Answering Proof Texts Cited In Defense Of Baptismal Regeneration

• Discussion:

          -The purpose of this article is to answer a number of proof texts cited in support of baptismal regeneration, which is the idea that water baptism must be added to faith for obtaining a righteous standing before God. While not all who teach this doctrine would deny that justification in the sight of God is by faith alone, this kind of belief is inconsistent with itself. Excerpts from a source called Scripture Catholic are cited in bold and followed by a critique of such claims:

          "Mark 16:16 – Jesus said “He who believes AND is baptized will be saved.” Jesus says believing is not enough. Baptism is also required. This is because baptism is salvific, not just symbolic. The Greek text also does not mandate any specific order for belief and baptism, so the verse proves nothing about a “believer’s baptism.”

          The act of baptism is associated with justification before God, but does not constitute that instance itself. Consider this reasoning from analogy: people may have experience driving a vehicle, but it does not follow that they acquire knowledge regarding its assembly. In the same vein, Mark 16:16 nowhere indicates that unbaptized Christians will be condemned by God. Further, baptism cannot be a condition for salvation because it is a work (Ephesians 2:8-9). As to the order of faith and baptism in the New Testament, the latter always follows the former. For example, Matthew 28:19 says, "teach...and baptize..." Acts 2:38 says, "repent...and be baptized..." Moreover, it is not sound practice to use a passage of questionable authenticity to support a theological position.

          "John 3:3,5 – unless we are “born again” of water and Spirit in baptism, we cannot enter into the kingdom of God. The Greek word for the phrase “born again” is “anothen” which literally means “begotten from above.” See, for example, John 3:31 where “anothen” is so used. Baptism brings about salvation, not just a symbolism of our salvation."

          The phrase "born again" is to be paralleled with "born of the spirit." This washing is a single act brought about by the Spirit of God. It is a new birth that renews us and transforms us to be more like Jesus Himself. In the Old Testament, water is usually associated with purification of the soul. Notable references to this would include Isaiah 44:3 and Ezekiel 36:25-27. That is the context by which we are to understand Christ's words to Nicodemus in John 3. Jesus said in John 3:7 that he should not be surprised by His teaching, implying it should already have been known. Nicodemus was, after all, a teacher of the Law. This act of changing the human heart is accomplished from a source from beyond this world. The source of regeneration is the Holy Spirit. We cannot visibly see Him, but can see the effects of His work in a converted person (John 3:8). Since baptism is a work done by human hands, that would disqualify it as the means of being born again. The context identifies this act as being something beyond the control of us and coming from outside us.

          Further, the motif of being washed spiritually was known to the Qumran Community. Consider the following excerpt cited by Alex Deasley, The Shape of Qumran Theology, p. 232:

          "By the spirit of holiness which links him with his truth he is cleansed of all his sins. And by the spirit of uprightness and humility his sin is atoned. And by the compliance of his soul with all the laws of God his flesh is cleansed by being sprinkled with cleansing waters and being made holy with the waters of repentance. May he, then, steady his steps in order to walk with perfection on all the paths of God." (IQS III 7b-10a)

           Water imagery is used to convey the necessity of spiritual cleansing. The Jews from Qumran would have gotten that idea from the Old Testament.

          "Acts 2:38 – Peter commands them to repent and be baptized in the name of Jesus Christ in order to be actually forgiven of sin, not just to partake of a symbolic ritual."

          In Acts 2:38, the Apostle Peter was calling upon his audience to identify themselves with Jesus Christ. In getting baptized, they identified themselves as being recipients of the grace and mercy of God. They aligned themselves with the cause of Christ. Baptism signifies His death and resurrection. It is a picture of an inner transformation of our hearts through the indwelling of the Holy Spirit. Another passage that has the same kind of imagery regarding baptism is 1 Corinthians 10:2. The Apostle Paul stated that the Israelites were baptized into Moses, meaning that they identified themselves with his mission and purpose. Therefore, baptism is not a condition for salvation, but an expression that one has been forgiven by God and granted citizenship into His kingdom. Further, Acts often presents faith and repentance as the conditions for forgiveness without mentioning baptism (cf. Acts 3:19; Acts 5:31; Acts 10:43–44; Acts 11:18; Acts 13:38–39; Acts 15:9).

          Roy B. Zuck, in his work titled Basic Bible Interpretation, p. 120, advocates for a different interpretation of Acts 2:38:

          "...An important observation, which can be seen only in Greek, is that the verb repent is in the plural, as is the word your which precedes the word sins. Interestingly, however, the words baptized and the first occurrence of you in the verse are in the singular. This seems to suggest that the words "and be baptized, every one of you (sing.), in the name of Jesus Christ," should be set apart as a parenthetical statement. The main thought then is, "Repent [pl.] so that your [pl.] sins may be forgiven. This is a command that corresponds with many similar commands in the New Testament. Then the instruction to be baptized is directed to individuals, suggesting that any individual who does repent should then submit to water baptism."

          "1 Cor. 6:11 – Paul says they were washed, sanctified, and justified in the name of the Lord Jesus, in reference to baptism. The “washing” of baptism gives birth to sanctification and justification, which proves baptism is not just symbolic."

          The Apostle Paul in 1 Corinthians 6:11 does not refer to the ritual act of baptism, but to the regenerating work of the Holy Spirit. Ephesians 5:26 is another text that uses visually descriptive and figurative language regarding washing. Just because a text makes mention of washing, does not necessarily mean that it is about literal water. If Paul believed in baptismal regeneration, then it would have been illogical for him to have spoken the way he had at the beginning of his letter (1 Corinthians 1:14-17). He clearly separated the events of baptism and justification before God. Thus, Paul did not believe doing such diminished the importance of that ritual.

          Romans 3-5 is the key passage of the New Testament expounding on how one is made right in the sight of God. The constant object of emphasis there is faith to the exclusion of works of the Law. Therefore, justification is said to be by the grace of God alone through faith alone. If such a proposition were false, then the Apostle Paul must also be an incompetent minister, since he never mentions various requirements for justification in this crucial context. He only stresses faith.

          "1 Peter 3:21 – Peter expressly writes that “baptism, corresponding to Noah’s ark, now saves you; not as a removal of dirt from the body, but for a clear conscience. “ Hence, the verse demonstrates that baptism is salvific (it saves us), and deals with the interior life of the person (purifying the conscience, like Heb. 10:22), and not the external life (removing dirt from the body)."

          The key to answering this argument lies in the phrase "...which corresponds to this" (or "The like figure...," as in the Authorized Version). Just as Noah and his family had entered the ark to escape judgment from God on this world through floodwater, so those who place their trust in Jesus Christ will be saved from eternal condemnation at the Final Judgment. He is the "ark" which protects us from the eschatological wrath of God. Baptism is a picture of the newness of life that we experience in Christ. 1 Peter 3:21 says that it is not the ritual which purifies our consciences (i.e. "not as a removal of dirt from the body..."), but that which baptism represents, namely, our changed identity and newfound union in Him.

Early Church Evidence Against Transubstantiation

"Now let us speak briefly concerning sacrifice itself. “Ivory,” says Plato, “is not a pure offering to God.” What then? Are embroidered and costly textures? Nay, rather nothing is a pure offering to God which can be corrupted or taken away secretly. But as he saw this, that nothing which was taken from a dead body ought to be offered to a living being, why did he not see that a corporeal offering ought not to be presented to an incorporeal being?...There are two things which ought to be offered, the gift and the sacrifice; the gift as a perpetual offering, the sacrifice for a time. But with those who by no means understand the nature of the Divine Being, a gift is anything which is wrought of gold or silver; likewise anything which is woven of purple and silk: a sacrifice is a victim, and as many things as are burnt upon the altar. But God does not make use either of the one or the other, because He is free from corruption, and that is altogether corruptible. Therefore, in each case, that which is incorporeal must be offered to God, for He accepts this. His offering is innocency of soul; His sacrifice praise and a hymn. For if God is not seen, He ought therefore to be worshipped with things which are not seen."

Lactantius, Divine Institutes, Book VI, Chap. XXV

Does Old Testament Typology Point To The Catholic Eucharist?

• Discussion:

          -Karlo Broussard wrote an article providing two reasons as to why he believes the Roman Catholic view of the Lord's Supper is true. He makes his case by using typology. Following are a handful of excerpts from the author along with a critique:

          "If the Eucharist were just ordinary bread and wine with no miraculous element to it, then the new manna would be inferior to the old. But that’s a no-go when it comes to Biblical typology. The New Testament fulfillment must always be greater than the Old Testament type."

          Jesus Christ, the new manna, is superior to the manna given in the desert because the nourishment that He provides is life everlasting. The manna given to the Israelites was designated to satisfy physical hunger. It was temporal. Christ is to be spiritually consumed by faith, not by literally eating His flesh and drinking His blood.

          Typology does not require the fulfillment to be more physical or more literal. It requires it to be greater in salvific significance. And Christ’s spiritual nourishment is infinitely greater than a miraculous desert food. Belief, not chewing, is the mechanism of receiving the true manna.

          Typology can help illustrate Catholic claims, but it cannot establish them. In this case, the Old Testament patterns align more naturally with a symbolic or spiritual understanding: the manna points to Christ as spiritual sustenance, the covenant blood points to Christ’s literal blood shed on the cross, and the Passover meal points to a symbolic participation in God’s saving act. None of these typological connections requires a literal transformation of elements, a localized physical presence, or the metaphysical framework of transubstantiation.

          "...If real blood was used for the ratifying ceremony of the Old Covenant, then how much more need there be real blood for the ratifying ceremony of the New Covenant, which is the Last Supper?"

          The "real" and "substantial" blood of the New Covenant was shed on the cross. The bread and wine at the Last Supper simply pointed to that reality.

          The words of Jesus Christ regarding eating His flesh and drinking His blood are indeed to be understood in a non-literal fashion. He Himself set forth precedent for understanding His teaching figuratively, since He elsewhere spoke of receiving salvation in terms of food and drink (Matthew 5:6; John 7:37-38). The language of eating and drinking in a metaphorical sense would not have been unknown to Jews who were alive during the first century.

          The biblical pattern shows that the Old Covenant was ratified with the blood of animals, while the New Covenant is ratified with the blood of Christ, and in both cases the covenant takes effect through the death of the covenant victim; Hebrews 9 underscores this by teaching that Christ entered the heavenly sanctuary by means of His own blood, blood shed on the cross rather than at the Last Supper.

An Argument For The Trustworthiness Of The New Testament

          One factor that supports the integrity of the New Testament is that its authors distinguished between the words of Christ and their own words. Thus, they did not just attribute random sayings to Him. The disciples were concerned with actually preserving His teaching. Consider as a first example the words of Christ about sacrificial giving:

          "I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’ (Acts 20:35)

          The origin of this saying is unknown, but it must have been well-remembered and circulated in early Christian communities. Paul used the example of Christ to encourage others to engage in the kind of ministry that he himself had done.

          "Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife. But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her." (1 Corinthians 7:10-12)

          The Apostle Paul was especially careful not to attribute words to the Lord that He did not say in giving advice on marriage and divorce. This goes to show that he respected the teachings of Christ enough to not distort them. He had no hidden theological agenda of his own to advance.

          "Concerning this thing I pleaded with the Lord three times that it might depart from me. And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong." (2 Corinthians 12:8-10)

          Paul is once again careful to separate his words from sayings of Christ so as to not conflate them and mislead readers into giving him a wrongful sense of authority as an apostle.

          It can reasonably be inferred from the above cited texts that the earliest disciples of Jesus Christ reported history honestly. They took care to keep and protect the words of their Master. This factor increases the likelihood that the gospels and epistles faithfully and accurately record the teachings of Christ.

The Contrast Between Faith And Works In The Pauline Epistles

• Surveying Paul's Epistle To The Romans:

          -A freely received gift and an earned wage are mutually exclusive concepts (Romans 4:4). A man who works receives only what is owed to him for the time that he gives.

          -Justification in the sight of God is not earned as a result of what one has done, but is received by those who have no good works to prove claims of personal merit (Romans 4:5).

          -Abraham was declared righteous on the basis of his faith rather than his circumcision (Romans 4:9-12). Faith is contrasted with circumcision, which is a type of good work.

          -The promise of God to Abraham and his descendants comes not through the Law but by faith (Romans 4:13).
          -The promises of God to those who have faith would be made of no effect, if righteousness came through the Law (Romans 4:14).

          -Faith is consistent with grace in order that the promises of God to Abraham and his descendants be brought to fulfillment (Romans 4:16). The Law brings forth condemnation (Romans 4:15).

• Surveying Paul's Epistle To The Galatians:

          -The Holy Spirit is received by faith, not "works of the Law" or "the flesh" (Galatians 3:2-3). Him residing in a believer's heart is not a product of one's own labor.

          -Those who depend on faith, not works of the Law, are regarded as children of Abraham in the sight of God (Galatians 3:6-9).

          -Dependence on works of the Law for salvation brings about the curse of eternal condemnation (Galatians 3:10-14).

          -The inheritance that we receive through the promises of God depends on His grace, not Law (Galatians 3:15-18).

• Surveying Paul's Epistle To The Ephesians:

          -We have been saved by grace through faith, not as a result of works (Ephesians 2:8-9). Paul used the terms "works" and "works of the Law" interchangeably, thereby giving them both the same meaning.

• Surveying Paul's Epistle To The Philippians:

          -We serve God in the Spirit, placing no confidence in the flesh or our own efforts at getting right with Him (Philippians 3:3).

          -Even though the Apostle Paul could point to the deeds of the flesh that he performed in his days as a Pharisee (Philippians 3:4-6), he gave all that up for faith in Christ (Philippians 3:7).

          -Paul regarded his fleshly works done under the Law as rubbish in order that he be known by Jesus Christ (Philippians 3:8).

          -We receive righteousness from God on the basis of faith, not by deeds performed under the Law (Philippians 3:9).

• Surveying Paul's Second Epistle To Timothy:

          -We are saved and called to serve God by His grace through our faith in Him, not because of our own righteousness (2 Timothy 1:9). When He commissioned Paul to a life of divine service, it was not because of anything that he did to deserve that position. In fact, his persecution of the people of God made him a most unworthy candidate for working among them. Divine grace played a role in his life, and often works in ways that we would not expect. Zechariah 4:6 says, "...Not by might nor by power, but by my Spirit,' says the Lord Almighty."

• Surveying Paul's Epistle To Titus:

          -We are saved by the grace and mercy of God, not on the basis of good works (Titus 3:5). It would only make sense for the apostle to make that statement in this context because he emphasized godly living. He would not have wanted his message to be confused with that of the legalists.

A Commentary On Shekinah Glory

Shechinah. This term is not found in the Bible. It was used by the later Jews, and borrowed by Christians from them, to express the visible majesty of the Divine Presence especially when resting or dwelling between cherubim on the mercy-seat in the Tabernacle and in the temple of Solomon; but not in Zerubbabel's temple, for it was one of the five particulars which the Jews reckon to have been wanting in the second Temple. The use of the term is first found in the Targums, where it a frequent periphrasis for God, considered as dwelling amongst the children of Israel, and is thus used, especially by Onkelos, to avoid ascribing corporeity to God Himself. In Ex. xxv. 8, where the Hebrew has "Let them make me a sanctuary that I may dwell among them," Onkelos has, "I will make my Shechinah to among them." In xxix. 45, 46, for the Hebrew "I will dwell among the children of Israel," Onkelos has, "I will make my Shechinah to dwell," &c. In Ps. lxxiv. 2, "for this Mount Zion wherein thou hast dwelt," the Targum has "wherein thy Shechinah hath dwelt." In the description of the dedication of  Solomon's Temple (1 K. viii. 12, 13), the Targum of Jonathan runs thus: "The Lord is to make His Shechinah dwell in Jerusalem. I have built the house of the sanctuary for the house of thy Shechinah forever." And in 1 K. vi. 13, for the Heb. "I will dwell among the children of Israel," Jonathan has "I will make my Shechinah dwell." In Is. vi. 5, he has the combination, "the glory of the Shechinah of the King of ages the Lord of Hosts;" and in the next verse he paraphrases "from off the altar" by "from before His Shechinah on the throne of glory in the lofty heavens that are above the altar." Compare also Num. v. 3, xxxv. 34; Ps. lxviii. 17, 18, cxxxv. 21; Is. xxxiii. 5, lvii. 15; Joel iii. 17, 21, and numerous other passages. On the other hand, it should be noticed that the Targums never render "the cloud" or "the glory" by Shechinah. Hence, as regards the use of the word Shechinah in the Targums, it may be defined as a periphrasis for God whenever He is said to dwell on, Zion amongst Israel, or between the cherubims, and so on, in order as before said, to avoid the slightest approach to materialism. Our view of the Targumistic of the Shechinah would not be complete if we did not add, that though, as we have seen, the Jews reckoned the Shechinah among the marks of the divine favor which were wanting to the second Temple, they manifestly expected the return of the Shechinah in the days of the Messiah. Thus Hagg. i. 8, "Build the house, and I will take pleasure in it, and I will be glorified, saith the Lord," is paraphrased by Jonathan, "I will cause my Shechinah to dwell in it in glory." Compare also Ez. xliii. 7, 9; Zech. ii. 10, viii. 3. As regards the visible manifestation of the Divine Presence dwelling amongst the Israelites, to which the term Shechinah has attached itself, the idea which the different accounts in Scripture convey is that of a most brilliant and glorious light, enveloped in a cloud, and usually concealed by the cloud, so that the cloud itself was for the most part alone visible; but on particular occasions, the glory appeared. The allusions in the NT to the Shechinah are not unfrequent. Thus in the account of the Nativity, the words, "Lo, the angel of the Lord came upon them and, the glory of the Lord shone round about them" (Luke ii. 9), followed by the apparition of "the multitude of the heavenly host," recall the appearance of the divine glory on Sinai, when "He shined forth from Paran, and came with ten thousands of saints" (Deut. xxxiii. 2; comp. Ps. lxviii. 17; Ezek. xliii. 2; Acts vii. 53; Heb ii. 2). The "God of glory" (Acts vii. 2, 55), the "cherubims of glory" (Heb ix. 5), "the glory" (Rom. ix. 4), and other like passages, are distinct references to the manifestations of the glory in the O.T. When we read in John i. 14, that "the Word was made flesh and dwelt among us and we beheld His glory" or in 2 Cor. xii. 9, "that the power of Christ may rest upon me;" or in Rev. xxi. 3, "Behold the tabernacle of God is with men, and He will dwell with them,"-we have not only references to the Shechinah, but are distinctly taught to connect it with the incarnation and future coming of Messiah, as type with antitype. It should also be specially noticed that the attendance of angels is usually associated with the Shechinah. These are most frequently called (Ez. x., xi.) cherubim; but sometimes, as in Is. vi., seraphim (comp. Rev. iv. 7, 8). The predominant association, however, is with the cherubim, of which the golden cherubim on the mercy-seat were the representation.

William Smith, A Dictionary Of the Bible Comprising Its Antiquities, Biography, Geography, and Natural History, p. 878-879

Hebrews 1:3 And The Deity Of Christ

        "And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high." (Hebrews 1:3)

        This text is very clearly supportive of the deity of Jesus Christ, brimming with depth as to its meaning. The phrase "exact representation" can be illustrated using an ideal cut diamond as an analogy. The glory of Christ transcends the effulgence of even the most precious gems. The imagery of "exact representation" carries with it the idea of an imprint on a coin.

        God the Son possesses the same divine nature as God the Father. He has the same divine glory as God the Father. Jesus Christ is the wisdom of God. He is wisdom incarnate (1 Corinthians 1:24; 30; Colossians 2:3). As a side issue, if Christ is the wisdom of God, yet is a created being, would that not mean God had no wisdom prior to creating Him? 

        Jesus represents God perfectly in every way. That is because He is very God in the flesh. Christ makes known to us God the Father (John 14:9). No men or angels can say this about themselves without telling a lie and committing blasphemy. Christ makes known the Father to us because He shares the same divine nature.

        We know from the Old Testament that God will not give His glory to another (Psalm 83:18; Isaiah 42:8; 48:11). Thus, Christ is again affirmed to be God in the flesh. This passage is one of the strongest affirmations of a high Christology in the whole New Testament. The author of Hebrews drew from the Wisdom of Solomon in asserting the divinity of Christ:

        "She is a breath of God's power—a pure and radiant stream of glory from the Almighty. Nothing that is defiled can ever steal its way into Wisdom. She is a reflection of eternal light, a perfect mirror of God's activity and goodness. " (Wisdom 7:25-26) 

        Wisdom is personified in the above excerpt. Wisdom is a prominent exhibition of the divine glory of God. This wisdom and glory shines forth in Jesus Christ. The way that such things show forth through Him is unparalleled. The author of Hebrews says, in effect, "Jesus is God." The fullness of deity is articulated perfectly in His person.

Is Mary The Mother Of The Church?

          One of the Marian dogmas of the Roman Catholic Church is that Mary is the spiritual mother of all Christians. This belief, formally affirmed by Pope Paul VI in 1964, stems from her role as the mother of Jesus Christ, who is the head of the church. The title “Mother of the Church” has deep historical roots, appearing as early as the fourth century in the writings of Ambrose of Milan. It reflects the idea that just as Mary gave birth to Christ in the flesh, she also plays a maternal role in the spiritual life of the church, which is His mystical body.

          This concept is often linked to the moment at the crucifixion when Jesus, seeing his mother and the beloved disciple, said, “Woman, behold your son,” and to the disciple, “Behold your mother” (John 19:26–27). John, traditionally understood to represent faithful discipleship, was entrusted with Mary’s care. His presence at the cross, his unwavering belief in Jesus as the Son of God, and his spiritual kinship with Christ (Luke 8:21) made him a fitting recipient of this responsibility. At that time, Jesus’ biological brothers did not believe in Him (John 7:5), which further underscores the appropriateness of entrusting Mary to John. Some have even seen this moment as subtle support for the doctrine of Mary’s perpetual virginity, suggesting that if Jesus had no other siblings to care for her, it may reflect her unique and singular role in salvation history.

          Jesus Christ often challenged conventional interpretations of Jewish Law when they conflicted with deeper spiritual truths. He healed on the Sabbath, touched the ritually unclean, and dined with sinners, actions seen as violations by some, yet none constituted sin. There is no Torah command requiring a dying son to entrust his mother to a biological sibling. To infer that Jesus had no siblings based solely on this act is speculative and circular. More importantly, Jesus redefined family in spiritual terms, emphasizing obedience to God over blood relations (Mark 3:33–35). This reorientation of familial bonds is central to His ministry, especially in light of believers being rejected by blood relatives over their newfound religious convictions.

          His own family, at one point, did not believe in Him and even tried to restrain Him, thinking He was “out of His mind” (Mark 3:21). While Jewish law emphasizes honoring and caring for parents, it does not prescribe how that care must be arranged, especially in cases of spiritual estrangement. The notion that only biological children can fulfill this duty is not supported by Scripture. John, “the disciple whom Jesus loved,” was likely the most trusted person to care for Mary. Some traditions even suggest that they may have been cousins, further strengthening the familial bond.

          Interestingly, John’s gospel mentions Mary only twice, at the wedding in Cana and at the crucifixion, yet he took her into his home, a gesture that speaks volumes. His epistles, however, do not mention her, which complicates the image of the extent of her role in early Christian theology.

          The Apostle Paul, in Galatians 4:26, refers to the heavenly Jerusalem as the mother of the church: “But the Jerusalem above is free; she is our mother.” This metaphor spiritualizes the covenantal history of Israel, but Paul never applies the concept of spiritual motherhood to Mary. Even when referencing the virgin birth, he simply says, “born of a woman” (Galatians 4:4), without naming Mary or attributing any special ecclesial role to her.

          In Romans 16:13, Paul greets Rufus and his mother, saying she had been like a mother to him: “Greet Rufus, a choice man in the Lord, also his mother and mine.” If Mary were universally recognized as the mother of the Church, it would seem unusual for Paul to omit her entirely in this context, especially given his theological depth and influence.

        "The Fathers of the Church and early Christian writers did not so interpret the words of the dying Christ [John 19:25-27]. Development of the idea of Mary's spiritual motherhood was slow and did not enter the consciousnesses of the Church until medieval times. During those early centuries, the sacred text did not immediately convey the notion. Lengthy reflection was needed to reach it." (Michael O'Carroll, cited in Cult of the Virgin: Catholic Mariology and the Apparitions of Mary, Elliot Miller and Kenneth R. Samples, p. 44)

Early Church Evidence For Sola Fide

"Victorinus separates them [justification and sanctification] when he writes, "A man is not justified by the works of the law but through faith and the faith of Jesus Christ...It is faith alone that gives justification and sanctification."

Nathan Busenitz, Long Before Luther, p. 82

Early Church Evidence For Sola Fide

"In his treatise entitled "Concerning Those Who Think to Be Justified through Works," Marcus Eremita (fifth century, also known as Marcus the Ascetic) explains that "the kingdom of heaven is not a reward for works, but a gift of grace prepared by the Master for his faithful servants."

Nathan Busenitz, Long Before Luther, p. 135