When the Church tells you that Mary was born without original sin and lived a sinless life, and God tells you that Jesus was the only one who ever did that, in whom do you put your trust?

The Question That Challenges Catholics—Was Mary Really Born Without Sin and Remained Sinless —And How to Respond with Confidence

by Keith Abell, RPh MI
Ad Majorem Dei Gloriam

Post 9 in the “In Whom Do You Put Your Trust?” Series

Welcome to post nine in our series responding to the 17 questions that some fundamentalists posed to me in 1998 to challenge my Catholic faith. These questions were designed to shake my faith as a cradle Catholic. Questions I had never really reflected on about what I believe or why. If you’re a cradle Catholic, this one might hit close to home:

“When the Church tells you that Mary was born without original sin and lived a sinless life, and God tells you that Jesus was the only one who ever did that, in whom do you put your trust?”

It sounds convincing, doesn’t it? But let’s slow down and unpack this. Because when you understand what the Church actually teaches—and why—it not only makes sense, it deepens your love for Christ.

What Does the Church Actually Teach?

First, Catholics do not believe Mary is equal to Jesus. Jesus is God incarnate, sinless by His very nature. Mary’s sinlessness is entirely by grace, not by her own power. She needed a Savior—just like us. The difference? She was saved in a unique way: ahead of time, by Christ’s merits.

Think of it this way: if you could prevent your mother from falling into a pit, wouldn’t you? That’s exactly what God did for Mary.

The Pit Analogy

Imagine two people walking toward a deep pit. One falls in and is pulled out—that’s us, redeemed after sin. The other is stopped before falling—that’s Mary, redeemed before sin touched her. Both need a rescuer. Both depend on the same Savior. Mary’s privilege magnifies Christ’s power—it doesn’t compete with it.

Does Scripture Support This?

Absolutely. Look at Luke 1:28. The angel greets Mary as “full of grace”—in Greek, kecharitomene, a term that means a completed state of grace. Genesis 3:15 speaks of enmity between the woman and the serpent—total opposition to sin. And Luke 1:35 says the Holy Spirit “overshadowed” Mary, echoing Exodus 40:34 where God’s glory overshadowed the Ark of the Covenant.

And that’s no coincidence. Mary is the New Ark of the Covenant. The old Ark carried the Law, manna, and Aaron’s rod. Mary carried Jesus—the Word made flesh, the Bread of Life, and the eternal High Priest. Just as the Ark was built to exact standards and kept pure, Mary was prepared by God’s grace.

But Doesn’t the Bible Say Jesus Was the Only One Without Sin? Scripture says Jesus is sinless (Hebrews 4:15)—true! But it never says God cannot grant grace to others. Romans 3:23 (“all have sinned”) is a general statement, not an absolute without exception. Even Protestants admit unborn babies or Christ Himself are exceptions. Mary is an exception by God’s design, not by her own merit.

What Did the Early Church Fathers Say?

From the earliest centuries, Christians saw Mary as uniquely holy.

• St. Irenaeus: “The knot of Eve’s disobedience was loosed by the obedience of Mary.”
• St. Justin Martyr contrasted Eve’s unbelief with Mary’s faith.
• St. Ephrem: “You and your Mother are more beautiful than any others, for there is no blemish in you nor any stains upon your Mother.”
• St. Ambrose called Mary “free from every stain of sin.”
• St. Augustine: “We must except the Holy Virgin Mary when discussing sin.”

Why did they say this? Because they were defending the truth of the Incarnation. If Jesus is truly God and truly man, then the vessel that bore Him should be holy—not by nature, but by grace.

Modern Catholic Voices

Scott Hahn calls Mary the New Ark and says her privileges magnify Christ’s glory. Jeff Cavins shows how Mary’s obedience fulfills salvation history. Jesse Romero reminds us that Mary’s purity is essential in spiritual warfare. And Fr. Mike Schmitz? He loves the pit analogy—because it makes sense.

So, Who Do We Trust?

We trust God—who speaks through Scripture and the Church He established (Matthew 16:18–19). The Church doesn’t invent doctrine; it faithfully interprets divine revelation under the guidance of the Holy Spirit (John 16:13).

Mary’s sinlessness isn’t a challenge to Christ’s uniqueness—it’s a testimony to His saving power.

Practical Takeaways for Catholics

1. Know the Basics: Mary’s sinlessness is by grace, not by nature. She needed a Savior—just like us.
2. Use the Pit Analogy: It’s simple and powerful. Both Mary and we are saved by Christ, just in different ways.
3. Lean on Scripture: Luke 1:28, Genesis 3:15, and the Ark parallels in Exodus and Luke are your best friends.
4. Quote the Fathers: Irenaeus, Ambrose, Augustine—they all affirm Mary’s unique holiness.
5. Deepen Devotion: Mary’s privileges point to Christ. Pray the Rosary not to worship Mary, but to draw closer to Jesus through her example of perfect obedience.

Final Word

When someone asks, “In whom do you put your trust?” the answer is simple: In God—who works through His Word, His grace, and His Church.

Mary’s story isn’t about her. It’s about Him. Her sinlessness magnifies Christ’s saving power and reminds us that God’s plan is always bigger than we imagine.

Closing Prayer

Heavenly Father,
Thank You for the gift of salvation through Your Son, Jesus Christ. We praise You for Your mercy that lifts us from the pit of sin and for the grace that prevented Mary from ever falling, making her the pure vessel for Your Word.

Lord, we know that without You, we stumble and fall. Hold us firm on the path of holiness. Stop us before we take that step into sin. Fill us with Your grace so that we may walk in obedience and love, just as Mary did.

Blessed Mother Mary, you who were preserved from sin by God’s power, intercede for us. Help us to say “yes” to God in every moment, to trust His plan, and to live in the fullness of His grace. Lead us closer to Jesus, your Son, our Savior.

We ask this through Christ our Lord. Amen

Call to Action

If this post helped you understand your faith more deeply, please like, share, and subscribe so others can grow in confidence too.

And don’t stop here—this is Post 9 in our 20-part series responding to the fundamentalist’s questions designed to shake my faith with the challenge: “In whom do you put your trust?”

Go back and review the earlier posts in this series to strengthen your understanding of Catholic teaching and be ready to give a reason for the hope that is in you (1 Peter 3:15).

Stay tuned for the next post as we continue to tackle these questions head-on—together.

When the Church tells you that Mary offered Jesus on the cross, and the Bible teaches that Jesus offered Himself, in whom do you put your trust?

by Keith Abell, RPh MI
Ad Majorem Dei Gloriam

#8 in the “In Whom Do You Put Your Trust?” Series

Welcome back, friends! This is #8 in our 18-part series on the question, “In whom do you put your trust?” If you’ve been following along, you know this series was born out of a very real challenge to my faith. A fundamentalist friend confronted me with questions that shook me—questions I had never really thought about because, like many cradle Catholics, I simply accepted what I was taught.

“When the Church tells you that Mary offered Jesus on the cross, and the Bible teaches that Jesus offered Himself, in whom do you put your trust?”

At first glance, it sounds like a contradiction. If the Bible says Jesus offered Himself, and someone claims the Church says Mary offered Him, then surely one must be wrong—right? But here’s the truth: the Church does not teach that Mary offered Jesus on the cross in the same sense that Jesus offered Himself. Let’s unpack that.

What the Church Actually Teaches

The Catholic Church teaches that Jesus Christ, the eternal High Priest, freely offered Himself for our salvation (Hebrews 9:14). His sacrifice is unique, perfect, and sufficient. No one else—Mary included—shares in that priestly act.

So where does Mary come in? The Church recognizes Mary’s cooperation in God’s plan. From the moment she said “Let it be done to me according to your word” (Luke 1:38), Mary gave her full consent to God’s will. At Calvary, she stood at the foot of the cross (John 19:25), not protesting, not trying to stop what was happening, but uniting her maternal heart to the suffering of her Son.

Did she “offer” Jesus? Not in the sacrificial sense. Rather, as a mother, she surrendered her Son back to the Father in faith and obedience. That’s a profound act of trust, but it is not the same as Christ’s priestly offering.

What Did the Early Church Say?

This isn’t a modern invention. The early Church Fathers spoke of Mary’s role with deep reverence—but always subordinate to Christ.

• St. Irenaeus called Mary the “New Eve,” whose obedience helped undo the knot of Eve’s disobedience.
• St. Ambrose and St. Augustine praised Mary’s faith at the cross, highlighting her interior consent and unwavering trust. Augustine famously said Mary “conceived Christ in her heart before she conceived Him in her womb.”
• The Council of Ephesus affirmed Mary as Theotokos—Mother of God—underscoring her unique place in salvation history, but never claiming she performed the sacrificial act.

From the earliest centuries, Christians saw Mary as the perfect disciple, the one who stood firm when others fled. Her role was maternal and spiritual, not priestly.

So, In Whom Do We Put Our Trust?

We put our trust in God—in His Word and in the Church He established to safeguard that Word. There is no contradiction here. Jesus offered Himself. Mary cooperated fully with God’s plan, surrendering her Son in faith. Her silent strength at Calvary is not a rival to Christ’s sacrifice but a witness to what it means to trust God completely.

Prayer Reflection

Mary, Mother of Sorrows, at the foot of the cross you said “yes” again to God’s plan, even when your heart was pierced with grief. Teach us to trust as you trusted, to surrender as you surrendered, and to love as you loved. Help us unite our sufferings to Christ’s, so that we too may say, “Let it be done to me according to your word.”

Amen.

If this reflection helped you, please like, share, and subscribe so others can join us on this journey.

And stay tuned for Question 9 in our series—because these conversations matter, and together we can deepen our understanding of the faith we profess.

When the Church tells you that you are saved at baptism, and Jesus tells you that you are saved when you (not your parents) call upon the name of the Lord, in whom do you put your trust?

“Saved at Baptism or When You Call on the Lord—Where Do You Put Your Trust?”

by Keith Abell, RPh MI
Ad Majorem Dei Gloriam

Question 7 in the “In Whom Do You Put Your Trust?” Series

Welcome back to our series, “In Whom Do You Put Your Trust?” This journey began in 1998 when a fundamentalist Christian posed 18 questions to me—not to learn, but to shake my confidence in the Catholic faith. Those questions forced me to dig deep, and today we’re tackling Question 7.

“When the Church tells you that you are saved at baptism, and Jesus tells you that you are saved when you (not your parents) call upon the name of the Lord, in whom do you put your trust?”

At first glance, it sounds like a contradiction. And if you’ve grown up Catholic, you might never have thought about it. You were baptized as a baby, made your First Communion, got confirmed—and maybe assumed that was enough. But then someone asks, “Shouldn’t you choose for yourself? Isn’t that what the Bible says?”

Sound familiar? That objection isn’t new. It’s actually a repackaging of an ancient error the early Church Fathers fought against—a mindset that says salvation is something we earn by our own decision, rather than something God gives by grace.

Baptism: God’s Initiative, Not Ours

The Catholic Church teaches that baptism is not just a symbol—it’s God acting in your life. When you were baptized, you were united with Christ in His death and resurrection (Romans 6:3-4). That’s huge. But here’s the part that often gets overlooked: your parents spoke for you. They brought you to the font, just like Mary and Joseph brought Jesus to the Temple (Luke 2:22-24).

Now, some people say, “But that’s not biblical! Shouldn’t you choose for yourself?” We’ve already seen that this objection is rooted in an old heresy—but let’s go deeper. In the Old Covenant, infants were circumcised as a sign of belonging to God’s people (Genesis 17). St. Paul tells us baptism replaces circumcision (Colossians 2:11-12). So from the start, God’s covenant included children.

And the early Church? They baptized entire households (Acts 16:15, 33). That wasn’t an accident. It was a continuation of covenant thinking: God acts first, then we respond.

What the Fathers Said—and Why

Here’s where history comes alive. The early Church Fathers didn’t just casually mention infant baptism—they defended it fiercely because they were fighting heresies that denied original sin or claimed baptism wasn’t necessary for salvation.

• Origen (3rd century): “The Church received from the apostles the tradition of giving baptism even to infants.”
• St. Augustine (4th century): “The custom of Mother Church in baptizing infants is certainly not to be scorned… nor is it to be believed that its tradition is anything except apostolic.”
• St. Cyprian of Carthage: “The mercy and grace of God ought to be denied to no one born of man… even to infants.”
• St. Irenaeus (2nd century): “He came to save all through Himself—all, I say, who through Him are reborn to God—infants, children, youths, and old men.”

Confirmation: Your Personal “Yes”

Now, baptism is God’s gift. But does that mean your personal faith doesn’t matter? Absolutely not. That’s where Confirmation comes in. If baptism is like being born into a family, Confirmation is like saying, “I choose to carry the family name with pride.”

Think of Jesus at age 12 in the Temple (Luke 2:41-52). He looks at His parents and says, “Did you not know I must be about my Father’s business?” That’s His moment of personal ownership. Confirmation is our Christian Bar Mitzvah.

The Fathers saw this too:

• St. Cyril of Jerusalem: “After you have been baptized… you are anointed with the holy chrism… This is the seal of the covenant.”
• St. Ambrose: “You were anointed; you were sealed… This is the spiritual seal.”
• St. Thomas Aquinas: “Confirmation is to baptism what growth is to birth.”

So, In Whom Do You Put Your Trust?

Not in rituals alone. Not in personal effort alone. We trust in God who works through both—through the sacraments and through our free response. Baptism gives us identity; Confirmation calls us to live it out.

For cradle Catholics, this is a wake-up call. These sacraments aren’t boxes to check. They’re encounters with grace, invitations to relationship, milestones in a lifelong journey.

So let me ask you: Have you truly embraced the gift given to you at baptism? Have you lived out the “yes” you spoke at Confirmation?

Because in the end, our trust is not in what we do, but in God’s faithfulness—from the beginning to the end of the journey.

A Short Prayer

Lord Jesus, thank You for the gift of baptism that made me Your child and for the grace of Confirmation that strengthened me to live as Your disciple. Help me to trust You completely—not in my own strength, but in Your faithfulness. Renew in me the desire to live out the promises of these sacraments every day.

Amen.

If this reflection spoke to you, please like, share, and follow so others can rediscover the beauty of our Catholic faith. Let’s spread the truth together.

When Faith is Tested: Papal Infallibility

When Faith Is Tested: Answering 18 Questions That Tried to Shake My Catholic Beliefs

by Keith Abell, RPh MIAd Majorem Dei Gloriam

In 1998, a fundamentalist Christian posed 18 hard-hitting questions to me—questions designed to challenge the very foundations of Catholic faith. Each question was sharp, provocative, and aimed at making me doubt the Church I loved. At the time, I didn’t have all the answers. But over the years, through prayer, study, and wrestling with Scripture and history, I discovered that these questions don’t weaken Catholic faith—they deepen it.

This series is my response to those 18 questions. Not as quick rebuttals, but as thoughtful reflections rooted in Scripture, history, and the lived experience of the Church. If you’ve ever faced similar challenges—or wondered why Catholics believe what they do—I invite you to walk with me through these posts. Together, we’ll explore the beauty and resilience of a faith that has endured every storm for 2,000 years.

Question 6: When the Church tells you that the Pope is infallible, and God tells you that there is none righteous, no, not one; in whom do you put your trust?

This question cuts deep. It forces us to confront the tension between human weakness and divine authority. How can we trust an institution led by men who sin, when Scripture declares that no one is righteous? The answer is not found in ignoring history or pretending scandals never happened. It is found in understanding what infallibility really means, recognizing human frailty, and remembering Christ’s promise: “The gates of hell shall not prevail against” His Church.

Clarifying Infallibility

When Catholics speak of papal infallibility, they do not mean the Pope is sinless or incapable of error in his personal life. Infallibility applies only when the Pope, as successor of Peter, speaks ex cathedra on matters of faith and morals. This distinction matters because it frames infallibility as a safeguard for doctrine, not a claim of human perfection.

Peter himself illustrates this paradox. After Jesus declared, “You are Peter, and on this rock I will build my church” (Matthew 16:18), Peter denied Christ three times out of fear (Luke 22:54–62). He raised a sword in the garden, acting impulsively (John 18:10). He was rebuked by Jesus for opposing the cross: “Get behind me, Satan!” (Matthew 16:23). Later, Paul confronted him for hypocrisy in Antioch (Galatians 2:11). Peter was far from flawless—yet Christ entrusted him with the keys of the kingdom.

This paradox comes into sharp focus at the Council of Jerusalem in Acts 15. The early Church faced a crisis: must Gentile converts be circumcised and keep the Mosaic Law? After much debate, Peter stood and spoke with clarity: “We believe that we will be saved through the grace of the Lord Jesus, just as they will” (Acts 15:11). His declaration settled the principle of salvation by grace, not by the Law. James, as bishop of Jerusalem, issued practical guidelines, but Peter’s voice defined the doctrine. This was the first clear exercise of the power of the keys—guiding the Church in truth under the Spirit’s protection. Peter’s infallibility in teaching stood in stark contrast to his fallibility as a man. The gates of hell did not prevail.

Human Nature vs. Divine Authority

Scripture is blunt: “All have sinned and fall short of the glory of God” (Romans 3:23). Popes are no exception. History records saints and sinners among them. Some popes lived lives of heroic virtue; others fell into scandal and corruption. Yet through centuries of human weakness, the Church has never officially taught error in matters of faith and morals. Why? Because Christ promised that His Church would endure.

Where Trust Ultimately Lies

Our trust is not in men but in Christ’s fidelity to His promise: “You are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18). This promise has been tested in every age.

Consider the recent sexual abuse scandals. They have shaken confidence and rightly provoked outrage. These were grave sins committed by clergy and failures of leadership. Yet even in this darkness, the Church has never changed or denied the deposit of faith. The Catechism still condemns those very sins. The Creed remains unchanged. This continuity is not human achievement—it is divine protection.

History tells the same story. In the 10th century, Pope John XII was accused of shocking immorality, yet no doctrinal corruption occurred. During the Avignon Papacy in the 14th century, when popes lived in exile and political intrigue plagued the Church, the faith endured. The Renaissance produced scandalous popes who lived lavishly, yet the Gospel remained intact. For 2,000 years, through persecution, corruption, and the collapse of empires, the Church has never reversed its dogmas on the Trinity, the divinity of Christ, the Eucharist, or salvation by grace. This is why Catholics trust—not in human virtue, but in Christ who sustains His Church.

Voices from History

The Fathers and saints understood this paradox and spoke with clarity in times of crisis.

St. Augustine lived through the collapse of the Roman Empire, when everything seemed uncertain. In the Pelagian controversy, he wrote, “Rome has spoken; the cause is finished,” recognizing the authority of the See of Peter to safeguard orthodoxy. And in another sermon, he reminded believers: “The Church will totter if its foundation totters; but how can Christ totter?” When the world was falling apart, Augustine’s confidence was not in men but in Christ.

“The Church will totter if its foundation totters; but how can Christ totter?” — St. Augustine

A century earlier, St. Cyprian of Carthage faced fierce persecution under Emperor Decius. Many Christians apostatized, and schisms tore at the Church’s unity. Cyprian wrote,

“He cannot have God for his Father who has not the Church for his mother.”

— insisting that unity in the Church was essential because Christ sustains her even when her members fail.

In the fourth century, St. Athanasius stood almost alone against Arianism—a heresy denying Christ’s divinity. At one point, most bishops sided with error. Athanasius famously declared,

“They have the churches, but we have the faith.”

His courage illustrates that truth does not depend on numbers or popularity but on fidelity to the apostolic deposit.

Fast forward to the 14th century. The Avignon Papacy was a time of corruption and political intrigue. St. Catherine of Siena, a laywoman and mystic, wrote boldly to popes and princes. Her shocking statement—

“Even if the Pope were Satan incarnate, we ought not to raise our heads against him, but humbly lie down to his feet”

—was not blind obedience. It was a radical affirmation that trust is not in personal virtue but in Christ’s promise to preserve truth through the office.

And in the fifth century, after waves of heresy and doctrinal confusion, St. Vincent of Lerins gave us a rule of faith: “What has been believed everywhere, always, and by all—that is the Catholic faith.” His words emphasize continuity: despite human failings, the Church’s core teaching remains unchanged.

So In Whom Do You Put Your Trust?

Not in men. Not in popes as individuals. Not in bishops or priests. Our trust is in Christ, who promised that the gates of hell will not prevail against His Church. Popes may fail morally. Leaders may sin grievously. But the truth of the Gospel endures because Christ Himself is faithful.

That is why, when the Church teaches infallibly, Catholics trust—not in human righteousness, but in divine fidelity. History proves the promise. Scripture guarantees it. And the voices of saints echo it: Christ cannot fail.

If this question has ever troubled you, or if you’ve wrestled with scandals and failures in the Church, I encourage you to keep reading this series. These questions are not threats—they are opportunities to rediscover why Catholic faith is unshakable, not because of men, but because of Christ.

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When the Church tells you that Jesus comes down to the altar, to be sacrificed, and Jesus said ‘It is finished’, in whom do you put your trust

If Jesus Said “It Is Finished,” Why Do Catholics Believe He Comes to the Altar?

by Keith Abell RPh MI
Ad Majorem Dei Gloriam
(Question 5 of the “In Whom Do You Put Your Trust?” Series)

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This is question 5 in my 18-part series responding to questions raised by a fundamentalist who challenged my Catholic faith years ago. These questions aren’t easy—they’re designed to shake confidence in what we believe. And if you’re a cradle Catholic who has “just gone with it” all your life, this series is for you. Because understanding your faith isn’t optional. It’s essential.

Today’s question is one that has confused many Catholics and divided Christians for centuries:

“When the Church tells you that Jesus comes down to the altar, at the beck and call of a priest to be sacrificed, and Jesus said ‘It is finished’ and that by one offering man can have salvation, in whom do you put your trust?”

At first glance, this sounds convincing. After all, Jesus did say “It is finished” on the Cross (John 19:30). So why do Catholics believe the Eucharist is truly Christ—Body, Blood, Soul, and Divinity—made present at every Mass? Why do we believe the sacrifice of Calvary is present on the altar? And in whom do we put our trust—Christ alone, or Christ and the Church He founded?

Let’s dig deep, because this question strikes at the heart of the Catholic faith.

The Misunderstanding

The accusation that Jesus comes down “at the beck and call of a priest” misrepresents Catholic teaching. The Church does not teach that priests summon Christ or sacrifice Him again. The Mass is not a new sacrifice. It is the one sacrifice of Calvary made present sacramentally.

At every Mass, we obey Jesus’ command, “Do this in memory of me” (Luke 22:19).

This is not human power at work. It is God’s action through Christ and the Holy Spirit. The priest acts in persona Christi—in the person of Christ—praying to the Father through the Son, while the Holy Spirit transforms bread and wine into the Body, Blood, Soul, and Divinity of Jesus. This is why the Catechism calls the Eucharist “the source and summit of the Christian life.”

What Did Jesus Mean by “It Is Finished”?

When Jesus said “It is finished” (John 19:30), He was declaring the completion of His Paschal sacrifice—the fulfillment of the Old Covenant Passover.

At the Last Supper, Jesus began the Passover meal but did not drink the final cup. He said, “I shall not drink again of the fruit of the vine until the kingdom of God comes” (Luke 22:18).

On the Cross, He drinks from the sponge on the hyssop stick (John 19:29), completing the Passover. His blood and water flow from His side, making Him the true Paschal Lamb. The old Passover is finished because Jesus Himself becomes the Passover. The Eucharist is now the New Passover, and when we celebrate it, we are mystically present at Calvary, united to that one eternal sacrifice.

One Sacrifice, Once for All

Hebrews 10:10 says Christ’s offering is “once for all.” The Mass does not repeat that sacrifice—it applies its grace to us here and now. The Eucharist is not a symbol. It is Christ Himself, the same Jesus who died and rose for us. At every Mass, heaven touches earth, and we receive the living Christ who said:

“I am the living bread that came down from heaven; whoever eats this bread will live forever” (John 6:51).

And again:

“Unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you” (John 6:53).

This is why Catholics respond as Peter did:

“Lord, to whom shall we go? You have the words of eternal life” (John 6:68).

Why We Trust Jesus—and His Church

Here’s the heart of the matter: we trust Jesus, and we trust the Church He founded. Jesus promised:

“You are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it” (Matthew 16:18).

After the Reformation, thousands of interpretations of Scripture emerged. But Christ gave us the Church as the pillar and foundation of truth (1 Timothy 3:15). He guaranteed that the gates of hell would not prevail against it. That means the Church, guided by the Holy Spirit, safeguards the truth of the Eucharist.

The Witness of the Early Church Fathers

From the very beginning, Christians believed the Eucharist is truly Christ:

• St. Ignatius of Antioch (c. 107 AD) wrote, “They abstain from the Eucharist because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ.”
• St. Justin Martyr (c. 155 AD) said, “We do not receive these as common bread and drink; but as Jesus Christ our Savior being incarnate… so we have been taught that the food blessed by the prayer of His word is the flesh and blood of that Jesus.”
• St. Irenaeus (c. 180 AD) affirmed, “The bread which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist consisting of two realities, earthly and heavenly.”

This is not a medieval invention. It is the faith of the early Church—the same faith we profess today.

Conclusion

The Eucharist is not a symbol. It is Christ Himself, the same Jesus who said “It is finished” and offered His life for us. At every Mass, we are united to His one sacrifice—the Paschal Mystery—made present by His power.

So, in whom do we put our trust? In Jesus Christ, who gives Himself to us as spiritual food for eternal life. And in the Church He founded, which has faithfully taught this truth for 2,000 years. Jesus Himself guaranteed this when He said:

“And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.” (Matthew 16:18)

This promise matters. It means the Church will never be overcome by error or destruction. It means the truth of the Eucharist is safeguarded by Christ Himself.

Next time you go to Mass, pause and remember: you are not just attending a ritual—you are standing at Calvary. You are at the foot of the Cross, united to the one eternal sacrifice of Jesus Christ. Let that reality transform the way you worship.

If this post helped you understand the Paschal Mystery more deeply, share it with someone who needs to know the truth about the Eucharist. And don’t forget to subscribe or follow this series so you won’t miss Part 6, where we’ll tackle another challenge to our Catholic faith.

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Prayer for Understanding the Paschal Mystery

Lord Jesus Christ, open our hearts and minds to the mystery of Your love. Help us to see the Eucharist as Your true Body and Blood, given for our salvation. Deepen our faith so that we may never take this gift for granted. Unite us to Your sacrifice and make us living witnesses of Your presence in the world. Amen.