And Catholics are welcome too!

It’s one of the most simple things for a person to do.

(Some belief systems have their own little “exclusive” “body of Christ” which no one else can be a part of unless you join their organization.)

Unfortunately, many pass on joining because it costs you everything.

God is great, gives us a free gift that costs us everything...but gives us Eternal Life!

I can live with that.

In fact, I can’t live without it!

I wish you the greatest success with your advice.

Very sound.

Six Eucharistic references before it come in bread-wine pairs.

And yet we have SEVEN failing Catholic churches in Asia mentioned by John...

And yet, the rcc proclaims that Mary, in spite of clear teaching in the Bible to the contrary, says she was sinless and remained a ~~virgin.~~ sexless, Jewish mother.

Any Jewish ladies reading this want to comment???

I said they preformed, not performed.

They were there.

You bought into the media cries of violence?

Were you there?

And do you really expect me to answer a question from you when you ignore and don’t answer my questions to you?

And worse than that, not comment on the scriptures I post in my replies to you to bring God’s word to your understanding.

Spinning my wheels, or perhaps casting pearls?

I go to Mass to be with Christ, bring my sins to Him and apply His sacrifice to me.

Then leave MARY out of the link to Him!!

This IS my ‘purgatory’!!

It's interesting to note that the Catholic Church has to revise both scripture and secular history to even place Peter in Rome as a Bishop let alone a pope.

The bishop of Rome is the Pope...and he is buried there.

I would challenge you to find anyone else here who has had the audacity to claim the Holy Spirit agrees "with them" 100% of the time.

Believe it or not, there are actually people posting here that claim that when Jesus SAID...."THIS IS MY BODY"..He didn't really mean it....Can you believe that???.... AMAZING!!!!!

I said they preformed, not performed. They were there. You bought into the media cries of violence? Were you there? And do you really expect me to answer a question from you when you ignore and don’t answer my questions to you? And worse than that, not comment on the scriptures I post in my replies to you to bring God’s word to your understanding. Spinning my wheels, or perhaps casting pearls?

You wrote "where they preformed" which hardly fits the definition of preform. I know they were there. Yes, if by media accounts you mean band or staff eye witness accounts. No. No. The genuine pearls belong to my family.

Why, yes! Yes, you are!

Metmom, you didn’t really challenge af_vet, did you?????talk about going into battle totally unarmed!!!!!

Amen.

not of offending poor brethren.

I am not speaking of offending poor brethren. I am speaking of offending the Lord by treating members of His body with cruel disregard. diakrino, commonly translated "discernment," is just as well translated "judge rightly," or "recognize." We as believers must recognize each other as having such great worth that Jesus was willing to give His body and blood for each of us without partiality.

That is a very high commendation, and to despise and treat that brother poorly, as much as it might offend that brother, is a far greater offense to the King of Heaven of whom that brother is a rightful heir, who was bought with His blood, just as we were. So you see the offense is to the honor of the King, and it is that offense for which Christ died as well. This is very tragic then, because these acts are the very thing that sent Jesus to the cross for us, because we all have failed to love one another as we should.

As for communion as spoken of in Chapter 10, Paul is not focused on the substance of the elements at all; rather, he is concerned with their meaning with respect to idolatry. He is making an argument from our unity in the body of Christ to the incompatibility of that with participation in any idolatrous practice, as they are mutually exclusive. As he says,

1 Corinthians 10:21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

The root idea of communion (koinonia) is having something in common, something shared, with another. Our bond with each other precludes us from forming bonds with others involved in idolatrous practices. "Ye cannot serve two masters." The Lord's Supper exemplifies this supremely well, because when we have fellowship over the wine and the bread, it is because we all as believers have a common share in what they represent, the shed blood and broken body of our Lord Jesus Christ, Whose death has secured our forgiveness:

Colossians 2:13-15 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (14) Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; (15) And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

Thus our unity in Christ is a fact beyond questioning, a holy condition, jealously guarded by the Lord, and is therefore entirely incompatible with any unholy activity, most especially idolatry.

But we as the body of Christ are not ever made an analogy to the blood, but only to the bread, which is the same pattern we see in Chapter 11, where the body and blood are remembered amongst us as Christ commanded, because we all by faith have shared in them, and by them have been raised from death and washed from sin. But when Paul speaks of the body alone, i.e., in a manner distinct from the blood, it is in reference to us as a body of believers, as the body of Christ.

Thus your passage in Chapter 10 actually confirms that the "discernment" spoken of in 11 is most certainly the "right judgment" of the body of fellow believers, in that we regard them with the full measure of love we owe them, or else be found out as hypocrites when we pretend to solemnly remember the death of Christ for us lost sinners, while treating our brother or sister disgracefully, as though we were something and they were nothing:

Psalms 2:11-12 Serve the LORD with fear, and rejoice with trembling. (12) Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

Peace,

SR

>>Believe it or not, there are actually people posting here that claim that when Jesus SAID...."THIS IS MY BODY"..He didn't really mean it....Can you believe that???.... AMAZING!!!!!<<

That is easier to believe then that Jesus sinned by eating blood. Unfortunately Catholics are left with a Jesus that was not sinless and thus cannot be a savior.

It’s easier to believe that when Jesus said to eat bread and drink the fruit of the vine in REMEMBRANCE of what He was about to do, that He meant *in remembrance*, than to believe that Jesus would have demanded that His disciples sinned by eating the flesh of an unclean animal and to drink blood.

This section of the Catechism. I was wondering if you are in agreement with the following paragraphs or if there are parts of it with which you disagree.

CHAPTER TWO
I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD

The Good News: God has sent his Son
422 “But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”1 This is “the gospel of Jesus Christ, the Son of God”:2 God has visited his people. He has fulfilled the promise he made to Abraham and his descendants. He acted far beyond all expectation—he has sent his own “beloved Son.”3 (389, 2763)
423 We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He “came from God,”4 “descended from heaven,”5 and “came in the flesh.”6 For “the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.... And from his fullness have we all received, grace upon grace.”7
424 Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: “You are the Christ, the Son of the living God.”8 On the rock of this faith confessed by St. Peter, Christ built his Church.9 (683, 552)
“To preach... the unsearchable riches of Christ”10
425 The transmission of the Christian faith consists primarily in proclaiming Jesus Christ in order to lead others to faith in him. From the beginning, the first disciples burned with the desire to proclaim Christ: “We cannot but speak of what we have seen and heard.”11 And they invite people of every era to enter into the joy of their communion with Christ: (850, 858)
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life—the life was made manifest, and we saw it, and testify to it, and proclaim to you the eternal life which was with the Father and was made manifest to us—that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ. And we are writing this that our joy may be complete.12
At the heart of catechesis: Christ
426 “At the heart of catechesis we find, in essence, a Person, the Person of Jesus of Nazareth, the only Son from the Father... who suffered and died for us and who now, after rising, is living with us forever.”13 To catechize is “to reveal in the Person of Christ the whole of God’s eternal design reaching fulfillment in that Person. It is to seek to understand the meaning of Christ’s actions and words and of the signs worked by him.”14 Catechesis aims at putting “people... in communion... with Jesus Christ: only he can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity.”15 (1698, 513, 260)
427 In catechesis “Christ, the Incarnate Word and Son of God,... is taught—everything else is taught with reference to him—and it is Christ alone who teaches—anyone else teaches to the extent that he is Christ’s spokesman, enabling Christ to teach with his lips.... Every catechist should be able to apply to himself the mysterious words of Jesus: ‘My teaching is not mine, but his who sent me.’”16 (2145, 876)
428 Whoever is called “to teach Christ” must first seek “the surpassing worth of knowing Christ Jesus”; he must suffer “the loss of all things...” in order to “gain Christ and be found in him,” and “to know him and the power of his resurrection, and [to] share his sufferings, becoming like him in his death, that if possible [he] may attain the resurrection from the dead.”17
429 From this loving knowledge of Christ springs the desire to proclaim him, to “evangelize,” and to lead others to the “yes” of faith in Jesus Christ. But at the same time the need to know this faith better makes itself felt. To this end, following the order of the Creed, Jesus’ principal titles — “Christ,” “Son of God,” and “Lord” (article 2)—will be presented. The Creed next confesses the chief mysteries of his life—those of his Incarnation (article 3), Paschal mystery (articles 4 and 5), and glorification (articles 6 and 7). (851)
ARTICLE 2
“AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD”

I. Jesus

430 Jesus means in Hebrew: “God saves.” At the annunciation, the angel Gabriel gave him the name Jesus as his proper name, which expresses both his identity and his mission.18 Since God alone can forgive sins, it is God who, in Jesus his eternal Son made man, “will save his people from their sins.”19 In Jesus, God recapitulates all of his history of salvation on behalf of men. (210, 402)
431 In the history of salvation God was not content to deliver Israel “out of the house of bondage”20 by bringing them out of Egypt. He also saves them from their sin. Because sin is always an offense against God, only he can forgive it.21 For this reason Israel, becoming more and more aware of the universality of sin, will no longer be able to seek salvation except by invoking the name of the Redeemer God.22 (1441, 1850, 388)
432 The name “Jesus” signifies that the very name of God is present in the person of his Son, made man for the universal and definitive redemption from sins. It is the divine name that alone brings salvation, and henceforth all can invoke his name, for Jesus united himself to all men through his Incarnation,23 so that “there is no other name under heaven given among men by which we must be saved.”24 (589, 2666, 389, 161)
433 The name of the Savior God was invoked only once in the year by the high priest in atonement for the sins of Israel, after he had sprinkled the mercy seat in the Holy of Holies with the sacrificial blood. The mercy seat was the place of God’s presence.25 When St. Paul speaks of Jesus whom “God put forward as an expiation by his blood,” he means that in Christ’s humanity “God was in Christ reconciling the world to himself.”26 (615)
434 Jesus’ Resurrection glorifies the name of the Savior God, for from that time on it is the name of Jesus that fully manifests the supreme power of the “name which is above every name.”27 The evil spirits fear his name; in his name his disciples perform miracles, for the Father grants all they ask in this name.28 (2812, 2614)
435 The name of Jesus is at the heart of Christian prayer. All liturgical prayers conclude with the words “through our Lord Jesus Christ.” The Hail Mary reaches its high point in the words “blessed is the fruit of thy womb, Jesus.” The Eastern prayer of the heart, the Jesus Prayer, says: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” Many Christians, such as St. Joan of Arc, have died with the one word “Jesus” on their lips. (2667-2668, 2676)
II. Christ

436 The word “Christ” comes from the Greek translation of the Hebrew Messiah, which means “anointed.” It became the name proper to Jesus only because he accomplished perfectly the divine mission that “Christ” signifies. In effect, in Israel those consecrated to God for a mission that he gave were anointed in his name. This was the case for kings, for priests and, in rare instances, for prophets.29 This had to be the case all the more so for the Messiah whom God would send to inaugurate his kingdom definitively.30 It was necessary that the Messiah be anointed by the Spirit of the Lord at once as king and priest, and also as prophet.31 Jesus fulfilled the messianic hope of Israel in his threefold office of priest, prophet, and king. (690, 695, 711-716, 783)
437 To the shepherds, the angel announced the birth of Jesus as the Messiah promised to Israel: “To you is born this day in the city of David a Savior, who is Christ the Lord.”32 From the beginning he was “the one whom the Father consecrated and sent into the world,” conceived as “holy” in Mary’s virginal womb.33 God called Joseph to “take Mary as your wife, for that which is conceived in her is of the Holy Spirit,” so that Jesus, “who is called Christ,” should be born of Joseph’s spouse into the messianic lineage of David.34 (525, 486)
438 Jesus’ messianic consecration reveals his divine mission, “for the name ‘Christ’ implies ‘he who anointed,’ ‘he who was anointed’ and ‘the very anointing with which he was anointed.’ The one who anointed is the Father, the one who was anointed is the Son, and he was anointed with the Spirit who is the anointing.”35 His eternal messianic consecration was revealed during the time of his earthly life at the moment of his baptism by John, when “God anointed Jesus of Nazareth with the Holy Spirit and with power,” “that he might be revealed to Israel”36 as its Messiah. His works and words will manifest him as “the Holy One of God.”37 (727, 535)
439 Many Jews and even certain Gentiles who shared their hope recognized in Jesus the fundamental attributes of the messianic “Son of David,” promised by God to Israel.38 Jesus accepted his rightful title of Messiah, though with some reserve because it was understood by some of his contemporaries in too human a sense, as essentially political.39 (528-529, 547)
440 Jesus accepted Peter’s profession of faith, which acknowledged him to be the Messiah, by announcing the imminent Passion of the Son of Man.40 He unveiled the authentic content of his messianic kingship both in the transcendent identity of the Son of Man “who came down from heaven,” and in his redemptive mission as the suffering Servant: “The Son of Man came not to be served but to serve, and to give his life as a ransom for many.”41 Hence the true meaning of his kingship is revealed only when he is raised high on the cross.42 Only after his Resurrection will Peter be able to proclaim Jesus’ messianic kingship to the People of God: “Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.”43 (552, 550, 445)
III. The Only Son of God

441 In the Old Testament, “son of God” is a title given to the angels, the Chosen People, the children of Israel, and their kings.44 It signifies an adoptive sonship that establishes a relationship of particular intimacy between God and his creature. When the promised Messiah–King is called “son of God,” it does not necessarily imply that he was more than human, according to the literal meaning of these texts. Those who called Jesus “son of God,” as the Messiah of Israel, perhaps meant nothing more than this.45
442 Such is not the case for Simon Peter when he confesses Jesus as “the Christ, the Son of the living God,” for Jesus responds solemnly: “Flesh and blood has not revealed this to you, but my Father who is in heaven.”46 Similarly Paul will write, regarding his conversion on the road to Damascus, “When he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles....”47 “And in the synagogues immediately [Paul] proclaimed Jesus, saying, ‘He is the Son of God.’”48 From the beginning this acknowledgment of Christ’s divine sonship will be the center of the apostolic faith, first professed by Peter as the Church’s foundation.49 (552, 424)
443 Peter could recognize the transcendent character of the Messiah’s divine sonship because Jesus had clearly allowed it to be so understood. To his accusers’ question before the Sanhedrin, “Are you the Son of God, then?” Jesus answered, “You say that I am.”50 Well before this, Jesus referred to himself as “the Son” who knows the Father, as distinct from the “servants” God had earlier sent to his people; he is superior even to the angels.51 He distinguished his sonship from that of his disciples by never saying “our Father,” except to command them: “You, then, pray like this: ‘Our Father,’” and he emphasized this distinction, saying “my Father and your Father.”52 (2786)
444 The Gospels report that at two solemn moments, the Baptism and the Transfiguration of Christ, the voice of the Father designates Jesus his “beloved Son.”53 Jesus calls himself the “only Son of God,” and by this title affirms his eternal preexistence.54 He asks for faith in “the name of the only Son of God.”55 In the centurion’s exclamation before the crucified Christ, “Truly this man was the Son of God,”56 that Christian confession is already heard. Only in the Paschal mystery can the believer give the title “Son of God” its full meaning. (536, 554)
445 After his Resurrection, Jesus’ divine sonship becomes manifest in the power of his glorified humanity. He was “designated Son of God in power according to the Spirit of holiness by his Resurrection from the dead.”57 The apostles can confess: “We have beheld his glory, glory as of the only Son from the Father, full of grace and truth.”58 (653)
IV. Lord

446 In the Greek translation of the Old Testament, the ineffable Hebrew name YHWH, by which God revealed himself to Moses,59 is rendered as Kyrios, “Lord.” From then on, “Lord” becomes the more usual name by which to indicate the divinity of Israel’s God. The New Testament uses this full sense of the title “Lord” both for the Father and—what is new—for Jesus, who is thereby recognized as God Himself.60 (209)
447 Jesus ascribes this title to himself in a veiled way when he disputes with the Pharisees about the meaning of Psalm 110, but also in an explicit way when he addresses his apostles.61 Throughout his public life, he demonstrated his divine sovereignty by works of power over nature, illnesses, demons, death, and sin. (548)
448 Very often in the Gospels people address Jesus as “Lord.” This title testifies to the respect and trust of those who approach him for help and healing.62 At the prompting of the Holy Spirit, “Lord” expresses the recognition of the divine mystery of Jesus.63 In the encounter with the risen Jesus, this title becomes adoration: “My Lord and my God!” It thus takes on a connotation of love and affection that remains proper to the Christian tradition: “It is the Lord!”64 (208, 683, 641)
449 By attributing to Jesus the divine title “Lord,” the first confessions of the Church’s faith affirm from the beginning that the power, honor, and glory due to God the Father are due also to Jesus, because “he was in the form of God,”65 and the Father manifested the sovereignty of Jesus by raising him from the dead and exalting him into his glory.66 (461, 653)
450 From the beginning of Christian history, the assertion of Christ’s lordship over the world and over history has implicitly recognized that man should not submit his personal freedom in an absolute manner to any earthly power, but only to God the Father and the Lord Jesus Christ: Caesar is not “the Lord.”67 “The Church... believes that the key, the center, and the purpose of the whole of man’s history is to be found in its Lord and Master.”68 (668-672, 2242)
451 Christian prayer is characterized by the title “Lord,” whether in the invitation to prayer (“The Lord be with you.”), its conclusion (“through Christ our Lord”), or the exclamation full of trust and hope: Maran atha (“Our Lord, come!”), or Marana tha (“Come, Lord!”) — “Amen. Come, Lord Jesus!”69 (2664-2665, 2817)
IN BRIEF

452 The name Jesus means “God saves.” The child born of the Virgin Mary is called Jesus, “for he will save his people from their sins” (Mt 1:21): “there is no other name under heaven given among men by which we must be saved” (Acts 4:12).
453 The title “Christ” means “Anointed One” (Messiah). Jesus is the Christ, for “God anointed Jesus of Nazareth with the Holy Spirit and with power” (Acts 10:38). He was the one “who is to come” (Lk 7:19), the object of “the hope of Israel” (Acts 28:20).
454 The title “Son of God” signifies the unique and eternal relationship of Jesus Christ to God his Father: he is the only Son of the Father (cf. Jn 1:14,18; 3:16,18); he is God himself (cf. Jn 1:1). To be a Christian, one must believe that Jesus Christ is the Son of God (cf. Acts 8:37; 1 Jn 2:23).
455 The title “Lord” indicates divine sovereignty. To confess or invoke Jesus as Lord is to believe in his divinity. “No one can say ‘Jesus is Lord’ except by the Holy Spirit” (1 Cor 12:3).

I’m never unarmed.

I have the sword of the Spirit.

Ditch the catholic talking points and take a class on Biblical hermeneutics.

unless that class were conducted under the auspices of the Catholic Church....it would be meaningless to anyone.

431 In the history of salvation God was not content to deliver Israel “out of the house of bondage”20 by bringing them out of Egypt. He also saves them from their sin. Because sin is always an offense against God, only he can forgive it.

Exactly. Which is why a priest CAN'T forgive a person's offense against another.

Only the offended party can forgive the offense.