Posted on 11/30/2011 5:08:01 PM PST by TSgt
COVINGTON, Ky. - Bishop Roger Foys of the Covington Diocese decreed that parishioners should not hold hands during the Lord's Prayer.
In his decree Bishop Foys writes:
Special note should also be made concerning the gesture for the Our Father. Only the priest is given the instruction to "extend" his hands. Neither the deacon nor the lay faithful are instructed to do this. No gesture is prescribed for the lay faithful in the Roman Missal ; nor the General Instruction of the Roman Missal , therefore the extending or holding of hands by the faithful should not be performed.
"I'm a little bit surprised," said Dan Ryan of Edgewood.
9 News spoke Ryan as he picked up his son from Covington Catholic High School.
"It helps keep us together as a family you know the motto that says a family that prays together stays together. I think there's a whole lot of room for interpretation there I think again we're talking about individual decisions and individual options there should be some discretion it sounds like to me," said Ryan.
"First, I didn't know that was an edict that Bishop Foys made but my family and I do hold hands while we say the Lord's Prayer but the way I feel about it is if that is not part of liturgy then we will follow the liturgy," said J. Zang of Crestview Hills.
In a statement to 9News diocesan spokesman Tim Fitzgerald said, "Bishop Foys’ purpose [in issuing the decree] was to reiterate the directives guiding the celebration of the Mass as specified by the Second Vatican Council and related Vatican documents, fulfilling his role as chief teacher of the diocese; he did so as the new translation of the Roman Missal was first used in the diocese and in the United States last weekend. The decree concerned the proper texts of Mass prayers; liturgical music; gestures for priests, deacons, religious and lay faithful; the location of the choir and other musicians; and prayerful silence before and after Mass.”
Galatians 2:7 "On the contrary, they recognized that I had been entrusted with the task of preaching the gospel to the uncircumcised,[a] just as Peter had been to the circumcised.[b] 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. 9 James, Cephas[c] and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me."
6* The apostles and the presbyters met together to see about this matter. 7* After much debate had taken place, Peter got up and said to them, “My brothers, you are well aware that from early days God made his choice among you that through my mouth the Gentiles would hear the word of the gospel and believe.c 8And God, who knows the heart, bore witness by granting them the holy Spirit just as he did us.d 9He made no distinction between us and them, for by faith he purified their hearts.e 10Why, then, are you now putting God to the test by placing on the shoulders of the disciples a yoke that neither our ancestors nor we have been able to bear?f 11On the contrary, we believe that we are saved through the grace of the Lord Jesus,g in the same way as they.”* 12The whole assembly fell silent, and they listened while Paul and Barnabas described the signs and wonders God had worked among the Gentiles through them.
Nope. I know there are those who try to show that but I tend to disagree with them.
Matthew was directed mostly to Jews, Mark was more to the Roman people, Luke is mostly historical and for all, and I think John was for the whole world. Some of each of them pertains predominantly to Jews but most all of them apply to all people.
Take your pick
Galatians 2:8 for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles (ESV)
New International Version (©1984)
For God, who was at work in the ministry of Peter as an apostle to the Jews, was also at work in my ministry as an apostle to the Gentiles.
New Living Translation (©2007)
For the same God who worked through Peter as the apostle to the Jews also worked through me as the apostle to the Gentiles.
English Standard Version (©2001)
(for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles),
New American Standard Bible (©1995)
(for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles),
King James Bible (Cambridge Ed.)
(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
International Standard Version (©2008)
For the one who worked through Peter by making him an apostle to the circumcised also worked through me by sending me to the gentiles.
Aramaic Bible in Plain English (©2010)
For he who encourages Kaypha in the Apostleship of the circumcision also encourages me in the Apostleship of the Gentiles.
GOD'S WORD® Translation (©1995)
The one who made Peter an apostle to Jewish people also made me an apostle to people who are not Jewish.
King James 2000 Bible (©2003)
(For he that worked effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
American King James Version
(For he that worked effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
American Standard Version
(for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);
Bible in Basic English
(Because he who was working in Peter as the Apostle of the circumcision was working no less in me among the Gentiles);
Douay-Rheims Bible
(For he who wrought in Peter to the apostleship of the circumcision, wrought in me also among the Gentiles.)
Darby Bible Translation
(for he that wrought in Peter for the apostleship of the circumcision wrought also in me towards the Gentiles,)
English Revised Version
(for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles);
LOL To post a post so ignorant of what is contained in scripture and in a post that was meant to demean had to be embarrassing.
OK - my bad. I see it in 2:8. I was checking Galatians 2:7. Regardless there is no splitting of Peter’s authority - the early church would attest to that.
Yes he did but remember the whole thing was precipitated when Peter was confronted by Paul because Peter was trying to make the Gentiles live according to Jewish law.
Galatians 2:11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. 12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. 14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
Evidently Paul had set Peter straight.
Thank you for your reply!
Have you asked a Rabbi or a knowledgeable Jewish person what the keys in Isaiah 22:22 means?
The steward was second to the king and ruled in the place of the kings absence. It was a continuous office that was held by a single individual. Isaiah is displacing Shebna, the royal steward and appointing Eliakim to succeed him.
As you stated, the book of Matthew was written for a Jewish audience, and they well knew what the keys meant.
Source?
Yeah right, that’s why Paul had to set Peter straight and it was James who made the final decision in the council of Jerusalem.
Remember that Matthew is primarily still addressing the Jews. They were still looking for a “King of the Jews”. Peter, as the Apostle to the Jews was given the “keys to the kingdom of heaven” which was basically the information or gospel.
Matthew 3:1 In those days came John the Baptist, preaching in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand.
Peter was given the “keys” because he was the “apostle to the Jews (circumcision).” That symbol of “keys” would have meant nothing to the Gentiles. Peter understood perfectly what that meant having been a Jew himself.
No Peter made the final decision in Jerusalem. The assembly fell silent after he spoke. James spoke after Peter about some specifics, just as lawyers speak after CEOs make decisions.
Why weren’t the successors of Paul or James made popes if they held authority?
When I speak of the early church I am referring to non-biblical accounts made by historians in the the first century or so after our Lord died and rose again. Check those sources. Like the Didache.
Oh give me a break. James said my sentence is. He did not say the “the dicision of the council” or anything like that.
Acts 15:12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
The Catholic doctrine of the papacy is biblically-based, and is derived from the evident primacy of St. Peter among the apostles. Like all Christian doctrines, it has undergone development through the centuries, but it hasn’t departed from the essential components already existing in the leadership and prerogatives of St. Peter. These were given to him by our Lord Jesus Christ, acknowledged by his contemporaries, and accepted by the early Church. The biblical Petrine data is quite strong and convincing, by virtue of its cumulative weight, especially for those who are not hostile to the notion of the papacy from the outset. This is especially made clear with the assistance of biblical commentaries. The evidence of Holy Scripture (RSV) follows:
1. Matthew 16:18: “And I tell you, you are Peter, and on this rock I will build my church; and the powers of death shall not prevail against it.”
The rock (Greek, petra) referred to here is St. Peter himself, not his faith or Jesus Christ. Christ appears here not as the foundation, but as the architect who “builds.” The Church is built, not on confessions, but on confessors - living men (see, e.g., 1 Pet 2:5). Today, the overwhelming consensus of the great majority of all biblical scholars and commentators is in favor of the traditional Catholic understanding. Here St. Peter is spoken of as the foundation-stone of the Church, making him head and superior of the family of God (i.e., the seed of the doctrine of the papacy). Moreover, Rock embodies a metaphor applied to him by Christ in a sense analogous to the suffering and despised Messiah (1 Pet 2:4-8; cf. Mt 21:42). Without a solid foundation a house falls. St. Peter is the foundation, but not founder of the Church, administrator, but not Lord of the Church. The Good Shepherd (John 10:11) gives us other shepherds as well (Eph 4:11).
2. Matthew 16:19 “I will give you the keys of the kingdom of heaven . . .”
The “power of the keys” has to do with ecclesiastical discipline and administrative authority with regard to the requirements of the faith, as in Isaiah 22:22 (cf. Is 9:6; Job 12:14; Rev 3:7). From this power flows the use of censures, excommunication, absolution, baptismal discipline, the imposition of penances, and legislative powers. In the Old Testament a steward, or prime minister is a man who is “over a house” (Gen 41:40; 43:19; 44:4; 1 Ki 4:6; 16:9; 18:3; 2 Ki 10:5; 15:5; 18:18; Is 22:15,20-21).
3. Matthew 16:19 “. . . whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
“Binding” and “loosing” were technical rabbinical terms, which meant to “forbid” and “permit” with reference to the interpretation of the law, and secondarily to “condemn” or “place under the ban” or “acquit.” Thus, St. Peter and the popes are given the authority to determine the rules for doctrine and life, by virtue of revelation and the Spirit’s leading (Jn 16:13), and to demand obedience from the
Church. “Binding and loosing” represent the legislative and judicial powers of the papacy and the bishops (Mt 18:17-18; Jn 20:23). St. Peter, however, is the only apostle who receives these powers by name and in the singular, making him preeminent.
4. Peter’s name occurs first in all lists of apostles (Mt 10:2; Mk 3:16; Lk 6:14; Acts 1:13). Matthew even calls him the “first” (10:2). Judas Iscariot is invariably mentioned last.
5. Peter is almost without exception named first whenever he appears with anyone else. In one (only?) example to the contrary, Galatians 2:9, where he (”Cephas”) is listed after James and before John, he is clearly preeminent in the entire context (e.g., 1:18-19; 2:7-8).
6. Peter alone among the apostles receives a new name, Rock, solemnly conferred (Jn 1:42; Mt 16:18).
7. Likewise, Peter is regarded by Jesus as the Chief Shepherd after Himself (Jn 21:15-17), singularly by name, and over the universal Church, even though others have a similar but subordinate role (Acts 20:28; 1 Pet 5:2).
8. Peter alone among the apostles is mentioned by name as having been prayed for by Jesus Christ in order that his “faith may not fail” (Lk 22:32).
9. Peter alone among the apostles is exhorted by Jesus to “strengthen your brethren” (Lk 22:32).
10. Peter first confesses Christ’s divinity (Mt 16:16).
11. Peter alone is told that he has received divine knowledge by a special revelation (Mt 16:17).
12. Peter is regarded by the Jews (Acts 4:1-13) as the leader and spokesman of Christianity.
13. Peter is regarded by the common people in the same way (Acts 2:37-41; 5:15).
14. Jesus Christ uniquely associates Himself and Peter in the miracle of the tribute-money (Mt 17:24-27).
15. Christ teaches from Peter’s boat, and the miraculous catch of fish follows (Lk 5:1-11): perhaps a metaphor for the pope as a “fisher of men” (cf. Mt 4:19).
16. Peter was the first apostle to set out for, and enter the empty tomb (Lk 24:12; Jn 20:6).
17. Peter is specified by an angel as the leader and representative of the apostles (Mk 16:7).
18. Peter leads the apostles in fishing (Jn 21:2-3,11). The “bark” (boat) of Peter has been regarded by Catholics as a figure of the Church, with Peter at the helm.
19. Peter alone casts himself into the sea to come to Jesus (Jn 21:7).
20. Peter’s words are the first recorded and most important in the upper room before Pentecost (Acts 1:15-22).
21. Peter takes the lead in calling for a replacement for Judas (Acts 1:22).
22. Peter is the first person to speak (and only one recorded) after Pentecost, so he was the first Christian to “preach the gospel” in the Church era (Acts 2:14-36).
23. Peter works the first miracle of the Church Age, healing a lame man (Acts 3:6-12).
24. Peter utters the first anathema (Ananias and Sapphira) emphatically affirmed by God (Acts 5:2-11)!
25. Peter’s shadow works miracles (Acts 5:15).
26. Peter is the first person after Christ to raise the dead (Acts 9:40).
27. Cornelius is told by an angel to seek out Peter for instruction in Christianity (Acts 10:1-6).
28. Peter is the first to receive the Gentiles, after a revelation from God (Acts 10:9-48).
29. Peter instructs the other apostles on the catholicity (universality) of the Church (Acts 11:5-17).
30. Peter is the object of the first divine interposition on behalf of an individual in the Church Age (an angel delivers him from prison - Acts 12:1-17).
31. The whole Church (strongly implied) offers “earnest prayer” for Peter when he is imprisoned (Acts 12:5).
32. Peter presides over and opens the first Council of Christianity, and lays down principles afterwards accepted by it (Acts 15:7-11).
33. Paul distinguishes the Lord’s post-Resurrection appearances to Peter from those to other apostles (1 Cor 15:4-8). The two disciples on the road to Emmaus make the same distinction (Lk 24:34), in this instance mentioning only Peter (”Simon”), even though they themselves had just seen the risen Jesus within the previous hour (Lk 24:33).
34. Peter is often spoken of as distinct among apostles (Mk 1:36; Lk 9:28,32; Acts 2:37; 5:29; 1 Cor 9:5).
35. Peter is often spokesman for the other apostles, especially at climactic moments (Mk 8:29; Mt 18:21; Lk 9:5; 12:41; Jn 6:67 ff.).
36. Peter’s name is always the first listed of the “inner circle” of the disciples (Peter, James and John - Mt 17:1; 26:37,40; Mk 5:37; 14:37).
37. Peter is often the central figure relating to Jesus in dramatic gospel scenes such as walking on the water (Mt 14:28-32; Lk 5:1 ff., Mk 10:28; Mt 17:24 ff.).
38. Peter is the first to recognize and refute heresy, in Simon Magus (Acts 8:14-24).
39. Peter’s name is mentioned more often than all the other disciples put together: 191 times (162 as Peter or Simon Peter, 23 as Simon, and 6 as Cephas). John is next in frequency with only 48 appearances, and Peter is present 50% of the time we find John in the Bible! Archbishop Fulton Sheen reckoned that all the other disciples combined were mentioned 130 times. If this is correct, Peter is named a remarkable 60% of the time any disciple is referred to!
40. Peter’s proclamation at Pentecost (Acts 2:14-41) contains a fully authoritative interpretation of Scripture, a doctrinal decision and a disciplinary decree concerning members of the “House of Israel” (2:36) - an example of “binding and loosing.”
41. Peter was the first “charismatic”, having judged authoritatively the first instance of the gift of tongues as genuine (Acts 2:14-21).
42. Peter is the first to preach Christian repentance and baptism (Acts 2:38).
43. Peter (presumably) takes the lead in the first recorded mass baptism (Acts 2:41).
44. Peter commanded the first Gentile Christians to be baptized (Acts 10:44-48).
45. Peter was the first traveling missionary, and first exercised what would now be called “visitation of the churches” (Acts 9:32-38,43). Paul preached at Damascus immediately after his conversion (Acts 9:20), but hadn’t traveled there for that purpose (God changed his plans!). His missionary journeys begin in Acts 13:2.
46. Paul went to Jerusalem specifically to see Peter for fifteen days in the beginning of his ministry (Gal 1:18), and was commissioned by Peter, James and John (Gal 2:9) to preach to the Gentiles.
47. Peter acts, by strong implication, as the chief bishop/shepherd of the Church (1 Pet 5:1), since he exhorts all the other bishops, or “elders.”
48. Peter interprets prophecy (2 Pet 1:16-21).
49. Peter corrects those who misuse Paul’s writings (2 Pet 3:15-16).
50. Peter wrote his first epistle from Rome, according to most scholars, as its bishop, and as the universal bishop (or, pope) of the early Church. “Babylon” (1 Pet 5:13) is regarded as code for Rome.
In conclusion, it strains credulity to think that God would present St. Peter with such prominence in the Bible, without some meaning and import for later Christian history; in particular, Church government. The papacy is the most plausible (we believe actual) fulfillment of this.
For if the lineal succession of bishops is to be taken into account, with how much more certainty and benefit to the Church do we reckon back till we reach Peter himself, to whom, as bearing in a figure the whole Church, the Lord said: "Upon this rock will I build my Church, and the gates of hell shall not prevail against it!"
The successor of Peter was Linus, and his successors in unbroken continuity were these: -- Clement, Anacletus, Evaristus, Alexander, Sixtus, Telesphorus, Iginus, Anicetus, Pius, Soter, Eleutherius, Victor, Zephirinus, Calixtus, Urbanus, Pontianus, Antherus, Fabianus, Cornelius, Lucius, Stephanus, Xystus, Dionysius, Felix, Eutychianus, Gaius, Marcellinus, Marcellus, Eusebius, Miltiades, Sylvester, Marcus, Julius, Liberius, Damasus, and Siricius, whose successor is the present Bishop Anastasius..
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.