Thank you for sharing your thoughts! I think we actually have a lot of common ground on the word 'saint' (hagios). The Catholic Church completely agrees with you that all baptized believers are called to holiness and are considered 'saints' in the New Testament sense. St. Paul addresses his letters to the 'saints' in Ephesus and Rome because they were set apart by Christ’s sacrifice, exactly as you noted from Hebrews 10. Where we differ is the definition of canonisation. The Catholic Church does not 'make' someone a saint, nor does she claim that an earthly authority is required for someone to do ministry or enter heaven. Canonisation is simply a post-mortem, historical investigation. It is an official declaration by the Church that a specific person lived a life of heroic virtue, is definitively in heaven, and serves as an authentic role model for the faithful. It recognises what God has already done; it doesn't grant a title or validation that a believer lacked in life.
You mentioned that the Bible does not support souls going to heaven at death, which is the Seventh-day Adventist doctrine of 'soul sleep.' However, Scripture repeatedly presents the souls of the deceased as fully conscious before the final physical resurrection:
- The Transfiguration (Matthew 17:1–3): Deuteronomy 34:5 explicitly states that Moses died and was buried. Yet, centuries later, Moses appears on the mountain, fully conscious, conversing with Jesus and Elijah. If the dead are completely unconscious until the second coming, how was Moses interacting with Christ?
- The Thief on the Cross (Luke 23:43): Jesus says to the dying thief, 'Truly I tell you, today you will be with me in paradise.' If the thief fell into an unconscious sleep for thousands of years, Jesus's use of the word 'today' becomes contradictory.
- Paul’s Desire (Philippians 1:21–23): St. Paul writes, 'For to me, to live is Christ and to die is gain... I am torn between the two: I desire to depart and be with Christ, which is better by far.' If death is just an unconscious void until the resurrection, dying would not bring Paul into the immediate presence of Christ, making it no different or 'better' than waiting on earth.
- The Martyrs in Heaven (Revelation 6:9–10): Saint John sees the souls of the martyrs under the altar in heaven. They are consciously crying out to God in a loud voice, asking, 'How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth?' Unconscious, sleeping souls cannot ask questions about the passage of earthly time.
Your historical perspective raises a profound logical dilemma. You noted that God preserved His truths through scattered, faithful believers rather than the institutional Church in Rome, which you argue compromised for power. If that is the case, we have to look at the history of the Bible itself. The collection of texts we call the New Testament did not drop from the sky as a single bound book. In the early centuries, there were dozens of competing texts—such as the Gospel of Thomas, the Shepherd of Hermas, and the Gospel of Peter. The actual historical record shows that the 27 books of the New Testament canon were officially compiled, vetted, and finalized by the Catholic Church through local councils under the authority of the Pope and bishops (the Councils of Rome in 382, Hippo in 393, and Carthage in 397). This presents a serious question: If the visible, institutional Church was already corrupt, power-hungry, and apostate by the 4th century, how can we trust that this exact same Church was infallibly guided by the Holy Spirit to choose the correct, inspired books of the Bible? If the instrument was corrupted, the fruit of that instrument (the Bible we both read) would be untrustworthy. History shows that the protection of scripture and the institutional continuity of the Church are inseparable.
Finally, regarding your point on human authority, Catholics do not believe the Pope replaces the Holy Spirit. Rather, we believe the Holy Spirit actively works through the visible structure that Jesus explicitly established. In Matthew 16:18–19, Jesus changes Simon’s name to Peter (Rock) and states, 'On this rock I will build my church... I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven.' To a first-century Jew, 'the keys' was a direct reference to Isaiah 22:22, where the Davidic King appointed a Prime Minister (the Chief Steward) to rule the kingdom with absolute authority while the King was away. Jesus is our eternal King, but before ascending to heaven, He appointed Peter as His earthly visible representative (or Vicar) to steward His flock (John 21:15–17). We see this structure in action in Acts 15 at the Council of Jerusalem. When a fierce theological debate broke out over circumcision, the early Christians didn't just rely on individual interpretations of the Holy Spirit. The Apostles and elders gathered as a visible, authoritative hierarchy. After Peter spoke, the debate ended, and they issued a binding decree that concluded: 'It seemed good to the Holy Spirit and to us...' (Acts 15:28). God has always used human leadership, guided by the Holy Spirit, to govern His people.