His delegate or
substitute.
All this is firmly stated in a traditional Catholic catechism for children:
‘The pope is the head of all heads and the prince, moderator and pastor of the whole
Church which is under him.’ One Catholic promise says, ‘I promise and swear true
obedience to the Roman bishop, the successor of St Peter, the prince of apostles, and the
vicar of Christ.’ It goes on to say, ‘there is no salvation for anyone without total
obedience and submission to the bishop of Rome.’
How can Christ have preeminence if His authority is stripped away from
Him and from His Word? In the Catholic Church, Christ’s lordship has been taken away
and submission to Him is substituted by submission to the pope.
The second great aspect of Christ’s preeminence or headship of His
Church concerns access to Him. The illustration given in the New Testament
of Christ’s relationship to His people is that of a head joined to a body. Just as the head is
intimately joined to the body, exercising direct contact, so Christ and His Church have
direct access to each other at all times, so that Christians may have a deeply-felt
association with Him.
This is described in Paul’s beautiful words in Ephesians 3,
where he prays that believers may taste their Saviour’s love, and know His direction and
help in their lives. He speaks of Christ - ‘in whom we have boldness and access with
confidence by the faith of him. Wherefore I desire that ye faint not at my tribulations for
you, which is your glory. For this cause I bow my knees unto the Father of our Lord Jesus
Christ, of whom the whole family in heaven and earth is named, that he would grant you,
according to the riches of his glory, to be strengthened with might by his Spirit in the
inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and
grounded in love, may be able to comprehend with all saints what is the breadth, and
length, and depth, and height; and to know the love of Christ, which passeth knowledge,
that ye might be filled with all the fulness of God.’ Could there be a more remarkable way
of describing accessibility and communion?
The kingdom of Heaven needs no civil service mediating between
Christians and their Lord, as though He were an absent or remote king, for He is ever
approachable by them and able to bless them.
Christ the Lord is not like earthly rulers who, for all their might and status,
are feeble mortals who can have no direct, personal awareness of individual citizens, and
depend on an elaborate state administration to rule them. Christ is infinitely more glorious
and able to relate to all His subjects to guide, govern and bless them. As the only
mediator between God and man, He is preeminent in His personal and perfect headship
over the redeemed.
However, in the Catholic Church it is entirely different, because the
Church presents itself as a vital mediator also. She is the Lord’s civil service on earth.
Even worse, she is Christ’s ruling administration, and He must be approached through the
ministry, offices and agency of the Church. Everything about the Catholic Church and its
priesthood and sacraments is mediatorial. Obedience to her in confessions and masses
and other rites and ceremonies is vital to earning salvation.
Says the Bible, we are justified by faith without the deeds of the law -
including all the ceremonial of the Jews, or the Church of Rome. But Rome claims that
she has a vital mediatorial role in effecting a relationship between God and man. Paul,
however, insists that by Christ ‘we have access by faith into this grace wherein we stand.’
‘Definitely not!’ says the Council of Trent, in effect. Those Catholic authorities, in the
full light of what was uncovered in the Scriptures by the Reformers, declared:
‘Whosoever should affirm that we are justified by the grace and favour of God is
accursed, and so are all who hold that salvation is not by works but by grace.’ And this is
still the teaching of the Catholic Church. We should be much in prayer and deeply
concerned to win from that system every Catholic we have the opportunity to help,
because it takes away both the authority and the accessibility of Christ.
‘You must confess to the priest,’ says the Church of Rome. ‘No’, says the
Scripture. As Christians we should certainly confess to each other any personal offences
and hurts we have committed, but never recite our sins to a priest - only to God. But
Rome requires confession to a priest and, without his absolution, we remain unforgiven.
The Council of Trent rules that priestly absolution is an essential judicial clearing, which
must be done.
To consolidate Rome’s mediatorial competence, she offers people with a
serious shortfall of righteousness the possibility of benefiting from the surplus
righteousness of the Church’s great saints. But the Bible says there are no such people,
for ‘all have sinned, and come short of the glory of God.’ The atoning work of Christ for
sinners, and His righteousness offered up for them, is the sole and exclusive means of
salvation.
In Hebrews 9.28 we are told that ‘Christ was once
offered to bear the sins of many’ - a perfect offering, made once for all time; but the
Catholic Church even takes over the work of atonement, saying whenever you have the
mass celebrated - ‘there is a true and proper propitiatory sacrifice accomplished for sin.’
In other words, the Church claims a reconciling role, making herself indispensable and
effectively telling people to trust in what her priests do, and to depend on Mother Church.
At the same time Christ’s work is eclipsed, and the exclusive character of His saving
work on Calvary is taken away.
How much more can the Catholic Church take away from the work and
glory of Christ? Even worship is deflected to others, such as ‘saints’ and, of course, Mary.
Even the relics of dead saints have been worshipped and venerated over
the centuries, and this is not merely our criticism, but the teaching of Rome.
The Church of Rome takes away the Lord’s exclusive authority, His
accessibility to all, His sole and sufficient atoning work on Calvary, and His worship,
putting the pope and the Church in His place.
How much we need to maintain clarity on these matters, because there are
Bible-believing Christians these days who seem to have forgotten the enormous gulf
between Catholicism and biblical Christianity. Because that gulf has gone out of their
minds, they are falling prey to those who say, ‘Let’s get all evangelical Christians
together with Catholics because there is no difference between us.’ But we must uphold
the absolute supremacy and preeminence of Christ in terms of His authority and direct
accessibility.
We must hold on to these vital things, love Him, depend on Him, and
stand for Him, not by purely negative attacks on the errors of the Church of Rome, but by
maintaining a clear and distinctive testimony to these truths, and by commending them
with prayer, courtesy and concern to all Catholics who will consider them. So many
matters could be addressed in a critique of the Catholic Church, and we have really only
discussed two of them, but they are crucial, pivotal matters.
Finally, let us never allow the spirit of the Church of Rome to come into
Bible Churches. If we are about to construct a chapel, how is it going to be designed?
Will it have unnecessary symbols all over it? Will it have pictures of Christ and crosses or
other embellishments? As soon as we begin to move in that direction we have
surrendered our spiritual view of faith, which gives Christ the preeminence, by faith
alone.
The authority of the Word of God alone, and true spiritual communion
with Him are the supreme characteristics of a Church. As soon as we over-decorate and
over-embellish we teach people to think (in a small way) like the Church of Rome, which
abounds in symbols and substitutes for Christ. We must ever guard against the theatre and
theatricals of Rome including robes and finery and anything else that diverts the interest
of people from the real, living Christ, Who must always have our direct attention,
obedience and love, so that He might have the preeminence.
From a Bible Study on 6 April, 2005
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