John MacArthur, pastor of Grace Community Church and founder of Grace to You ministry, has been one of the most vocal Protestant critics of the Catholic Church. Over decades of sermons, books, and articles, he has described Roman Catholicism as an "apostate, corrupt, heretical, false Christianity" and "a front for the kingdom of Satan." He has called it a "false religion" that preaches "another gospel," denies justification by faith alone, and binds people in "darkness and guilt." MacArthur views Catholic doctrines on authority, sacraments, Mary, purgatory, and salvation as unbiblical inventions that obscure the true gospel.
This extended essay systematically examines MacArthur's primary objections, refuting them with Scripture in its full context and the unanimous witness of the early Church Fathers. Catholic teaching aligns with the apostolic faith handed down from the first centuries. MacArthur's positions often rely on selective exegesis, ignoring passages and historical evidence that contradict his Reformed interpretations. The Catholic Church preserves the biblical faith of the apostles and their successors.
1. Sola Scriptura: Scripture Alone as the Sole Infallible Authority?
MacArthur insists that sola scriptura—Scripture as the sole infallible rule of faith—is the foundation of true Christianity. He argues that Catholic reliance on Sacred Tradition and the Magisterium elevates human authority above God's Word, leading to errors like transubstantiation and purgatory.
The Bible itself does not teach sola scriptura. No verse claims Scripture is the only infallible source of revelation. Instead, it affirms apostolic Tradition as equally binding.
Paul commands: "Stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter" (2 Thessalonians 2:15). He instructs Timothy: "What you have heard from me before many witnesses entrust to faithful men who will be able to teach others also" (2 Timothy 2:2). This oral transmission continued alongside written Scripture.
Jesus rebukes the Pharisees for elevating human traditions above God's Word (Mark 7:8-13), but He affirms divine Tradition: "He who hears you hears me" (Luke 10:16). The Church is "the pillar and bulwark of the truth" (1 Timothy 3:15), tasked with interpreting and guarding revelation (Matthew 18:17).
The early Fathers rejected private interpretation in favor of apostolic Tradition preserved by the Church.
Ignatius of Antioch (c. 110 AD), disciple of John: "Let no one do anything connected with the Church without the bishop... Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church" (Smyrnaeans 8).
Irenaeus of Lyons (c. 180 AD): Heretics twist Scripture, but "the tradition of the apostles... has been made known throughout the whole world... preserved by means of the successions of presbyters in the churches" (Against Heresies 3:3:1-3). He lists bishops in succession to prove orthodoxy.
Tertullian (c. 200 AD): Challenge heretics to "produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning" (Prescription Against Heretics 32).
Sola scriptura arose in the 16th century. The early Church held Scripture and Tradition as one deposit of faith, interpreted by the Magisterium. MacArthur's view lacks biblical and historical support.
2. Sola Fide: Justification by Faith Alone?
MacArthur teaches sola fide: justification as a one-time forensic declaration of righteousness by imputed Christ's merit, apart from works. He accuses Catholicism of "works-righteousness," claiming it teaches salvation by sacraments and merit, blending grace with human effort.
Scripture presents justification as transformative, involving faith infused with charity, perfected by works.
James explicitly states: "A man is justified by works and not by faith alone" (James 2:24)—the only biblical use of "faith alone," denying it. Abraham was "justified by works" when offering Isaac (James 2:21), after earlier faith (Genesis 15). Rahab similarly (James 2:25). Faith without works is dead (James 2:17, 26).
Paul's "justified by faith apart from works" (Romans 3:28; Galatians 2:16) refers to "works of the law"—Mosaic ceremonies like circumcision—not moral works in grace (Romans 2:6-13: God judges by deeds; Galatians 5:6: faith working through love).
Salvation is by grace (Ephesians 2:8-9), but for good works (v. 10). We must "work out your salvation with fear and trembling" (Philippians 2:12). Final judgment is by works (Matthew 25:31-46; Revelation 20:12-13).
Catholics affirm grace alone initiates and sustains justification, but faith cooperates in love (1 Corinthians 13:2, 13).
Fathers taught cooperative grace.
Clement of Rome (c. 80 AD): "We are not justified by ourselves... but by faith," yet stresses obedience (1 Clement 32).
Justin Martyr (c. 150 AD): God justifies by faith and works.
Augustine: "Faith without works is of no avail" (On Faith and Works).
MacArthur's sola fide contradicts James and the biblical synergy of grace, faith, and love.
3. The Papacy and Apostolic Succession
MacArthur rejects the papacy as unbiblical usurpation, viewing Peter's "primacy" as mere prominence, not jurisdictional authority passed to successors.
Scripture establishes Peter's unique role.
Jesus renames Simon "Peter" (rock) and builds His Church on him, giving keys to the kingdom—binding/loosing authority (Matthew 16:18-19; cf. Isaiah 22:22). Peter alone receives this.
Jesus prays for Peter to strengthen brethren (Luke 22:31-32) and commands: "Feed my sheep" (John 21:15-17).
Peter leads in Acts: first Pentecost preacher (Acts 2), decides on Gentiles (Acts 15), speaks first (Acts 1:15).
Fathers affirm Roman primacy and succession.
Clement of Rome (c. 80 AD) intervenes in Corinth, asserting authority.
Ignatius: Unity under bishops.
Irenaeus: "With [Rome] all churches must agree because of its superior origin" (Against Heresies 3:3:2). Lists Roman bishops back to Peter/Paul.
Tertullian acknowledges Peter's ordination of Clement.
By 200s, popes exercised jurisdiction (Victor on Easter; Stephen on baptism).
The papacy is biblical succession preserving unity.
4. The Eucharist: Real Presence and Sacrifice
MacArthur views the Eucharist as symbolic memorial, accusing Catholics of idolatry and "re-sacrificing" Christ.
Jesus teaches literal presence: "My flesh is food indeed... Unless you eat the flesh... no life in you" (John 6:53-56). Disciples left over "hard saying" (v. 60), but Jesus affirmed.
At Last Supper: "This is my body... blood" (Matthew 26:26-28; 1 Corinthians 11:23-25).
Paul: Unworthy reception guilts "body and blood," profaning (1 Corinthians 11:27-29).
Fathers unanimously affirm Real Presence.
Ignatius: "Eucharist is the flesh of our Savior" (Smyrnaeans 7:1). Heretics abstain because they deny it.
Justin Martyr: "Not common bread... but flesh and blood" (First Apology 66).
Irenaeus: Bread "becomes the Eucharist, the body of Christ" (Against Heresies 5:2).
The Mass re-presents Christ's one sacrifice (Hebrews 10:10), not repeats it.
MacArthur's symbolism contradicts Scripture and early consensus.
5. Veneration of Mary and Saints
MacArthur calls Marian devotion "Mariolatry," idolatry diverting from Christ.
Catholics honor (dulia) Mary as Mother of God (Theotokos, Ephesus 431).
Scripture: "Hail, full of grace" (Luke 1:28); "Blessed among women" (1:42); "All generations will call me blessed" (1:48).
Intercession: Saints in heaven pray (Revelation 5:8). Early sub tuum praesidium prayer (c. 250 AD).
Fathers: Irenaeus, Mary as new Eve.
Honor to Mary magnifies God (Luke 1:46-49).
6. Purgatory: Purification After Death
MacArthur dismisses purgatory as invention, denying post-death purification.
Scripture implies it.
1 Corinthians 3:13-15: Works tested by fire; saved "as through fire."
Matthew 12:32: Sin against Spirit unforgiven "in this age or age to come"—implying forgivable sins after death.
Prayers for dead (2 Maccabees 12:42-46; Catholic canon).
Fathers: Tertullian offerings for dead; Augustine temporary punishments.
Purgatory is merciful purification for imperfect saints.
Conclusion
MacArthur's critiques misrepresent Catholic teaching and ignore biblical contexts and patristic consensus. The Catholic Church embodies the faith "once for all delivered" (Jude 3). His views, rooted in 16th-century innovations, lack full scriptural and historical grounding.
References
- Holy Bible (RSV-CE / Douay-Rheims)
- Catechism of the Catholic Church
- Ignatius of Antioch, Letters
- Justin Martyr, First Apology
- Irenaeus of Lyons, Against Heresies
- Tertullian, Prescription Against Heresies; On Monogamy
- Clement of Rome, 1 Clement
- Augustine, Various Works
- J.N.D. Kelly, Early Christian Doctrines
- John MacArthur, Various Sermons and Articles (Grace to You)
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