What is the source of the Church’s authority?

The source & nature of Church authority is one of the major issues that beginning Catholics have to examine and come to terms with.

The Catholic Church makes an amazing claim: it teaches, governs, and sanctifies with the authority of Christ himself.

Catholics believe that this gift of Church authority is one of the jewels that Christ has given to us as an aid to our salvation.

There is a large amount of evidence in Scripture to support the Catholic Church’s claim to authority, as well as from early Church history. The nature and scope of Church authority are widely misunderstood. Rejection of this claim is usually based on the common misconception of “misplaced worship” — the accusation that Catholics worship the something else (the Church, the Pope, Mary, the Saints, etc.) instead of God. After briefly stating the Church’s teaching on this subject, we’ll look at some of the major Scriptural sources for this doctrine. Catholic Church authority in brief

The New Testament shows that Christ deliberately created his Church to be the vehicle of his continuing mission in the world. He promised to remain present in his Church for all time, and he lovingly guides it through the presence of the Holy Spirit.

To ensure the success of this mission, Christ gave his Church the ability to teach, govern and sanctify with Christ’s own authority. The Apostles appointed successors to ensure that the Gospel would continue to be handed on faithfully as “the lasting source of all life for the Church” (Vatican II, “Lumen Gentium” 20; also Catechism #860).

The source and guarantee of this Church authority is Christ’s continuing presence in his Church — “Lo, I am with you always, to the close of the age” (Mt 28:20).

The purpose of this authority is to give the Church the ability to teach without error about the essentials of salvation: “On this rock, I will build My Church, and the powers of death shall not prevail against it” (Mt 16:18).

The scope of this authority concerns the official teachings of the Church on matters of faith, morals, and worship (liturgy & sacraments). We believe that, because of Christ’s continued presence and guarantee, his Church cannot lead people astray with its official teachings (which are distinct from the individual failings and opinions of its members, priests, bishops, and Popes).

The New Testament bears witness in numerous places to the fact of Church authority. It clearly shows that Christ gave his Apostles his own authority to continue his mission.

(Remember that Catholics view the Bible as one of two definitive witnesses to divine Revelation. Christ taught many other things to the Apostles that are not recorded in Scripture; we call this Catholic Tradition, literally meaning “that which is handed on”. Tradition is the full, living faith of the Apostles as received from Christ.)

Here are some of the more important Scriptural references that address Church authority.

And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.” (Mt 28:18-20)

This brief passage contains several critical points about Church authority: Jesus tells the Apostles that the authority he is giving them derives from his own, divine authority. (“All authority…” / “Go therefore”.) The Apostles’ authority and mission comes directly from Christ himself. The nature of this mission is to lead or govern (“make disciples”), sanctify (“baptizing them”), and teach (“teaching them to observe”). Christ promises to remain present with them always in support of this mission (“I am with you always”). Jesus said to them again, “Peace be with you. As the Father has sent Me, even so I send you.” (Jn 20:21)

In this passage, Jesus commissions the Apostles with continuing his own mission. Again, this mission has its source in the divine authority of the Father. (CCC 859) “He who receives you receives Me, and he who receives Me receives Him who sent Me.” (Mt 10:40) And: “He who hears you hears Me, and he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me.” (Lk 10:16)

Here, Christ explicitly identifies himself with the Apostles: this identification is so complete that accepting or rejecting the Apostles is the same as accepting or rejecting Christ. What’s more, both passages compare the union between Christ and his Apostles to that of the Son and the Father within the Holy Trinity.

“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. I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in Heaven, and whatever you loose on earth shall be loosed in Heaven.” (Mt 16:18-19)

This is a key passage for understanding the Catholic doctrine of Church authority: Christ’s deliberate intent to establish a new Church (“I will build My Church”) His choice of Peter as the foundation, or head, of this Church Christ confers on Peter his own divine authority (“the keys of the Kingdom of Heaven”) for ruling the Church (“bind” and “loose”). This power to “bind and loose”, repeated also in Mt 18:18 to the Apostles as a whole, is understood as applying first to Peter and his successors (the Pope), and then to the rest of the Apostles and their successors (the other Bishops) in union with Peter. The Acts of the Apostles (a New Testament book) provides abundant evidence of how Church authority was practiced during the Apostolic age (during the lives of the Apostles themselves, after the Resurrection and Ascension of Christ).

In Acts, we see repeated examples of the Apostles teaching, governing, and sanctifying (baptizing and confirming, as well as “breaking the bread”).

One of the most striking passages in Acts tells how the Apostles describe their decision about whether pagan converts should submit to the Jewish laws of circumcision. They say, “For it has seemed good to the Holy Spirit and to us” that those laws of the Old Covenant should not apply (Acts 15:28). This passage shows:

The Apostles knew that they had the governing power necessary to decide this question (this is a huge point: they’re overriding the ritual law of the Old Covenant!); and They are conscious of the presence of the Holy Spirit who is guiding their decision, so ultimately it is God who has decided the matter. This passage in Acts would be meaningless, even blasphemous, if the Apostles did not in fact possess the authority of Christ, supported and guided by the presence of the Holy Spirit.

Finally, the various Epistles in the New Testament (the letters of Paul, Peter, etc.) likewise give many examples of the Apostles exercising their teaching and governing offices. In fact, those letters only exist because the Apostles knew that it was their role to teach and lead the various local churches!

It is important to repeat that this authority exists so that Christ can continue to guide his Church in the continuing work of salvation. Church authority is entirely at the service of that work.

We believe that Christ desired the Church to have this authority so that we could be sure of essential matters of the Faith.

The scope of this authority is limited to things that are essential to our salvation: faith, morals, and worship (the sacraments and liturgy). Additionally, since the Church’s authority is at the service of Christ’s gift of divine Revelation, the Church takes care to show how its declarations about faith and morals are consistent with that Revelation (Scripture and Tradition).

It’s important to see this authority as something other than a simplistic being able to “boss you around.” Actually, most Catholics experience Church authority in the form of straightforward declarations regarding faith & morals:

That something is or is not a part of the Faith; and That living in accordance with the Faith requires or forbids certain actions. You always retain the freedom to decide whether or not to remain in the Faith by following those teachings.

(In the Gospels, there are many cases where people hear Christ but evidently decide not to follow him. By definition, his disciples are those who seek to follow him closely and learn from him. Even when it’s hard. Catholics see the Church as continuing in Christ’s role of teaching the truth: “He who hears you hears me.”)

Non-Catholics usually base their rejection of Church authority on the common misconception of “misplaced worship”: it is claimed that Catholics worship the Church instead of God.

Opponents of this authority sometimes also accuse the Catholic Church of claiming power that is only proper to God.

The best argument for the Catholic doctrine of Church authority comes from the New Testament itself: the Acts of the Apostles reveals the Church’s self-image as a body at the service of Christ’s saving Gospel, acting in the ways and structures taught to them by Christ himself. The Apostles are keenly aware of the authority that has been given to them by Christ, and of their own need to remain ever faithful to Christ as they exercise that authority.

Additionally, this same Church authority is the only thing that guarantees the accuracy and inerrancy of the Bible itself. It was the Church that selected the books of New Testament and defined the canon of the Bible. Those who believe that the Bible is reliable, are in fact relying on the Church’s testimony that the New Testament books accurately reflect the faith & teachings of the Apostles, which is in turn grounded in the faith & teachings of Christ.

(There were many other writings available that were not selected to be a part of the Bible because their contents were flawed in some way. The Church itself made the selection many years after the death of the Apostles, based on its living witness to the Faith, guaranteed by the guidance of the Holy Spirit.)

There are no opposing views when ALL the Church fathers, the greatest theologians who ever lived, WERE ALL CATHOLIC! Why is that so hard for people to understand.

I assume you intended the last sentence as a question? Why is it so hard for people to understand, you ask?

It is because it's not entirely true as you describe things to be, with the main problem being that there is --- and always was -- range of opinion as to what constitutes so-called "real presence". Even the term "real presence" not used until sometime around the 16th century, but that's something of a digression as for one word in particular, though we can focus upon the various iterations of the concept...

It can be a difficult and very divisive subject. Do you want me to prove to people here that the ECF's were not of one mind on this issue, and have often been selectively quoted by Roman Catholics --- again?

I'm not the only one who has delved into the topic. To even begin to cover the issue would take many pages. Do you really want to go there?

Since it's obvious to myself that there are many here who have not bothered to study the documentary evidence as to "why" there was not uniform doctrine of 'real presence' associated with eucharist among earliest centuries patristics, even when that has been supplied on this forum innumerous times, then I seriously doubt that bringing it out once again would open anyone's eyes to that which --- as far as I can tell --- is simply refused to be recognized.

How about not bringing any more threads of this nature to this forum?

Or --- learn to listen, and listen carefully -- and then you wouldn't be asking the question which you did.

The biggest Christian faith in the world is the Catholic Church. The second biggest faith are Orthodox! All practice the Holy Eucharist and believe in the Real Presence!

But the Roman Catholics and the Orthodox do NOT share identical views towards eucharist.

It could be said that the Anglicans, and perhaps even Methodist, are closer to sharing the views which various Orthodox assemblies have, than they share in with concept of "transubstantiation", as that is known of among Roman Catholics most singularly alone, with this better recognized when the details are more closely examined.

One simply cannot speak of "real presence" as far as how those of the RCC speak of 'real presence' without addressing the dogma of transubstantiation -- as that is described by the Latin Church.

Even there, among Roman Catholics, there are those who argue inclusively for a corporeal presence, and those whom take much more of a spiritualized view.

End of subject

Then do not bring this subject to the religion forum of FreeRepublic again? Yet you did.

Here, you asked, "why is that so hard for people to understand"(?).

In answer to that, I ask that you study the following carefully, and then I'll ask you much the same question --- why is it that many [Roman] Catholics do not seem to understand just why, and for what reasons, the arguments put forth by Rome as for alleged authority to transubstantiate bread into being literally, even corporately into being even ceasing to "be" bread at all, yet become instead in entirety (other than so-called 'accidents' of outwards appearances) even the physical being and material if you will, of 'body of Christ', is rejected as not well founded in Scripture, and earliest centuries church traditions?

If any were to make the effort (admittedly arduous as that can be) to examine the evidences against 'transubstantiation' as that later came to be known (after centuries of doctrinal development) the lack of evidence for the precise same things in earliest times, which is something of an argument, but one from silence, still speaks loudly enough that it should not be ignored --- then the answer to the question you posed should be obvious.

In this first link which I shall provide [below], to a previous FR thread which discussed this issue, there is material there which refutes your claim that there was "no opposing views".

On that note also, there were not necessarily diametrically opposing view to the dogma of transubstantiation --BECAUSE--- it would be a bit much to ask for opposition to a doctrine which had not yet developed. Let that sink in..?

You expressed wonder as to your own assertions are not taken as Gospel truth(?) read the following, perhaps taking it as form of introductory about ECF's who expressed the view that the underlying physical,material substance of the bread and wine remained as it was (prior to consecration). albeit when consecrated, was figuratively taken to be the body and blood of Christ.

http://www.freerepublic.com/focus/religion/3309723/posts?page=412#412

The info at the above link, once carefully examined and digested, goes a along way towards dispelling assumptive notions that "There are no opposing views...", although that may depend upon which [Roman] Catholic is doing the talking...for even though the same words can be used by many -- not all have the same precise internalized views of what those words actually mean. This is yet another complication whenever this subject arises...

Augustine at one point said the bread is a sign for what it represents...

Surely you've seen that quote before?

Although I've not that one ready at hand inclusive of the context from which it is derived, that very concept has long been recognized to have been included within Augustine's writings, once those are examined in wider context. It simply does not do to take him, and all other ECF's ---too literally--- when they were not intending to be taken entirely literally, when they were speaking of spiritual things, and spiritual truths and meanings ----- not those, PLUS those same things being made fully and most literally present in a corporeal way.

As Charles Hastings Collette wrote, in

San Augustine, his life and writings as affecting the controversy with Rome

[my transcription by hand, beginning at p. 131]

I have already observed that we meet in the Fathers most extravagant language as applied to this subject. Indeed, the compilers of "The Faith of Catholics" (vol ii, p 317) has given us a striking instance...
...When, however, these writers abandon this extravagant style, and in their sober moments, we find them describing the elements as types, images, representations, &c., &c., of the body and blood of Christ. It is in this spirit we must read these ancient authors. The real question between us is whether any one single Father of the Church for the first five centuries ever alluded to a change of substance of the bread and wine as now taught by the Roman Church. We in vain search for any such passages in the several quotations given us from Augustine.

Below, from page 132, switching what is being directly referenced, yet still under heading of EUCHARIST, and what the volume of "The Faith of Catholics" he was responding to had said;

The passage referring to David's feigned madness, "that he bore himself in his own hands" (vol ii. p. 337) and that Augustine applied this to Christ at the Last Supper, is also quoted. The compilers, however, have the candour to put the original passage in a note, though not the full translation of the text:--- "Et ferbatur in manibus suis...quomodo ferebatur in manibus suis? Quia cum commendaret ipsum corpus suum et sanguinem suum, accepit in manus quod norunt fideles: et ipse se portabat quodam modo cum diceret 'Hoc ect corpus meu,' " Augustine does not say that our Lord did really carry His own body in His own hand, but only after a certain manner.
The proposition sought to be established is truly ridiculous. Augustine's theory was that signs of things represent the things signified. The bread and the wine represented a type or figure of His body and blood, and, therefor, after a certain manner, that is, typically or allegorically, He bore Himself in His own hands. Nothing more can be made of the passage. We may rest assured, as is the fact, that the compilers have omitted the striking passages I have quoted:--- " You shall not eat this body which you see, nor drink this blood which they shall shed, that will crucify Me. I have commanded a certain sacrament unto you, that being spiritually understood will quicken you. Although it is needful that this be visibly celebrated, yet it must be spiritually understood."^* Nor, indeed, do we find any of the other important passages on this subject which I have quoted --- a clear indication that Augustine's doctrines are not accepted as "the Faith of Catholics" of the present day.

^*http://www.ccel.org/ccel/schaff/npnf108.ii.XCIX.html Augustine, Expositions on the Psalms, Psalm XCIX, see 8.)

Additional previous discussion of issue, in furtherance of answering that question which you posed;

http://www.freerepublic.com/focus/religion/3309723/posts?page=410#410

http://www.freerepublic.com/focus/religion/3309723/posts?page=412#412

http://www.ccel.org/ccel/schaff/hcc2.v.vii.xi.html HISTORY of the CHRISTIAN CHURCH, by PHILIP SCHAFF,

VOLUME II ANTE-NICENE CHRISTIAINITY a.d. 100–325.

The doctrine concerning the sacrament of the Lord’s Supper, not coming into special discussion, remained indefinite and obscure. The ancient church made more account of the worthy participation of the ordinance than of the logical apprehension of it. She looked upon it as the holiest mystery of the Christian worship, and accordingly celebrated it with the deepest devotion, without inquiring into the mode of Christ’s presence, nor into the relation of the sensible signs to his flesh and blood. It is unhistorical to carry any of the later theories back into this age; although it has been done frequently in the apologetic and polemic discussion of this subject.

And then the last paragraph under

1. The Eucharist as a Sacrament.

"...We have, therefore, among the ante-Nicene fathers, three different views, an Oriental, a North-African, and an Alexandrian. The first view, that of Ignatius and Irenaeus, agrees most nearly with the mystical character of the celebration of the eucharist, and with the catholicizing features of the age."

I don't know about anyone else, but I detect sense of Schaff's own views being somewhat aligned with the views of some modern-day [Roman] Catholics, and that without those Roman Catholics being 'modernists', so my saying this it not intended as accusation against either...

Yet, after pouring over many volumes of this type of thing in context of present-day discussion, I do detect some evidence that his work, and the work and viewpoints of many other so-called 'Protestants' have influenced the internalized understandings and viewpoints of many (but not all) present-day Catholics --- which Schaff himself, as sort-of Anglican, would in certain contexts call himself --- catholic, of the universal Church.

This is no accident, for the Reformers were not set upon creating some new religion, but were in fact very keen upon hoping to re-capture the essence of the most ancient of Christian understandings...

Still avoiding Early Church History I see...

As regards the oft-quoted Mt. 16:18

• Augustine, sermon:

"Christ, you see, built his Church not on a man but on Peter's confession. What is Peter's confession? 'You are the Christ, the Son of the living God.' There's the rock for you, there's the foundation, there's where the Church has been built, which the gates of the underworld cannot conquer. — John Rotelle, O.S.A., Ed., The Works of Saint Augustine , © 1993 New City Press, Sermons, Vol III/6, Sermon 229P.1, p. 327

Upon this rock, said the Lord, I will build my Church. Upon this confession, upon this that you said, 'You are the Christ, the Son of the living God,' I will build my Church, and the gates of hell shall not conquer her (Mt. 16:18). — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City, 1993) Sermons, Volume III/7, Sermon 236A.3, p. 48.

• Augustine, sermon:

For petra (rock) is not derived from Peter, but Peter from petra; just as Christ is not called so from the Christian, but the Christian from Christ. For on this very account the Lord said, 'On this rock will I build my Church,' because Peter had said, 'Thou art the Christ, the Son of the living God.' On this rock, therefore, He said, which thou hast confessed, I will build my Church. For the Rock (Petra) was Christ; and on this foundation was Peter himself built. For other foundation can no man lay than that is laid, which is Christ Jesus. The Church, therefore, which is founded in Christ received from Him the keys of the kingdom of heaven in the person of Peter, that is to say, the power of binding and loosing sins. For what the Church is essentially in Christ, such representatively is Peter in the rock (petra); and in this representation Christ is to be understood as the Rock, Peter as the Church. — Augustine Tractate CXXIV; Philip Schaff, Nicene and Post-Nicene Fathers: First Series, Volume VII Tractate CXXIV (http://www.ccel.org/ccel/schaff/npnf107.iii.cxxv.html)

• Augustine, sermon:

And Peter, one speaking for the rest of them, one for all, said, You are the Christ, the Son of the living God (Mt 16:15-16)...And I tell you: you are Peter; because I am the rock, you are Rocky, Peter-I mean, rock doesn't come from Rocky, but Rocky from rock, just as Christ doesn't come from Christian, but Christian from Christ; and upon this rock I will build my Church (Mt 16:17-18); not upon Peter, or Rocky, which is what you are, but upon the rock which you have confessed. I will build my Church though; I will build you, because in this answer of yours you represent the Church. — John Rotelle, O.S.A. Ed., The Works of Saint Augustine (New Rochelle: New City Press, 1993), Sermons, Volume III/7, Sermon 270.2, p. 289

• Augustine, sermon:

Peter had already said to him, 'You are the Christ, the Son of the living God.' He had already heard, 'Blessed are you, Simon Bar-Jona, because flesh and blood did not reveal it to you, but my Father who is in heaven. And I tell you, that you are Peter, and upon this rock I will build my Church, and the gates of the underworld shall not conquer her' (Mt 16:16-18)...Christ himself was the rock, while Peter, Rocky, was only named from the rock. That's why the rock rose again, to make Peter solid and strong; because Peter would have perished, if the rock hadn't lived. — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City, 1993) Sermons, Volume III/7, Sermon 244.1, p. 95

• Augustine, sermon:

...because on this rock, he said, I will build my Church, and the gates of the underworld shall not overcome it (Mt. 16:18). Now the rock was Christ (1 Cor. 10:4). Was it Paul that was crucified for you? Hold on to these texts, love these texts, repeat them in a fraternal and peaceful manner. — John Rotelle, Ed., The Works of Saint Augustine (New Rochelle: New City Press, 1995), Sermons, Volume III/10, Sermon 358.5, p. 193

• Augustine, Psalm LXI:

Let us call to mind the Gospel: 'Upon this Rock I will build My Church.' Therefore She crieth from the ends of the earth, whom He hath willed to build upon a Rock. But in order that the Church might be builded upon the Rock, who was made the Rock? Hear Paul saying: 'But the Rock was Christ.' On Him therefore builded we have been. — Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume VIII, Saint Augustin, Exposition on the Book of Psalms, Psalm LXI.3, p. 249. (http://www.ccel.org/ccel/schaff/npnf108.ii.LXI.html)

• Augustine, in “Retractions,”

In a passage in this book, I said about the Apostle Peter: 'On him as on a rock the Church was built.'...But I know that very frequently at a later time, I so explained what the Lord said: 'Thou art Peter, and upon this rock I will build my Church,' that it be understood as built upon Him whom Peter confessed saying: 'Thou art the Christ, the Son of the living God,' and so Peter, called after this rock, represented the person of the Church which is built upon this rock, and has received 'the keys of the kingdom of heaven.' For, 'Thou art Peter' and not 'Thou art the rock' was said to him. But 'the rock was Christ,' in confessing whom, as also the whole Church confesses, Simon was called Peter. But let the reader decide which of these two opinions is the more probable. — The Fathers of the Church (Washington D.C., Catholic University, 1968), Saint Augustine, The Retractations Chapter 20.1:.

To you and ‘Salvation’, Catholics don’t worship Mary, we honor her as the mother of God. Look it up. We worship God.

My Prayer to Our Mother Mary

Hail and praise be unto thee, Mary, whom God Almighty has exalted above all of his other servants!!

God has entrusted us unto your care and graciously grants any request that you make of Him on our behalf, if it is in accordance with His Divine Will.

Our hearts burn with zeal as we honor you, Our Mother.

We love you as a child loves a mother and you love us as mother loves her children.

Please guide us, your little ones, to our Eternal and Almighty Father God through our prayers and through your love for us.

Many in this world may slander and degrade you while still claiming to exalt God, please forgive them and pray for them for they may dishearten your devoted children.

May we be made worthy of the promises of Christ through your prayers.

You love us so freely and we are so unworthy of it.

You love us because God and Christ loved us first.

Mary, Mother, I love you.

Amen.

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Is Peter the 'rock'?

NIV Matthew 4:18-19
18. As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen.
19. "Come, follow me," Jesus said, "and I will make you fishers of men."

NIV Matthew 8:14
When Jesus came into Peter's house, he saw Peter's mother-in-law lying in bed with a fever.

NIV Matthew 10:1-2
1. He called his twelve disciples to him and gave them authority to drive out evil spirits and to heal every disease and sickness.
2. These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John;

NIV Matthew 14:28-31
28. "Lord, if it's you," Peter replied, "tell me to come to you on the water."
29. "Come," he said. Then Peter got down out of the boat, walked on the water and came toward Jesus.
30. But when he saw the wind, he was afraid and, beginning to sink, cried out, "Lord, save me!"
31. Immediately Jesus reached out his hand and caught him. "You of little faith," he said, "why did you doubt?"

NIV Matthew 15:13-16
13. He replied, "Every plant that my heavenly Father has not planted will be pulled up by the roots.
14. Leave them; they are blind guides. If a blind man leads a blind man, both will fall into a pit."
15. Peter said, "Explain the parable to us."
16. "Are you still so dull?" Jesus asked them.

As you can see, Simon was already known as 'Peter'

BEFORE the following verses came along.....

NIV Matthew 16:13-18
13. When Jesus came to the region of Caesarea Philippi, he asked his disciples, "Who do people say the Son of Man is?"
14. They replied, "Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets."
15. "But what about you?" he asked. "Who do you say I am?"
16. Simon Peter answered, "You are the Christ, the Son of the living God."
17. Jesus replied, "Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven.
18. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.

19. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."

NIV 1 Corinthians 10:4
and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.

NIV Luke 6:48
He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built.

NIV Romans 9:33
As it is written: "See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame."

NIV 1 Peter 2:4-8
4. As you come to him, the living Stone--rejected by men but chosen by God and precious to him--
5. you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.
6. For in Scripture it says: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame."
7. Now to you who believe, this stone is precious. But to those who do not believe, "The stone the builders rejected has become the capstone, "
8. and, "A stone that causes men to stumble and a rock that makes them fall." They stumble because they disobey the message--which is also what they were destined for.

But, since there WAS no NT at the time Christ spoke to Peter, just what DID Peter and the rest of the Disciples know about ROCKS???

NIV Genesis 49:24-25
24. But his bow remained steady, his strong arms stayed limber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel,
25. because of your father's God, who helps you, because of the Almighty, who blesses you with blessings of the heavens above, blessings of the deep that lies below, blessings of the breast and womb.

NIV Numbers 20:8
"Take the staff, and you and your brother Aaron gather the assembly together. Speak to that rock before their eyes and it will pour out its water. You will bring water out of the rock for the community so they and their livestock can drink."

NIV Deuteronomy 32:4
He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he.

NIV Deuteronomy 32:15
Jeshurun grew fat and kicked; filled with food, he became heavy and sleek. He abandoned the God who made him and rejected the Rock his Savior.

NIV Deuteronomy 32:18
You deserted the Rock, who fathered you; you forgot the God who gave you birth.

NIV Deuteronomy 32:30-31
30. How could one man chase a thousand, or two put ten thousand to flight, unless their Rock had sold them, unless the LORD had given them up?
31. For their rock is not like our Rock, as even our enemies concede.

NIV 1 Samuel 2:2
"There is no one holy like the LORD; there is no one besides you; there is no Rock like our God.

NIV 2 Samuel 22:2-3
2. He said: "The LORD is my rock, my fortress and my deliverer;
3. my God is my rock, in whom I take refuge, my shield and the horn of my salvation. He is my stronghold, my refuge and my savior-- from violent men you save me.

NIV 2 Samuel 22:32
For who is God besides the LORD? And who is the Rock except our God?

NIV 2 Samuel 22:47
"The LORD lives! Praise be to my Rock! Exalted be God, the Rock, my Savior!

NIV 2 Samuel 23:3-4
3. The God of Israel spoke, the Rock of Israel said to me: `When one rules over men in righteousness, when he rules in the fear of God,
4. he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings the grass from the earth.'

NIV Psalms 18:2
The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold.

NIV Psalms 18:31
For who is God besides the LORD? And who is the Rock except our God?

NIV Psalms 18:46
The LORD lives! Praise be to my Rock! Exalted be God my Savior!

NIV Psalms 19:14
May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer.

NIV Psalms 28:1

To you I call, O LORD my Rock; do not turn a deaf ear to me. For if you remain silent, I will be like those who have gone down to the pit.

NIV Psalms 31:2-3
2. Turn your ear to me, come quickly to my rescue; be my rock of refuge, a strong fortress to save me.
3. Since you are my rock and my fortress, for the sake of your name lead and guide me.

NIV Psalms 42:9
I say to God my Rock, "Why have you forgotten me? Why must I go about mourning, oppressed by the enemy?"

NIV Psalms 62:2
He alone is my rock and my salvation; he is my fortress, I will never be shaken.

NIV Psalms 62:6
He alone is my rock and my salvation; he is my fortress, I will not be shaken.

NIV Psalms 62:7
My salvation and my honor depend on God ; he is my mighty rock, my refuge.

NIV Psalms 71:3
Be my rock of refuge, to which I can always go; give the command to save me, for you are my rock and my fortress.

NIV Psalms 78:35
They remembered that God was their Rock, that God Most High was their Redeemer.

NIV Psalms 89:26
He will call out to me, `You are my Father, my God, the Rock my Savior.'

NIV Psalms 92:14-15
14. They will still bear fruit in old age, they will stay fresh and green,
15. proclaiming, "The LORD is upright; he is my Rock, and there is no wickedness in him."

NIV Psalms 95:1
Come, let us sing for joy to the LORD; let us shout aloud to the Rock of our salvation.

NIV Psalms 144:1
Praise be to the LORD my Rock, who trains my hands for war, my fingers for battle.

NIV Isaiah 17:10
You have forgotten God your Savior; you have not remembered the Rock, your fortress.

NIV Isaiah 26:4
Trust in the LORD forever, for the LORD, the LORD, is the Rock eternal.

NIV Isaiah 30:29
And you will sing as on the night you celebrate a holy festival; your hearts will rejoice as when people go up with flutes to the mountain of the LORD, to the Rock of Israel.

NIV Isaiah 44:8
Do not tremble, do not be afraid. Did I not proclaim this and foretell it long ago? You are my witnesses. Is there any God besides me? No, there is no other Rock; I know not one."

NIV Habakkuk 1:12
O LORD, are you not from everlasting? My God, my Holy One, we will not die. O LORD, you have appointed them to execute judgment; O Rock, you have ordained them to punish.

.....No other rock.............

And now you know the Biblical position!

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