Contrary to Catholic belief, Scripture affirms that it is Jesus Christ Himself who atones for sin. This does not involve our suffering in addition to what He has done for our sakes. Christ's work on the cross has ensured that we obtain redemption and the forgiveness of sins. It was accomplished "by His own blood" (Hebrews 9:12), without reference to any suffering on our part. While suffering can result in being conformed to Christ, it should not be considered as having redemptive value or making amends for wrongdoing.
Nowhere in Scripture is our pain and suffering said to be brought together with the shed blood of Christ to make atonement. The New Testament speaks of His blood only in the context of His suffering for our sins (Hebrews 9:26-28; 13:12; 1 John 1:7; Revelation 5:9). He alone took that burden from us, rendering any other potential atoning work unnecessary. Psalm 49:7 tells us, "No one can redeem the life of another or give to God a ransom for them."
2 Corinthians 1:5-7, Colossians 1:24, and Galatians 2:20 are the primary texts cited to support the Roman Catholic concept of our suffering being used by God to cancel out punishment for sins when offered together with the sacrifice of Christ. However, these verses do not identify human suffering with His suffering in the way that Rome claims, as follows:
2 Corinthians refers to hardship for preaching the gospel, which resulted in it being shared and exemplified to the Christians in Corinth. Suffering can produce comfort and hope in God, as one can relate to the situations of other people. This does not imply that our sufferings carry meritorious value in Christ.
The text from Colossians speaks of the sufferings of believers when viewed as part of the overall suffering of Christ’s body, the church. These sufferings are for His sake and serve as a testimony of His truth. However, they do not reconcile us to God or satisfy for sin, as Christ's sacrifice has already accomplished that perfectly. Instead, they serve as examples to others and help in the growth and maturity of the saints.
Nowhere in Scripture is our pain and suffering said to be brought together with the shed blood of Christ to make atonement. The New Testament speaks of His blood only in the context of His suffering for our sins (Hebrews 9:26-28; 13:12; 1 John 1:7; Revelation 5:9). He alone took that burden from us, rendering any other potential atoning work unnecessary. Psalm 49:7 tells us, "No one can redeem the life of another or give to God a ransom for them."
2 Corinthians 1:5-7, Colossians 1:24, and Galatians 2:20 are the primary texts cited to support the Roman Catholic concept of our suffering being used by God to cancel out punishment for sins when offered together with the sacrifice of Christ. However, these verses do not identify human suffering with His suffering in the way that Rome claims, as follows:
2 Corinthians refers to hardship for preaching the gospel, which resulted in it being shared and exemplified to the Christians in Corinth. Suffering can produce comfort and hope in God, as one can relate to the situations of other people. This does not imply that our sufferings carry meritorious value in Christ.
The text from Colossians speaks of the sufferings of believers when viewed as part of the overall suffering of Christ’s body, the church. These sufferings are for His sake and serve as a testimony of His truth. However, they do not reconcile us to God or satisfy for sin, as Christ's sacrifice has already accomplished that perfectly. Instead, they serve as examples to others and help in the growth and maturity of the saints.
The passage in Galatians identifies believers with Christ, this does not mean that their sufferings have any merit in regard to justification before God. Paul speaks of his own life as if it were the life of Christ Himself, showing his appreciation and living out his life in view of Christ's love and sacrifice for him.
The idea of participating in the redemptive work of Christ through our temporal sufferings is a misunderstanding. It fails to grasp the beauty and power of God's grace. Every religion on this earth is unable to receive the totality of God's kindness. To lost souls, the Lord Jesus Christ is simply not enough.
The idea of participating in the redemptive work of Christ through our temporal sufferings is a misunderstanding. It fails to grasp the beauty and power of God's grace. Every religion on this earth is unable to receive the totality of God's kindness. To lost souls, the Lord Jesus Christ is simply not enough.
I used your info as an idea for a topic on a Catholic/Protestant debate group on Facebook.
ReplyDeleteHere it is...
Redemptive suffering is unbiblical.
Are we really to believe that if a Catholic is ill, they may..."offer"... their illness to God in exchange for the success of the papacy?
Yes.
In an article from "therealpresence.org" called, "John Paul II and the Meaning of Suffering", we read that he spoke to a gathering of sick people outside of a monastery in Poland. This is what he told them:
"My pilgrimage to Poland cannot go without a word to the sick, who are so close to my heart. I know, my dear friends, how in your letters to me you often write that you are offering for my intentions the heavy cross of your illness and suffering, that you are offering it for my mission as Pope. May the Lord reward you."
Shockingly, he is asserting that our illnesses may be... "offered"... to God for the success of the papacy (or for the answer to any other prayer). Consequently, the RCC teaches that redemptive suffering is any trial or tribulation, that when.. "offered up"... and "united" to Jesus' work on the cross, may expect to be exchanged for some other good. This is a monstrous doctrine and simply another way of how the papacy robs the glory of God by "bringing new meaning to suffering by uniting our own miseries to his redemptive passion" (CCC 1505).
NO!
As one has rightly said, "Scripture does not bring together our pain and suffering with the shed blood of Christ in the manner of making atonement"
https://rationalchristiandiscernment.blogspot.com/2020/08/examining-catholic-redemptive-suffering.html
Worse still, catechism editors actually believe that Isaiah the prophet "intuitively" knew that "suffering can also have a redemptive meaning for the sins of others" (1502). Oh really? How do catechism editors intuitively know that Isaiah was intuitively teaching about redemptive suffering??? They footnote 53:11, BUT THAT VERSE IS SPEAKING OF CHRIST!
"After he has suffered, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities".
What they've done here is to shamefully twist Isaiah 53:11 into a platform for human suffering being redemptive for others, when the verse says no such thing. It is disgraceful.
Psalm 49:7 declares.... "No one can redeem the life of another or give to God a ransom for them". Thus, only Christ is qualified for the work of redemption (Acts 20:28, 1 Peter 1:18-19, Rev 5:9).
If the idea of redemptive suffering were not bad enough, they go on to say that when our GOOD WORKS are... "offered"...in prayer, they TOO may factor in to the redemption of another man's soul (!!!).
"From the most ancient times in the Church, good works were also offered to God for the salvation of sinners....indeed, the prayers and good works of holy people were regarded as of such great value that it could be asserted that the penitent was WASHED, CLEANSED AND REDEEMED with the help of the entire Christian people." ("Indulgentiarum Doctrina").
When will the madness end?
Unknown,
DeleteVery well said!
Great job, Jesse! You hit the nail on the head again! They love to twist biblical statements in order to promote Catholic ideas.
ReplyDeleteYour blog is helping to bring these things to light. Thanks again!