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Catholic Church & Jesus Christ-Why No One Should Be A Catholic
Apostolic Messianic Fellowship ^ | August 30, 2005 | Why No One Should Be A Catholic

Posted on 03/04/2007 8:21:23 AM PST by Iscool

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To: Salvation
Fine compilation there...

"1 Thess. 2:13 – Paul says, “when you received the word of God, which you heard from us..” How can the Bible be teaching first century Christians that only the Bible is their infallible source of teaching if, at the same time, oral revelation was being given to them as well? Protestants can’t claim that there is one authority (Bible) while allowing two sources of authority (Bible and oral revelation)."

How can the Apostles have been quoting the New Testament portion of the Bible as they were writing it...eg..Paul's and Peter's letters to the communities.
441 posted on 03/04/2007 6:54:56 PM PST by TASMANIANRED (No stinking peanut butter.)
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To: All
**The fourth thing a Catholic learns is the Mass is not found in the Bible any where. **

Since the first half of the Mass is total learning and Scripture -- The Liturgy of the Word, these references reflect the Inspiration of the Holy Spirit in Biblical writings>

II. "All Scripture is Inspired"- 2 Tim. 3:16-17

2 Tim. 3:14 - Protestants usually use 2 Tim. 3:16-17 to prove that the Bible is the sole authority of God's word. But examining these texts disproves their claim. Here, Paul appeals to apostolic tradition right before the Protestants' often quoted verse 2 Tim. 3:16-17. Thus, there is an appeal to tradition before there is an appeal to the Scriptures, and Protestants generally ignore this fact.

2 Tim. 3:15 - Paul then appeals to the sacred writings of Scripture referring to the Old Testament Scriptures with which Timothy was raised (not the New Testament which was not even compiled at the time of Paul's teaching). This verse also proves that one can come to faith in Jesus Christ without the New Testament.

2 Tim. 3:16 - this verse says that Scripture is "profitable" for every good work, but not exclusive. The word "profitable" is "ophelimos" in Greek. "Ophelimos" only means useful, which underscores that Scripture is not mandatory or exclusive. Protestants unbiblically argue that profitable means exclusive.

2 Tim. 3:16 - further, the verse "all Scripture" uses the words "pasa graphe" which actually means every (not all) Scripture. This means every passage of Scripture is useful. Thus, the erroneous Protestant reading of "pasa graphe" would mean every single passage of Scripture is exclusive. This would mean Christians could not only use "sola Matthew," or "sola Mark," but could rely on one single verse from a Gospel as the exclusive authority of God's word. This, of course, is not true and even Protestants would agree. Also, "pasa graphe" cannot mean "all of Scripture" because there was no New Testament canon to which Paul could have been referring, unless Protestants argue that the New Testament is not being included by Paul.

2 Tim. 3:16 - also, these inspired Old Testament Scriptures Paul is referring to included the deuterocanonical books which the Protestants removed from the Bible 1,500 years later.

2 Tim. 3:17 - Paul's reference to the "man of God" who may be complete refers to a clergyman, not a layman. It is an instruction to a bishop of the Church. So, although Protestants use it to prove their case, the passage is not even relevant to most of the faithful.

2 Tim. 3:17 - further, Paul's use of the word "complete" for every good work is "artios" which simply means the clergy is "suitable" or "fit." Also, artios does not describe the Scriptures, it describes the clergyman. So, Protestants cannot use this verse to argue the Scriptures are complete.

James 1:4 - steadfastness also makes a man "perfect (teleioi) and complete (holoklepoi), lacking nothing." This verse is important because "teleioi"and "holoklepoi" are much stronger words than "artios," but Protestants do not argue that steadfastness is all one needs to be a Christian.

Titus 3:8 - good deeds are also "profitable" to men. For Protestants especially, profitable cannot mean "exclusive" here.

2 Tim 2:21- purity is also profitable for "any good work" ("pan ergon agathon"). This wording is the same as 2 Tim. 3:17, which shows that the Scriptures are not exclusive, and that other things (good deeds and purity) are also profitable to men.

Col. 4:12 - prayer also makes men "fully assured." No where does Scripture say the Christian faith is based solely on a book.

2 Tim. 3:16-17 - Finally, if these verses really mean that Paul was teaching sola Scriptura to the early Church, then why in 1 Thess. 2:13 does Paul teach that he is giving Revelation from God orally? Either Paul is contradicting his own teaching on sola Scriptura, or Paul was not teaching sola Scriptura in 2 Tim. 3:16-17. This is a critical point which Protestants cannot reconcile with their sola Scriptura position.


442 posted on 03/04/2007 6:55:29 PM PST by Salvation (†With God all things are possible.†)
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To: Unam Sanctam
You wouldn't have the Bible if the Church hadn't assembled it and chosen what books are in the Canon.

Are you saying that the Church chose what books are in the Canon? They had that kind of power? To decide what God said? Or did they maybe accept what God had given to them as Scripture? You might think I'm splitting hairs. I do not think so.

443 posted on 03/04/2007 6:56:18 PM PST by the808bass
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To: All
**What is the fifth thing a Catholic learns is there is no confession booth in the Bible. **

Not per se, but there are numerous reference to confessing one's sins:

Scriptural Basis for Confession -- The Sacrament of Reconciliation



I. Jesus Christ Granted the Apostles His Authority to Forgive Sins

John 20:21 - before He grants them the authority to forgive sins, Jesus says to the apostles, "as the Father sent me, so I send you." As Christ was sent by the Father to forgive sins, so Christ sends the apostles and their successors forgive sins.

John 20:22 - the Lord "breathes" on the apostles, and then gives them the power to forgive and retain sins. The only other moment in Scripture where God breathes on man is in Gen. 2:7, when the Lord "breathes" divine life into man. When this happens, a significant transformation takes place.

John 20:23 - Jesus says, "If you forgive the sins of any, they are forgiven. If you retain the sins of any, they are retained." In order for the apostles to exercise this gift of forgiving sins, the penitents must orally confess their sins to them because the apostles are not mind readers. The text makes this very clear.

Matt. 9:8 - this verse shows that God has given the authority to forgive sins to "men." Hence, those Protestants who acknowledge that the apostles had the authority to forgive sins (which this verse demonstrates) must prove that this gift ended with the apostles. Otherwise, the apostles' successors still possess this gift. Where in Scripture is the gift of authority to forgive sins taken away from the apostles or their successors?

Matt. 9:6; Mark 2:10 - Christ forgave sins as a man (not God) to convince us that the "Son of man" has authority to forgive sins on earth.

Luke 5:24 - Luke also points out that Jesus' authority to forgive sins is as a man, not God. The Gospel writers record this to convince us that God has given this authority to men. This authority has been transferred from Christ to the apostles and their successors.

Matt. 18:18 - the apostles are given authority to bind and loose. The authority to bind and loose includes administering and removing the temporal penalties due to sin. The Jews understood this since the birth of the Church.

John 20:22-23; Matt. 18:18 - the power to remit/retain sin is also the power to remit/retain punishment due to sin. If Christ's ministers can forgive the eternal penalty of sin, they can certainly remit the temporal penalty of sin (which is called an "indulgence").

2 Cor. 2:10 - Paul forgives in the presence of Christ (some translations refer to the presences of Christ as "in persona Christi"). Some say that this may also be a reference to sins.

2 Cor. 5:18 - the ministry of reconciliation was given to the ambassadors of the Church. This ministry of reconciliation refers to the sacrament of reconciliation, also called the sacrament of confession or penance.

James 5:15-16 - in verse 15 we see that sins are forgiven by the priests in the sacrament of the sick. This is another example of man's authority to forgive sins on earth. Then in verse 16, James says “Therefore, confess our sins to one another,” in reference to the men referred to in verse 15, the priests of the Church.

1 Tim. 2:5 - Christ is the only mediator, but He was free to decide how His mediation would be applied to us. The Lord chose to use priests of God to carry out His work of forgiveness.

Lev. 5:4-6; 19:21-22 - even under the Old Covenant, God used priests to forgive and atone for the sins of others.


II. The Necessity and Practice of Orally Confessing Sins

James 5:16 - James clearly teaches us that we must “confess our sins to one another,” not just privately to God. James 5:16 must be read in the context of James 5:14-15, which is referring to the healing power (both physical and spiritual) of the priests of the Church. Hence, when James says “therefore” in verse 16, he must be referring to the men he was writing about in verses 14 and 15 – these men are the ordained priests of the Church, to whom we must confess our sins.

Acts 19:18 - many came to orally confess sins and divulge their sinful practices. Oral confession was the practice of the early Church just as it is today.

Matt. 3:6; Mark 1:5 - again, this shows people confessing their sins before others as an historical practice (here to John the Baptist).

1 Tim. 6:12 - this verse also refers to the historical practice of confessing both faith and sins in the presence of many witnesses.

1 John 1:9 - if we confess are sins, God is faithful to us and forgives us and cleanse us. But we must confess our sins to one another.

Num. 5:7 - this shows the historical practice of publicly confessing sins, and making public restitution.

2 Sam. 12:14 - even though the sin is forgiven, there is punishment due for the forgiven sin. David is forgiven but his child was still taken (the consequence of his sin).

Neh. 9:2-3 - the Israelites stood before the assembly and confessed sins publicly and interceded for each other.

Sir. 4:26 - God tells us not to be ashamed to confess our sins, and not to try to stop the current of a river. Anyone who has experienced the sacrament of reconciliation understands the import of this verse.

Baruch 1:14 - again, this shows that the people made confession in the house of the Lord, before the assembly.

1 John 5:16-17; Luke 12:47-48 - there is a distinction between mortal and venial sins. This has been the teaching of the Catholic Church for 2,000 years, but, today, most Protestants no longer agree that there is such a distinction. Mortal sins lead to death and must be absolved in the sacrament of reconciliation. Venial sins do not have to be confessed to a priest, but the pious Catholic practice is to do so in order to advance in our journey to holiness.

Matt. 5:19 - Jesus teaches that breaking the least of commandments is venial sin (the person is still saved but is least in the kingdom), versus mortal sin (the person is not saved).


444 posted on 03/04/2007 6:58:59 PM PST by Salvation (†With God all things are possible.†)
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To: the808bass
They didn't have the power to decide what God said.

They did have the power to exclude heretical writings.

Even Paul in his letters commented on false teachers twisting the teachings of Christ.
445 posted on 03/04/2007 7:00:24 PM PST by TASMANIANRED (No stinking peanut butter.)
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To: Salvation
This fact alone disproves sola Scriptura.

It might disprove your version of Sola Scriptura. It does nothing to disprove what Protestants believe as Sola Scriptura. But beating up on men made of straw is a time-honored tradition both on FreeRepublic and in life in general.

Scriptural Basis for Oral Tradition

Oral Tradition is the means by which the early church communicated their teachings. BUT, it is not "Tradition" as Catholics talk of tradition. Oral tradition is only done in an oral society. Oral tradition cannot be accomplished in a written society.

446 posted on 03/04/2007 7:01:38 PM PST by the808bass
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To: TASMANIANRED
They did have the power to exclude heretical writings.

What heretical texts were up for debate and then rejected from the Canon?

447 posted on 03/04/2007 7:02:34 PM PST by the808bass
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To: All
**The eighth thing a Catholic learns is that Mary was never a Catholic. **

Mary was the Mother of Jesus, both human and God; she is very important to Catholics and their faith. See the following Scriptures for further details.

Scriptural Basis for Perpetual Virginity

"And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed [art] thou among women, and blessed [is] the fruit of thy womb. And whence [is] this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed [is] she that believed: for there shall be a performance of those things which were told her from the Lord. And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. For He hath regarded the low estate of His handmaiden: for, behold, from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things; and holy [is] His name." - Luke 1:41-49

"And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him." - John 2:3-11

"And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred [and] threescore days." - Revelation 12:1-6

 
Scriptural Basis for Mary Mother of God

I. The Uniqueness of Mary as the Mother of God

Gen. 3:15 - we see from the very beginning that God gives Mary a unique role in salvation history. God says "I will put enmity between you and the woman, between your seed and her seed." This refers to Jesus (the "emnity") and Mary (the "woman"). The phrase "her seed" (spermatos) is not seen elsewhere in Scripture.

Gen 3:15 / Rev. 12:1 - the Scriptures begin and end with the woman battling satan. This points to the power of the woman with the seed and teaches us that Jesus and Mary are the new Adam and the new Eve.

John 2:4, 19:26 - Jesus calls Mary "woman" as she is called in Gen. 3:15. Just as Eve was the mother of the old creation, Mary is the mother of the new creation. This woman's seed will crush the serpent's skull.

Isaiah 7:14; Matt. 1:23 - a virgin (the Greek word used is "parthenos") will bear a Son named Emmanuel, which means "God is with us." John 1:14 - God in flesh dwelt among us. Mary is the Virgin Mother of God.

Matt. 2:11 - Luke emphasizes Jesus is with Mary His Mother, and the magi fall down before both of them, worshiping Jesus.

Luke 1:35 - the child will be called holy, the Son of God. Mary is the Mother of the Son of God, or the Mother of God (the "Theotokos").

Luke 1:28 - "Hail Mary, full of grace, the Lord is with you." These are the words spoken by God and delivered to us by the angel Gabriel (who is a messenger of God). Thus, when Catholics recite this verse while praying the Rosary, they are uttering the words of God.

Luke 1:28 - also, the phrase "full of grace" is translated from the Greek word "kecharitomene." This is a unique title given to Mary, and suggests a perfection of grace from a past event. Mary is not just "highly favored." She has been perfected in grace by God. "Full of grace" is only used to describe one other person - Jesus Christ in John 1:14.

Luke 1:38 - Mary's fiat is "let it be done to me according to thy word." Mary is the perfect model of faith in God, and is worthy of our veneration.

Luke 1:42 - "Blessed are you among women, and blessed is the fruit of your womb, Jesus." The phrase "blessed are you among women" really means "you are most blessed of all women." A circumlocution is used because there is no superlative in the Greek language. Note also that Elizabeth praises Mary first, and then Jesus. This is hyperdulia (but not latria which is worship owed to God alone). We too can go through Mary to praise Jesus. Finally, Catholics repeat these divinely inspired words of Elizabeth in the Rosary.

Luke 1:43 - Elizabeth's use of "Mother of my Lord" (in Hebrew, Elizabeth used "Adonai" which means Lord God) is the equivalent of "Holy Mary, Mother of God" which Catholics pray in the Rosary. The formula is simple: Jesus is a divine person, and this person is God. Mary is Jesus' Mother, so Mary is the mother of God (Mary is not just the Mother of Jesus' human nature - mothers are mothers of persons, not natures).

Luke 1:44 - Mary's voice causes John the Baptist to leap for joy in Elizabeth's womb. Luke is teaching us that Mary is our powerful intercessor.

Luke 1:46 - Mary claims that her soul magnifies the Lord. This is a bold statement from a young Jewish girl from Nazareth. Her statement is a strong testimony to her uniqueness. Mary, as our Mother and intercessor, also magnifies our prayers.

Luke 1:48 - Mary prophesies that all generations shall call her blessed, as Catholics do in the "Hail Mary" prayer. What Protestant churches have existed in all generations (none), and how many of them call Mary blessed with special prayers and devotions?

Gal. 4:4 - God sent His Son, born of a woman, to redeem us. Mary is the woman with the redeemer. By calling Mary co-redemptrix, we are simply calling Mary "the woman with the redeemer." This is because "co" is from the Latin word "cum" which means "with." Therefore, "co-redemptrix" means "woman with the redeemer." Mary had a unique but subordinate role to Jesus in salvation.

Eph. 1:1; Phil. 1:1; Col. 1:2 - the word "saints" (in Hebrew "qaddiysh") means "holy" ones. So Mary is called Holy, the greatest Saint of all.

Luke 2:35 - Simeon prophesies that a sword would also pierce Mary's soul. Mary thus plays a very important role in our redemption. While Jesus' suffering was all that we needed for redemption, God desired Mary to participate on a subordinate level in her Son's suffering, just as he allows us to participate through our own sufferings.

Luke 2:19,51 - Mary kept in mind all these things as she pondered them in her heart. Catholics remember this by devoting themselves to Mary's Immaculate Heart and all the treasures and wisdom and knowledge contained therein.


448 posted on 03/04/2007 7:04:17 PM PST by Salvation (†With God all things are possible.†)
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To: All
**The third thing a Catholic learns, is they do not receive Jesus Christ as Savior when the Eucharist wafer is placed on their tongue. **

The REAL PRESENCE is there, whether one chooses to believe it or not. Here are the scripture references:

Scriptural Basis



(a). Jesus Promises His Real Presence in the Eucharist

John 6:4,11-14 - on the eve of the Passover, Jesus performs the miracle of multiplying the loaves. This was prophesied in the Old Testament (e.g., 2 Kings4:43), and foreshadows the infinite heavenly bread which is Him.

Matt. 14:19, 15:36; Mark 6:41, 8:6; Luke 9:16 - these passages are additional accounts of the multiplication miracles. This points to the Eucharist.

Matt. 16:12 - in this verse, Jesus explains His metaphorical use of the term "bread." In John 6, He eliminates any metaphorical possibilities.

John 6:4 - Jesus is in Capernaum on the eve of Passover, and the lambs are gathered to be slaughtered and eaten. Look what He says.

John 6:35,41,48,51 - Jesus says four times "I AM the bread from heaven." It is He, Himself, the eternal bread from heaven.

John 6:27,31,49 - there is a parallel between the manna in the desert which was physically consumed, and this "new" bread which must be consumed.

John 6:51-52- then Jesus says that the bread He is referring to is His flesh. The Jews take Him literally and immediately question such a teaching. How can this man give us His flesh to eat?

John 6:53 - 58 - Jesus does not correct their literal interpretation. Instead, Jesus eliminates any metaphorical interpretations by swearing an oath and being even more literal about eating His flesh. In fact, Jesus says four times we must eat His flesh and drink His blood. Catholics thus believe that Jesus makes present His body and blood in the sacrifice of the Mass. Protestants, if they are not going to become Catholic, can only argue that Jesus was somehow speaking symbolically.

John 6:23-53 - however, a symbolic interpretation is not plausible. Throughout these verses, the Greek text uses the word "phago" nine times. "Phago" literally means "to eat" or "physically consume." Like the Protestants of our day, the disciples take issue with Jesus' literal usage of "eat." So Jesus does what?

John 6:54, 56, 57, 58 - He uses an even more literal verb, translated as "trogo," which means to gnaw or chew or crunch. He increases the literalness and drives his message home. Jesus will literally give us His flesh and blood to eat. The word “trogo” is only used two other times in the New Testament (in Matt. 24:38 and John 13:18) and it always means to literally gnaw or chew meat. While “phago” might also have a spiritual application, "trogo" is never used metaphorically in Greek. So Protestants cannot find one verse in Scripture where "trogo" is used symbolically, and yet this must be their argument if they are going to deny the Catholic understanding of Jesus' words. Moreover, the Jews already knew Jesus was speaking literally even before Jesus used the word “trogo” when they said “How can this man give us His flesh to eat?” (John 6:52).

John 6:55 - to clarify further, Jesus says "For My Flesh is food indeed, and My Blood is drink indeed." This phrase can only be understood as being responsive to those who do not believe that Jesus' flesh is food indeed, and His blood is drink indeed. Further, Jesus uses the word which is translated as "sarx." "Sarx" means flesh (not "soma" which means body). See, for example, John 1:13,14; 3:6; 8:15; 17:2; Matt. 16:17; 19:5; 24:22; 26:41; Mark 10:8; 13:20; 14:38; and Luke 3:6; 24:39 which provides other examples in Scripture where "sarx" means flesh. It is always literal.

John 6:55 - further, the phrases "real" food and "real" drink use the word "alethes." "Alethes" means "really" or "truly," and would only be used if there were doubts concerning the reality of Jesus' flesh and blood as being food and drink. Thus, Jesus is emphasizing the miracle of His body and blood being actual food and drink.

John 6:60 - as are many anti-Catholics today, Jesus' disciples are scandalized by these words. They even ask, "Who can 'listen' to it (much less understand it)?" To the unillumined mind, it seems grotesque.

John 6:61-63 - Jesus acknowledges their disgust. Jesus' use of the phrase "the spirit gives life" means the disciples need supernatural faith, not logic, to understand His words.

John 3:6 - Jesus often used the comparison of "spirit versus flesh" to teach about the necessity of possessing supernatural faith versus a natural understanding. In Mark 14:38 Jesus also uses the "spirit/flesh" comparison. The spirit is willing but the flesh is weak. We must go beyond the natural to understand the supernatural. In 1 Cor. 2:14,3:3; Rom 8:5; and Gal. 5:17, Paul also uses the "spirit/flesh" comparison to teach that unspiritual people are not receiving the gift of faith. They are still "in the flesh."

John 6:63 - Protestants often argue that Jesus' use of the phrase "the spirit gives life" shows that Jesus was only speaking symbolically. However, Protestants must explain why there is not one place in Scripture where "spirit" means "symbolic." As we have seen, the use of "spirit" relates to supernatural faith. What words are spirit and life? The words that we must eat Jesus' flesh and drink His blood, or we have no life in us.

John 6:66-67 - many disciples leave Jesus, rejecting this literal interpretation that we must eat His flesh and drink His blood. At this point, these disciples really thought Jesus had lost His mind. If they were wrong about the literal interpretation, why wouldn't Jesus, the Great Teacher, have corrected them? Why didn't Jesus say, "Hey, come back here, I was only speaking symbolically!"? Because they understood correctly.

Mark 4:34 - Jesus always explained to His disciples the real meanings of His teachings. He never would have let them go away with a false impression, most especially in regard to a question about eternal salvation.

John 6:37 - Jesus says He would not drive those away from Him. They understood Him correctly but would not believe.

John 3:5,11; Matt. 16:11-12 - here are some examples of Jesus correcting wrong impressions of His teaching. In the Eucharistic discourse, Jesus does not correct the scandalized disciples.

John 6:64,70 - Jesus ties the disbelief in the Real Presence of His Body and Blood in the Eucharist to Judas' betrayal. Those who don't believe in this miracle betray Him.

Psalm 27:2; Isa. 9:20; 49:26; Mic. 3:3; 2 Sam. 23:17; Rev. 16:6; 17:6, 16 - to further dispense with the Protestant claim that Jesus was only speaking symbolically, these verses demonstrate that symbolically eating body and blood is always used in a negative context of a physical assault. It always means “destroying an enemy,” not becoming intimately close with him. Thus, if Jesus were speaking symbolically in John 6:51-58, He would be saying to us, "He who reviles or assaults me has eternal life." This, of course, is absurd.

John 10:7 - Protestants point out that Jesus did speak metaphorically about Himself in other places in Scripture. For example, here Jesus says, "I am the door." But in this case, no one asked Jesus if He was literally made of wood. They understood him metaphorically.

John 15:1,5 - here is another example, where Jesus says, "I am the vine." Again, no one asked Jesus if He was literally a vine. In John 6, Jesus' disciples did ask about His literal speech (that this bread was His flesh which must be eaten). He confirmed that His flesh and blood were food and drink indeed. Many disciples understood Him and left Him.

Matt. 26:29; Mark 14:25; Luke 22:18 – Jesus says He will not drink of the “fruit of the vine” until He drinks it new in the kingdom. Some Protestants try to use this verse (because Jesus said “fruit of the vine”) to prove the wine cannot be His blood. But the Greek word for fruit is “genneema” which literally means “that which is generated from the vine.” In John 15:1,5 Jesus says “I am the vine.” So “fruit of the vine” can also mean Jesus’ blood. In 1 Cor. 11:26-27, Paul also used “bread” and “the body of the Lord” interchangeably in the same sentence. Also, see Matt. 3:7;12:34;23:33 for examples were “genneema” means “birth” or “generation.”

Rom. 14:14-18; 1 Cor. 8:1-13; 1 Tim. 4:3 – Protestants often argue that drinking blood and eating certain sacrificed meats were prohibited in the New Testament, so Jesus would have never commanded us to consume His body and blood. But these verses prove them wrong, showing that Paul taught all foods, even meat offered to idols, strangled, or with blood, could be consumed by the Christian if it didn’t bother the brother’s conscience and were consumed with thanksgiving to God.

Matt. 18:2-5 - Jesus says we must become like children, or we will not enter the kingdom of God. We must believe Jesus' words with child-like faith. Because Jesus says this bread is His flesh, we believe by faith, even though it surpasses our understanding.

Luke 1:37 - with God, nothing is impossible. If we can believe in the incredible reality of the Incarnation, we can certainly believe in the Real Presence of Jesus in the Eucharist. God coming to us in elements He created is an extension of the awesome mystery of the Incarnation.


(b). Jesus Institutes the Eucharist / More Proofs of the Real Presence

Matt. 26:26-28; Mark. 14:22,24; Luke 22;19-20; 1 Cor. 11:24-25 - Jesus says, this IS my body and blood. Jesus does not say, this is a symbol of my body and blood.

Matt. 26:26; Mark. 14:22; Luke 22:19-20 - the Greek phrase is "Touto estin to soma mou." This phraseology means "this is actually" or "this is really" my body and blood.

1 Cor. 11:24 - the same translation is used by Paul - "touto mou estin to soma." The statement is "this is really" my body and blood. Nowhere in Scripture does God ever declare something without making it so.

Matt. 26:26; Mark. 14:22; Luke 22:19 - to deny the 2,000 year-old Catholic understanding of the Eucharist, Protestants must argue that Jesus was really saying "this represents (not is) my body and blood." However, Aramaic, the language that Jesus spoke, had over 30 words for "represent," but Jesus did not use any of them. He used the Aramaic word for "estin" which means "is."

Matt. 26:28; Mark. 14:24; Luke 22:20 - Jesus' use of "poured out" in reference to His blood also emphasizes the reality of its presence.

Exodus 24:8 - Jesus emphasizes the reality of His actual blood being present by using Moses' statement "blood of the covenant."

1 Cor. 10:16 - Paul asks the question, "the cup of blessing and the bread of which we partake, is it not an actual participation in Christ's body and blood?" Is Paul really asking because He, the divinely inspired writer, does not understand? No, of course not. Paul's questions are obviously rhetorical. This IS the actual body and blood. Further, the Greek word "koinonia" describes an actual, not symbolic participation in the body and blood.

1 Cor. 10:18 - in this verse, Paul is saying we are what we eat. We are not partners with a symbol. We are partners of the one actual body.

1 Cor. 11:23 - Paul does not explain what he has actually received directly from Christ, except in the case when he teaches about the Eucharist. Here, Paul emphasizes the importance of the Eucharist by telling us he received directly from Jesus instructions on the Eucharist which is the source and summit of the Christian faith.

1 Cor. 11:27-29 - in these verses, Paul says that eating or drinking in an unworthy manner is the equivalent of profaning (literally, murdering) the body and blood of the Lord. If this is just a symbol, we cannot be guilty of actually profaning (murdering) it. We cannot murder a symbol. Either Paul, the divinely inspired apostle of God, is imposing an unjust penalty, or the Eucharist is the actual body and blood of Christ.

1 Cor. 11:30 - this verse alludes to the consequences of receiving the Eucharist unworthily. Receiving the actual body and blood of Jesus in mortal sin results in actual physical consequences to our bodies.

1 Cor. 11:27-30 - thus, if we partake of the Eucharist unworthily, we are guilty of literally murdering the body of Christ, and risking physical consequences to our bodies. This is overwhelming evidence for the Real Presence of Christ in the Eucharist. These are unjust penalties if the Eucharist is just a symbol.

Acts 2:42 - from the Church's inception, apostolic tradition included celebrating the Eucharist (the "breaking of the bread") to fulfill Jesus' command "do this in remembrance of me."

Acts 20:28 - Paul charges the Church elders to "feed" the Church of the Lord, that is, with the flesh and blood of Christ.

Matt. 6:11; Luke 11:3 - in the Our Father, we ask God to give us this day our daily bread, that is the bread of life, Jesus Christ.

Matt. 12:39 – Jesus says no “sign” will be given except the “sign of the prophet Jonah.” While Protestants focus only on the “sign” of the Eucharist, this verse demonstrates that a sign can be followed by the reality (here, Jesus’ resurrection, which is intimately connected to the Eucharist).

Matt. 19:6 - Jesus says a husband and wife become one flesh which is consummated in the life giving union of the marital act. This union of marital love which reflects Christ's union with the Church is physical, not just spiritual. Thus, when Paul says we are a part of Christ's body (Eph. 1:22-23; 5:23,30-31; Col. 1:18,24), he means that our union with Christ is physical, not just spiritual. But our union with Christ can only be physical if He is actually giving us something physical, that is Himself, which is His body and blood to consume (otherwise it is a mere spiritual union).

Luke 14:15 - blessed is he who eats this bread in the kingdom of God, on earth and in heaven.

Luke 22:19, 1 Cor. 11:24-25 - Jesus commands the apostles to "do this," that is, offer the Eucharistic sacrifice, in remembrance of Him.

Luke 24:26-35 - in the Emmaus road story, Jesus gives a homily on the Scriptures and then follows it with the celebration of the Eucharist. This is the Holy Mass, and the Church has followed this order of the Liturgy of the Word and the Liturgy of the Eucharist for 2,000 years.

Luke 24:30-31,35 - Jesus is known only in the breaking of bread. Luke is emphasizing that we only receive the fullness of Jesus by celebrating the Eucharistic feast of His body and blood, which is only offered in its fullness by the Catholic Church.

John 1:14 - literally, this verse teaches that the Word was made flesh and "pitched His tabernacle" among us. The Eucharist, which is the Incarnate Word of God under the appearance of bread, is stored in the tabernacles of Catholic churches around the world.

John 21:15,17 - Jesus charges Peter to "feed" His sheep, that is, with the Word of God through preaching and the Eucharist.

Acts 9:4-5; 22:8; 26:14-15 – Jesus asks Saul, “Why are you persecuting me?” when Saul was persecuting the Church. Jesus and the Church are one body (Bridegroom and Bride), and we are one with Jesus through His flesh and blood (the Eucharist).

1 Cor. 12:13 - we "drink" of one Spirit in the Eucharist by consuming the blood of Christ eternally offered to the Father.

Heb. 10:25,29 - these verses allude to the reality that failing to meet together to celebrate the Eucharist is mortal sin. It is profaning the body and blood of the Lord.

Heb. 12:22-23 - the Eucharistic liturgy brings about full union with angels in festal gathering, the just spirits, and God Himself, which takes place in the assembly or "ecclesia" (the Church).

Heb. 12:24 - we couldn't come to Jesus' sprinkled blood if it were no longer offered by Jesus to the Father and made present for us.

2 Pet. 1:4 - we partake of His divine nature, most notably through the Eucharist - a sacred family bond where we become one.

Rev. 2:7; 22:14 - we are invited to eat of the tree of life, which is the resurrected flesh of Jesus which, before, hung on the tree.


449 posted on 03/04/2007 7:09:03 PM PST by Salvation (†With God all things are possible.†)
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To: the808bass

The Gospel of Truth, The Preaching of Peter, the Epistle of Barnabas, amongst others.

http://www.ntcanon.org/table.shtml


450 posted on 03/04/2007 7:10:11 PM PST by Knitting A Conundrum (Act Justly, Love Mercy, and Walk Humbly With God Micah 6:8)
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To: narses; AnAmericanMother; Tax-chick; All

There I finally calmed down enough to post reasonably here. Did I miss anything?


451 posted on 03/04/2007 7:13:12 PM PST by Salvation (†With God all things are possible.†)
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To: Scotswife

And Satan knows it much, much better than Scott Hahn, no doubt.


452 posted on 03/04/2007 7:15:31 PM PST by Zuriel (Acts 2:38,39....nearly 2,000 years and still working today!)
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To: Salvation
****The sixth thing a Catholic learns is there is no Pope in the Bible and Peter was not the first Pope. ** I forgot this: The sixth thing a Catholic learns is there is no Pope in the Bible and Peter was not the first Pope.**

Guess I forgot it the secon time too.

Scriptural Basis for Peter/ Pope/Apostolic Succession

"And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, [even] unto the end of the world. Amen." - Matthew 28:18-20

"When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some [say that thou art] John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ." - Matthew 16:13-20

"Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, [that] shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew [it] unto you." - John 16:13-14

"So when they had dined, Jesus saith to Simon Peter, Simon, [son] of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, [son] of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, [son] of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep." - John 21:15-17

"Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven." - Matthew 18:18



453 posted on 03/04/2007 7:19:09 PM PST by Salvation (†With God all things are possible.†)
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To: the808bass
Oral tradition is only done in an oral society. Oral tradition cannot be accomplished in a written society.

This is completely inaccurate. Do you know anything about English history? Everything from King Alfred forward disproves your supposition.

Cecil Sharp was still collecting independent oral tradition in England and Scotland in the 1920s. Shoot, the authors of this book were still collecting it in the 1980s. And John Jacob Niles was collecting oral tradition in the U.S. Southern mountains in the 30s and 40s, as was Richard Chase.

Sorry, you're just plain wrong here.

454 posted on 03/04/2007 7:22:06 PM PST by AnAmericanMother ((Ministrix of Ye Chase, TTGC Ladies' Auxiliary (recess appointment)))
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To: the808bass

There were lots of competing texts floating around at the time of the early Church. It was the Church, through the authority of the successors of the apostles, who determined which books contained the authentic apostolic teaching. The Shepherd of Hermas and the Gospel of Thomas are not included in the canon of scripture because the Church decided it shouldn't be included. As Christ says in the New Testament, the Holy Spirit led the apostles and their successors into all truth.


455 posted on 03/04/2007 7:22:43 PM PST by Unam Sanctam
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To: Knitting A Conundrum
The Gospel of Truth, The Preaching of Peter, the Epistle of Barnabas, amongst others.

So those works were up for debate when Church codified the Canon?

456 posted on 03/04/2007 7:22:56 PM PST by the808bass
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To: the808bass

Matthew 2: 23: And he went and dwelt in a city called Nazareth, that what was spoken by the prophets might be fulfilled, "He shall be called a Nazarene."

Please find that in the Old Testament for me since it appears in Matthew. You will soon see that it is not in Scripture but was passed down orally.

You might also indicate where Matthew 23: 1-3 appears in the Old Testament regarding Moses' seat.

I think you'll find that both these passages are not found in Scripture, and are examples of "Oral Tradition" (not written). This is why "sola scriptura" cannot suffice.

See Dave Armstrong, a Catholic apologist, for a great many more examples.

http://ic.net/~erasmus/RAZHOME.HTM


457 posted on 03/04/2007 7:28:27 PM PST by Frank Sheed ("Shakespeare the Papist" by Fr. Peter Milward, S.J.)
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To: AnAmericanMother
Sorry, you're just plain wrong here.

Tradition is not Oral tradition. I can't really tell anything from your link except for the title, "Customs and Ceremonies...Living Traditions." Oral tradition is not tradition or ceremony.

From Wikipedia:
Oral tradition or oral culture is a way of transmitting history, literature or law from one generation to the next in a civilization without a writing system. An example that combined aspects of oral literature and oral history, before eventually being set down in writing, is the Homeric epic poetry of the Iliad and the Odyssey. In a general sense, "oral tradition" refers to the transmission of cultural material through vocal utterance, and was long held to be a key descriptor of folklore (a criterion no longer rigidly held by all folklorists). As an academic discipline, it refers both to a method and the objects studied by the method. (The study of oral tradition is distinct from the academic discipline of oral history, which is the recording of personal memories and histories of those who experienced historical eras or events.)

458 posted on 03/04/2007 7:30:38 PM PST by the808bass
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To: Iscool; StAthanasiustheGreat

StA: Do you believe in the Trinity?

Iscool: Yes...

Well, then you are part of the Catholic system.


459 posted on 03/04/2007 7:30:53 PM PST by Zuriel (Acts 2:38,39....nearly 2,000 years and still working today!)
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To: Salvation
Oh, why not...this can be fun...

Let's have a little fun with that wackiest of prot sects, the Baptists:

Is Mandatory Abstinence from Wine Biblical?


Question: Most Baptist churches require that members abstain from alcohol. Is this Biblical?

Not really. Most Baptist churches do in fact require their members to abstain from wine and other alcoholic beverages. In doing so, they stand in direct contradiction of the Biblical instruction, "let no man judge you in food or in drink" (Col. 2:16), and expose their requirement of abstinence as a "doctrine of men" (Col. 2:22) from which Christians ought rightly to be set at liberty.

Baptists will point to Paul's comment that "it is good to neither eat meat nor drink wine" (Ro. 14:21), but do they require their members to abstain from meat as well? To do otherwise is hypocrisy! More discerning Baptists will point out that Paul goes on to say that "it is good to neither eat meat nor drink wine nor do anything by which your brother stumbles," and thence claim that they insist on abstinence in order to prevent their brothers from stumbling. But they forget that Paul also counsels, "Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats, for God has received him" (Ro. 14:3). What's more, in practice, some Baptists use the consumption of alcohol as a test by which to discriminate sinner from saint, and saved from unsaved. And this is not causing one's brother to stumble! Have they forgotten Paul's admonition "why do you judge your brother? Or why do you show contempt for your brother?" (Ro. 14:10).

Do Baptists wish to make a sinner of our Lord Jesus Christ, who both made wine (Jo. 2:3-10) and drank wine (Mat. 11:19, Lk. 7:34)? Did Jesus come to cause the Christian to stumble? Out of the question! Do the Baptists forget that the Apostle Paul counseled his protégé Timothy to drink wine (1 Tim. 5:23)?

Some Baptists will point out that they, as a church, seek to follow the example of John the Baptist, who did not drink wine. Do they forget that the baptism of John the Baptist was superseded by the baptism of Jesus Christ (John 3:22-4:2, Acts 19:3-5), who made and drank wine, and whose disciples drank wine?

Finally, Baptists make themselves, and by implication Christ, a target of mockery by imposing such a requirement on their members. For example:

Question - "What are the principal differences between the religions?" Answer - "Jews don't recognize Jesus, Protestants don't recognize the Pope, and Baptists don't recognize each other in the liquor store."

460 posted on 03/04/2007 7:31:54 PM PST by AlaninSA ("Beware the fury of a patient man." - John Dryden)
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