Rituals in Roman Catholic Church Not Found in Bible
The Roman Catholic Church observes several rituals that are not explicitly detailed in the Bible, a point of distinction often highlighted by Protestant traditions. These include five of the seven sacraments recognized by Catholicism, as well as practices like purgatory, the veneration of images and relics, and the invocation of saints [2, 5].
The Anglican Thirty-Nine Articles of Religion, for instance, state that "Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel" [2]. These are described as having "grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God" [2]. This perspective limits the number of sacraments to two, Baptism and the Lord's Supper, based on the presence of a "visible sign or ceremony ordained of God" [2]. Charles Hodge, in his Systematic Theology, echoes this Protestant view, noting that if the term "sacrament" is confined to "divine ordinances as answer the conditions which characterize baptism and the Lord’s Supper," then these two are the only sacraments under the Christian dispensation [4].
One such ritual is Confirmation. While the apostles did establish certain "forms of sound words" and rules for administering baptism and celebrating the Lord's Supper, the specific ritual of Confirmation as a distinct sacrament is not explicitly outlined in the biblical text [1].
Penance, or Reconciliation, is another ritual that developed over time. While the Bible speaks of confession and forgiveness of sins, the formalized sacrament of Penance with its specific rites and requirements is not directly prescribed in Scripture. John Calvin, in his Institutes of the Christian Religion, emphasizes that God regards obedience above "fictitious works" or rituals not commanded by Him, citing Jeremiah 7:22 and Isaiah 55:2 [6].
The sacrament of Holy Orders, which ordains priests, deacons, and bishops, also lacks a direct biblical blueprint for its specific ceremonial form within the Roman Catholic tradition. Similarly, Matrimony, while a state of life "allowed in the Scriptures," is not presented as a sacrament with a specific "visible sign or ceremony ordained of God" in the same way Baptism and the Lord's Supper are [2].
Extreme Unction, or Anointing of the Sick, is another of the five sacraments questioned by Protestant traditions. While James 5:14-15 mentions anointing the sick with oil for healing, the formalized sacrament of Extreme Unction as practiced in Catholicism is seen as a later development [2].
Beyond the sacraments, other Roman Catholic practices are also identified as lacking direct biblical warrant. The "Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God," according to the Thirty-Nine Articles [5]. The concept of purgatory, for instance, is not explicitly taught in the Bible. Similarly, while the Bible speaks of saints, the practice of invoking them or venerating their images and relics is not found in Scripture [5].
The Roman Catholic Church, however, holds a different view on the authority of tradition. While agreeing with Protestants on the plenary inspiration and infallible authority of the sacred writings, and accepting the same books into the sacred canon, Roman Catholics differ in their regard for Scripture [3]. They often emphasize the role of tradition alongside Scripture in understanding and practicing faith. For example, the early church recognized certain "tradita apostolica" or apostolic traditions, which included "rules for celebrating the Lord's Supper, and of administering baptism" [1].
The differing views on these rituals highlight a fundamental theological divergence concerning the authority of Scripture versus tradition. While Protestants generally adhere to sola scriptura, emphasizing the Bible as the sole infallible rule of faith and practice, the Roman Catholic Church gives significant weight to sacred tradition as a source of divine revelation alongside Scripture.
Sources
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — ELUCIDATIONS. (part 3): regions, were recognised in Rome and Antioch. III. (Tradition.[3]) The apostles distinguish between vain traditions of the Jews, and their own Christian <greek>paradoseis</greek> the tradita apostolica (2 Tim. i. 13, 14; 2 Tim. ii. 2; 2 Thess. iii. 6; 1 Cor. v. 8; 1 Cor. xvi. 2). Among these were (1) the authentication of their own Scriptures; (2) certain "forms of sound words," afterwards digested into liturgies; (3) the rules for celebrating the Lord's Supper, and of administering baptism; (4)”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 263: Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 33: § 2. Roman Catholic Doctrine concerning the Scriptures. On this subject Romanists agree with Protestants, (1.) In teaching the plenary inspiration and consequent infallible authority of the sacred writings. Of these writings the Council of Trent says that God is their author, and that they were written by the dictation of the Holy Spirit (“ Spiritu sancto dictante. ”) 105 (2.) They agree with us in receiving into the sacred canon all the books which we regard as of divine authority. Romanists differ from Protestants in regard to the Scrip”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 56: § 3. Nnmber of the Sacraments. If the word sacrament be taken in the wide sense in which it was used in the early Church for any significant religious rite, it is obvious that no definite limit can be set to their number. If the word be confined to such divine ordinances as answer the conditions which characterize baptism and the Lord’s Supper, then it is evident that they are the only sacraments under the Christian dispensation; and such is the view taken by all Protestants. It is true that in the Apology for the Augsburg Confession it i”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 254: The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 92: properly belonging to the present subject, that whatever commendation works have, they have it in respect of obedience, which alone God regards, as he testifies by the prophet, “I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing commanded I them, saying, Obey my voice ” ( Jer. 7:22 ). Of fictitious works he elsewhere speaks, “Wherefore do you spend your money for that which is not bread”? ( Isa. 55:2 ; 29:13). Again, “In”