Module review

She is right that Trent's canon 1 condemns justification by works done without grace, so Rome is not Pelagian, and we should say so. The real difference is how grace justifies. Trent teaches that justification is not only forgiveness but the inner renewal of the person by infused righteousness (Session 6, ch. 7), received in baptism, increased by good works, lost through mortal sin and restored through penance; canon 24 condemns the view that works are only the fruit and sign of justification, and canon 32 says the good works of the justified truly merit eternal life. Canon 9 condemns justification by faith alone. Scripture teaches that God 'justifies the ungodly' who trust him, counting faith as righteousness (Rom 4:3-5), and that Christ's righteousness is credited to us (2 Cor 5:21). The Galatians were not Pelagians either; they trusted Christ but added a required work, and Paul called that 'a different gospel' (Gal 1:6-9). So the question is not grace versus works, but whether Christ's finished work, received by faith alone, is enough. Works matter as the fruit of justification, never its ground.

• concedes Trent rejects Pelagianism (canon 1)
• infused righteousness that grows and can be lost (ch. 7, canons 24, 32)
• canon 9 condemns faith alone
• imputation from Rom 4:3-5 and 2 Cor 5:21
• Galatians: adding one requirement is another gospel

Rome holds that Scripture and Sacred Tradition form one deposit of the Word, to be honoured with equal reverence, and that authentic interpretation belongs to the Magisterium alone (CCC 82, 85, 95). The Reformed view, sola Scriptura, holds that Scripture is the only infallible rule of faith, while creeds, councils and teachers are real but fallible authorities under it (WCF 1.6, 1.10); this is not 'solo Scriptura'. On the canon, the church recognised the books God inspired rather than creating them, since Scripture is self-attesting (John 10:27). Israel had no infallible magisterium, yet Jesus held people accountable for knowing the Scriptures (Matt 22:29; Rom 3:2). Historically, Rome did not make its canon a binding article of faith until Trent's Session 4 in 1546, and before that Jerome and Cardinal Cajetan doubted the full canonicity of the deuterocanonical books. Fallible people can have true knowledge by God's providence, and the Catholic too must use fallible judgement to decide which church is infallible.

• Catholic three-legged authority (CCC 82, 85, 95)
• sola Scriptura defined, not 'solo'
• church recognised, not created, the canon
• Israel without infallible magisterium (Matt 22:29)
• Trent 1546; Jerome and Cajetan

I would begin by agreeing that Catholics do not believe Christ dies again; CCC 1367 calls Calvary and the Eucharist 'one single sacrifice' with only the manner of offering different. Yet Trent still calls the Mass a truly propitiatory sacrifice offered for the living and the dead (Session 22, ch. 2, canon 3), offered again and again. Hebrews says Christ offered himself 'once for all' (7:27), that by a single offering he has perfected his people for all time (10:14), and that where there is forgiveness 'there is no longer any offering for sin' (10:18); he 'sat down' because the work was finished. On John 6, in context eating and drinking parallel coming and believing (6:35), and verses 40 and 54 promise the same eternal life to the one who believes and the one who feeds, so believing is the feeding. Jesus says his words are 'spirit and life' (6:63), and the Supper had not yet been instituted. The Lord's Supper proclaims his death (1 Cor 11:26); it does not offer it. I would close by asking whether he knows his sins are already fully paid for.

• fairly states 're-presentation' (CCC 1367)
• Trent: propitiatory for living and dead
• Hebrews 7:27; 10:12-18 once for all
• John 6:35, 40, 54, 63: eating is believing
• gospel question about assurance

A strong dialogue lets the friend explain her devotion and the distinction between latria (worship due to God alone), hyperdulia (the highest veneration, given to Mary) and dulia (CCC 971). The believer honours Mary as 'blessed among women' (Luke 1:42) and as Theotokos in the sense that the one she bore is God. He notes that CCC 969 calls Mary Advocate and Mediatrix, titles Scripture gives to Christ (1 Tim 2:5; 1 John 2:1), and that Scripture never models praying to the departed, which assumes a divine ability to hear countless prayers. He asks genuine questions, such as why she would go to anyone else when Christ invites us to the throne of grace with confidence (Heb 4:16; 7:25). He points out that Mary herself called God 'my Saviour' (Luke 1:47) and told the servants, 'Do whatever he tells you' (John 2:5). The dialogue ends warmly with Christ's sufficiency and an invitation to read Scripture together.

• accurate latria/hyperdulia/dulia with CCC 971 or 969
• 1 Tim 2:5 and Heb 4:16 or 7:25
• Mary's own words (Luke 1:47; John 2:5)
• genuine questions, no mockery
• ends with Christ's sufficiency