One, Holy, Catholic, Apostolic, and Organized! A Biblical Picture of the Early Church in Miniature

I’d like to return to a brief Gospel that was read last week at daily Mass (Friday of the 24^th Week of the Year). Though terse to the point of leaving a preacher wondering what to say, it actually paints a beautiful picture of the Church. Here is that short passage, followed by some commentary.

And it came to pass that Jesus journeyed throughout the towns and villages,
preaching and proclaiming the good news of the Kingdom of God.
Accompanying him were the Twelve
and some women who had been cured of evil spirits and infirmities,
Mary, called Magdalene, from whom seven demons had gone out,
Joanna, the wife of Herod’s steward Chuza,
Susanna, and many others
who provided for them out of their resources (Luke 8:1-3).

Though small, the community consists of head and members together. Jesus, the Head of the Body (the Church), is journeying, and His members are with Him. They are men and women, clergy (Apostles) and lay.

They are with Jesus and Jesus is with them. Some today think they can have Jesus without the Church. Sorry, no can do. Jesus is far more than just your personal Lord and savior. Head and members are together. The text says that they accompany Jesus, but they do not do this as isolated individuals. Jesus does not make a merely personal journey with them, but a communal one as well.

This is another way of describing the Church as “one” and refers to one of the four marks of the Church mentioned in the early creeds: one, holy, catholic, and apostolic. Christ has one Body, the Church. He does not have many bodies, nor is Christ dismembered; the parts of His body are not scattered about and separated.

According to Ephesians 5 and Revelation 20-25, the Church is also Bride. Christ does not have many brides; he is no polygamist. He has one bride, the Church. Yes, the Church is “one.”

This is another way of describing the Church with another of the four marks of the Church. The Church is “catholic” (universal). The Church goes everywhere, throughout the known regions, throughout the world. The Church calls everyone to faith, repentance, and salvation.

The Greek text uses two terms to describe their fundamental work: κηρύσσων καὶ εὐαγγελιζόμενος (kerusson kai euaggelizomenos).

Kērýssō means to herald, to announce a message publicly and with conviction in order to persuade.

Euaggelizō comes from eu (well) and angellō (to proclaim). This same word was used to describe proclamations by the Roman emperors; and their messages most certainly would change the lives of those who heard them. How much more so the true evanggelion (gospel)!

Thus, they were proclaiming well a lifesaving and transformative message. The early Church went about heralding, like a town crier, the truth of the Gospel with conviction. They proclaimed the lifesaving transformative message of the true God.

So, too, today—if we truly are the Church we claim to be. Note that this message was proclaimed with Christ and the Apostles. There is no true proclamation of the Gospel apart from union with Christ, the source, and His appointed witnesses, the Apostles. This points to another of the four marks of the Church: apostolic.

IV. They are changed by their encounter, healed, and drawn to greater holiness.

Here is another of the four marks of the Church: holy. The Church is holy by the grace of Christ. Despite including sinners in her midst, she is granted by Christ the means of holiness through grace, the sacraments, the Word of God, and prayer.

The normal Christian life consists of being healed and made more holy. All the members described in this passage have had their lives changed; they were healed and made more holy. Some have had demons driven out, others have been called from lesser to higher things (e.g., Luke 5:10). All have been moved and astonished by the Lord’s teachings and are now following Him generously, giving Him their time and resources—their very selves. They are seeing their lives changed, their minds enlightened, and their wills strengthened. They are not perfect or complete, but they are on the way with Jesus. They have taken him into the boat of their lives.

Note, finally, that there is an organization in this picture of the early Church. Too easily we imagine that Jesus and the Twelve just walked about aimlessly, going from one town to the next as seemed expedient. No, not so. Jesus had things planned out. He knew each town He planned to visit and sent delegations of disciples ahead to prepare the people (e.g., Luke 10:1).

Further, the early Church depended on the donations of the women and others described in this passage, who helped them out of their means. Others were involved in preparing meals, arranging for lodging, etc. We know that Judas was the treasurer, so there must have been funds that needed to be managed (see John 12:6).

Surely there were many logistical concerns for this small but not insignificant band of early Christians, who provide an image of the Church in her infancy. Even today practical concerns are not absent. There are monies needed, provisions to be procured, plans to be implemented, and repairs to be made to structures and people.

From just a few almost terse lines comes a rich description of the early Church, the infant Church. It is also an exhortation for all of us, who can benefit from this pure picture of the Church as one, holy, Catholic, apostolic, and organized!

The means by which God forgives sins after baptism is confession: “If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness” (1 John 1:9). Minor or venial sins can be confessed directly to God, but for grave or mortal sins, which crush the spiritual life out of the soul, God has instituted a different means for obtaining forgiveness—the sacrament known popularly as confession, penance, or reconciliation.

This sacrament is rooted in the mission God gave to Christ in his capacity as the Son of man on earth to go and forgive sins (cf. Matt. 9:6). Thus, the crowds who witnessed this new power “glorified God, who had given such authority to men” (Matt. 9:8; note the plural “men”). After his resurrection, Jesus passed on his mission to forgive sins to his ministers, telling them, “As the Father has sent me, even so I send you. . . . Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (John 20:21–23).

Since it is not possible to confess all of our many daily faults, we know that sacramental reconciliation is required only for grave or mortal sins—but it is required, or Christ would not have commanded it.

Your comment: “1 John 1:9 doesn’t differentiate between “types” of sins. Nor does the NT.”

Again, you make false statements. John states that we need to walk in the light of the Lord in communion with others - the Body of Christ. If we are in darkness (mortal sin) we are not in the light(Truth) of God. Please note in Matt that “but whoever speaks against the Holy Spirit will not be forgiven”

Perhaps you should read and understand: John 5:16-18:

If anyone sees his brother committing a sin that is not a deadly sin, he will ask, and God will give him life for those whose sin is not deadly. There is sin which is deadly; I do not say one is to pray for that. All wrongdoing is sin, but there is sin which is not deadly. We know that anyone born of God does not sin, but He who is born of God keeps him, and the evil one does not touch him.

Three points:

1. These verses cannot be any plainer that there is such a thing as “deadly sin” and “sin which is not deadly.” That is precisely what the Church means by mortal (sin unto death) and venial (sin not unto death) sin.

2. St. John distinguishes the effects of mortal and venial sin as well. Members of the Body of Christ can pray for someone who commits venial sin (sin “which is not deadly”) and “life” (Gr. – zo-ay, or the divine life of God) and healing can be communicated to him through that prayer. But when it comes to “deadly sin,” St. John tells us not to “pray for that.” This is not meant to say we should not pray for a person in this state of sin at all. Scripture is very clear that we should pray for “all men” in I Tim. 2:1-2. The context seems to indicate that he is referring to praying that God “give [the wounded member of Christ] life” directly through that prayer. Divine life and healing can only come through members of the Body of Christ to other members in a direct way if the person being prayed for is in union with the Body of Christ. For mortal sin, one can only pray that God would grant the grace of repentance to the sinner so that they may be restored to communion with the Body of Christ through the sacrament of confession.

To understand this better, consider the analogy St. Paul uses for the people of God in I Corinthians 12:12-27—the analogy of the physical body of a human being. St. Paul tells us we are all members of “the Body of Christ.” A wounded finger that is still attached to its host body can be healed organically by the rest of the body. That kind of wound is analogous to the effect of venial sin. A severed finger, however, cannot be healed by the rest of the body because it is no longer attached to the body. That kind of wound is analogous to the effect of mortal sin. So it is in the Body of Christ.

3. Just after distinguishing between mortal (deadly) and venial (non-deadly) sins, St. John says “anyone born of God does not sin.” We know St. John could not be referring to all sin here because he already told us in I John 1:8: “If we say we have no sin, we deceive ourselves, and the truth is not in us.” Christians sin. It is clear from the context that St. John is referring to mortal sin here. If we sin mortally, we are cut off from the Body of Christ and are no longer in union with God. In that sense, the one who is in union with God cannot sin mortally. This is yet another clear distinction between mortal and venial sins in this text.

Mortal Sin Lists

We’ve already seen examples of “venial sins” in I John 5:16 and Matt. 5:19, but when it comes to mortal sin in Scripture, there are actually multiple lists of deadly or “mortal” sins in various places in Sacred Scripture. Our Lord himself provides us with several of them in Matthew 15:18-20, Revelation 21:8 and 22:15. St. Paul gives us the rest in Ephesians 5:3-7, Colossians 3:5-6, Galatians 5:19-21, and I Corinthians 6:9-11.

Any one of these biblical texts makes very clear that the biblical data is clearly in favor of mortal sins, but for brevity’s sake I will cite just one of them (Eph. 5:3-6):

But immorality and all impurity or covetousness must not even be named among you, as is fitting among saints. Let there be no filthiness, nor levity, which are not fitting; but instead let there be thanksgiving. Be sure of this, that no immoral or impure man, or one who is covetous (than is, an idolater), has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for it is because of these things that the wrath of God comes upon the sons of disobedience. Therefore do not associate with them…

According to St. Paul, no matter how “born again,” “saved,” or whatever you think you are, if you commit these sins and you do not repent, you will not go to heaven. That is the essence of what “mortal sin” means.

Also:

Matt. 12:32:

And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come (Matthew 12:32).

I thought you were a baptized Catholic. A lot of the protestors here are baptized Catholics that left the practice of their Catholic faith. I am not trying to judge anyone, but it apparent that many are following society norms and living in mortal sin (adultery - second and third marriages, etc). It appears that some continue to live in sin and accept some of the protestant doctrines that run counter to the teachings of Jesus. I feel that we deceive ourselves and believe that we are not sinners.

It is a shame that you see the Catholic church as frightening you as opposed to the road to salvation.

Apparently you now see the difference between mortal and venial sin. My concern is for those that left the Catholic Church and the teachings of Jesus. I also hope that others will find the Truth of Jesus in His Catholic Church. There are certainly issues and problems within the Catholic Church, but the teachings are from Jesus. The path to salvation is through the Catholic Church.

I encourage you study the Catholic faith and accept the Truth. The Catholics I know do not live in fear, they rejoice in the Lord and the Sacraments.

So if you are not a member of an organized church, how did you find Christ?

I agree that the path to salvation is through Christ and His Catholic Church, but He stated the requirement of Baptism (John 3:5) (1 Peter 3:21) and the other sacraments (John 20:22-23) (John 6:53) (Acts 8:14-17) (Mark 10:1-12) (2 Tim:1:6-7) (Jas 5:14-15).

You stated that do not believe in membership in a church, but in an ekklesia.

I am only aware of the Catholic Church founded by Jesus that has been in existence for 2000 years.. (Matt 16:18) Jesus stated that his Church would be the “light of the world” as city set on a hill cannot be hidden (Matt 5:14) His Church will survive until He returns.

The Catholic Church is the Church of the living God, pillar and foundation of Truth 1 Tim 3:15 Even as Christ loved the church and handed himself over for her. (Eph 5:25)

I do not see an ekklesia sitting as a visible light of the world spreading the good news and baptizing those who seek salvation.

Jesus assured the apostles and their successors, “He who listens to you listens to me” (Luke 10:16) Jesus promised to guide His Church into all Truth (John 16:12-13).

Your comment:
‘We believe in Christ for salvation. Not membership in a church.” I made the wrong assumption that you were not a member of an organized protestant church.

Catholics agree (and Catholic doctrine)that salvation is not based on actual membership in the Catholic church, but on doing God’s will under the guidance of the teachings of Jesus and His Catholic Church. Catholic doctrine and teaching is based on the Truth of Jesus Christ as passed onto the Apostles and their successors - Catholic bishops, priests and deacons.

Again, you make false statements about the Catholic Church and do not accept some of the teachings of Jesus as stated in the Bible. Your false statements: “The current roman Catholic Church with its worship of mary, prayers to Mary, reliance upon Mary for salvation,etc, the belief in venal and mortal sins, penance, indulgences, resacrificing Christ over and over again is not the ekklesia started by Christ. We do not see roman catholicism in the New Testament.”

All of your false statements are addressed in the Bible and the Catholic doctrine(and specific references have been provided to you) and yet you reject the specific teachings of Jesus Christ.

So you seem to follow a man made religion and state that it is the church of Christ. I suggest that you truly listen to God and understand His teachings, and not listen to Satan who does not want you to understand the Truth.

Yes Catholics have issues with people, organization, sinfulness and many other areas. However, the Catholic Church has kept the Truth and doctrine of Jesus and the relationship with God. The Body of Christ needs to work together so that we may all attain salvation with Christ.

And we do pray to Mary and other members of the Body of Christ to intercede with Jesus Christ on our behalf, We respect and venerate the Mother of God as full of grace.

Is following the teachings of Jesus too difficult so that you accept some and reject other teachings?

Again, you make false statements:
“The NT has no admonition to pray to Mary nor does it invoke Mary as mediatrix, advocate or redemtrix. None.”

You should really study Catholic doctrine so that you are informed and not relying on the words of others or Satan.
You may understand better if one looks at things with a positive light (love of God and neighbor.

Does the Bible say we should approach the saints with our prayers? Yes, in two places. In Revelation 5:8 John saw the Lamb, Christ Jesus, on a throne in the midst of four beasts and 24 elders. When the Lamb took the book with the seven seals, the 24 elders fell down before the Lamb in worship, “each one having a harp and golden bowls of incenses, which are the prayers of the saints.”

Similarly, in Revelation 8:3-4 we are told that something similar happened when the Lamb opened the seventh seal of the book: “Another angel came and stood on the altar, having a golden censer, and many incenses were given to him, in order that he will give it with the prayers of all the saints on the golden altar before the throne. And the smoke of the incenses went up with the prayers of the saints from the hand of the angel before God.”

These texts give us a way to understand how the saints offer our prayers for us. Our prayers are like nuggets of incense. They smell sweet and good. The 24 elders around the throne, who are saints, and the angels offer these nuggets of incense for us. They set them on fire before the throne of God.

This is a beautiful image of how the intercession of the saints works. Because the saints are so close to the fire of God’s love and because they stand immediately before him, they can set our prayers on fire with their love and release the power of our prayers.

Its common sense. Scripture is very clear when it says, “But nothing unclean shall enter [heaven]” (Rev. 21:27). Hab. 1:13 says, “You [God]... are of purer eyes than to behold evil and cannot look on wrong...” How many of us will be perfectly sanctified at the time of our deaths? I dare say most of us will be in need of further purification in order to enter the gates of heaven after we die, if, please God, we die in a state of grace.

The Catechism of the Catholic Church teaches:

All who die in God’s grace, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven (1030).

I Corinthians 3:11-15 may well be the most straightforward text in all of Sacred Scripture when it comes to Purgatory:

For no other foundation can any one lay than that which is laid, which is Jesus Christ. Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, stubble—each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

No Christian sect I know of even attempts to deny this text speaks of the judgment of God where the works of the faithful will be tested after death. It says our works will go through “fire,” figuratively speaking. In Scripture, “fire” is used metaphorically in two ways: as a purifying agent (Mal. 3:2-3; Matt. 3:11; Mark 9:49); and as that which consumes (Matt. 3:12; 2 Thess. 1:7-8). So it is a fitting symbol here for God’s judgment. Some of the “works” represented are being burned up and some are being purified. These works survive or burn according to their essential “quality” (Gr. hopoiov - of what sort).

What is being referred to cannot be heaven because there are imperfections that need to be “burned up” (see again, Rev. 21:27, Hab. 1:13). It cannot be hell because souls are being saved. So what is it? The Protestant calls it “the Judgment” and we Catholics agree. We Catholics simply specify the part of the judgment of the saved where imperfections are purged as “Purgatory.”

You should really study Catholic doctrine so that you are informed and not relying on the words of others or Satan. You may understand better if one looks at things with a positive light (love of God and neighbor.

“The NT has no admonition to pray to Mary nor does it invoke Mary as mediatrix, advocate or redemtrix. None.”

Those are titles given to Mary by roman catholics.....not Christians.

Christianity has Christ and the Holy Spirit fulfilling these already.

Roman Catholicism has elevated Mary to a semi-goddess status complete with idols and special prayers to her.

There are several catholic writings that tell us if Jesus won't answer our prayers we can go to Mary to get them answered!

Some writers suggest salvation comes about quicker if we go to Mary first!

Perhaps we should ditch roman catholic doctrine and focus on the Word itself.

6And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. 7And He came and took the book out of the right hand of Him who sat on the throne. 8When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the saints. Rev 5:6-8 NASB

There is nothing in the text you cited to indicate these prayers are being directed "to" the saints in Heaven.

But we do note that the prayers are directed toward the One on the Throne.

There is no mention of Mary in this scene as prayers are not to be directed to her.

When Christ taught the disciples to pray how did it start?

Our Father, which art in Heaven.....

There is no mention of Mary in this prayer.

Rms 8:26 tells us the Holy Spirit is making intercession for us on a continual basis. The Holy Spirit is our Helper as designated by Christ.

Rms 8:34 tells us Christ is at the right hand of the Father interceding for us.

We have zero passages in the NT suggesting Mary does any of the above.

Roman Catholicism needs to seriously review its doctrine. As I said above, ditch roman catholic doctrine and focus on the Word itself.

You haven’t proved that Catholic doctrine promotes the Catholic worship of Mary.

Many have stated truthfully that the Blessed Mother of God is not worshiped in the Catholic Church the same as God, but you keep making the same false statement.

In Scripture, the term “worship” was similarly broad in meaning, but in the early Christian centuries, theologians began to differentiate between different types of honor in order to make more clear which is due to God and which is not.

As the terminology of Christian theology developed, the Greek term latria came to be used to refer to the honor that is due to God alone, and the term dulia came to refer to the honor that is due to human beings, especially those who lived and died in God’s friendship—in other words, the saints. Scripture indicates that honor is due to these individuals (Matt. 10:41b). A special term was coined to refer to the special honor given to the Virgin Mary, who bore Jesus—God in the flesh—in her womb. This term, hyperdulia (huper [more than]+ dulia = “beyond dulia”), indicates that the honor due to her as Christ’s own Mother is more than the dulia given to other saints. It is greater in degree, but still of the same kind. However, since Mary is a finite creature, the honor she is due is fundamentally different in kind from the latria owed to the infinite Creator.

I did not attack your character, I indicated your lack of knowledge of Catholic doctrine. Hopefully you will make a concerted effort to understand Catholic dogma before you make a false statement about Catholic doctrine that came from Jesus.

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