Category Archives: Baptism

A Biblical Critique of Roman Catholic Doctrine

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The Roman Catholic Church holds to several major doctrines that are theologically flawed and inconsistent with Scripture. Perhaps the most significant error lies in Rome’s teaching that salvation, while initiated by grace, must be maintained and completed through works. According to the Catechism of the Catholic Church (CCC §§ 2023), justification begins at baptism and continues through faithful participation in the sacraments (eucharist, confession, penance, etc.). This view, however, directly contradicts the clear teaching of Scripture that justification is a once-for-all declarative act of God received by faith alone in Christ alone, apart from any human works (Rom 3:28; 4:5; Eph 2:8-9; Tit 3:5). To add works as a condition for maintaining salvation undermines the very nature of grace and pollutes the gospel message (Rom 11:6; Gal 1:6-8; 2:16).

A related error is the Roman Catholic doctrine of authority, which teaches that divine revelation comes through both Scripture and Sacred Tradition, as interpreted by the Church’s Magisterium (CCC §§81–85). This threefold source of authority places church tradition on equal footing with God’s written Word. In contrast, the Bible teaches that Scripture alone is the final and sufficient authority for doctrine and life (Prov 30:5-6; 2 Tim 3:16-17; 2 Pet 1:3-4). Jesus rebuked religious leaders for allowing their tradition to invalidate God’s Word (Mark 7:13), and the Bereans were commended for examining the Scriptures—not tradition—to test Paul’s teaching (Acts 17:11).

The Roman Catholic view of the papacy also departs from biblical truth. The pope is claimed to be the successor of Peter and the vicar of Christ on earth, with universal jurisdiction and the gift of infallibility when speaking ex cathedra (CCC §§882–891). Yet Peter never claimed supremacy over the other apostles; in fact, Paul publicly rebuked him for doctrinal error (Gal 2:11-14). Christ alone is the head of the Church (Col 1:18), and no human being is infallible. A study of the popes throughout church history reveals them to be flawed individuals. For example, Pope Alexander VI (Rodrigo Borgia), who reigned from 1492 to 1503, was infamous for his blatant nepotism, political corruption, and immoral lifestyle, including fathering several children while in office. His papacy became a symbol of the moral decay that fueled the Protestant Reformation (see E. R. Chamberlin, The Bad Popes, Barnes & Noble, 1993). The concept of apostolic succession as taught by Rome finds no support in the New Testament.

Another significant error is the doctrine of purgatory, which Rome describes as a temporary state of purification for souls who die in grace but are not yet perfected (CCC §§1030–1032). This teaching suggests that Christ’s atonement was insufficient to fully cleanse believers from sin. However, Scripture declares that Christ’s sacrifice has perfected believers forever (Heb 10:10-14). The notion of a postmortem purification contradicts the biblical teaching that judgment follows death (Heb 9:27) and that believers, upon death, enter directly into the presence of the Lord (2 Cor 5:8).

Central to Catholic practice is the sacramental system, particularly baptismal regeneration and the doctrine of transubstantiation in the Eucharist (CCC §§1210–1419). Rome teaches that baptism removes original sin and that the elements of the Eucharist become the literal body and blood of Christ. Yet Scripture teaches that salvation is by grace through faith, not through any ritual (Rom 6:23; Acts 16:31; Eph 2:8-9). Baptism is an outward symbol of inward faith, not a regenerative act (Acts 10:44-48). The Lord’s Supper is a memorial of Christ’s once-for-all sacrifice, not a re-sacrificing of Him (Luke 22:19; 1 Cor 11:24-25; Heb 9:25-28).

Another key distinction between Roman Catholicism and biblical Christianity is its doctrine of the priesthood. In Catholic theology, priests are viewed as a distinct class of clergy who serve as mediators between God and man, offering sacrifices (especially the Eucharist), hearing confessions, and dispensing grace through the sacraments (CCC §§1544–1553). The Catholic priest is said to act in persona Christi—“in the person of Christ”—particularly during the Mass, where he is believed to re-present Christ’s sacrifice. However, the New Testament teaches that all believers are priests before God (Rev 1:6; 5:10). Through faith in Christ, every Christian has direct access to the Father without the need for a human mediator (1 Pet 2:5, 9; Heb 4:14-16). Christ alone is our High Priest (Heb 7:23–28), and His once-for-all sacrifice on the cross has forever removed the need for an ongoing priestly system (Heb 10:10-14). The idea of a separate, sacrificing priesthood is a return to Old Testament shadows that were fulfilled in Christ. In contrast, the church operates under the doctrine of the universal priesthood of believers (Rev 1:6), where every Christian is called to worship, pray, and minister in service to the Lord with full access to God’s throne of grace (Heb 4:16).

The veneration of Mary and the saints is another area of concern. Mary is exalted as the “Queen of Heaven,” “Mediatrix,” and “Co-Redemptrix” (CCC §§966, 969, 971). The faithful are encouraged to pray to her and to the saints for help. Yet Scripture is clear that Christ is the one and only Mediator between God and man (1 Tim 2:5), and prayer is to be directed to God alone (Matt 6:6-9). Mary was God’s instrument of grace to bring the Messiah into the world as the God-Man (Luke 1:30-35), but she was also a sinner in need of a Savior (Luke 1:46-47). She is to be honored as a faithful servant of the Lord. However, exalting Mary to a near-divine status detracts from the unique person and work of Jesus Christ and has no basis in Scripture.

Finally, the Roman Catholic Church teaches that justification is not a judicial declaration by God but a process involving the infusion of grace and the cooperation of the individual through good works (CCC §§1989–1995). Biblically, however, justification is a forensic act in which God declares the believing sinner righteous based solely on the imputed righteousness of Christ (Rom 4:5; 2 Cor 5:21; Phil 3:9). While sanctification—spiritual growth and transformation—is a process, justification is not. The confusion of these two doctrines leads to an insecure view of salvation and a reliance on human effort.

In summary, the Roman Catholic Church has added layers of tradition, ritual, and human effort to what the Bible presents as a simple and sufficient message of grace. The gospel according to Scripture is clear: Christ died for our sins, was buried, and was raised again (1 Cor 15:3-4). Eternal life is the free gift of God (Rom 6:23), received by grace alone through faith in Jesus Christ—nothing more, nothing less (John 3:16; Eph 2:8-9). As Paul wrote with clarity and conviction, “I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21).

The Gospel of grace is the declaration that Jesus Christ, the eternal Son of God (John 1:1, 14; Col 2:9), became true humanity through the virgin birth (Isa 7:14; Luke 1:30-35), lived a sinless life (1 Pet 2:22; 1 John 3:5), and voluntarily went to the cross (John 10:18), where He bore the penalty for all human sin (John 1:29; 1 John 2:2), past, present, and future (Heb 10:10-14). On the cross, He was judged in our place (Isa 53:5-6; Rom 5:8), fully satisfying the justice of God (2 Cor 5:21; 1 Pet 3:18). Salvation is not earned, deserved, or maintained by any human effort—no works, rituals, or law-keeping. It is the free gift of God (Rom 6:23), offered to all and received by faith alone in Christ alone (John 3:16; Acts 4:12; Eph 2:8-9). The moment anyone believes in Jesus as Savior (John 3:16; Acts 16:31), he receives the irrevocable gift of eternal life (John 10:28), is justified before God (Rom 3:28; 5:1), and becomes permanently secure in Christ (John 5:24; Rom 8:1). Grace means God does all the work, and man simply responds by believing—no gimmicks, no strings attached. The Bible plainly states, “whoever believes in Him shall not perish, but have eternal life” (John 3:16b). Man needs only Christ to be saved. Nothing more.

Dr. Steven R. Cook

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Does Acts 2:38 Teach Baptismal Regeneration?

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I spent two years studying Classical Greek at Texas Tech University before attending seminary in Fort Worth, Texas. My Greek professor, a Church of Christ minister, spent two semesters trying to convince me that water baptism was necessary for eternal salvation. We met several times outside the classroom—usually at Denny’s over coffee—and discussed nearly every New Testament passage on baptism. Of course, Acts 2:38 came up several times in our discussions. I am not a Greek scholar, but with four years of Greek study and a knowledge of how to use lexicons and grammar resources, I feel competent to analyze Acts 2:38 and provide an accurate interpretation.

Acts 2:38 is often mentioned in debates about salvation, baptism, and repentance. The verse states, “Peter said to them, ‘Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit’” (Acts 2:38 NASB). In context, Peter is addressing a Jewish audience on the Day of Pentecost after the Holy Spirit has descended, fulfilling Jesus’ promise (Acts 1:8). He has just finished preaching that Jesus is the Messiah whom they had rejected and crucified (Acts 2:23-24). The Jews, realizing their grave error, are “pierced to the heart” and ask, “Brethren, what shall we do?” (Acts 2:37). They were asking, “What should we do now in light of this realization?” Peter’s response in Acts 2:38 addresses both their justification (repentance leading to faith in Christ) and their public identification with Him (water baptism).

The word “repent” (metanoeō) means “to change one’s mind.” In this context, it does not mean turning from sin as a prerequisite for salvation but rather a change of mind about Jesus—acknowledging Him as the Messiah. Toussaint notes, “The Jews had rejected Jesus; now they were to trust in Him. Repentance was repeatedly part of the apostles’ message in Acts (Acts 2:38; 3:19; 5:31; 8:22; 11:18; 13:24; 17:30; 19:4; 20:21; 26:20).”[1] According to Fruchtenbaum, “If these Jewish individuals would repent, that is, change their minds about Yeshua, they would be saved spiritually.”[2] Faith alone in Christ alone is all that’s necessary for salvation (John 3:16; Rom 3:28; Acts 4:12; Eph 2:8-9).

The command to “be baptized” (baptisthētō) is in the aorist passive imperative, indicating an individual response that follows repentance. This differs from the verb “repent” (metanoēsate), which is a second-person plural imperative, indicating a general call to the group. The phrase “for the forgiveness of your sins” (eis aphesin tōn hamartiōn) contains the preposition eis, which can mean “for,” “unto,” or “because of.” (see A.T. Robertson, Word Pictures in the New Testament, Acts 2:38). Black notes, “The interpretation turns on the proper meaning of the Greek preposition eis, translated as ‘for.’ The usage in Acts 2:38 can be compared to the usage in Matthew 3:11, where baptism in water is a sign of repentance and not the basis or cause of repentance.”[3] Given the consistent biblical teaching that salvation is by grace alone through faith alone (John 3:16; Acts 16:31; Eph 2:8-9), eis is best understood as “because of” rather than “in order to receive.” Fruchtenbaum states, “The Greek word translated in the verse as ‘unto’ is eis. It can also simply mean ‘on the basis of’ or ‘because of,’ as it does in Matthew 10:41 and 12:41. Just as the Ninevites repented because of the preaching of Jonah, these must now be baptized because of the remission of their sins—not in order to have their sins remitted, but because they have already had their sins remitted by repentance.”[4] Ryrie notes:

This baptism was “for the remission of sins” (Acts 2:38). This does not mean in order that sins might be remitted, for everywhere in the New Testament sins are forgiven as a result of faith in Christ, not as a result of baptism. It means be baptized because of the remission of sins. The Greek preposition eis, for, has this meaning “because of” not only here but also in such a passage as Matthew 12:41 where the meaning can only be “they repented because of (not in order to) the preaching of Jonah.[5]

Water baptism is not a requirement for forgiveness but is performed because sins have already been forgiven through faith in Christ. Radmacher states, “Believers are baptized in view of God’s work of forgiveness, not in order to receive that forgiveness. God’s forgiveness in Christ gives baptism its significance. Baptism is a public declaration that a person’s sins have been forgiven because of Christ’s work on the Cross.”[6] Wallace notes, “Water baptism is not a cause of salvation, but a picture; and as such it serves both as a public acknowledgment (by those present) and a public confession (by the convert) that one has been Spirit-baptized.”[7] Additionally, the phrase, “you will receive” (lēmpsesthe) is in the future active indicative, meaning the Holy Spirit is received after repentance, not necessarily after baptism.

It is important to recognize that Acts is a transitional book. The events in Acts 2 mark the beginning of the Church Age, shifting from Israel under the Old Covenant to the body of Christ. Peter’s audience consists of Jews who were under the Mosaic Law and now must transition to the new dispensation. Because salvation is by faith alone (Rom 4:5; Eph 2:8-9), and baptism is a work, it cannot be a requirement for salvation. Peter’s call to repentance is a call to faith in Christ, while baptism is an outward identification with that faith.

Many misinterpret Acts 2:38 as teaching baptismal regeneration, the false doctrine that baptism is necessary for salvation. However, the broader New Testament contradicts this view. Scripture consistently teaches salvation by faith alone (John 3:16; Acts 16:31; Rom 3:28; 4:4-5; Gal 2:16; Eph 2:8-9). The thief on the cross was saved without baptism (Luke 23:42-43). In Acts 10:44-48, Cornelius and other Gentiles receive the Holy Spirit before being baptized, proving that baptism is not required for receiving the Spirit or for salvation.

Paul wrote, “For Christ did not send me to baptize, but to preach the gospel” (1 Cor 1:17). Here, Paul draws a clear distinction between the gospel message and the act of water baptism. The gospel, by its very nature, is the power of God for salvation to everyone who believes (Rom 1:16). If water baptism were a necessary component of the gospel, Paul’s statement would be incoherent. Instead, he deliberately separates water baptism from the gospel. Water baptism, while an important act of obedience and public identification with Christ (Matt 28:19; Acts 8:36-38), is not a prerequisite for salvation. To incorporate baptism as a requirement would be to adulterate the gospel by introducing a works-based element, which contradicts the doctrine of justification by faith alone (Rom 3:28; Gal 2:16). Therefore, water baptism follows salvation but is not part of the gospel itself, nor does it contribute in any way to eternal life.

In conclusion, Acts 2:38 does not teach baptismal regeneration but must be understood in its dispensational and linguistic context. Peter calls his Jewish listeners to change their minds about Jesus and to be baptized as a public testimony of their faith. The passage, when properly interpreted, harmonizes with the broader biblical doctrine of salvation by grace alone through faith alone.

Steven R. Cook, D.Min., M.Div.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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[1] Stanley D. Toussaint, “Acts,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, vol. 2 (Wheaton, IL: Victor Books, 1985), 359.

[2] Arnold G. Fruchtenbaum, The Book of Acts, ed. Christiane K. Jurik, First Edition, Ariel’s Bible Commentary (San Antonio, TX: Ariel Ministries, 2020), 79.

[3] Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message, 2nd ed. (Nashville, TN: Broadman & Holman Publishers, 2003), 292.

[4] Arnold G. Fruchtenbaum, The Book of Acts, 79–80.

[5] Charles C. Ryrie, Acts of the Apostles, Everyman’s Bible Commentary (Chicago: Moody Press, 1961), 24.

[6] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1370.

[7] Daniel B. Wallace, Greek Grammar Beyond the Basics – Exegetical Syntax of the New Testament (Zondervan Publishing House and Galaxie Software, 1996), 371.