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[b:23n7jvsi]LARoberts – here is your, requested information[/b:23n7jvsi]
[u:23n7jvsi][b:23n7jvsi]1. Papal infallibility, and the role of the papacy [/b:23n7jvsi][/u:23n7jvsi]
[u:23n7jvsi][b:23n7jvsi]From Catholic Answers[/b:23n7jvsi][/u:23n7jvsi]
Given these common misapprehensions regarding the basic tenets of papal infallibility, it is necessary to explain exactly what infallibility is not. Infallibility is not the absence of sin. Nor is it a charism that belongs only to the pope. Indeed, infallibility also belongs to the body of bishops as a whole, when, in doctrinal unity with the pope, they solemnly teach a doctrine as true. We have this from Jesus himself, who promised the apostles and their successors the bishops, the magisterium of the Church: “He who hears you hears me” (Luke 10:16), and “Whatever you bind on earth shall be bound in heaven” (Matt. 18:18).
[u:23n7jvsi][b:23n7jvsi]From 1994 Catechism[/b:23n7jvsi][/u:23n7jvsi]
2051 The infallibility of the Magisterium of the Pastors extends to all the elements of doctrine, including moral doctrine, without which the saving truths of the faith cannot be preserved, expounded, or observed

[u:23n7jvsi][b:23n7jvsi]2. The Sacraments are a means of grace, how do they derive that grace?
From 1994 Catechism[/b:23n7jvsi][/u:23n7jvsi]
1127 Celebrated worthily in faith, the sacraments confer the grace that they signify. They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the grace that each sacrament signifies. The Father always hears the prayer of his Son’s Church which, in the epiclesis of each sacrament, expresses her faith in the power of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit transforms into the divine life whatever is subjected to his power.

[u:23n7jvsi][b:23n7jvsi]3. What is the Mass? [/b:23n7jvsi][/u:23n7jvsi]
[u:23n7jvsi][b:23n7jvsi]From Catholic Answers[/b:23n7jvsi][/u:23n7jvsi]
The Mass is a participation in this one heavenly offering. The risen Christ becomes present on the altar and offers himself to God as a living sacrifice. Like the Mass, Christ words at the Last Supper are words of sacrifice, “This is my body . . . this is my blood . . . given up for you.” So, the Mass is not repeating the murder of Jesus, but is taking part in what never ends: the offering of Christ to the Father for our sake (Heb 7:25, 9:24). After all, if Calvary didn’t get the job done, then the Mass won’t help. It is precisely because the death of Christ was sufficient that the Mass is celebrated. It does not add to or take away from the work of Christ it is the work of Christ.
[u:23n7jvsi][b:23n7jvsi]From 1994 Catechism[/b:23n7jvsi][/u:23n7jvsi]
1382 The Mass is at the same time, and inseparably, the sacrificial memorial in which the sacrifice of the cross is perpetuated and the sacred banquet of communion with the Lord’s body and blood. But the celebration of the Eucharistic sacrifice is wholly directed toward the intimate union of the faithful with Christ through communion. To receive communion is to receive Christ himself who has offered himself for us.

[u:23n7jvsi][b:23n7jvsi]4. What is Justification?
From 1994 catechism[/b:23n7jvsi][/u:23n7jvsi]
1990 Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God’s merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals.

[u:23n7jvsi][b:23n7jvsi]From Catholic Answers[/b:23n7jvsi][/u:23n7jvsi]
“We confess together that all persons depend completely on the saving grace of God for their salvation . . . for as sinners they stand under God’s judgment and are incapable of turning by themselves to God to seek deliverance, of meriting their justification before God, or of attaining salvation by their own abilities. Justification takes place solely by God’s grace. . . . When Catholics say that persons ‘cooperate’ in preparing for and accepting justification . . . they see such personal consent as itself an effect of grace, not as an action arising from innate human abilities” (JD 19-20).

[u:23n7jvsi][b:23n7jvsi]5. What is an indulgence? What is it’s history
From Catholic Answers[/b:23n7jvsi][/u:23n7jvsi]
“An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven” (Indulgentarium Doctrina norm 1). Indulgences in no way forgive sins. They deal only with punishments left after sins have been forgiven.
[u:23n7jvsi][b:23n7jvsi]From 1994 Catechism[/b:23n7jvsi][/u:23n7jvsi]
1471 The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance.
What is an indulgence?
“An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.”
“An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin.” The faithful can gain indulgences for themselves or apply them to the dead.
[u:23n7jvsi][b:23n7jvsi]What is its History[/b:23n7jvsi][/u:23n7jvsi]
Indulgences are part of the Church’s infallible teaching. This means that no Catholic is at liberty to disbelieve in them. The Council of Trent stated that it “condemns with anathema those who say that indulgences are useless or that the Church does not have the power to grant them”(Trent, session 25, Decree on Indulgences). Trent’s anathema places indulgences in the realm of infallibly defined teaching.

The pious use of indulgences dates back into the early days of the Church, and the principles underlying indulgences extend back into the Bible itself. Catholics who are uncomfortable with indulgences do not realize how biblical they are. The principles behind indulgences are as clear in Scripture as those behind more familiar doctrines, such as the Trinity.

[u:23n7jvsi][b:23n7jvsi]6. What do an Imprimater and Nihil Obstat mean
Impimater -(Catholic Answers)[/b:23n7jvsi][/u:23n7jvsi]
permission to publish this work is hereby granted.
[u:23n7jvsi][b:23n7jvsi]Nihil Obstat -(Catholic Answers) [/b:23n7jvsi][/u:23n7jvsi]
I have concluded that the materials
presented in this work are free of doctrinal or moral errors.

Lastly, and not from a Catholic point of view tell us oh infallible one the answer to this….
[u:23n7jvsi][b:23n7jvsi]7. Based on Sola Scriptura Arianism can be defended nowhere in the Bible does the word Trinity come up, using Sola Scriptura defend the Trinity, and the proposition that Christ Jesus is True God and True Man. [/b:23n7jvsi][/u:23n7jvsi]

Once again, you tell us what the Catholic Church teaches, like an elementary school math test show your work, that is if you quote someone (remember not to cut and paste from Catholic sources as you tend to distort them) cite the source. This is not an invitation for you to beat with your bully stick Catholic Teachings, simply to define them as you understand them
Based on my knowledge the Holy Spirit part of the Trinity is found [/b:23n7jvsi][/u:23n7jvsi]
Matthew 3:16 – He saw the Spirit of God descending like a dove and alighting upon Him.
John 14:26 – 26 But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you
John15:26 – 26 “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me
John 16:7+8 – 7 Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. 8 And when He has come, He will convict the world of sin, and of righteousness, and of judgment
1 John 3:24 -24 Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us.
1 John 5:6-8 -6 This is He who came by water and blood Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth. 7 For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. 8 And there are three that bear witness on earth:[b:23n7jvsi] the Spirit, the water, and the blood; and these three agree as one.

Also the note the plural form on creation in Genesis 1:26 – our image
Then God said, “Let Us make man in Our image, according to Our likeness;

[u:23n7jvsi]and the proposition that Christ Jesus is True God and True Man.[/b:23n7jvsi][/u:23n7jvsi]
Matthew 17:5 -“This is My beloved Son, in whom I am well pleased. Hear Him!”
Matthew 22:32 – ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living.”
John 6:51 – I am the living bread which came down from heaven
Acts 9:5 – And he said, “Who are You, Lord?” Then the Lord said, “I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.”
John 4:26 Jesus said to her, “I who speak to you am He.”
LARoberts – these are but a few that you requested – Are you satisfied? (And I never said I was infallible that is your term)[/b:23n7jvsi]