The Fruits of Sola Scriptura: Holy Eucharist
Table of Contents
In this post I will cite from the confessions and/or catechisms of the Lutheran, Anglican, Presbyterian and Baptists in respect to the sacrament of the holy Eucharist. The readers will see that these Protestant groups cannot agree on whether the Eucharist is made or becomes the physical body and blood of our Lord, or whether it is simply a symbol of Christ’s body and blood. Nor can they agree on whether the sacrament brings up spiritual healing, nourishment and forgiveness of post-baptismal sins.
These differences further prove that Sola Scriptura and Tota Scriptura do not work since they fail to bring about greater clarity and unity among those that adhere to these unbiblical principles of the Reformation. All emphasis will be mine.
The Sacrament of the Altar - Luther's Small Catechism
As the head of the family should teach it in a simple way to his household
What is the Sacrament of the Altar?
It is THE TRUE BODY AND BLOOD of our Lord Jesus Christ under the bread and wine, instituted by Christ Himself for us Christians to eat and to drink.
Where is this written?
The holy Evangelists Matthew, Mark, Luke, and St. Paul write: Our Lord Jesus Christ, on the night when He was betrayed, took bread, and when He had given thanks, He broke it and gave it to the disciples and said: “Take, eat; this is My body, which is given for you. This do in remembrance of Me.”
In the same way also He took the cup after supper, and when He had given thanks, He gave it to them, saying, “Drink of it, all of you; this cup is the new testament in My blood, which is shed for you for the forgiveness of sins. This do, as often as you drink it, in remembrance of Me.”
What is the benefit of this eating and drinking?
These words, “Given and shed for you for the forgiveness of sins,” show us that in the Sacrament forgiveness of sins, life, and salvation are given us through these words. For where there is forgiveness of sins, there is also life and salvation.
How can bodily eating and drinking do such great things?
Certainly not just eating and drinking do these things, but the words written here: “Given and shed for you for the forgiveness of sins.” These words, along with the bodily eating and drinking, are the main thing in the Sacrament. Whoever believes these words has exactly what they say: “forgiveness of sins.”
Who receives this sacrament worthily?
Fasting and bodily preparation are certainly fine outward training. But that person is truly worthy and well prepared who has faith in these words: “Given and shed for you for the forgiveness of sins.”
But anyone who does not believe these words or doubts them is unworthy and unprepared, for the words “for you” require all hearts to believe.
The Large Catechism (XIV) - Martin Luther
XIV.
[Part Fifth]
Of the Sacrament of the Altar.
__________
In the same manner as we have heard regarding Holy Baptism, we must speak also concerning the other Sacrament, namely, these three points: What is it? What are its benefits? and, Who is to receive it? And all these are established by the words by which Christ has instituted it, and which every one who desires to be a Christian and go to the Sacrament should know. For it is not our intention to admit to it and to administer it to those who know not what they seek, or why they come. The words, however, are these:
Our Lord Jesus Christ, the same night in which He was betrayed, took bread; and when He had given thanks, He brake it, and gave it to His disciples, and said, Take, eat; this is My body, which is given for you: this do in remembrance of Me.
After the same manner also He took the cup when He had supped, gave thanks, and gave it to them, saying, Drink ye all of it; this cup is the new testament in My blood, which is shed for you for the remission of sins: this do ye, as oft as ye drink it, in remembrance of Me.
Here also we do not wish to enter into controversy and contend with the traducers and blasphemers of this Sacrament, but to learn first (as we did regarding Baptism) what is of the greatest importance, namely that the chief point is the Word and ordinance or command of God. For it has not been invented nor introduced by any man, but without any one's counsel and deliberation it has been instituted by Christ. Therefore, just as the Ten Commandments, the Lord's Prayer, and the Creed retain their nature and worth although you never keep, pray, or believe them, so also does this venerable Sacrament remain undisturbed, so that nothing is detracted or taken from it, even though we employ and dispense it unworthily. What do you think God cares about what we do or believe, so that on that account He should suffer His ordinance to be changed? Why, in all worldly matters every thing remains as God has created and ordered it, no matter how we employ or use it. This must always be urged, for thereby the prating of nearly all the fanatical spirits can be repelled. For they regard the Sacraments, aside from the Word of God, as something that we do.
Now, what is the Sacrament of the Altar!
Answer: It is the true body and blood of our Lord Jesus Christ, in and under the bread and wine which we Christians are commanded by the Word of Christ to eat and to drink. And as we have said of Baptism that it is not simple water, so here also we say the Sacrament is bread and wine, but not mere bread and wine, such as are ordinarily served at the table, but bread and wine comprehended in, and connected with, the Word of God.
It is the Word (I say) which makes and distinguishes this Sacrament, so that it is not mere bread and wine, but is, and is called, the body and blood of Christ. For it is said: Accedat verbum ad elementum, et At sacramentum. If the Word be joined to the element it becomes a Sacrament. This saying of St. Augustine is so properly and so well put that he has scarcely said anything better. The Word must make a Sacrament of the element, else it remains a mere element. Now, it is not the word or ordinance of a prince or emperor, but of the sublime Majesty, at whose feet all creatures should fall, and affirm it is as He says, and accept it with all reverence fear, and humility.
With this Word you can strengthen your conscience and say: If A HUNDRED THOUSAND DEVILS, TOGETHER WITH ALL FANATICS, should rush forward, crying, How can bread and wine be the body and blood of Christ? etc., I know that all spirits and scholars together are not as wise as is the Divine Majesty in His little finger. Now here stands the Word of Christ: Take, eat; this is My body; Drink ye all of it; this is the new testament in My blood, etc. Here we abide, and would like to see those who will constitute themselves His masters, and make it different from what He has spoken. It is true, indeed, that if you take away the Word or regard it without the words, you have nothing but mere bread and wine. But if the words remain with them as they shall and must, then, in virtue of the same, it is truly the body and blood of Christ. For as the lips of Christ say and speak, so it is, as He can never lie or deceive.
Hence it is easy to reply to all manner of questions about which men are troubled at the present time, such as this one: Whether even a wicked priest can minister at, and dispense, the Sacrament, and whatever other questions like this there may be. For here we conclude and say: Even though a knave takes or distributes the Sacrament, he receives the true Sacrament, that is, the true body and blood of Christ, just as truly as he who [receives or] administers it in the most worthy manner. For it is not founded upon the holiness of men, but upon the Word of God. And as no saint upon earth, yea, no angel in heaven, can make bread and wine to be the body and blood of Christ, so also can no one change or alter it, even though it be misused. For the Word by which it became a Sacrament and was instituted does not become false because of the person or his unbelief. For He does not say: If you believe or are worthy, you receive My body and blood, but: Take, eat and drink; this is By body and blood. Likewise: Do this (namely, what I now do, institute, give, and bid you take). That is as much as to say, No matter whether you are worthy or unworthy, you have here His body and blood by virtue of these words which are added to the bread and wine. Only note and remember this well; for upon these words rest all our foundation, protection, and defense against all errors and deception that have ever come or may yet come.
Thus we have briefly the first point which relates to the essence of this Sacrament. Now examine further the efficacy and benefits on account of which really the Sacrament was instituted; which is also its most necessary part, that we may know what we should seek and obtain there. Now this is plain and clear from the words just mentioned: This is My body and blood, given and shed FOR YOU, for the remission of sins. Briefly that is as much as to say: For this reason we go to the Sacrament because there we receive such a treasure by and in which we obtain forgiveness of sins. Why so? Because the words stand here and give us this; for on this account He bids me eat and drink, that it may be my own and may benefit me, as a sure pledge and token, yea, the very same treasure that is appointed for me against my sins, death, and every calamity.
On this account it is indeed called a food of souls, which nourishes and strengthens the new man. For by Baptism we are first born anew; but (as we said before) there still remains, besides, the old vicious nature of flesh and blood in man, and there are so many hindrances and temptations of the devil and of the world that we often become weary and faint, and sometimes also stumble.
Therefore it is given for a daily pasture and sustenance, that faith may refresh and strengthen itself so as not to fall back in such a battle, but become ever stronger and stronger. For the new life must be so regulated that it continually increase and progress, but it must suffer much opposition. For the devil is such a furious enemy that when he sees that we oppose him and attack the old man, and that he cannot topple us over by force, he prowls and moves about on all sides, tries all devices, and does not desist until he finally wearies us, so that we either renounce our faith or yield hands and feet and become listless or impatient. Now to this end the consolation is here given when the heart feels that the burden is becoming too heavy, that it may here obtain new power and refreshment.
But here our wise spirits contort themselves with their great art and wisdom, crying out and bawling: How can bread and wine forgive sins or strengthen faith? Although they hear and know that we do not say this of bread and wine, because in itself bread is bread, but of such bread and wine as is the body and blood of Christ, and has the words attached to it. That, we say, is verily the treasure, and nothing else, through which such forgiveness is obtained. Now the only way in which it is conveyed and appropriated to us is in the words (Given and shed for you). For herein you have both truths, that it is the body and blood of Christ, and that it is yours as a treasure and gift. Now the body of Christ can never be an unfruitful, vain thing, that effects or profits nothing. Yet however great is the treasure in itself, it must be comprehended in the Word and administered to us, else we should never be able to know or seek it.
Therefore also it is vain talk when they say that the body and blood of Christ are not given and shed for us in the Lord's Supper, hence we could not have forgiveness of sins in the Sacrament. For although the work is accomplished and the forgiveness of sins acquired on the cross, yet it cannot come to us in any other way than through the Word. For what would we otherwise know about it, that such a thing was accomplished or was to be given us if it were not presented by preaching or the oral Word? Whence do they know of it, or how can they apprehend and appropriate to themselves the forgiveness, except they lay hold of and believe the Scriptures and the Gospel? But now the entire Gospel and the article of the Creed: I believe a holy Christian Church, the forgiveness of sin, etc., are by the Word embodied in this Sacrament and presented to us. Why, then, should we allow this treasure to be torn from the Sacrament when they must confess that these are the very words which we hear everywhere in the Gospel, and they cannot say that these words in the Sacrament are of no use, as little as they dare say that the entire Gospel or Word of God, apart from the Sacrament, is of no use?
Thus we have the entire Sacrament, both as to what it is in itself and as to what it brings and profits. Now we must also see who is the person that receives this power and benefit. That is answered briefly, as we said above of Baptism and often elsewhere: Whoever believes it has what the words declare and bring. For they are not spoken or proclaimed to stone and wood, but to those who hear them, to whom He says: Take and eat, etc. And because He offers and promises forgiveness of sin, it cannot be received otherwise than by faith. This faith He Himself demands in the Word when He says: Given and shed for you. As if He said: For this reason I give it, and bid you eat and drink, that you may claim it as yours and enjoy it. Whoever now accepts these words, and believes that what they declare is true, has it. But whoever does not believe it has nothing, as he allows it to be offered to him in vain, and refuses to enjoy such a saving good. The treasure, indeed, is opened and placed at every one's door, yea upon his table, but it is necessary that you also claim it, and confidently view it as the words suggest to you.
This, now, is the entire Christian preparation for receiving this Sacrament worthily. For since this treasure is entirely presented in the words, it cannot be apprehended and appropriated in any other way than with the heart. For such a gift and eternal treasure cannot be seized with the fist. Fasting and prayer, etc., may indeed be an external preparation and discipline for children, that the body may keep and bear itself modestly and reverently towards the body and blood of Christ; yet what is given in and with it the body cannot seize and appropriate. But this is done by the faith of the heart, which discerns this treasure and desires it. This may suffice for what is necessary as a general instruction respecting this Sacrament; for what is further to be said of it belongs to another time. (Translated by F. Bente and W.H.T. Dau, Published in: Triglot Concordia: The Symbolical Books of the Ev. Lutheran Church (St. Louis: Concordia Publishing House, 1921), pp. 565-773)
To Be a Christian – An Anglican Catechism
HOLY COMMUNION
131. Why did Christ institute the sacrament of Holy Communion?
He instituted it for the continual remembrance of the sacrifice of his atoning death, and to convey the benefits of that sacrifice to us. (Exodus 24:1–10; Psalm 23:5–6; Luke 22:17–20; John 6:25–51; 1 Corinthians 10:16–17)
132. What is the outward and visible sign in Holy Communion?
The visible sign is bread and wine, which Christ commands us to receive. (1 Corinthians 11:23–26)
133. What is the inward gift signified?
The inward gift signified is the Body and Blood of Christ, which are truly taken and received in the Lord’s Supper by faith. (Deuteronomy 8:1–20; Psalm 78:17–29; John 6:52–56; 1 Corinthians 10:1– 4, 16–18)
134. What benefits do you receive through partaking of this sacrament?
As my body is nourished by the bread and wine, my soul is strengthened by the Body and Blood of Christ. I receive God’s forgiveness, and I am renewed in the love and unity of the Body of Christ, the Church. (1662 Catechism; Psalms 28:6–9; 104:14–15; Jeremiah 31:31–34; John 6:52–56; 17:22–24; Revelation 19:6–9)
135. What is required of you when you come to receive Holy Communion?
I am to examine myself: Do I truly repent of my sins and intend to lead a new life in Christ? Do I have a living faith in God’s mercy through Christ and remember his atoning death with a thankful heart? And have I shown love and forgiveness to all people? (Leviticus 10:1–5; Psalm 50; 1 Corinthians 11:27–32)
136. What is expected of you after partaking in Holy Communion?
I should continue to grow in holiness, avoiding sin, showing love and forgiveness to all, and serving others in gratitude. (Leviticus 20:26; 1 Corinthians 10:14–32; 1 Peter 4:1–11)(To Be a Christian: An Anglican Catechism (Approved Edition) [Crossway, Wheaton, IL 2020], pp. 58-59)
Of Faith
Ch XXIX – Of the Lord’s Supper
I. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, to be observed in his Church, unto the end of the world; for the perpetual remembrance of the sacrifice of himself in his death, the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.a
a. 1 Cor 10:16-17, 21; 11:23-26; 12:13.
II. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sins of the quick or dead,a but only a commemoration of that one offering up of himself, by himself, upon the cross, once for all, and a spiritual oblation of all possible praise unto God for the same;b so that the Popish sacrifice of the mass, as they call it, IS MOST ABOMINABLY INJURIOUS to Christ’s one only sacrifice, the alone propitiation for all the sins of the elect.c
a. Heb 9:22, 25-26, 28. • b. Mat 26:26-27; 1 Cor 11:24-26. • c. Heb 7:23-24, 27; 10:11-12, 14, 18.
III. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people, to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants;a but to none who are not then present in the congregation.b
a. Mat 26:26-28 and Mark 14:22-24 and Luke 22:19-20 with 1 Cor 11:23-27. • b. Acts 20:7; 1 Cor 11:20.
IV. Private masses, or receiving this sacrament by a priest, or any other, alone;a as likewise the denial of the cup to the people;b worshipping the elements, the lifting them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.c
a. 1 Cor 10:6. • b. Mark 4:23; 1 Cor 11:25-29. • c. Mat 15:9.
V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ;a albeit, in substance and nature, they still remain truly, and ONLY, bread and wine, as they were before.b
a. Mat 26:26-28. • b. Mat 26:29; 1 Cor 11:26-28.
VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, IS REPUGNANT, not to Scripture alone, but even to common sense and reason; overthroweth the nature of the sacrament; and hath been, and is the cause of manifold superstitions, yea, of gross idolatries.a
a. Luke 24:6, 39; Acts 3:21 with 1 Cor 11:24-26.
VII. Worthy receivers, outwardly partaking of the visible elements in this sacrament,a do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of his death: the body and blood of Christ being then not corporally or carnally IN, WITH, or UNDER the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are, to their outward senses.b
a. 1 Cor 11:28. • b. 1 Cor 10:16.
VIII. Although ignorant and wicked men receive the outward elements in this sacrament, yet they receive not the thing signified thereby; but by their unworthy coming thereunto are guilty of the body and blood of the Lord, to their own damnation. Wherefore all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord’s table, and can not, without great sin against Christ, while they remain such, partake of these holy mysteries,a or be admitted thereunto.b
a. 1 Cor 11:27-29; 2 Cor 6:14-16. • b. Mat 7:6; 1 Cor 5:6-7, 13; 2 Thes 3:6, 14-15.
The 1689 Baptist Confession of Faith
Of the Lord's Supper
Chapter 30
Paragraph 1
The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and showing to all the world the sacrifice of himself in his death,1 confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other.2
1 1 Cor. 11:23–26
2 1 Cor. 10:16–17,21
Paragraph 2
In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself by himself upon the cross, once for all;3 and a spiritual oblation of all possible praise unto God for the same.4 So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own sacrifice the alone propitiation for all the sins of the elect.
3 Heb. 9:25–26,28
4 1 Cor. 11:24; Matt. 26:26–27
Paragraph 3
The Lord Jesus hath, in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants.5
5 1 Cor. 11:23–26, etc.
Paragraph 4
The denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the institution of Christ.6
6 Matt. 26:26–28, 15:9, Exod. 20:4–5
Paragraph 5
The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent, in other words, the body and blood of Christ,7 albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.8
7 1 Cor. 11:27
8 1 Cor. 11:26–28
Paragraph 6
That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is REPUGNANT not to Scripture alone,9 but even to common sense and reason, overthrows the nature of the ordinance, and has been, and is, the cause of manifold superstitions, yea, of gross idolatries.10
9 Acts 3:21; Luke 14:6,39
10 1 Cor. 11:24–25
Paragraph 7
Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.11
11 1 Cor. 10:16, 11:23–26
Paragraph 8
All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto;12 yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.13
12 2 Cor. 6:14–15
13 1 Cor. 11:29; Matt. 7:6
Concluding Remarks
The contrast between these various confessions couldn’t be greater and more embarrassing. Luther rails against those who would reject and scoff at the notion of the Eucharist being the actual physical body and blood of Christ, likening them to devils and fanatics. Yet both the Westminster and London Baptist confessions call this and similar views abominable and repugnant, insisting that the Eucharist is a figure symbolizing Christ’s flesh and blood. And yet all these groups claim to be deriving their interpretations and traditions from the plain, consistent exegesis of the Holy Scriptures!
These stark contradictions and differences simply highlight the utter failure of Sola Scriptura and Tota Scriptura to bring about greater unity and perspicuity in respect to the core, fundamental doctrines of the Christian faith. What it really boils down to is one individual’s or particular denomination’s specific interpretation of Holy Scripture based on the application of these uninspired, man-made doctrines and principles.
This is unlike the early Church which, for over fifteen hundred years, was basically unanimous that the eucharist is the once and for all sacrifice of our Lord offered up on calvary, in which the bread and wine become the actual physical flesh and blood of Christ.
In fact, even till this day all the Churches which preceded the Reformation, and which have a pedigree that goes back to the holy Apostles, hold this exact same view of the Eucharist. Despite being in schism for centuries, the Oriental Orthodox, Eastern Orthodox, Assyrian Church of the East, and the various branches of the Roman Catholic Church all believe that the Eucharist becomes the physical body and blood of our Lord and Savior Jesus Christ. And yet none of these Churches operate under the principles of Sola Scriptura and Tota Scriptura.
This remarkable agreement and unity in so many core foundational doctrines among these ancient Churches prove that God never intended his people to operate under the false Protestant doctrines concocted by the Reformers. Rather, God designed that his truth would be found and preserved in the Church established by the holy Apostles and their Disciples until Christ’s physical, bodily return to the earth to judge the living and the dead:
“And I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it.” Matthew 16:18
“Now if your brother sins, go and show him his fault, between you and him alone; if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. And if he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as the Gentile and the tax collector.” Matthew 18:15-17
“And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face. Therefore, I testify to you this day that I am innocent of the blood of all. For I did not shrink from declaring to you the whole purpose of God. Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be watchful, remembering that night and day for a period of three years I did not cease to admonish each one with tears. And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who have been sanctified.” Acts 20:25-32
“but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. And by common confession, great is the mystery of godliness: He who was manifested in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.” 1 Timothy 3:15-16
“Hold to the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.” 2 Timothy 1:13-14
“You therefore, my child, be strong in the grace that is in Christ Jesus. And the things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.” 2 Timothy 2:1-2
Scriptural citations taken from the Legacy Standard Bible (LSB).
Further Reading
The Fruits of Sola Scriptura: Water Baptism
THE EUCHARIST AS CHRIST'S SACRIFICE PT. 1, PT. 2
MONEPISCOPACY IN THE EARLY CHURCH
Why the Church is Called Catholic
APOSTOLIC SUCCESSION & TRADITION
Irenaeus, Apostolic Succession & the Roman See
Irenaeus on the Unity of the Faith
St. Irenaeus, Scripture & the Church
Answering Islam – Sam Shamoun Theology Newsletter
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