THE FULLNESS OF TRUTH:

A HANDBOOK FOR UNDERSTANDING AND EXPLAINING THE CATHOLIC FAITH

BIBLICALLY
BY
JAMES M. SEGHERS
TheFullnessOfTruth.com - Email: info@thefullnessoftruth.com
2010

ACKNOWLEDGMENT
In 1983, I read Ralph Martins book, A Crisis of Truth: The Attack on Faith, Morality and Mission of the
Catholic Church. It was a soul-searching experience to realize that I had naively accepted false ideas under the
pretext they were taught in the spirit of Vatican II. It was the beginning of my reconnection with the Catholic faith
as proclaimed by the Churchs teaching authority for two thousand years as opposed to distortions propagandized
by some false teachers within the Church.
A few years later my brother-in-law James and I attended an apologetic seminar conducted by Patrick Madrid at
St. Dorothys church in Glendora, California. The room was crowded with well-educated Catholics who were
clueless about how to explain or defend the Catholic faith biblically. That experience triggered in me a
determination to begin a serious study of the biblical underpinnings of the Catholic faith.
In Gods providence, I met Terry Barber that evening. Terry is the founder of St. Joseph Communication. He
was handing out audiotapes of Scott Hahns conversion together with catalogues of the audiotapes available
through St. Joseph Communication. Scott opened the Scriptures for me in a way that made the Word of God come
alive. I began listening to audiotapes, studying and attending the wonderful Family Conferences sponsored by St.
Joseph Communication. Subsequently, I attended an apologetic seminar with Scott at Christendom College. I
feel very much indebted to Ralph, Patrick, Terry and Scott. I am also profoundly indebted to Dr. John Thompson
and Mark Sanborn whose continuing support makes available the tools I need for research and writing.
This workbook is the fruit of the study that began eighteen or more years ago. Mrs. Melody Barousse, the
principal at St. Peter School, and Mrs. Celie Clark, the director of St. Peters Parish School of Religion, gave
invaluable insight into the format and structure of this workbook. Katie Montelepre, Matt and Glenda Hardey and
my daughter, Audrey Seghers, proofed the typing and made insightful suggestions to improve the clarity of the
finished product. Their help was invaluable. Ron MacInnis designed the beautiful cover. His work is always
wonderfully creative. I need to acknowledge my gratitude to my wife, Michelle, who supports my work and
creates a home environment that allows me to spend many hours studying and writing. Finally, I need to express
my profound appreciation to the generosity of Dr. Herb Flood and Matt Hardey who made the electronic edition
of this work possible.
James M. Seghers

The Jesus Prayer

By St. John Gabriel Perboyre, C.M.
O my Divine Savior, transform me into yourself.
May my hands be the hands of Jesus.
May my tongue be the tongue of Jesus,
Grant that every faculty of my body may serve only to glorify you.
Above all, transform my soul and all its powers,
that my memory, my will and my affections
may be the memory, the will and the affections of Jesus.
I pray you to destroy in me all that is not you.
Grant that I may live but in you and for you,
and that I may truly say with St. Paul:
I live, now not I, but Christ lives in me (Gal 2:20).

INTRODUCTION
There are not a hundred people in the world who hate the Catholic Church, but there are thousands who hate
what they mistakenly believe the Catholic Church to be. Bishop Sheen
This handbook is intended as an aid to instructing students how to understand, explain and defend the Catholic
faith biblically. Therefore the content presented here is targeted to adults, although older children could benefit
for reading and studying it. The material presented here could form the basis of a stand-alone course in the later
years of grammar school or in high school, but that is not its primary purpose.
This handbook is structured to supplement the schools normal religion curriculum. Therefore the various
segments will dovetail well with the Religion courses taught in traditional Catholic schools and parish schools of
religion. It will also be an invaluable aid to Catholic homeschoolers. Individual topics are developed in each of
the first five major parts. They begin with a one-page cliff note that summarizes the topic. A short essay on the
same topic follows each cliff note, providing a more detailed development. The Addendum contains short essays
on six different topics.
All references to teachers are intended to include parents. The Church affirms the vital role of parents in the
formation of their children in the faith:
In our own time, in a world often alien and even hostile to the faith, believing families are of primary
importance as centers of living, radiant faith.1
The role of parents in education [in the faith] is of such importance that it is almost impossible to provide an
adequate substitute.2
Education in the faith by the parents should begin in the childs earliest years Family catechesis precedes,
accompanies, and enriches other forms of instruction in the faith. Parents have the mission of teaching their
children to pray and to discover their vocation as children of God.3
Tragically, many Catholics have been drawn out of the Catholic Church because they could not explain or defend
Catholic beliefs and practices biblically. In these circumstances they are led to believe by well meaning
Protestants that many unique Catholic beliefs are unbiblical.
Understanding the biblical foundation for Catholic beliefs guards Catholics from this deception, and empowers
them to evangelize non-Catholic Christians so they can embrace the complete Christian message, instead of one of
the numerous truncated Protestant versions.
Bob Sungenis tells how he was persuaded to leave the Catholic Church:
I embraced their [Protestant] view of the Catholic Church, seeing it as a deception, a diabolical detour which
leads souls away from Christ by entangling them in a morass of ritual, legalism, and unbiblical traditions of
men. Im ashamed now at the memory of how I so effortlessly allowed myself to be talked into leaving the
Church.4
Protecting children and adults from distortions of the Christian faith is important, but there exists a more pressing
reason to teach the Catholic faith biblically. In the Word of God one encounters the Word who is God.5 Therefore
the Church teaches that the Bible is the soul of theology.6 When the truths of the Catholic faith are studied apart
from Sacred Scripture, it easily becomes a mere intellectual exercise devoid of vitality. Then it becomes the
study of a corpse! This leads to head knowledge that never enflames the heart. It is in this context that the Church
makes its own the words of St. Jerome: Ignorance of the Scriptures is ignorance of Christ.7

Finally, Catholics are called to evangelize all those who do not have the fullness of truth. The Church has a
missionary mandate to preach the Gospel to all men.8 Christ desires to fulfill his prophetic office in the laity,
not only in the hierarchy. Christ entrusts the laity with his apostolate by virtue of their Baptism and
Conformation.9 He accomplishes this by making the laity witnesses and provides them with the sense of the
faith [sernsus fidei] and the grace of the word.10 Thus, the Catechism makes its own the words of St. Thomas
Aquinas:
To teach in order to lead others to faith is the task of every preacher and of each believer.11
Sacred Scripture is also the indispensable meeting ground to have a meaningful discussion with non-Catholic
Christians about matters of faith and practice. Therefore when Catholics do not understand their faith biblically
they leave the impression on non-Catholics that Catholic beliefs are not based on Gods revelation. Furthermore,
Catholics are left tentative and even afraid to engage in serious religious discussions with Bible-believing
Protestants, when they lack an understanding the biblical basis of their faith.
Many Catholics are also unaware that a great deal of anti-Catholic propaganda is circulated in some Protestants
circles. Yet the vast majority of Protestants have never heard the Catholic faith authentically presented. Steve
Wood, a former Presbyterian minister, wrote:
There are many Protestants who have read dozens, even hundreds, of books on theology, Church history, and
Scripture, but have never read a single book on Catholicism written by a Catholic. They assume Catholicism is
wrong without any serious investigation.12
Steve Ray narrates his remarkable conversion journey in Crossing the Tiber. He and his wife embraced the
Catholic faith before they talked to a Catholic priest or entered a Catholic church. They were moved to tears
during the first Mass they attended. Steve wrote about their deeply profound experience:
These [Catholics] were supposed to be pagans and statue worshipers, idolaters and the unsaved. Janet and I
were angry about the lies we have been fed and at the same time overjoyed to find a Church to match what we
had read about [in the Bible and the writings of the early Church].13
The material presented here is organized in such a way that it will provide a useful aid in guiding students to
understand their faith biblically, to embrace it fully, and to proclaim it faithfully. This results in vibrant, wellinformed Catholics who can radiate the entire Christian message.
Tim Staples is a Catholic today because a fellow marine knew and lived his faith and he could defend it
biblically. Tim wrote:
I thank God that Matt had enough knowledge of and love for his faith, to give me intelligent answer about
Catholicism. If it were not for him I would not be Catholic today. I pray that my testimony will encourage
Catholics to defend their Faith when challenged by non-Catholics. I thank God for letting me encounter a
Catholic who was willing and able to contend for the Faith (Jude 13).14

CONTENTS
Acknowledgment
Introduction
PART I: AUTHORITY
Authority
Apostolic Succession
Tradition
The Bible
Canon of the Bible
Infallibility
Objections to Infallibility
The Bible Alone Sola Scriptura
PART II: JUSTIFICATION
Justification
Good Works
Interior Transformation
Faith Alone Sola Fide
Total Depravity
Once Saved, Always Saved
PART III: SACRAMENTS
Sacraments
Baptism
Confirmation
The Real Presence
Denial of the Real Presence
The Eucharist as a Sacrifice
Confession
Anointing of the Sick
Matrimony
Holy Orders
PART IV: MARY
Mary: The Mother of God
Marys Immaculate Conception
Marys Perpetual Virginity
Marys Assumption into Heaven
Mary: Co-Redemptrix and Mediatrix
PART V: MISCELLANEOUS
Communion of Saints
Indulgences
Praying to Saints
Purgatory
Rapture and the End Times
Statues
ADDENDUM
Baptism by Immersion Only

Baptism of Infants
Celibacy
Divorce and Remarriage
Male Only Priesthood
Relics
BIBLIOGRAPHY

AUTHORITY
CCC 551-553, 880-886
WHAT?
Catholics obey the Church because it is the voice of Christ speaking with his authority.

WHY?
Jesus told his Apostles, He who receives you receives me (Mt 10:40). Authority is a vital component because
everything a Christian believes rests on that foundation. All authority comes from God:15 For there is no
authority except from God, and those that exist have been instituted by God (Rom 13:1). Therefore, the
foundation of all authority in the Catholic Church is Gods revelation, which was verbally passed from Jesus to
the Apostles, and from the Apostles to the Church, and was also written in Sacred Scripture.
Peter and his successors, the Popes, guard and teach Gods revelation without error. Jesus promised to give his
authority to Peter as the visible head of his Church:
You are Peter [rock petros], and on this rock [petra] I will build my Church, and the gates of Hades will 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).

The giving of keys indicates the specific authority given to Peter to govern the Church as the chief shepherd.
During the Last Supper, Jesus reminded Peter to fulfill this office by strengthening his brothers: Simon, Simon,
behold, Satan demanded to have you, that he might sift you like wheat [that is, severely test you], but I have prayed
for you that your faith may not fail; and when you have turned again [repented], strengthen your brethren (Lk
22:31-32).
The power to bind and loose gives Peter the capability to absolve sins and to make to sure judgments in matters
of faith and morals. Although the keys were given to Peter alone as the head, Peter and the Apostles formed a
single apostolic assembly in Christs earthly kingdom. Similarly, Peters successors the Popes, and the bishops,
the successors of the Apostles, are also united to one another. In this way the Pope is a perpetual and visible
source and foundation of the unity between the bishops and the faithful.16
After the Resurrection, Jesus confirmed Peter as the head of his Church when he commanded Peter, Feed my
lamb Tend my sheep Feed my sheep, then Jesus added, Follow me (Jn 21:15, 16, 17, 19).
St. Paul illustrates how authority was passed on from the Apostles: You then, my son, be strong in the grace that
is in Christ Jesus, and what you have heard from me before many witnesses entrust to faithful men who will be
able to teach others also (2 Tim 2:1-2).

WOW!
Catholics have Jesus guarantee that the Popes correctly teach the truths of the Christian faith without error,
because God backs up whatsoever the Popes bind or whatsoever they loose in matters of faith and morals.
Therefore when we obey the Church, we obey Christ.

AUTHORITY
CCC 551-553, 880-886
The Object of the Exercise
Students need to understand the importance of authority. It is the principle that separates the Catholic Church from
all other religions. Specifically, students need to know that the unique foundation of Catholic beliefs and
practices is made up of three elements: Sacred Tradition, Sacred Scripture, and the Infallible Teaching of the
Popes. Sacred Tradition and Sacred Scripture provide the content of faith. Papal infallibility insures that the
Catholic Church teaches the truth in matters of faith and morals. Students should memorize Matthew 16:18-19.

Supporting Information
The Foundation
A foundation is the basis upon which something stands. The foundation of any religion is the basic principle or
principles that supports its system of beliefs and practices. Therefore, an understanding of a religions foundation
is critical to understanding the structure that is built upon it. This idea is essential for understanding the
differences between Protestants and Catholics. In this essay the focus will be on the three foundational principles
of the Catholic Church. Subsequently, an examination will be made of the foundational principle of Protestantism.
The fundamental difference between Catholics and Protestants rests on their different understanding of
authority much more than it does on the differences of specifics beliefs.
Therefore unless an understanding can be reached on the subject authority, individual differences cannot be
reconciled.

Divine Revelation
The Catholic Church proclaims the amazing reality and purpose of Gods revelation:
God, who dwells in unapproachable light, wants to communicate his own divine life to the men he freely
created, in order to adopt them as his sons in his only-begotten Son. By revealing himself God wishes to make
them capable of responding to him, and of knowing him and of loving him far beyond their own natural
capacity.17
Gods revelation was transmitted orally to the prophets of the Old Testament and to the Apostles in New
Testament times. This oral revelation is called Tradition, Sacred Tradition, or Apostolic Tradition. God also
inspired men to write the great love letters of his mercy that make up the books of the Bible. The Catholic Church
recognizes Gods word as the single source of divine revelation, which comes in two forms: oral and written Sacred Tradition and the Bible.
The author of Hebrews wrote, In many and various ways God spoke of old to our fathers by the prophets, but in
these last days he has spoken to us by a Son (Heb 1:1-2). Christ, the Son of God made man, is the Father's one,
perfect and unsurpassable Word (Jn 1:1). He is the fullness of Gods revelation; there will be no other Divine
Word other than this one.18 Jesus established the definitive family bond, called the Covenant, between God and
man that will never pass away. No new public revelation is to be expected before Jesus glorious second
coming.19

Tradition and the Bible

The Catechism lays out the relationship of Tradition and the Bible:
Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other.
For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing,
and move towards the same goal.20

Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit. And
[Holy] Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the
Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth,
they may faithfully preserve, expound and spread it abroad by their preaching.21
The faith-filled study of the Bible, which is the word of God, leads to encountering the Word who is God.
Therefore, the Catechism teaches:
For this reason, the Church has always venerated the Scriptures as she venerates the Lord's Body. She never
ceases to present to the faithful the bread of life, taken from the one table of God's Word and Christ's Body.22

The Magisterium, the Teaching Office of the Church

Jesus established an infallible Teaching Office in his Church called the Magisterium, which gives Catholics an
accurate understanding of divine revelation, preventing Gods word becoming a riddle subject to the whim of
each interpreter.
This teaching office was specifically given to Peter and his successors as the chief shepherds of Christs Church.
Jesus made this promise in Matthew 16:18-19:
You are Peter [Rock in Greek petros], and on this rock [petra] I will build my Church, and the gates of Hades will 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 passage will be examined at greater length in the essay, Papal Infallibility. Here the following important
points are highlighted:
1. The key imagery indicates that Peter will be given the office of the prime minister in Jesus Church.
2. The power to bind and loose gives Peter and his successors the power to absolve sins and to make definitive
judgments in matters of faith and morals.
3. Therefore Peter and his successors are protected from teaching error, because God who is truth binds and
looses in heaven what Peter binds and looses on earth.
4. During the Last Supper, at the very time Jesus predicted Peters three-fold denial, Jesus also reminded Peter to
fulfill his office by strengthening his brothers after he repented:
Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat [that is, severely test you], but I have prayed for you that
your faith may not fail; and when you have turned again [repented], strengthen your brethren (Lk 22:31-32).

5. After the Resurrection, Jesus confirmed Peter as the head of his Church when he commanded Peter three times,
Feed my lambs Tend my sheep Feed my sheep; then Jesus added: Follow me (Jn 21:15, 16, 17, 19).

Succession
This topic will also be examined at greater length in the essay Apostolic Succession. Below one passage is
quoted that illustrates the point from St. Pauls second letter to the Corinthians:
You then, my son, be strong in the grace that is in Christ Jesus, and what you have heard from me before many
witnesses entrust to faithful men who will be able to teach others also (2 Tim 2:1-2).23
The task of the Magisterium is to carefully preserve and authentically interpret Gods revelation, giving Christians
a certitude that what is taught is the truth. Therefore the Church teaches:
Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed
on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with
dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this
single deposit of faith.24
One proof of the divine gift of infallibility is the reality that the teaching of the Catholic Church in the twenty-first
century is fully compatible with the teaching of the Apostolic Church in the first, second and third centuries,

indeed, in all subsequent centuries. The reason for this marvel is simple. The teaching of the Catholic Church is
always guided by and under the influence of the Holy Spirit. Therefore, it is not guided by, nor is it under the
influence of, those false ideas and warped values that the world considers politically acceptable.

APOSTOLIC SUCCESSION
CCC 77, 815, 830, 833, 860-862
WHAT?
Jesus established Peter and the Apostles in offices that he intended to be handed on to the popes and the bishops
who are the successors of Peter and the Apostles.

WHY?
Jesus confirmed Peter alone in an office as the first of the Apostles. He intended it to be a permanent office
transmitted to Peters successors because Jesus kingdom will last until the end of time. This office of
shepherding the Church is passed on through the sacred office of bishops. Therefore, the Church teaches that the
bishops have by divine institution taken the place of the apostles as pastors of the Church, in such wise that
whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent
Christ.25
Peters succession is already intimated when Jesus connected the promise of the keys he will give to Peter with
the prime ministerial office in Davids kingdom in Isaiah 22. Jesus affirmed that Peter will be given the dynastic
office of chief shepherd in Jesus kingdom.
Apostolic succession is also clearly evident when Peter determined that a successor must be chosen to fill the
place vacated by Judas betrayal and suicide:
Brethren, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David,
concerning Judas who was guide to those who arrested Jesus. For he was numbered among us and was allotted
his share in this ministry For it is written in the book of Psalms, Let his habitation become desolate, and let
there be no one to live in it; and, His office let another take (Acts 1:16-17, 20).
Apostolic succession is evident in the first missionary journey of Paul and Barnabas. They appointed elders
[bishops and priests] for them in every church, with prayers and fasting, they committed them to the Lord in whom
they believe (Acts 14:23).
In his second letter to Timothy St. Paul laid out the generational program for apostolic succession that was
practiced by the Apostles and their successors, and is continued to the present time:
You then, my son, be strong in the grace that is in Christ Jesus, and what you [Timothy was the second generation
of Christians] have heard from me [Paul was of the first generation] before many witnesses entrust to faithful men
[the third generation] who will be able to teach others [the fourth generation] also (2 Tim 2:1-2).
By the end of the second century, apostolic succession was understood as the sure indicator of orthodoxy. St.
Irenaeus of Lions, writing against the Gnostics around the year 180, affirmed the tradition of the Apostles, was
safeguarded in the unbroken line of succession of those men who were instituted bishops by the Apostles, and
their successors. He placed the greatest importance on the successors of St. Peter in Rome.26

WOW!
The successors of Peter, the popes, and the successors of the Apostles, the bishops, guarantee that the living
Gospel is always preserved in the Church, because Peter and the Apostles gave them their own position of
teaching authority.27 No other church can make this claim.

APOSTOLIC SUCCESSION
CCC 77, 815, 830, 833, 860-862
The Object of the Exercise
Students need to understand that apostolic succession was established by Christ and is built into the very nature of
his Church. In particular, they need to know and be able to explain the connection between the Petrine promise in
Matthew 16:18-19 and Isaiah 22. They should also be familiar with Acts 1:20 and memorize 2 Tim 2:1-2.

Supporting Information
Teaching of the Church
The First Vatican Council defined as an article of faith that Jesus named Peter the Prince of all the Apostles and
the visible head of the whole Church. Therefore he has both a primacy of honor and the primacy of jurisdiction.
This Council also defined the Roman Pontiff, the pope, as the successor of St. Peter in the same primacy.

Introduction
Protestants scholars generally agree, even if somewhat reluctantly, that Jesus promised to establish Peter as head
of his Church. For example, William Hendriksen, who received his doctorate from Princeton Theological
Seminary and for ten years held the position of Professor of New Testament Literature at Calvin Seminary in
Grand Rapids, agrees with N. B. Storehouse: It is unmistakable that Peter is described as exercising on the earth
the power of the keys of the kingdom.28 Similarly, R. T. France wrote: Yet it is Peter, not the Twelve, who is
declared to be the foundation rock.29
Nevertheless, there exists a Protestant unwillingness to admit that Jesus intended Peters exalted position to be
passed on to his successors. Thus, R. T. France writes, there is nothing in the passage about any successors to
Peter. It is Simon Peter himself, in his historical role, who is the foundation rock.30 It is interesting that both
France and Hendriksen connect the key imagery in Matthew 16:19 with Isaiah 22:20-22, but they fail to interpret
its significance beyond that of designating Peter as the chief steward or chief minister in Christs kingdom.
There is a basic principle that should guide the interpretation of Old Testament passages cited in the New
Testament. The sacred authors assume the interpreter will draw fully from the Old Testament context to which he
is alluding. The failure of France, Hendriksen and others can be attributed to the fundamental mistake of failing to
examine more carefully the significance of Jesus use of Isaiah 22:20-22.

The Keys
In the Davidic kingdom, the king appointed a cabinet of ministers (1 Kgs 4:1-6; 2 Kgs 18:37). Of these ministers,
one was elevated to a unique status. His authority was second only to that of the king, who gave him authority
over all other ministers and everyone else in the kingdom. This was a common practice in the Near East. For
example, when Joseph became the prime minister of Egypt, Pharaoh said, You shall be over my house [dynasty
or kingdom], and all my people shall order themselves as you command; only as regards the throne will I be
greater than you I am Pharaoh, and without your consent no man shall lift up hand or foot in all the land of
Egypt (Gen 41:40,44). The symbol of Josephs office was the signet ring that Pharaoh took from his hand and put
it on Josephs hand (Gen 41:42).
Now lets fast forward to Davids kingdom. David ruled from 1010 to 970 B.C. However, his dynasty continued
after his death. Hezekiah became the king of Judah at the age of 25 approximately 265 years after King Davids
death. Hezekiahs rule from 715 to 687 was marked by a great religious reform. It was during his reign that
Shebna, the prime minister or royal steward (Is 22:15), was removed from his office:
Behold, the Lord will hurl you away violently, O you strong man I will thrust you from your office, and you
will be cast down from your station (Is 22:17, 19).
Eliakim will be installed in his place as prime minister (Is 22:20-22). The symbol of that office is the key of the

house of David (Is 22:22).

The point of Jesus reference to Isaiah 22 is to indicate that Peter will also be given an office in Jesus kingdom,
which is his Church. That office will continue as long as Jesus kingdom on earth continues. Jesus is the new
Moses. Like the first Moses, Jesus established a priestly hierarchy in his kingdom. Peter and his successors are
the chief ministers in that kingdom, the rock upon which Jesus will build his Church.

Succession in the Acts of the Apostles

Peters decision to replace Judas is a clear demonstration that Peter and the Apostles understood the importance
of succession. It is a vial element of the dynastic nature of the Church.
In those days Peter stood up among the brethren (the company of persons was in all about a hundred and twenty),
and said, Brethren, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of
David, concerning Judas who was guide to those who arrested Jesus. For he was numbered among us and was
allotted his share in this ministry. . . For it is written in the book of Psalms, Let his habitation become desolate,
and let there be no one to live in it [Ps 69:25], and His office let another take [Ps 109:8] (Acts 1:15-17, 20).
The key word in the passage is office. St. Paul will use that same Greek word in his first letter to Timothy, when
he gave instruction about the qualifications for the office of bishop (1 Tim 3:1).

Primacy in the Early Church

Historically, the evidence is most persuasive that the apostolic Church considered the Bishop of Rome to be the
successor of Peter. Below are a few representative samples from the writings of the early Church Fathers.
St. Ignatius of Antioch (50-115)
Ignatius, also called Theophorus, to the Church that has found mercy in the transcendent Majesty of the Most
High Father and of Jesus Christ, His only Son; the Church by the will of Him who willed all things that exist,
beloved and illuminated through the faith and love of Jesus Christ our God; which also presides in the chief
place of the Roman territory; a church worthy of God, worthy of honor, worthy of felicitation, worthy of praise,
worthy of success, worthy of sanctification, and presiding in love, maintaining the law of Christ, and bearer of
the Fathers name: her do I therefore salute in the name of Jesus Christ, the Son of the Father.31
St. Irenaeus (180-190)
But since it would be too long to enumerate in such a volume as this the successions of all the Churches, we
shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through
blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of
the bishops of the greatest and most ancient Church known to all, founded and organized at Rome by the two
most glorious Apostles, Peter and Paul, that Church which has the tradition and the faith which comes down to
after having announced to men by the Apostles. For with this Church, because of its superior origin, all
Churches must agree, that is, all the faithful in the whole world; and it is in her that the faithful everywhere
have maintained the Apostolic tradition.32
St. Clement of Alexandria (150-214)
Nor does the kingdom of heaven belong to the sleeping and the lazy; rather, the violent take it by force. On
hearing these words, the blessed Peter, the chosen, the pre-eminent, the first among the disciples, for whom
alone with Himself the Savior paid tribute, quickly grasped and understood their meaning. And what does he
say? Behold, we have left all and have followed you.33
Tertullian (160-c. 220)
Peter alone [among the Apostles] do I find married, and through mention of his mother-in-law. I presume he
was a monogamist; for the Church, built upon him, would for the future appoint to every degree of orders none
but monogamists. As for the rest, since I do not find them married, I must presume they were either eunuchs or

continent.34
I now inquire into your opinion, to see whence you usurp this right for the Church. Do you presume, because
the Lord said to Peter, On this rock I will build my Church, I have given you the keys of the kingdom of
heaven, or whatever you shall have bound or loosed on earth will be bound or loosed in heaven, that the
power of binding and loosing has thereby been handed on to you, that is, to every Church akin to Peter? What
kind of man are you subverting and changing what was the manifest intent of the Lord when He conferred this
personally upon Peter? On you, He says, I will build my Church; and I will give to you the Keys, not to the
Church; and whatever you shall have bound or you shall have loosed, not what they shall have bound to they
shall have loosed.35

The Bishops, Successors of the Apostles

That the bishops are the successors of the Apostles is not the main point of contention between Catholics and
Protestants. It is evident in the New Testament that the Apostles appointed successors. For example, during their
first missionary journey, Paul and Barnabas appointed elders36 for them in every church, with prayers and
fasting, they committed them to the Lord in who they believe (Acts 14:23).
In his second letter to Timothy, St. Paul laid out the generational program for apostolic succession:
You then, my son, be strong in the grace that is in Christ Jesus, and what you [Timothy was the second generation of Christians]
have heard from me [Paul was of the first generation] before many witnesses entrust to faithful men [the third generation] who will be
able to teach others [the fourth generation] also (2 Tim 2:1-2).

By the end of the second century apostolic succession was considered a sure indicator of orthodoxy. St. Irenaeus,
writing against the Gnostics around the year 180, declared that the tradition of the Apostles, is found in the men
who were instituted bishops.37

Purpose
By establishing the office of the chief shepherd, Peter and his successors, and the office the bishops as the
successors of the Apostles, Jesus established in his Church his own visible authority guarded by the Holy Spirit.
When Catholics listen to the Pope and the bishops in union with the Pope, they are listening to Christ.

TRADITION
CCC 75-79, 80-83, 95, 97, 113, 120
WHAT?
Sacred Tradition is a precious source of Gods revelation

WHY?
Tradition is important because, together with Sacred Scripture, it is the divine source of all the saving truth and
moral discipline, which teaches Christians what to believe and how to behave. In particular, the Holy Spirit
guided the Apostles to hand on to the Church through their teaching and preaching, all the truths they learned from
the lips of Jesus.
Tradition, also called Sacred Tradition and Apostolic Tradition, refers to Gods unwritten revelation, which
together with the Bible, Gods written revelation, forms the sacred deposit of the word of God given to the
Church.
The word tradition is used in two senses in the Bible. It can refer either to human customs or divine
revelation. Scripture condemns those customs (traditions) that negate Gods commandments (Mt 15:1-9; Mk
7:1-15) or that promote false values - philosophy and empty deceit (Col 2:8). However, the New Testament
affirms Tradition as a source of revelation:
2 Thess 2:15 - So then, brethren, stand firm and hold to the traditions which you were taught by us, either by
word of mouth or by letter. St. Paul equates his oral instruction, traditions, with his inspired letter.
2 Thess 3:6 - Now we command you, beloved, in the name of our Lord Jesus Christ, that you keep away from
any brother who is living in idleness and not in accord with the tradition that you received from us. In this
passage Paul give a standing command in very strong language that has never been revoked.
1 Cor 11:2 - I commend you because you remember me in everything and maintain the traditions just as I handed
them on to you. St. Paul commends the Corinthian church because they have faithfully held to the doctrine
(traditions) Paul taught them.
1 Thess 2:13 - And we also thank God constantly for this, that when you received the word of God which you
heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work
in you believers. This quotation is important because St. Paul explicitly equates his oral teaching with the word
of God.
Key Christian beliefs depend on Sacred Tradition, for example: 1) The books that belong in the Bible; 2) Public
revelation ended with the death of the last Apostle; 3) It is forbidden to have more than one wife or husband; 4)
Changing the Lords day from Saturday (the Sabbath) to Sunday; and 5) The sacredness of human life from the
moment of conception.

WOW!
Tradition gives the Catholic Church the gift of the living memory of all that Jesus taught, which has been faithfully
handed on and preserved for two thousand years. It is the fulfillment of Jesus promise:
These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father
will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you (Jn
14:26).

TRADITION
CCC 75-79, 80-83, 95, 97, 113, 120
The Object of the Exercise
The goal is to give students an understanding of Apostolic Tradition, its importance, and its biblical basis. They
should be able to explain and defend Tradition to those who reject it. They should memorize 2 Thessalonians
2:15 and 3:6.

Supporting Information
Introduction
The word tradition means that which is handed down.38 In Catholic theology the terms Tradition, Sacred
Tradition, and Apostolic Tradition are synonyms. In the Greek New Testament, the word translated as tradition
is paradosis. This Greek word has a double meaning. It can designate customs or divine revelation handed
down orally. The focus here is on the second meaning, that is, the Word of God which has been entrusted to the
apostles by Christ the Lord and the Holy Spirit.39 The Catechism teaches that Sacred Tradition was faithfully
transmitted to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully
preserve, expound, and spread it abroad by their preaching.40
Together with Sacred Scripture, Apostolic Tradition forms one sacred deposit of Gods revelation.41 This sacred
deposit contains those truths that God wants us to know for the sake of our eternal salvation. Sacred Tradition,
then, is vitally linked with Sacred Scripture, because they both spring from the identical source - Gods
revelation. The New Testament was written from the living Apostolic Tradition under the inspiration of the Holy
Spirit.

Misunderstanding Sacred Tradition

Because the New Testament condemns some traditions, Protestants have erroneously concluded that all traditions
are rejected. Lets consider two examples.
Matthew 15:1-9 (cf. Mk 7:1-15) - In this confrontation with the Pharisees and scribes, Jesus does not condemn
traditions as such, much less Sacred Tradition. Rather, Jesus rejects sinful behavior, the transgression of the
commandment of God for the sake of your tradition (Mt 15:3).
Colossians 2:8 - St. Paul does not condemn all human traditions, much less Apostolic Tradition. His
denunciation is directed toward philosophy and empty deceit, which is contrary to the teaching of Christ. To
give Pauls instruction a modern expression, he condemned secularism, the contemporary paganism that promotes
false ideas like those so commonly accepted today: abortion, divorce and remarriage, birth control and
homosexuality.

Discussing Tradition with Protestants

In discussing Sacred Tradition with Protestants it is important for Catholics to recognize that Tradition is an idea
they have been taught to reject. In addition, many Protestants do not understand the term as used in the Catholic
Church, because they equate Tradition either with the tradition of men condemned in Mt 15:1-9 and Mk 7:1-15, or
with the philosophy and empty deceit of Col 2:8. Therefore, before discussing the biblical foundation of
Tradition, it is important to clarify the meaning of Sacred Tradition as taught by the Catholic Church.
Furthermore, Protestants are surprised to learn that some of their commonly held beliefs rest solely on Tradition
and not the Bible, for example:

The determination of which books belong in the Bible.

The sanctity of human life from the moment of conception.


The belief that public revelation ceased with the death of the last Apostle.

Switching of the Lords Day, the Sabbath, from Saturday to Sunday.

The prohibition against polygamy, which Martin Luther approved: I confess, Luther wrote, that I
cannot forbid a person to marry several wives, for it does not contradict the Scripture.42

The New Testament Uses Tradition

There are many examples of the New Testaments use of Sacred Tradition.
1. Mt 2:23 - That what was spoken by the prophets might be fulfilled, He shall be called a Nazarene.
The lack of any such Old Testament quotation indicates that St. Matthew is drawing on oral Tradition.
2. Mt 23:2 - The scribes and Pharisees sit on Moses seat; so practice and observe whatever they tell you, but
not what they do; for they preach, but do not practice.
Jesus gives this command before launching a blistering denunciation of the scribes and Pharisees for their
hypocrisy. There is no reference in the Old Testament to Moses seat. There is, however, a Jewish tradition
that Moses received Gods revelation, then handed it down in an uninterrupted succession through Joshua, the
elders, the prophets, and the Sanhedrin.
3. 1 Cor 10:4 - All drank the same supernatural drink. For they drank from the supernatural Rock which
followed them, and the Rock was Christ.
In this passage, St. Paul shows that the Christian sacraments of Baptism and Eucharist were prefigured in the Old
Testament. However, the Old Testament says nothing about a rock that followed the Israelites in the desert (Ex
17:1-7; Num 20:2-13). In contrast, there is a rabbinic tradition that the rock followed the Jews on their journey in
the desert, and another tradition that equates this rock with preexistent Wisdom.
4. 1 Pet 3:19 - He went and preached to the spirits in prison who formerly did not obey, when Gods patience
waited in the days of Noah.
St. Peter is drawing upon an oral Tradition not written in the Old Testament.
5. Jude 9 - When the archangel Michael contending with the devil, disputed about the body of Moses, he did not
presume to pronounce a reviling judgment upon, but said, The Lord rebuke you.
In relating this altercation between Michael and Satan, St. Jude relies on oral tradition, not the Old Testament.
6. Jude 14-15 - It was of these also that Enoch in the seventh generation from Adam prophesied, saying, Behold,
the Lord came with myriads of his holy ones, to execute judgment on all, and to convict all the ungodly of all their
deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh thing which ungodly
sinners have spoken against him.
Jude cites a prophecy of Enoch who lived before Noah, which is not found in the Old Testament, but was handed
down by oral Tradition.
7. 2 Tim 3:8 - St. Paul draws upon Tradition to supply the names of the magicians who opposed Moses in
Pharaohs court, namely, Jannes and Jambres (cf. Ex 7:8f).
8. Jas 5:17 - James tells us that no rain fell in Israel for three years because of Elijahs prayer. The Old
Testament says nothing about Elijahs prayer in his altercation with King Ahab (1 Kgs 17).
9. Acts 20:35 - Paul quotes Jesus saying: It is more blessed to give than to receive. This familiar saying is not
found in any of the Gospels. St. Paul is quoting an oral Tradition.
10. Lk 1:1-4 Lukes Gospels was written from the oral tradition: Just as they were delivered to us by those
who from the beginning were eyewitnesses and ministers of the word.

11. Acts 7:52-53; Gal 3:19; Heb 2:2-3 - The Law came through angels, not directly from God. This Jewish
Tradition is found in Josephus Antiquities of the Jews and Book of Jubilees, but it is not in the Old Testament.
12. Heb 11:36-37 - This passage lists persecutions endured by the prophets: mocking and scourging, and even
chains and imprisonment. They were stoned, they were sawed in two, they were killed by the sword. The
history of these events was handed down in oral tradition and is not found in Old Testament.

The New Testament Affirms Sacred Tradition

In addition to the use of Tradition, the New Testament affirms the Catholic understanding of Tradition.
2 Thess 2:15 - So then, brethren, stand firm and hold to the traditions which you were taught by us, either by
word of mouth or by letter.
This passage is important because St. Paul explicitly equates his oral instruction with his inspired letter, and he
teaches that both are expression of Tradition. In the context of the passage, Paul encourages the Thessalonians to
remain steadfast in their faith. He instructs them that the Lords coming is not around the corner. Therefore, they
should not be concerned with such rumors, which might undermine their faith.
The popular New International Version (NIV) shows its anti-Catholic bias by mistranslating the Greek word
paradosis, tradition, in this and similar passages (1 Cor 11:2; and 2 Thess 3:6) where this inspired Greek term
is used in a positive sense. In its place teaching is substituted. However, when the Greek text uses the word
paradosis in a negative sense43 it is correctly translated as tradition. This misleads the reader to conclude that
all tradition is condemned in the New Testament.
2 Thess 3:6 - Now we command you, beloved, in the name of our Lord Jesus Christ, that you keep away from
any brother who is living in idleness and not in accord with the tradition that you received from us.
In this passage Paul gives a standing command in very strong language that his based on his teaching, which he
identifies as tradition.
1 Cor 11:2 - I commend you because you remember me in everything and maintain the traditions just as I handed
them on to you.
St. Paul commends the Corinthian church because they are faithful to the doctrine, traditions, he taught them.
1 Cor 11:23 - For I received from the Lord what I also handed on to you.
In the immediate context of this passage, St. Paul instructs the Corinthians on the seriousness of receiving the
Eucharist worthily because it is the Body and Blood of Jesus. In this instruction, the Apostle describes the
process of Sacred Tradition.
2 Tim 1:11 - For this gospel I was appointed a preacher and an apostle and a teacher. The Apostles emphasis
is on Tradition, his oral teaching.
2 Tim 1:13-14 - Follow the pattern of the sound words which you have heard from me, in the faith and love
which are in Christ Jesus; guard the truth that has been entrusted to you by the Holy Spirit who dwells within
you.
Again, we see St. Pauls emphasis on Tradition, his oral instruction.
2 Tim 2:1-2 - You then, my son, be strong in the grace that is in Christ Jesus, and what you have heard from me
before many witnesses entrust to faithful men who will be able to teach others also.
This passage is important because it not only stresses Tradition, but it also instructs Timothy in the method of
handing on the revelation Paul received from Jesus - oral Tradition.

1 Thess 2:13 - And we also thank God constantly for this, that when you received the word of God which you
heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work
in you believers.
In this passage St. Paul explicitly equates his oral teaching with the word of God. It is interesting that even the
Protestant apologist, John MacArthur, correctly affirms that Pauls preaching was inspired and infallible and true
as Scripture itself.44

Practice of the Early Church

Protestant scholars affirm that the spread of Christianity was achieved by preachers, not writers. For almost a
generation the memories of Christs life and teaching were kept by oral tradition.45 It is historically irrefutable
that the Christian faith was established and passed on well into the second century by means of oral tradition and
not writings.46
The Baptist scholar Lee McDonald also confirms that: The church had an oral tradition concerning Jesus that
was taught and proclaimed in the early communities of faith (Acts 2:42; 4:33; 6:4) alongside the scriptures of
Judaism [the Old Testament].47 When heresies arose he explains how the Church defended the authentic Gospel
message. This was done at first by the rule of faith that appears to have embodied the oral tradition about
Jesus, but eventually also by the rule of certain writings that were believed to transmit faithfully the tradition of
Jesus.48
The internationally respected Protestant scholar, J. N. D. Kelly, gives an accurate account of the practice of the
early Church, which will form a succinct summary of this discussion of Tradition. He testifies that when asked
where the authentic faith was to be found, their [the early Church] answer was clear and unequivocal: in a general
way it was contained in the Churchs continuous tradition of teaching, and more concretely in the Holy
Scriptures. These were in fact the twin - as we shall see, overlapping - authorities to which Christians looked for
the confirmation of their beliefs.49
In the primitive Church, the apostolic testimony was not confined to written documents coming from or attributed
to the Apostles. Their testimony stood prior to the documents, and it would be more correct to say that the latter
were valued precisely because they were held to enshrine the former.50 It is unlikely that Christian teachers had
books specifically in mind on the majority of occasions when they referred to the apostolic testimony. It is much
more plausible that they were thinking generally of the common body of facts and doctrines, definite enough in
outline though with varying emphasis, which found expression in the Churchs day-to-day preaching, liturgical
action and catechetical instruction, just as much as in its formal documents.51
When doctrinal disputes arose, where did the early Christians discover the authentic apostolic testimony or
tradition? The most obvious answer was that the apostles had committed it orally to the Church, where it had
been handed down from generation to generation. Irenaeus believed that this was the case, stating that the Church
preserved the tradition inherited from the apostles and passed it on to her children. It was, he thought, a living
tradition which was, in principle, independent of written documents; and he pointed to barbarian tribes which
received this faith without letters.52

THE BIBLE
CCC 80-83, 101-141
WHAT?
The Bible is Gods written message to his children.

WHY?
Gods love for us is so great that he wanted to teach us about himself and what will make us happy in this life and
for all eternity in heaven. In order to give us a written record, the Holy Spirit inspired some men to write down in
human language his love messages. This written collection is called the Bible. Therefore, God is the primary
author of each of the books that make up the Bible. Gods authorship insures that the Sacred Scriptures teach
truth. What is written in one book never contradicts what is inspired in another book. Thus, the Catechism
teaches:
Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy
Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which
God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.53
But Christianity is not a religion of a book, even a divinely inspired book. Christianity is a religion of three
divine Persons: the Father, the Son, and the Holy Spirit. The study of the word of God, the Bible, leads the
believer to embrace with his whole heart the Word who is God, Jesus Christ. Jesus is the great revelation of
Gods truth and of his love for us.
Therefore, the Church urges the faithful to learn the surpassing knowledge of Jesus Christ, by frequent reading of
the divine Scriptures and makes its own the saying of St. Jerome: Ignorance of the Scriptures is ignorance of
Christ.54 Because the Bible does not interpret itself, our study always learns from and is subordinate to the
infallible teaching office Christ gave his Church.
Sacred Scripture gives an exciting freshness to the study of the Catholic faith, because it makes the faith come
alive like the human soul makes the body live. When we study the Bible the love of the Holy Spirit leaps from the
page and enflames our hearts. Therefore we should begin the study Scripture by asking the Holy Spirit to guide
us. It is also important that we are attentive to the lessons the Holy Spirit wants to teach us.
The Bible is made up of 73 books: of these, 46 books make up the Old Testament, and 27 books make up the New
Testament. The four Gospels occupy a special place because they focus on the life and words of Jesus.
Therefore, we stand at Mass when the Gospel is read. Although written many years apart by many different
human authors, there is a wonderful unity between the two Testaments. The Old Testament prepares for the New
and looks to the coming of the Savior. The New Testament fulfills the Old in the Person of Jesus Christ. In this
way, the two Testaments shed light on and complement each other.

WOW!
The books of the Bible form a single volume of Gods love letters to the human race. Jesus is the center of this
great love story because his life perfectly illustrates Gods love and the wonderful destiny God has prepared for
each of us. Jesus is not only the focal point of the Bible, he is the hinge upon which all history turns.

THE BIBLE
CCC 101-141
The Object of the Exercise
The purpose of this lesson is to give students an overview of the Bible together with an appreciation that the Bible
is a collection of Gods love letters to his earthly children. Students should memorize the books of the Bible (at
least the New Testament books). Students must also become familiar with how to navigate around the Bible so
they can find passages. Sword drills are great fun - See the section on Sword Drills below. When introducing
students to the Bible, begin with stories from the Gospels and Acts of the Apostles, as well as narratives from the
Old Testament.

Supporting Information
The Structure
The books that make up the Bible were composed under the inspiration of the Holy Spirit over many centuries and
by many different human authors. These books can be viewed as the chapters of the Bible, because the Holy
Spirit is their primary author, forming each part into one harmonious whole. The Bible contains 73 books: of
these, 46 chapters (books) make up the Old Testament,55 which is also called the Jewish Bible, and 27 chapters
make up the New Testament. The prophetic books of the Old Testament are divided between the 6 major
prophets and the 12 minor prophets. This division is based on the length of these books, not on their relative
importance. Authorship of the first five books of the Bible, called the Pentateuch, is attributed to Moses. They
are the oldest writings in the Bible. The Wisdom literature has the practical aim of guiding Gods children to live
a well-ordered and holy life. Solomon is considered the author of wisdom literature, although he did not write all
the seven books that are gathered under the title of wisdom. The historical books focus on the history of the
Hebrew people.
The four Gospels focus on the words and deeds of Jesus. Acts of the Apostles gives a narrative of the early
Church, first by focusing on St. Peter and then by shifting the focus to St. Paul. The letters of Paul, John, James,
Jude and Peter address specific pastoral issues written under the inspiration of the Holy Spirit. The book of
Revelation is a description of Johns vision of the heavenly worship, the Mass in heaven, and how it controls the
destiny of men and nations.

Importance
The Bible, along with Sacred Tradition, is the supreme rule of faith for Catholics. The Second Vatican Council
teaches: For, inspired by God and committed once and for all to writing, they impart the word of God himself
without change, and make the voice of the Holy Spirit resound in the words of the prophets and apostles.56
Together, the Bible and Sacred Tradition form the sacred deposit of Gods revelation, which is the basis of all the
Catholic Churchs doctrine.
Because the Bible is the Holy Spirits ardent whisper of love communicated to men in writing, Sacred Scripture
gives an exciting freshness to the study of the Catholic faith, because it makes the faith come alive, like the human
soul animates the body. When we study the Bible with an open heart, the love of the Holy Spirit leaps from the
page and enflames our hearts. Therefore we should begin the study of Scripture by asking the Holy Spirit to guide
us. It is also important that we are attentive to the lessons the Holy Spirit wants to teach us.
It is vital that teaching the Catholic faith is saturated with lessons from the Bible. This grounds the lesson in
Gods word and makes the instruction come alive. When the faith is taught without its biblical foundation it is
like dissecting a corpse. At the same time is must be emphasized that the Catholic Faith is not a religion of a
book, even a divinely inspired book. Christianity is a religion of three divine Persons: the Father, the Son, and the
Holy Spirit who are revealed to us by the Son of God made man, Jesus Christ. Therefore, the study of the word of
God, the Bible, leads the believer to embrace with his whole hearts the Word who is God, Jesus Christ. Jesus is
the great revelation of Gods truth and his love for us.

Therefore, the Church urges the faithful to learn the surpassing knowledge of Jesus Christ, by frequent reading of
the divine Scriptures and makes its own the saying of St. Jerome: Ignorance of the Scriptures is ignorance of
Christ.57
Because the Bible does not interpret itself, its study always learns from and is subordinate to the infallible
teaching office Christ gave his Church and the Holy Spirit faithfully guards.

Truth
The Bible teaches truth, not opinion. This is an important element of Gods word in a world where almost any
ridiculous idea is respected, almost all opinions are given equal value, and objective, immutable truth is generally
denied. Therefore the Catholic Church affirms:
Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy
Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which
God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.58

Interpreting the Bible

The Second Vatican Council gives three criteria for interpreting the Bible:
1. Be especially attentive to the content and unity of the whole Scripture. The different books of the Bible
form a unity by reason of the oneness of Gods plan, of which Christ Jesus is the center and heart.59
2. Read the Scripture within the living Tradition of the whole Church. According to a saying of the
Fathers, Sacred Scripture is written principally in the Churchs heart rather than in documents and records,
for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives
her the proper and complete interpretation of the Scripture.60
3. Be attentive to the analogy of faith. By the analogy of faith is meant the coherence of the truths of faith
among themselves and within the whole plan of Revelation. For example, the Holy Spirit does not affirm the
divinity of Jesus Christ in one book and deny it in another.61
Therefore, when faithful Catholics interpret the Bible, individual interpretations are always subordinate to the
infallible teaching of the Catholic Church. Here a comparison can be made with a drive from New Orleans to Los
Angeles. There are many different routes that one can take to arrive at that ultimate destination depending on time
and interests. However, even within the broad framework of choices, one still cant safely drive on the wrong
side of the roadway or continually heading East when the ultimate direction is West.

Sword Drills
The Bible teaches that the word of God is the sword of the Spirit (Eph 6:17; Heb 4:12). An effective and
enjoyable technique to familiarize students with the Bible and key verses is to conduct sword drills. The teacher
calls out a verse, for example, Matthew 16:18-19. The first student to find the verse stands and reads it. Students
enjoy the competition.
At first, the searches will be slow and tentative, but eventually they become very fast. A select list of verses for
sword drills is provided below. This list was compiled because these verses pertain to subjects that will help the
students defend and explain their faith. Asking the students for a brief interpretation of the verses chosen adds to
the flavor.

Books of the Bible

Old Testament
Pentateuch (5)

Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Historical Books (16)
Joshua
Judges
Ruth
1 & 2 Samuel
1 & 2 Kings
1 & 2 Chronicles
Ezra
Nehemiah
Tobit
Judith
Esther
1 & 2 Maccabees
Major Prophets (6)
Isaiah
Jeremiah
Lamentations
Baruch
Ezekiel
Daniel
Minor Prophets (12)
Amos
Hosea
Micah
Zephaniah
Nahum
Habakkuk
Haggai
Zechariah
Malachi
Obadiah
Joel
Jonah
Wisdom (7)
Job
Proverbs
Ecclesiastes
Sirach
Wisdom
Psalms
Song of Songs

New Testament
Gospels (4)
Matthew
Mark
Luke
John
Acts of the Apostles (1)
Pauls Letters (14)

Romans
1 & 2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 & 2 Thessalonians
1 & 2 Timothy
Titus
Philemon
Hebrews
Catholic Letters (7)
James
1 & 2 Peter
1, 2, & 3 John
Jude
Revelation - Apocalypse (1)

SWORD DRILLS
Authority
Mt 16:18-19; Lk 22:31-22
Apostolic Succession
2 Tim 2:1-2; Is 22:20-22; Acts 1:20; 1 Tim 3:1
Tradition
2 Thess 2:15; 2 Thess 3:6; 1 Cor 11:2; 1 Tim 1:11; 1 Thess 2:13
Infallibility
Mt 16:18-19; Acts 15:11-12; Jn 14:16, 26; Jn 15:26-27; Jn 16:13 Is 22:20-22; Lk 22:31-32;
Jn 21:15-17
Bible Alone
2 Tim 3:14-17; 1 Tim 3:15; 2 Tim 1:13-14; 2 Tim 2:1-2; Acts 17:11; Jn 5:39; Acts 8:31; Lk 10:16; Acts 2:42;
2 Pet 3:16; Mt 28:19
Justification
Eph 2:8; Rom 3:24; Acts 15:11; Jn 3:36
Good Works
Phil 2:12-13; Gal 5:6; Eph 2:10; Heb 10:35; Jn 14:15; Jn 14:21; Jn 14:23-24; Rom 1:5;
Rom 16:25-26
Interior Transformation
2 Pet 1:3-4; 2 Cor 5:17-18; 1 Jn 3:1; 1 Cor 3:16
Faith Alone
Jas 2:14; Jas 2:17-24; Mt 19:16-17; Phil 2:12; Gal 5:6; Eph 2:10
Total Depravity (Rejected)
2 Cor 5:17-18; 2 Pet 1:3-4
Once Saved, Always Saved (Rejected)
1 Jn 5:13 (the 20 ifs); 1 Cor 10:12-13; Mk 16:16; Jn 5:16-17; Phil 3:12-13; 1 Cor 10:13
Baptism
Jn 3:5; Mk 16:16; Mt 28:19; Acts 2:38; Acts 22:16; Acts 10:22; Gal 3:26-27; Rom 6:3; Tit 3:5;
Eph 4:5-6
Confirmation

Acts 2:17; Acts 8:14-17; Lk 12:11-12; Eph 1:13; 2 Cor 1:21-22; Acts 19:1-6; Heb 6:1-2;
1 Jn 2:26-27
Real Presence
Jn 6:53-56; 1 Cor 11:27-30; Mt 26:26; Jn 6:63; Eph 2:14-16; Jn 1:14; 1 Cor 11:24; Jn 6:51;
Heb 10:10
Eucharist a Sacrifice
Heb 9:24; 1 Cor 11:24; Heb 6:19-20; Heb 7:25; Heb 8:1-2; Heb 8:34; Heb 4:14; Rev 5:6;
Rev 17:14; Rev 19:16; Mal 1:11
Confession
Mk 2:10-12; Lk 7:48; Jn 21:21-23; 2 Cor 5:18; Mt 16:18; Jas 5:16; 1 Jn 1:9
Anointing of the Sick
Mk 2:5-12; Mt 10:8; Jas 4:14-15; Mk 16:18; Mk 6:12-13
Matrimony
Gen 1:27-28; Gen 2:18; Gen 2:24; Mt 19:6; Eph 5:21-24; Eph 5:25-27; Eph 5:28-33
Holy Orders
1 Cor 4:15; Lk 22:19; 1 Cor 4:15; 1 Cor 11:24; 1 Tim 4:14; 2 Tim 1:6-7; 2 Tim 2:1-2
Celibacy
Mt 19:11-22
Praying to Saints
1 Tim 2:1-5; Mt 22:31-32; Jas 5:16; Rev 8:3-4
Mary the Mother of God
Lk 1:35; Lk 1:43; Rev 12:17
Marys Immaculate Conception
Lk 1:28; Gen 3:15; Lk 1:35; Lk 1:39-56; Rev 11:19-12:1-2; Ex 25:10-26; Ex 16:34; Num 17:10;
Heb 9:4; Lk 1:47; Judg 4:21; Judg 5:24; Lk 1:24; Judg 9:5; Judith 13:8; Rev 11:19
Marys Perpetual Virginity
Lk 1:34; 1 Cor 15:6; Acts 1:15l Lk 1:35; Mt 1:23; Is 7:14
Marys Assumption
1 Cor 15:54-55; Rev 12:1-2
Mary Co-Redemptrix
Jn 19:25; Lk 2:34-35; 1 Kgs 2:19; 1 Kgs 1:16; Jn 2:3; 1 Kgs 2:17
Communion of Saints
1 Cor 12:12-13; 1 Cor 12:27; Rom 12:4-5; 1 Cor 6:15; Col 1:18
Indulgences
Mt 16:18-19; Sir 7:36; Jn 20:21-23; 2 Sam 12:13-14
Purgatory
1 Cor 3:15; 1 Pet 1:7; 2 Macc 12:46; Col 1:14; Heb 12:14; Rev 21:27
Statues
Ex 25:18; 1 Kgs 9:3; Num 21:8; 1 Kgs 6:23
Divorce and Remarriage
Mal 2:14-16; Lk 16:18; Mk 10:9; 1 Cor 7:10-11; Rom 7:2-3
Male Only Priesthood
Judg 10:10; Judg 18:19; Jn 3:29; Rev 18:23; 1 Cor 4:15; 1 Thess 2:11
Relics
2 Kgs 13:20-21; 2 Kgs 2:11-14; Acts 5:15; Acts 19:11-12

CANON OF THE BIBLE

CCC 120, 1117
WHAT?
The canon of the Bible refers to the authentic list of inspired writings in the Old Testament and the New
Testament that make up the Bible. The word canon comes from a Greek word that means rule or standard.

WHY?
The Christian Scriptures of the first two centuries consisted of the Greek translation of the Old Testament known
as the Septuagint. The Septuagint included books that Jews in the Christian era did not include in their canon: 1
and 2 Maccabees, Tobit, Judith, Sirach, Wisdom, Baruch, and some parts of Esther and Daniel. These seven
books and the two additions are collectively known as the deuterocanonicals (from the Greek for second canon)
or the apocrypha in some Protestant Bibles, meaning they are of doubtful origin.
The Catholic Church needed to sift through more than fifty Gospels, twenty-two Acts and many other writings
during the gradual process of determining which Christian writings were divinely inspired and should be included
in the New Testament. This process was completed by a decree of Pope St. Damasus I in 383, and confirmed at
the councils of Hippo in 393 and Carthage in 397 and 419. Subsequently, the councils of Second Nicea in 787,
Florence in 1441, and Trent in 1546 approved the identical canon of the Bible that Catholics still recognize today
as divinely inspired. The Church based its determination of the books that belong in the Bible on Sacred
Tradition.62
Even Luther admitted that the Catholic Church determined which books belong in the Bible:
We are obliged to yield many things to the Papists - that with them is the word of God, which we received from
them; otherwise we should have known nothing at all about it.63
However, Protestants reject the infallible authority of the Catholic Church. This creates an enormous problem for
Protestants because it undercuts their security in the canon of the Bible. Thus, Protestant scholars claim: The
Bible is a fallible collection of infallible books.64
These Protestant scholars do not attest that the Catholic Church did err in its determination of the books that
belong in the Bible, but the Protestant rejection of the deuterocanonicals, following the lead of Luther, shows that
they believe something quite different.
The harmful consequences of Luthers rejection of seven books of Bible and parts two others together with his
discounting of James, Hebrews, Jude, and Revelation in the New Testament, led Hartmann Grisar, Luthers
biographer, to conclude: It was tragic that no Christian writer ever inflicted so much damage upon the Book of
Books as the man who boasted of having favored it in so high a degree and represented it as the great, nay, the
sole source of faith.65

WOW!
Catholics have an absolute certitude, based on Christs guarantee that the 46 books in the Old Testament and the
27 books of the New Testament are divinely inspired:
Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall
be loosed in heaven (Mt 16:19).

CANON OF THE BIBLE

CCC 120, 117
The Object of the Exercise
Students should understand the meaning of the term canon of the Bible. They should also understand that, while
the 46 books of the Old Testament were always accepted by the Church, the process of determining which books
belong in the New Testament took centuries, because the Bible does not come with an infallible index. However,
in both cases it was the infallible decision of the Catholic Church that gives Catholics certitude that the books in
Catholic Bibles are divinely inspired. Finally, they need to understand that the rejection of the infallible authority
of the Catholic Church and the rejection of seven books of the Old Testament and parts of Daniel and Esther
undermines the canon of Scripture for Protestants.

Supporting Information
Old Testament and the Septuagint
The historical evidence is overwhelming that the Scriptures of the first Christian centuries was the Greek
translation of the Old Testament known as the Septuagint. Eighty-five percent of the Old Testament quotations
found in the New Testament are drawn from the Septuagint. Almost all the Church Fathers regarded the Septuagint
as the standard form of the Old Testament Scriptures. St. Augustine even thought this translation was divinely
inspired.
The Septuagint is the most ancient and important translation of the Old Testament into the Greek language, a work
that was carried out between the third and the first centuries B.C. The word Septuagint comes from the Latin
word meaning seventy. It was so named because seventy translators allegedly worked on the text. It is often
identified with the Roman numerals for seventy, LXX.
The Septuagint included 1 and 2 Maccabees, Tobit, Judith, Sirach, Wisdom, Baruch, and some parts of Esther and
Daniel. These seven books and the two additions are collectively known as the deuterocanonicals (from the
Greek for second canon) or the apocrypha in some Protestant Bibles, meaning they are of doubtful origin. Well
into the third century of Christian era, Jewish rabbis rejected these books as part of the Jewish canon. However,
these scholars did not have divine authority to determine which books of the Old Testament were or were not
inspired.
The noted Protestant scholar J.N.D. Kelly affirms that the Christian Church of the first two centuries accepted the
deuterocanonicals as inspired.66 The Baptist scholar Lee MacDonald affirms that there is no evidence to support
the idea that the Jews had a different canon from the Septuagint between the period of the second century B.C. to
the second century A.D. The Septuagint was widely used by Jews throughout the Roman Empire, and it was also
commonly used in Israel. This explains why its use spread with amazing rapidity among Christians even where
the Hebrew texts were available. All the evidence points to the fact that the Scriptures for the early Christians
were the same widely diverse body of scriptures that were considered inspired and therefore authoritative by
Pharisaic Judaism or the various Jewish sects that existed before the separation of the Church from the
synagogue.67

The New Testament and the Formation of the Christian Canon

The recognition of the inspiration of the books that make up the New Testament and their acceptance on a par with
the Old Testament developed gradually. The Catholic Church needed to sift through more than fifty Gospels,
twenty-two Acts and many other writings during the gradual process of determining which Christian writings
should be included in the New Testament. This process was completed by a decree of Pope St. Damasus I in 383,
and confirmed at the councils of Hippo in 393 and Carthage in 397 and 419. Subsequently, the councils of Second
Nicea in 787, Florence in 1441, and Trent in 1546 approved the identical canon of the Bible that Catholics still
recognize today as divinely inspired. The Church made this determination of the canon by drawing on Sacred

Tradition.68 From the end of the fourth century the Christian canon of the Bible was decided.

Protestants Reject Books of the Old Testament

In the sixteenth century, Martin Luther rejected the seven books that comprise the deuterocanonicals together with
parts of Daniel and Esther. He did so because they contained passages that disagreed with his theology. Luther
claimed that all matters of faith and practice were based on the Bible alone, but the Bible never gave Luther the
authority to determine the books that belong in the Bible. Luther also questioned whether James was in fact
Scripture69 along with Hebrews, Jude, and Revelation. He referred to Jude as a superfluous document and
claimed that Revelation lacks everything that I hold as apostolic or prophetic.70
In rejecting the canon of the Bible that was accepted by Christians for over one thousand years, Luther wrenched
Sacred Scripture from the certain foundation upon which they had been established, namely, the infallible
authority of the Catholic Church.71 His treatment of the Bible led Hartmann Grisar, Luthers biographer, to
conclude: It was tragic that no Christian writer ever inflicted so much damage upon the Book of Books as the
man who boasted of having favored it in so high a degree and represented it as the great, nay, the sole source of
faith.72

Consequences of This Rejection

In rejecting the infallible authority of the Catholic Church or, for that matter, the infallible authority of any church,
Protestants also reject the Christian canon as an infallible decision. This creates an enormous problem for
Protestants because it undercuts their security in the canon of the Bible. Thus, Protestant scholars claim: The
Bible is a fallible collection of infallible books.73 These scholars do not attest that the Catholic Church did err in
its determination of the books that belong in the Bible, but the Protestant rejection of the deuterocanonicals,
following the lead of Luther, affirms something quite different.
Since Protestants teach that the Bible alone is their ultimate authority, each book of the Bible has a cloud of
suspicion hanging over it because the Bible does not have an infallible table of contents that lists the books that
are divinely inspired and, therefore, should be included in it. If, as Luther taught and Protestants believe, the
Catholic Church was wrong about the deuterocanonicals, isnt it reasonable to suspect from that perspective that
the Catholic Church made other errors? Perhaps other books should be rejected from the Bible? This is a serious
issue for Protestants.

Catholic Guarantee
In contrast, Catholics have the absolute certitude, based on Christs guarantee that the 46 books in the Old
Testament and the 27 books of the New Testament are divinely inspired. This confidence is based on Jesus
promise to Peter: Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be
loosed in heaven (Mt 16:19).

Some Questions Raised by Protestants

1. Why did the Catholic Church chain Bibles in churches?
Answer: Yes, Bibles were rare and very expensive, costing as much as a working mans yearly wage. This
practice prevented Bibles from being stolen.
2. Why did the Catholic Church keep the Bible in Latin for so many centuries?
Answer: Latin was the language most of the people in Western Europe spoke.
3. Why did the Catholic Church burn Bibles?
Answer: Catholic authorities burned misleading Bibles that contained false translations and errors.
4. Did the Catholic Church prohibit its members from reading the Bible?

Answer: Yes, the Catholic Church forbade its members from reading those Bibles that contained faulty translations
and taught errors.

PAPAL INFALLIBILITY
CCC #s 880-892, 2035
WHAT?
The Pope enjoys infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful he
proclaims by a definitive act a doctrine pertaining to faith or morals.74

WHY?
Jesus promised the gift of infallibility to Peter when he declared:
You are Peter [petros rock], and on this rock [petra] I will build my Church, and the gates of Hades will
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).
Jesus use of the expression the keys of the kingdom is a reference to Isaiah 22, where the unworthy prime
minister Shebna is to be removed from that office:
Behold, the Lord will hurl you away violently I will thrust you from your office, and you will be cast down
from your station. (Is 22:17, 19).
Isaiah also describes the investiture in which Eliakim will be installed as the chief minister:
In that day I will call my servant Eliakim the son of Hilkiah, and I will clothe him with your robe, and will bind
your belt on him, and will commit your authority to his hand; and he shall be a father to the inhabitants of
Jerusalem and to the house of Judah. And I will place on his shoulder the key of the house of David; he shall
open, and none shall shut; and he shall shut, and none shall open (Is 22: 20-21).
Notice that the prime minister is a father figure, which explains why the Bishop of Rome is called the Pope Papa or Father.
As the chief minister in Christs kingdom, Peter will be given Jesus complete authority, just as the prime minister
Eliakim can act with the kings complete authority in Davids kingdom: he shall open, and none shall shut; and he
shall shut, and none shall open (Is 22:21). The doctrine of infallibility rests on Jesus words: whatever you
bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Mt
16:19). God cannot support falsehood in any way. Therefore God binds and looses in heaven whatever Peter
binds or looses on earth because God protects Peter and his successors from teaching error.
Peter exercised his infallible authority at the Council in Jerusalem in Acts 15. Some Jews were teaching: Unless
you are circumcised according to the custom of Moses, you cannot be saved (Acts 15:1); and it is necessary to
circumcise them, and to charge them to keep the law of Moses (Acts 15:5). Paul and Barnabas went to
Jerusalem to settle the matter in a meeting with the Apostles and elders. After much debate Peter addressed the
assembly, ending with these words: But we believe that we shall be saved through the grace of the Lord Jesus,
just as they will (Acts 15:11). Peter had spoken, the matter was settled: And all the assembly kept silence
(Acts 15:12). There was no more debate.

WOW!
Infallibility is a gift to Peter and his successors for the benefit of the Church. It gives Catholics the absolute
certitude that the Popes cannot teach error in matters of faith and morals. This certitude comes from God; we
have Christs word for it. It doesnt get more secure than that!

INFALLIBILITY
CCC #s 880-892, 2035
The Object of the Exercise
This lesson gives students the biblical basis for the Churchs teaching regarding papal infallibility. They should
also have an understanding of what is meant by papal infallibility. Students need to memorize Matthew 16:18-19
and to be able to explain the connection to Isaiah 22:20-21.

Supporting Information
Definition
Infallibility is the gift of the Holy Spirit to the Church whereby the pastors of the Church the pope and the
bishops in communion with him can definitively proclaim a doctrine of faith and morals to be divinely
revealed.75 The pope enjoys infallibility in a unique way in virtue of his office as the supreme pastor and teacher
of all the faithful.

Background
The gift of infallibility is rooted in Jesus promise during the Last Supper:
And I will ask the Father, and he will give you another Counselor, to be with you for ever, even the Spirit of
truth (Jn 14:16).
But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and
bring to your remembrance all that I have said to you (Jn 14:26).
But when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds
from the Father, he will bear witness to me, and you also are witnesses, because you have been with me from the
beginning (Jn 15:26-27).
When the Spirit of truth comes, he will guide you into all the truth (Jn 16:13).
The gift of infallibility is uniquely centered in the person of Peter and his successors. Jesus promised this gift to
Peter. The Apostles were in northern Galilee near a place called Caesarea Philippi where Jesus asked his
disciples: Who do men say the Son of man is? (Mt 16:13). They responded with a hall of fame answer that fell
far short of the mark: Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets
(Mt 16:14). Then Jesus asked, But who do you say that I am? (Mt 16:15).
Simon Peter replied: You are the Christ, the Son of the living God. And Jesus answered him, Blessed are you,
Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell
you, you are Peter [petros - rock], and on this rock [petra] 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 16:16-19).
Name changes are very important in the Bible when God makes them, because they identify the persons vocation,
for example, Abraham (Gen 17:5), Sarah (Gen 17:15), and Jacob (Gen 32:28, 35:10; Is 43:1; 48:1). With one
exception no human is identified with or called rock in the Old Testament. The one exception is a reference to
the barrenness of Abraham and Sarah, which was like a dead rock, but out of whom God hewed a people (Is
51:1-2). In the passage we are considering, Jesus gives Simon a new name Peter, which means Rock. Like a
rock, Peter is barren of himself, but Jesus will build his Church on Peter and his successors.
The kingdom imagery is important because it indicates the dynastic nature of Peters office. The expression
kingdom of heaven is used 32 times in Matthews Gospel. There are 63 additional references in the New
Testament to the kingdom of God, and many more references to the kingdom. Jesus considered himself a king and

came to establish his kingdom. The proclamation of his kingship hung over Jesus head during his crucifixion,
written in Greek, the language of learning and culture, Latin, the language of the Roman Empire, and Hebrew, the
language of the chosen people (Mt 27:37). The key imagery is also very important because the one who holds the
keys of the kingdom of heaven operates as Christs chief minister in his kingdom. Jesus draws from Isaiah 22,
where the unworthy prime minister Shebna will be removed and Eliakim will be installed in his place. David
died hundreds of years earlier, but his kingdom continues and ministers are appointed to rule in his dynasty.
It was a common rabbinic understanding that the keys, together with the power of binding and loosing, indicated
the ability to impose or remove an obligation by handing down a authoritative interpretation of Scripture. When
young rabbis completed their training for office, they received a key from their teachers. This gesture symbolized
that they received authority to teach Gods word.76 The keys represented their spiritual authority for
proclaiming the will of God set forth in the Torah [the first 5 books of the Bible] through preaching, teaching, and
judging.77
The doctrine of infallibility rests on Jesus words: whatever you bind on earth shall be bound in heaven, and
whatever you loose on earth shall be loosed in heaven (Mt 16:19). These words echo Isaiah 22:21: he shall
open, and none shall shut; and he shall shut, and none shall open. Clearly, Peter and his successors cannot
teach error for God cannot support falsehood. God binds and looses in heaven whatever Peter binds or looses on
earth because the Holy Spirit, the Spirit of truth (Jn 14:16; 15:26; 16:13), protects Peter and his successors
from teaching error.

The Reminder, Strengthen the Brethren

During the Last Supper, at the very time Jesus predicted Peters three-fold denials, Jesus reminded Peter to fulfill
his office by strengthening his brothers:
Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat [that is, severely test you],
but I have prayed for you that your faith may not fail; and when you have turned again [repented], strengthen your
brethren (Lk 22:31-32).

The Confirmation
St. John records the moving scene when Jesus confirmed Peter in the office of chief shepherd. After the Apostles
hauled in their amazing catch of fish, they saw a charcoal fire (Jn 21:9). A charcoal fire is only mentioned in
one other place, John 18:18 when Peter was warming himself in the court of the high priest before he denied Jesus
three times. Jesus mercifully reversed that betrayal when he asks Peter three times, Do you love me? (Jn 21:15,
16, 17). As Peter proclaimed his love, Jesus declared: Feed my lambs (Jn 21:15), Feed my sheep (Jn
21:16), and Feed my sheep (Jn 21:17). Then he said to Peter, Follow me (Jn 21:19). Peter will indeed
follow Jesus all the way to crucifixion upside down!

Peter Exercises His Infallible Authority

Peter exercised his infallible authority at the Council in Jerusalem in Acts 15. Some Jews were teaching: Unless
you are circumcised according to the custom of Moses, you cannot be saved (Acts 15:1); and it is necessary to
circumcise them, and to charge them to keep the law of Moses (Acts 15:5). This issue was very important.
Were Gentile converts obligated to follow the law of Moses as laid out in the inspired Old Testament Scriptures?
Those who thought the Mosaic law was still binding seemed to have the Old Testament Scriptures on their side. It
was a hotly contested issue. Paul and Barnabas went to Jerusalem to settle the matter in a meeting with the
Apostles and elders. After much debate Peter addressed the assembly, ending with these words: But we believe
that we shall be saved through the grace of the Lord Jesus, just as they will (Acts 15:11). Peter had spoken, the
matter was settled: And all the assembly kept silence (Acts 15:12). The Mosaic law did not bind Gentile
converts to Christianity. The debate was over.
Subsequently, James, the local bishop who agreed with Peters decision, made a pastoral suggestion that the
Gentile Christians should, out of charity, avoid offending Jewish Christians. Therefore, the assembly decided

Gentile converts should abstain from the pollutions of idols and from unchastity and from what is strangled and
from blood (Acts 15:20).

OBJECTIONS TO
PAPAL INFALLIBILITY
WHAT?
Protestants reject the idea of any infallible authority other than the Bible.

WHY?
Infallibility is a gift to the Church that protects the Pope and bishops in communion with the Pope from teaching
error in matters of faith and morals. Impeccability means that a person cannot sin. The Holy Spirit does not
protect Popes so they are incapable of sinning.
A very common Protestant objection is based on the difference between the two Greek words used for rock in
Matthew 16:18: petros and petra.
And I tell you, you are Peter (petros - rock), and on this rock (petra), I will build my church.
The Protestant argument goes like this: The Greek word for rock is petra. It means a large or massive rock,
which in the passage refers to Peters faith. It is on this giant rock of faith (petra) that Jesus will build his
Church. Peter, in contrast, the petros, is merely a small stone, a pebble, but Jesus does not state that he will build
his Church on Peter, the fallible little rock.
This is an utterly false argument that ignores both Greek grammar and the meanings of petra in the New
Testament. In the Greek language, like Latin, Spanish, and many other languages, words can be masculine,
feminine, or neuter. In the case of the generic Greek word for rock, that noun is feminine - petra. However, it is
improper to use a feminine noun for a mans name, in this example the new name Jesus gives Simon. Therefore
St. Matthew gave this feminine noun a masculine ending - petros.
Perhaps an example with the Spanish language will prove helpful. The word of house is la casa, which is
feminine. Now lets suppose that in the Spanish language we wanted to give a 330 lbs defensive lineman the
nickname of House. He wouldnt be called La Casa, instead that feminine noun would be given a masculine
endings rendering it as El Caso.
The whole petra versus petros argument further falls apart when we consider that the language Jesus spoke was
Aramaic, not Greek. Aramaic, like English, does not designate words as masculine, feminine or neuter. The
Aramaic word of rock is kepha. Thus Jesus said to Simon, You are kepha and on this kepha I will build my
Church. This understanding is affirmed in the New Testament because Peter is identified as Cephas, which is the
Greek transliteration of the Hebrew word for rock - kepha.78
Furthermore, it is utterly incorrect to assign the meanings of a large rock to petra and a small rock to petros. The
reality is petra simply means a rock, very much like the English word rock. In the Greek language it can refer
to a massive rock, a large rock, or a small rock. Petra gives no indication to the size of the stone. However,
there is in the Greek language a specific word for a small rock that St. Matthew under divine inspiration did not
use. It is lithos, not petros.

WOW!
There is no valid biblical argument against papal infallibility. Jesus did name Peter as the head of the apostles
and he promised whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be
loosed in heaven (Mt 16:19).

OBJECTIONS TO
PAPAL INFALLIBILITY
The Object of the Exercise
Students should understand that there is no biblical basis to reject papal infallibility. Furthermore, they should be
able to give a clear defense to the Protestant objections they are likely to encounter in regard to Matthew 16:1819, which they should memorize.

Supporting Information
Basic Protestant Position
Catholics need to understand that Protestants reject the idea of any infallible authority other than the Bible alone.
This idea is examined in the essay The Bible Alone. In order to defend their position against the Catholic claim
of papal infallibility, Protestants typically bring forth the following arguments.

1. Peter Was a Sinner

Protestants point out that Peter sinned in denying Jesus three times, therefore they claim that he cannot be
infallible.

Response
This objection confuses infallibility with impeccability. Infallibility is a gift to the Church that protects the Pope,
and bishops in communion with the Pope, from teaching error in matters of faith and morals. Impeccability means
that a person cannot sin. The Holy Spirit protects the Popes from teaching error, but he does not protect the Popes
from sinning.

2. Petros versus Petra

A very common objection that is based on the two Greek words St. Matthew used for rock - petros and petra:
And I tell you, you are Peter (petros - rock), and on this rock (petra), I will build my church (Mt 16:18).
The Protestant argument goes like this:
The Greek word for rock is petra. It means a large or massive rock, which in Matthew 16:18 refers to Peters
faith. It is on this giant rock of faith (petra) that Jesus will build his Church. Peter, in contrast, the petros, is
merely a small stone, a pebble, but Jesus does not state that he will build his Church on Peter, a fallible little rock.

Response
This is an utterly phony argument that ignores both Greek grammar and the text of Sacred Scripture. In the Greek
language, like Latin, Spanish, and many other languages, words are given a gender and so can be masculine,
feminine, or neuter. In the case of the generic Greek word for rock, that noun is feminine - petra. However, it
violates Greek grammar to use a feminine noun for a mans name, in this example the new name Jesus gives
Simon. Therefore St. Matthew gave this feminine noun, petra, a masculine ending - petros.
Because many students have at least some familiarity with Spanish words, using the Spanish language as an
example will prove helpful. The Spanish word of house is la casa, which is feminine in gender. Lets suppose
that in the Spanish language we wanted to give a 330 lbs defensive lineman the nickname of House. We
wouldnt call him La Casa, instead we would give that feminine noun a masculine ending rendering it as El Caso.
The whole petra versus petros argument further falls apart when we consider that the language Jesus spoke was
Aramaic, not Greek. Aramaic, like English, does not designate words as masculine, feminine or neuter. The
Aramaic word of rock is kepha. Thus Jesus said to Simon, You are kepha and on this kepha I will build my
Church. This understanding is affirmed in the New Testament because Peter is identified as Cephas, which is the
Greek transliteration of the Hebrew word for rock - kepha (Jn 1:42; 1 Cor 1:12; 3:22; 9:5; 15:5; Gal 1:18, 2:9,

11, 14).79
It is incorrect to assign the meanings of a large rock to petra and a small rock to petros. The Greek word petra
simply means a rock, very much like the meaning of the English word rock. It can refer to a massive rock, a
large rock, or a small rock. The word alone gives no indication to the size of the stone. However, there is in the
Greek language a specific word for a small rock that St. Matthew under divine inspiration did not use, because
that was not the meaning the Holy Spirit wished to convey. The Greek word for a small stone is lithos, not
petros.
Furthermore, the New Testament uses petra for a small stone in at least three passages. The first is in the eighth
chapter of Lukes Gospel, verses 6 and 13 within the parable of the sower, where the word petra is used to
describe the rocky soil upon which seed fell. Clearly, Jesus is speaking about small pebbles in the ground.
The second and third examples occur in St. Pauls letter to the Romans 9:33 and in St. Peters first letter 2:8. In
both letters the Greek word petra is used in the metaphor of a stone over which men stumble. If the stone were
large men would not stumble over it, they would crash into it. Finally, Protestant scholars also agree that Petros
and petra can be used interchangeably80 further eroding the petros versus petra argument.

2. Peter Taught Error

Some claim that Pauls rebuke of Peter at Antioch (Gal 2:11-16) proves that Peter taught error and, therefore, he
could not have the gift of infallibility.

Response
Its always a good idea to read the passage:
For before certain men came from James, he [Peter] ate with the Gentiles, but when they came he drew back and
separated himself, fearing the circumcision party. And with him the rest of the Jews acted insincerely, so that
even Barnabas was carried away by their insincerity (Gal 2:12-13).
The issue Paul addressed was Peters behavior in regard to table fellowship. Peter separated himself from the
Gentile Christians out of human respect for the Jews. This gave a bad example that Barnabas followed.
However, Peter was not teaching error, so this incident has no applicability to infallibility.

Additional Evidence of Peters Primacy

The New Testament gives additional evidence of Peters primacy beyond Matthew 16:18-19 cited above. The
following passages are examples:
1. Peter acts as the spokesman for the Apostles (Mt 19:27; Mk 8:29; Lk 12:41; Jn 6:69).
2. The Apostles called Peter and his companions (Lk 9:32; Mk 16:17; Acts 2:37).
3. Peter is always listed first among the Apostles (Mt 10:1-4; Mk 3:16-19; Lk 6:14-16; Acts 1:13)
4. Peter is named 191 times in the New Testament. This is more than the rest of Apostles combined. John is
named most after Peter, but he is listed only 48 times.
5. The following firsts also indicate Peters primacy:
Decided to elect a successor to Judas (Acts 1:13-26).
Preached first sermon (Acts 2:14).
Received first convert (Acts 2:41).
Performed first miracle (Acts 3:6-7).
Exercised his authority by judgment of Ananias and Sapphira (Acts 5:1-11).
Exercised his authority in rendering the first excommunication (Acts 8:21).
Was the first Apostle to raise someone from the dead (Acts 9:36-41).
Received the revelation to admit Gentiles into the Church (Acts 10:9-16).
Exercised his authority in deciding that Gentile converts should be baptized (Acts 10:44-48).

THE BIBLE ALONE:

SOLA SCRIPTURA
WHAT?
The concept of the Bible alone, sola scriptura in Latin, claims that the Bible is the only ultimate, infallible
authority in matters of faith and morals.

WHY?
The Bible alone idea gave the Protestant reformers the lever to pry followers away from the Catholic Church by
denying papal infallibility and Sacred Tradition. Understanding Sola Scriptura is very important because it is the
foundation of every Protestant religion. The Bible alone idea is a complex concept that has four essential
elements:
1. The Bible is self-interpretative.
2. The absolute right of private interpretation, which trumps all other interpretations, yet no individual
interpretation is infallible.
3. The Bible is the only ultimate, infallible source.
4. Has clarity, so that the truths of faith can be understood by the uneducated.
Flaws of sola scriptura
Sola Scriptura bristles with flaws that can be summarized under the following three headings:
1. It is not historical. No one ever heard of this Bible alone theory until it was invented and propagandized in
the 16th century.
2. It is a principle of doctrinal and moral disunity. It has led to a chain reaction multiplying denominations
holding doctrines and practices that disagree with one another. At last count, the denominations exceeded 33,000.
3. It is not biblical. Sola scriptura affirms that the Bible alone is the only ultimate, infallible source of faith
and practice, but the Bible never teaches this idea. How does this make any sense?
In a desperate attempt to find biblical support for this Bible alone idea, Protestants use a defective technique of
biblical interpretation called proof texting.
Proof texting is taking a biblical passage out of its context to give it a meaning it couldnt have in its
context.
Consider the passage below from 2 Timothy 3:16-17 that is frequently trotted out as a proof text supporting sola
scriptura:
All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in
righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.
There is no hint in this passage that the Bible is self-interpretative or grants the absolute right of individual
interpretation. It doesnt say, scripture alone or only scripture. Furthermore, the word scripture refers to the
Old Testament, not to the Bible. Finally, in the context of the passage, St. Paul refers to Sacred Tradition. He
tells Timothy to hold to the standard of sound teaching that you have heard from me (2 Tim 1:13), and What
you have heard from me through many witnesses entrust to faithful people (2 Tim 2:2).

WOW!
Sola scriptura reduces the Bible to a riddle that no one can interpret with certainty because each person can only
rely on his or her fallible understanding of the sacred text.

THE BIBLE ALONE:

SOLA SCRIPTURA
The Object of the Exercise
Students need to understand the meaning of the utterly false principle of sola scriptura, which is the foundation of
every Protestant denomination. They should know the four key elements that make up this false principle and they
should be able to explain its flaws. Students should understanding the idea of proof texting and know how to
analyze passages that allegedly support the Bible alone idea in comparison with the four components that make up
its definition. They should memorize 1 Timothy 3:15.

Supporting Information
Importance
Any meaningful understanding of the theological differences between Catholics and Protestants must begin with a
grasp of the far-reaching dissimilarity in the understanding of authority. Protestants hold that divine revelation
comes exclusively through the Bible. Therefore, they reject the need of any interpretative authority other than the
Bible. This doctrine is expressed by the Latin phrase sola scriptura, which literally means by the Bible alone.
Sola scriptura is so important that the Protestant apologist James White calls it the formal principle of the
Reformation, that which gave rise to the rest.81
Protestantism stands or falls on this foundational element - the Bible alone.
Because Protestants adhere to the Bible alone idea, sola scriptura, the theological differences among Protestants
becomes relatively unimportant because these disagreements do not endanger the foundation upon which all
Protestant denominations are built. These differences are often merely viewed as opinion. I experienced this a
few years ago in a discussion with a large group of Baptists. When it came to the question of a Christian losing
his or her salvation by sin, the group was sharply divided. One side said, Yes, and the other said, No. Each
side held firmly to its opinion, which they believed was solidly based on the Bible. Yet their contradictory
opinions are accommodated because they were built on the same false foundation, sola scriptura.
However, if either side believed that sola scriptura was a false, unbiblical principle, that would be earth shaking
because it would rip out the foundation from under all Protestant churches causing the whole edifice to collapse.
When sola scriptura is challenged, the entire Protestant worldview is threatened. Scott Hahn recalls how this put
him in a state of turmoil when as a young Presbyterian minister he was teaching a course on Johns Gospel. He
was asked:
Professor Hahn, youve shown us that sola fide [by faith alone] isnt scripturalhow the battle cry of the
reformation is off-base when it comes to interpreting Paul. As you know, the other battle cry of the Reformation
was sola scriptura: the Bible alone is our authority, rather than the Pope, Church councils or Tradition.
Professor, where does the Bible teach that Scripture alone is our sole authority?82
This was a moment of truth that turned Scotts life upside down and eventually led him into the Catholic Church:
I looked at him and broke into a cold sweat. I had never heard that question before. In seminary I had a
reputation for being a sort of Socratic gadfly, always asking the toughest questions, but this one had never
occurred to me. I said what any professor caught unprepared would say, What a dumb question! As soon as the
words left my mouth, I stopped dead in my tracks, because Id sworn that, as a teacher, I would never say those
words I felt the ground shaking, as though somebody was pulling the carpet out from under my feet.83
This incident led to painful questioning. At the age of twenty-six Scott was offered a wonderful job, a full-time
position as dean of a Protestant seminary. He turned it down because he was questioning the foundation of his
Protestant belief system.
Sola scriptura is the vital issue to discuss with Protestants. If sola scriptura is false, all Protestant religions are

false. If sola scriptura is true, then Protestantism stands and the Catholic Church falls. Therefore, it is important
to begin this investigation with a clear understanding of the meaning of sola scriptura as defined by Protestant
scholars.

Definition of Sola Scriptura

On the surface, the Bible alone idea seems like a simple concept, but it is not. The following are the four
essential components that make up its definition:
1. The Bible is the only authentic, ultimate and infallible source that enables one to know what God wants his
children to believe and how he wants them to behave. Stated in another way, the Bible is the sole rule of faith and
practice. Norman Geisler and Ralph MacKenzie state it this way: By Sola Scriptura orthodox Protestants mean
that Scripture alone is the primary and absolute source of authority, the final court of appeal, of all doctrine and
practice (faith and morals).84
Analysis:
Where does the Bible make such a claim? It does not. The Bible teaches something quite different; it calls the
Church the pillar and bulwark [foundation] of truth (1 Tim 3:15).
2. The Bible is self-interpretative, that is, no church, council, creed, or confession of faith is authoritative nor
needed to interpret the Bible. Geisler and MacKenzie explain this point in the following manner: Scripture
interprets Scripture. This is known as the analogy of faith principle.85 When we have difficulty in understanding
an unclear text of Scripture, we turn to other biblical texts, since the Bible is the best interpreter of the Bible. In
the Scriptures, clear texts should be used to interpret the unclear ones.86 Apologist James White amplifies this
idea when he writes, The Scriptures are self-consistent, self-interpreting, and self-authenticating.87
Analysis:
Even a superficial acquaintance with Scripture shows that it is not self-interpretative. The many conflicting
interpretations held by Protestants further refute this silly idea. The hurricane of the Reformation reached a point
in 1577 that a book was published with this title: 200 Interpretations of the Words: This Is My Body. This
hardly supports the belief that the Bible is self-interpreting.
3. The absolute right of individual interpretation. At the heart of sola scriptura is the belief that the individual
believer comes to the knowledge of the essential truths of the Christian faith by studying the Bible alone, basing
his faith on these truths, as he understands them. Thus, R. C. Sproul affirms: the individual believer has the right
to the private interpretation of Scripture.88
Analysis:
This is the vital element in the definition of sola scriptura. In Protestantism the right of private interpretation is
absolute, making the teaching of any church subordinate to the whim of each individuals interpretation. Catholics
also have the right to interpret the Bible, but that right is not absolute. It is subordinate to the definitive teaching
of the Church. A comparison with driving a car will prove helpful. If a person has a drivers license, he has the
right to drive his car wherever and how he wishes, but that right is conditional. His right to drive is subordinate
to driving laws.
4. The Bible is said to have clarity or perspicuity. This means that the essential truths that mankind needs for
salvation are so clearly taught in the Bible, that even the uneducated can understand them. Thus Luther taught that
everyone, even the humble millers maid, nay, a child of nine, could interpret the Bible. In the words of Robert
Godfrey, The Protestant position, and my position, is that all things necessary for salvation and concerning faith
and life are taught in the Bible clearly enough for the ordinary believer to find it there and understand.89 Geisler
and Mackenzie give the following clarification: The perspicuity of Scripture does not mean that everything in the

Bible is perfectly clear, but rather the essential teachings are. Popularly put, in the Bible the main things are the
plain things and the plain things are the main things.90
Analysis:
Where does the Bible make the distinction between those truths that are essential for salvation and those truths that
are not? It does not! St. Paul spent three years teaching the Ephesians the whole council of God (Acts 20:27),
not just the essential truths. But the problems with the so-called perspicuity or clarity of Scripture runs much
deeper than the invisible distinction between essential and unessential truths. One example is the important issue
of mans free will.
Luther rejected the idea of free will based on his interpretation of the Bible. He wrote about the enslaved will,
in his book De Servo Arbitro. He taught that man is not a free agent, but a mute pillar of salt, either controlled
by the grace of God which is operative within him, or subject to the domination of the devil, without any activity
on his part.91 Luther rejected the notion of free will, because he believed that God acted according to his
completely arbitrary plan of predestination. He is God, he wrote, therefore there is no reason or cause of His
willing.92 As a result Luther taught that God was the ultimate cause of sin. Thus he asserted that Judas sin of
betrayal was the work of God; God by His almighty power moved his will as He does all that is in this
world.93 Similarly, he held that Adam was abandoned by God in Paradise and therefore could not but fall.94
Are these concepts essential truths of Christianity? Luther certainly thought they were.
The negative ramifications of Luthers repudiation of free will are catastrophic. If it is not possible to keep the
Commandments, why are they relevant? Why even try to keep them? If humans cant do otherwise, how does it
make any sense to punish those who violate the commandments? The result of Luthers teaching on the enslaved
will was that many were led to abandon the Commandments in spite of the fact that Luther strongly opposed this
tendency.95
Even Luthers close collaborator Melancthon rejected his doctrine of predestination. He concluded that Luthers
teaching on the enslaved will was blasphemous.96 He eventually opposed Luthers exaggerated doctrine of
justification by faith alone with Luthers low valuation of good works. Are the issues of free will and our ability
to keep the commandments essential elements of Christianity? In what sense is the teaching of Scripture clear?
What seemed clear to Luther was not at all clear to Melancthon. Both men appealed to their ultimate authority, the
Bible alone, but because they relied on their subjective interpretation they could not resolve their differences.

Three Fatal Flaws

In addition to the inherent defects in the definition of sola scriptura, this belief has three fatal flaws: it is not
historical; it is not workable; and it is not biblical. Lets examine these flaws.
1. Sola scriptura is not historical.
There is an obvious inconsistency with the claim that the Bible alone is a fundamental principle of Christianity,
when there is no evidence that anyone ever heard of this idea for almost fifteen hundred years. This creates an
enormous problem for those who attempt to justify sola scriptura.
Sola scriptura was not even possible in the first Christian centuries because there was no Bible. The Scriptures
of the early Church was the Old Testament. The Apostles and their successors, the bishops, passed on the
Christian faith by their oral teaching. It would take several centuries before the Church sifted through the early
Christian writings to determine which ones were divinely inspired and were therefore on an equal footing with
the Old Testament.
In the words of the prominent Protestant historian and patrologist, J.N.D. Kelly:
Hence by tradition the fathers usually mean doctrine which the Lord or His apostles committed to the Church,
irrespective of whether it was handed down orally or in documents.97

Subsequently, he added:
There is no reason to infer, however, that the primitive Church regarded the apostolic testimony as confined to
written documents emanating from, or attributed to, the apostles.98
Even when the books of the New Testament were recognized as divinely inspired and on a par with the Old
Testament, very few Christians ever personally read them because Bibles were rare and very expensive. It
wasnt until the invention of the printing press in 1440 that Bibles began to be readily available. Furthermore,
sola scriptura also presupposes widespread literacy so Christians could read the Bible to decide for themselves
what it taught. However, the Protestant scholar, Wayne Meeks, asserts, Literacy in the Roman empire, by very
rough estimate, did not exceed 10 percent on average.99 The inability to read made sola scriptura unworkable.
The lack of any historical evidence that supports sola scriptura in the first Christian centuries is particularly
damaging because many Protestants erroneously believe that the beliefs of the Fathers of the Church were
Protestant. As a result, isolated quotations from the writings of the early Church are carefully selected to buttress
this failed principle. These cherry picked passages are then interpreted in a way that distorts and ignores the
overall content of the quoted Fathers writings. This cut and paste approach gives a distorted slant to the passage
they cite. Consider the following example.
James White quotes St. Cyril of Jerusalem as a supporter of sola scriptura, giving the reader the impression that
St. Cyrils views reflect those of Mr. White.
In regard to the divine and holy mysteries of the faith, not the least part may be handed on without the Holy
Scriptures. Do not be led astray by winning words and clever arguments. Even to me, who tell you these things,
do not give ready belief, unless you receive from the Holy Scriptures the proof of the things which I announce.
The salvation in which we believe is not proved from clever reasoning, but from the Holy Scriptures.100
Even if this statement was the only thing St. Cyril wrote, it would not support the definition of sola scriptura.
Where does this passage reject Sacred Tradition as a source of revelation or the infallible teaching authority of
the Church? Where does it claim or imply that the Bible is the only infallible source of doctrine and practice?
Where does Cyril state that the Bible is self-interpretative and perspicuous? Indeed, if the Bible were selfinterpreting and clear, there would be no need for Cyril of Jerusalem to compose his Catechetical Lectures,
because the Scriptures would be sufficient.
Furthermore, upon examining Cyrils Catechetical Lectures, it becomes evident he does not support sola
scriptura. Consider the following statements, which are also drawn from the Catechetical Lectures.
The Infallible Authority of the Catholic Church
[The Church] is called Catholic, then, because it extends over the whole world, from end to end of the earth; and
because it teaches universally and infallibly each and every doctrine which must come to the knowledge of men,
concerning things visible and invisible, heavenly and earthly.101
Tradition
But what is also the point, let us note that the very tradition, teaching, and faith of the Catholic Church from the
beginning, which the Lord gave, was preached by the Apostles, and was preserved by the Fathers. On this was
the Church founded: and if anyone departs from this, he neither is nor any longer ought to be called a
Christian.102
2. Sola scriptura is not workable.
The Bible alone idea elevates each individuals interpretation, not the Bible, to the status of the ultimate arbitrator
in matters of faith and morals. As the history of Protestantism amply demonstrates, sola scriptura invariably
leads to moral and doctrinal anarchy. The World Christian Encyclopedia reported in 2001 that there were

33,820 Christian denominations. That is an increase of 13,020 denominations from a similar report published in
1982! This multiplication of denominations exemplifies the evil fruit of absolute, individual interpretation that is
at the core of the Bible alone idea.
The Protestant scholar Robert McAfee Brown highlights the unworkability of sola scriptura in his provocative
book, The Spirit of Protestantism, in which he makes the following observation:
Protestants often sing,
We are not divided,
All one body we,
One in hope, in doctrine,
One in charity.
A more honest version would go,
We are all divided,
Not one body we,
One lacks faith, another hope,
And all lack charity.103
Jesus affirmed: For this I was born and for this I came into the world, to testify to the truth. Everyone who
belongs to the truth listens to my voice (Jn 18:37). The whole truth of Jesus Christ certainly cannot be found in
33,820 competing and contradicting denominations all citing the Bible as their ultimate authority!
This doctrinal and moral disorder is an insoluble difficulty for Protestants as long as they clings to sola
scriptura. The awful reality is that sola scriptura gives each individual the absolute right to authentically
interpret the Bible apart from any church, council or creed under the guise that the Bible alone is his or her only
infallible and inspired authority.
Thus Protestantism diminishes Christianity to a religion that bases its faith on the Bible alone, but it offers no
objective certitude that the writings collected in the Bible are divinely inspired. In addition, it offers no infallible
certitude that any individual interpretation of the Bible is without error. Therefore, the Bible becomes a riddle
without an answer, and inspiration is reduced to words without a meaning.
Even the practice of the reformers illuminates the deficiency of sola scriptura. Luthers early position
proclaimed that everyone, including the humble millers maid, nay, a child of nine, could interpret the Bible.
However, as Christianity began to fracture, he radically altered his position. He called the Bible the heresy
book. In 1525 he wrote: There are as many sects and beliefs as there are heads. This fellow will have nothing
to do with baptism; another denies the sacraments; a third believes that there is another world between this and
the Last Day. Some teach that Christ is not God; some say this, some say that. There is no rustic so rude but that,
if he dreams or fancies anything, it must be the whisper of the Holy Spirit and he himself is a prophet.104
The historical evidence shows that the Reformers used their principle of private judgment as the lever to induce
followers to abandon the Catholic Church. However, they quickly moved to positions that forbade their followers
from exercising that same privilege. The noted historian Will Durant makes the following observation: It is
instructive to observe how Luther moved from tolerance to dogma as his power and certainty grew ... In an Open
Letter to the Christian Nobility (1520) Luther ordained every man a priest, with the right to interpret the Bible
according to his private judgment and individual light; and added, We should vanquish heretics with books, not
with burning Already in 1522 [just two years later] he was outpapaling the popes. I do not admit, he wrote,
that my doctrine can be judged by anyone, even the angels. He who does not receive my doctrine cannot be
saved.105 Where does the Bible give Martin Luther the authority to make such a claim?

John Calvin also assumed the role of a tyrant. The new clergy ... became under Calvin more powerful than any
priesthood since ancient Israel. The real law of a Christian state, said Calvin, must be the Bible; the clergy are
the proper interpreters of that law; civil governments are subject to that law, and must enforce it as so interpreted
... No one was to be excused from Protestant services on the plea of having a different belief; this greatest
legislator of Protestantism completely repudiated the principle of private judgment with which the new religion
had begun. He had seen the fragmentation of the Reformation into a hundred sects, and foresaw more; in Geneva
he would have none of them. There a body of learned divines would formulate an authoritative creed; those
Genevans who could not accept it would have to seek other habitats. Persistent absence from Protestant services,
or continued refusal to take the Eucharist, was a punishable offense. Heresy again became an insult to God and
treason to the state and was to be punished with death Between 1542 and 1564, 58 persons were put to death
[in Geneva], and 76 were banished, for violating the new code. Here, as elsewhere, witchcraft was a capital
crime; in one year, on the advice of the Consistory, 14 alleged witches were sent to the stake on the charge that
they had persuaded Satan to afflict Geneva with plague.106
As long as Protestants leaders could prohibit individuals from the free exercise of sola scriptura, while still
proclaiming it from the pulpit, they maintained uniformity in belief and practice. However, once the freedom of
private judgment was enshrined in the American Constitution, nothing could stop the avalanche of new
denominations: Mormons, Jehovahs Witnesses, Theosophists, Spiritualists, Christian Scientists, Seventh-Day
Adventists, and a host of others rapidly emerged.
Protestant apologists, like Keith A. Mathison, recognize the endless ruptures that result from sola scriptura:
Within evangelicalism, many professing Christians use sola scriptura as a battle cry to justify endless schism.
Other professing evangelicals use the slogan sola scriptura to justify every manner of false doctrine imaginable.
The numerous ways in which sola scriptura has been misused have provoked its critics with further evidence of
the practical unworkability of the doctrine Roman Catholic and Orthodox apologists have been effective in
their criticisms in large part because of the fact that most Protestants have adopted a subjective and individualistic
version of sola scriptura that bears little resemblance to the doctrine of the Reformers.107 Mathisons distress is
also caused by hundreds of well-trained Protestant ministers who have resigned from their pastorates in recent
years to enter the Catholic Church.
Mathison attempts to restore doctrinal order within Protestantism by elevating the authority of the Church and
tradition, but without abandoning the fundamental Protestant position that the Bible is the only ultimate infallible
authority.108 He also recognizes the obvious: Scripture needs an interpreter. He affirms the Church was
established by Jesus Christ Himself and given authority by Him. Jesus gives the Church an authority of binding
and loosing that is not given to every member of the Church as individuals (Matt. 18:18). He gives the Church
the authority to teach and discipline the nations (Matt 28:18-20) ... It is only within the Church that we find
Scripture interpreted rightly, and it is only within the Church that we find the gospel.109
This worthy attempt to stem the tide of endless schisms110 is doomed to failure. The reason is as simple as it is
obvious. Few Protestants will surrender their absolute right to private interpretation111 to the authority of a church
they believe is fallible once their personal views are in conflict with the teaching of that church. As a result,
denominations will continue to multiply and Protestantism will continue to fracture.
3. Sola scriptura is not biblical.
The claim by Protestants that Scripture alone is the primary and absolute source of authority, the final court of
appeal, of all doctrine and practice (faith and morals),112 is meaningless if the Bible does not claim this authority
to itself. Protestant scholars search in vein to find scriptural passages that support sola scriptura. All fail. Few
Protestant scholars have the candor of Herman Ridderbos who admits: The authority of the Scriptures is the great
presupposition of the whole of the biblical preaching and doctrine.113

By definition, a presupposition accepts something as true without any supporting evidence. The biblical
investigation of sola scriptura reveals it is just that, a Protestant presupposition without any biblical support.
Nevertheless, in a desperate attempt to give sola scriptura biblical legs, passages are pulled from their context so
the meaning of sola scriptura could be read into them. This method of biblical interpretation is called proof
texting.
Proof texting is a method of biblical interpretation that takes a passage out of its context to give it a
meaning it couldnt have in its context.
Consider the following illustration of proof texting. Matthew 27:5 states that Judas went and hanged himself,
and Jesus said in Luke 10:37, Go and do likewise! Admittedly, no one would take this ridiculous interpretation
seriously, even though the biblical passages are quoted exactly. However, the proof texting Protestants actually
use in the desperate attempt to support sola scriptura is serious, because it is believed. Below, four passages are
examined that are commonly used as proof texts for sola scriptura.
2 Timothy 3:14-17
But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned
it and how from childhood you have been acquainted with the sacred writings which are able to instruct you
for salvation through faith in Christ Jesus. All scripture is inspired by God and profitable for teaching, for
reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for
every good work.
This passage is regularly brought forward by Protestant apologists to defend the biblical basis of sola
scriptura.114 However, even a casual reading of this text reveals that it does not affirm the ideas that make up the
definition of sola scriptura. Where does this passage teach, for example, that the Bible is self-interpreting, selfauthenticating and perspicuous? It does not. Where does this passage declare that the Bible is the only ultimate,
infallible authority in matters of faith and practice? It does not. It is critical that the modifier alone or only is
neither stated nor implied.
Protestants assume that the expression all scripture is a reference to the Bible, but there was no Bible at the
time St. Paul wrote this letter. Paul was referencing the Old Testament, the sacred writing Timothy studied
from childhood. Yet Protestants do not teach that the Old Testament alone is the ultimate, infallible authority in
faith and morals.
St. Pauls emphasis on Apostolic Tradition in this letter further erodes the claim that this passage teaches sola
scriptura. His highlighting of Tradition is significant because it exemplifies that the apostolic Church did not rely
on sola scriptura. In verses 13 and 14 St. Paul commands: Follow the pattern of the sound words which you
have heard from me, in the faith and love which are in Christ Jesus; guard the truth that has been entrusted to you
by the Holy Spirit who dwells within you (2 Tim 1:13-14).
He opens the second chapter with another directive:
You then, my son, be strong in the grace that is in Christ Jesus, and what you have heard from me before many
witnesses entrust to faithful men who will be able to teach others also (2 Tim 2:1-2).
St. Pauls instruction reveals the pattern by which the faith was transmitted in the apostolic Church: from Christ to
Paul, from Paul to Timothy, from Timothy to faithful men, who will hand the faith on to another generation.
There is not even a hint of sola scriptura in St. Pauls letter to Timothy.
Lee M. McDonald, a Baptist pastor and Professor of New Testament at Fuller Theological seminary, observes
that the early Church also held that the proclamation of and about Bible was passed on faithfully through the oral
tradition of the church, much of which was written down and later (ca. 170 CE)115 became widely recognized as
normative literature in many of the churches.116 He also highlighted the connection between Apostolic Tradition

and the Old Testament. The church had an oral tradition concerning the Bible that was taught and proclaimed in
the early communities of faith (Acts 2:42; 4:33; 6:4) alongside the scriptures of Judaism (the Bible and several
noncanonical sources and probably the oral traditions of Judaism, some of which were later codified in the
Mishnah).117 There is no evidence anywhere in the New Testament that the Christian faith was passed on through
the study of written documents.
Acts 17:11
Now these Jews [the Bereans] were more noble than those in Thessalonica, for they received the word with
all eagerness, examining the scriptures daily to see if these things were so.
James McCarthy gives a representative Protestant interpretation of this passage, arguing that it supports sola
scriptura: When Paul first preached the gospel to the Jews there [in Berea], they immediately turned to their
infallible guide; the Old Testament Scriptures.118
Even a superficial review of the definition of sola scriptura shows that this passage does not measure up. It is
striking that when the passage is interpreted in its context, it refutes sola scriptura.
In spreading the Gospel, it was St. Pauls usual practice to begin his preaching in the local synagogue (Acts
13:14; 14:1; 17:1, 10). Because he was addressing a Jewish audience familiar with the Old Testament, his
instruction utilized Old Testament passages. After he read or quoted selected texts to the Thessalonians, he
argued with them from the scriptures, explaining and proving that it was necessary for the Christ to suffer and to
rise from the dead, and saying, This Jesus, whom I proclaim to you, is the Christ (Acts 17:2-3).
There are two critical issues in Pauls instruction. First, he argued that the scriptures predicted that the Messiah
would suffer. This was a difficult concept for his contemporaries to accept, because many Jews were not
expecting a suffering servant who would be crucified like a common slave (Is 53:10-12; Lk 24:46). Thus, St.
Paul referred to the crucified Jesus as a stumbling block to Jews (1 Cor 1:23). Pauls instruction centered on a
new revelation that was not found in the Old Testament, namely, that Jesus is the Messiah (Acts 17:3).
Undoubtedly, he supported this assertion with Old Testament prophecies that pointed to Jesus. Some of the Jews
of Thessalonica were persuaded by Pauls arguments, but most were not. They rejected Jesus as their Messiah
king (Acts 17:7) with words that echo the chief priests on Good Friday, We have no king but the emperor (Jn
19:15).
What, then, was the vital issue with the Jews of Thessalonica about which Paul judges them unfavorably in
comparison with the Bereans? It was their individual interpretation that the crucified Christ was not the Messiah
foreseen in the Old Testament. In other words, the Jews of Thessalonica practiced sola scriptura in the sense that
they rejected Pauls inspired message in favor of their interpretation of the Old Testament. As a result, they
instituted a riot against Paul in Thessalonica (Acts 17:5-9) and subsequently in Berea (Acts 17:13-15).
The Bereans, in contrast, received the word [Pauls revelation and his interpretation of the Old Testament] with
all eagerness (Acts 17:11), with the result that many (Acts 17:12) became Christians. The Bereans
surrendered in faith to the revelation that Jesus was the Messiah, which is why they are called more noble (Acts
17:11). There is no basis to conclude that the practice of the Bereans examining the scriptures daily to see if
these things were so (Acts 17:11) supports sola scriptura.
The Bereans are praised because they accepted Pauls oral teaching that Jesus is the Messiah foreseen in the Old
Testament and the Son of God, not because they examined the scriptures according to the principle of sola
scriptura. Paul was not merely commenting on the word of God, the Old Testament, his preaching was the word
of God (Acts 17:13). The Bereans both recognized and accepted Pauls inspired words, his oral instruction, in
contrast to most of the Jews in Thessalonica who refused to move beyond their own faulty interpretation of the
Messianic prophesies.

John 5:39
You search the scriptures because you think that in them you have eternal life; and it is they that bear witness
to me.
In his defense of sola scriptura, John Armstrong writes, We read, in the words that came from the lips of our
Lord: Search the Scriptures (John 5:39). This counsel would be meaningless unless all readers can know the
truth through the Scriptures.119
The defect in this interpretation lies in its misrepresentation of the expression search the scriptures (Jn 5:39). It
is not an exhortation, as Mr. Armstrong implies, but a statement of fact. Jesus makes the point that the Judeans
who opposed him searched the Scriptures because they thought they attained eternal life through their study.
However, in relying on their interpretations, they refused to see in Jesus the Christ of the Old Testament
Scriptures: and it is they [the Old Testament] that bear witness to me (Jn 5:39). As a result Jesus said: Yet you
refuse to come to me that you may have life (Jn 5:40). This passage does not support sola scriptura; it refutes it.
1 Corinthians 4:6
I have applied all of this to myself and Apollos, for your benefit, brethren, that you may learn by us not to go
beyond what is written, that none of you may be puffed up in favor of one against another.
James McCarthy writes: To define Roman Catholic Tradition as a font of extrabiblical revelation is to add to
Gods Word. Scripture warns us not to exceed what is written (1 Corinthians 4:6).
In the first place, Mr. McCarthy misrepresents the meaning of Sacred Tradition. True, it is extrabiblical, but it is
not adding to the Word of God; it is the Word of God. In addition, citing 1 Corinthians 4:6 as a proof text for sola
scriptura fails badly. Clearly, there is nothing in this passage that affirms individual interpretation or says that the
Bible is self-interpreting, clear, or the only source of revelation. Furthermore, McCarthy makes the assumption
that what is written (1 Cor 4:6) is a reference to the Bible. That would not be possible, because there was no
Bible. The scriptures of the apostolic Church were the books of the Old Testament.
The use of this passage to prop up sola scriptura also fails for another reason, namely, Protestant scholars cant
agree on the meaning of the expression, not to go beyond what is written (1 Cor 4:6), which they give eight
very different interpretations, none of which support sola scriptura. Some scholars believe the passage is so
obscure as to be untranslatable. For example, the Protestant scholar and New Testament translator James B.
Moffatt did not even translate this phrase, inserting a dotted line in the place where what is written would
normally be.120

What does the Bible teach?

When the Ethiopian eunuch was asked if he understood the Suffering Servant passage in Isaiah 53, he replied to
Philip, How can I, unless someone instructs me? (Acts 8:31). Philip didnt say, Read the passage again with a
heart disposed to listen to the Holy Spirit. Nor did he say, Read the passage again because the Bible is
perspicuous and self-interpretative. Rather he interpreted the Scriptures, showing how this passage
foreshadowed the sacrificial death of Jesus Christ.
St. Paul calls the Church, not the Bible, the pillar and foundation of truth (1 Tim 3:15).
Jesus said to the Apostles: 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). They were commissioned as preachers and teachers, not writers.
What did the Apostolic Church adhere to? It was not the Bible alone. And they held steadfastly to the apostles
teaching and fellowship, to the breaking of the bread and to the prayers (Acts 2:42). There is no hint of sola

scriptura.
What did St. Peter say about the perspicuity of St. Pauls writings? There are some things in them hard to
understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures (2 Pet
3:16). Anyone who has made a serious study of St. Pauls writings should agree with Peters assessment.
Jesus commissioned the Apostles as preachers and teachers, not as writers. 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, behold, I am with you always, to the close of the age (Mt 28:19).
What does the Bible teach about the Bible alone theory? Nothing! The inspired authors never heard of the idea.

JUSTIFICATION
CCC 1987-2029
WHAT?
Justification is Gods free gift that takes away our sins and fills us with the divine life.121

WHY?
Because of the sin of our first parents, Adam and Eve, the whole human race lost the divine life that God gave to
them and intended for all their children. This Original Sin caused their offspring to be born physically alive, but
spiritually dead. It created a vast distance between man and God that no mere human could breach because their
sin was an infinite offense.
Adam and Eve were lured into sin by the lies of the devil, who deceitfully told them that disobeying God would
elevate them to be like God. Even though they sinned, God, in his great mercy, did not leave the first parents and
their children without hope. He promised that a son of the woman would utterly defeat Satan and restore
mankind to Gods favor:
I will put enmity [hatred] between you [the devil] and the woman, and between your seed [spiritual children of
Satan] and her seed [her son]; he [the son] shall bruise [crush] your [Satans] head, and you [Satan] will bruise
[injure] his [the son] heal (Gen 3:15).
Jesus is that promised son - the son of Mary. Because Jesus is both fully human and fully divine, he had the
capacity to bridge the infinite gap between the heavenly Father and fallen humanity. Jesus redeemed mankind by
obediently submitting to the Fathers will, even to the extent of dying on the cross for us. To better understand the
gift of justification, we need to consider the importance of grace, faith and obedience.
Grace
Grace is favor, the undeserved gift God gives us to become his adopted children, and to become partakers of the
divine life and of eternal life.122 Our justification comes from the grace of God.123
Faith
Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining salvation.
Without faith it is impossible to please God, for without faith no one has ever attained justification.124
Obedience
He who believes in the Son has eternal life, he who does not obey the Son shall not see life, but the wrath of God
rests on him (Jn 3:36).

WOW!
Justification elevates us to share in the divine life and makes us the Fathers adopted children. It is Gods gift; we
do nothing to earn it. Our ability to respond in faith is also Gods gift, as is our ability to obey God. Jesus love
made this possible by assuming our nature and bearing our sins as he died on a cross for us. St. Athanasius
summarizes Jesus role in our justification:
The Son of God became the Son of Man so that sons of men could become sons of God.

JUSTIFICATION
CCC 1987-2029
The Object of the Exercise
Children need to understand that Original Sin prevented humans from entering heaven. Adam and Eves act of
disobedience lost supernatural life for themselves and their children. As a result their offspring are born
physically alive, but supernaturally dead. Because their sin was an offense committed against an infinite being,
the distance between God and man was so vast no mere mortal could heal the damage of sin. Justification, then, is
the loving action of Gods mercy by which Jesus Christ repaired the damage of the Original Sin, restoring humans
to the divine life, and bestowing on them the grace that made it possible to obey God in faith. Children should
memorize Ephesians 2:8 and John 3:36.

Supporting Information
Definition
Justification is the gracious action of God that frees us from sin and communicates the righteousness of God
through faith in Jesus Christ (Rom 3:22). Justification not only removes sins, it also brings about the
sanctification and renewal of the interior man.125
The Catechism teaches that:
Justification consists in both victory over the death caused by sin and a new participation in grace.126

Some Historical Background

Differences in the understanding of justification was one of the two major issues during the Protestant
Reformation, the other being the doctrine of sola scriptura. It often remains a point of contention today.
Therefore any meaningful dialogue between Catholics and Protestants, particularly Evangelical and
Fundamentalist Protestants, must include a substantive discussion of justification. This is true for a number of
reasons.
1. Their convictions are continually reinforced through sermons, publications, crusades, teachings, and
broadcasts. As a result many Protestants have a keen sense that salvation is by grace, a belief which Catholics
share. Unfortunately, many Bible-believing Protestants are erroneously taught that the Catholic Church teaches
that salvation is achieved by human works only, that is, a person can earn or merit salvation by their own
efforts apart from grace and faith in Jesus Christ. Thus Protestants conclude that Catholics are not Christians, or
to put it in their language, Catholics are not saved. The fact that many Catholics have a very poor understanding
of justification, adds fuel to the fire of misunderstanding.
2. The starting point to dissipate the confusion and move toward mutual understanding is the recognition that both
Catholics and Protestants agree that, because of Original Sin, mankind found itself in a state of sin and
unrighteousness. Both Catholics and Protestants also agree that the human race needed to be reconciled with God,
a healing no mere human could achieve. The divine Son of God became a man in order to repair the damage
caused by Original Sin. This restoration is called Justification.
3. So far so good, but the burning issues that still divides Catholics and Protestants on this subject relates to: how
justification comes about - by faith alone or through the Sacrament of Baptism, the necessity of good works, and
what justification actually does - an internal transformation or a mere declaration that does not make us just.
These subjects will be developed in subsequent essays. Below the focus will be on those areas that Catholics
and Protestants agree

Grace
Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God,

adopted sons, partakers of the divine nature and of eternal life.127

The Catholic Church teaches that our justification comes about by Gods grace. In the words of the Catechism:
Our justification comes form the grace of God.128
Most Protestants agree. This truth is clearly taught in Sacred Scripture as is evidenced in the following passages:
For by grace you have been saved through faith; and this is not your own doing, it is the gift of God (Eph
2:8).
They are justified by his grace as a gift, through the redemption which is in Christ Jesus (Rom 3:24).
But we believe that we shall be saved through the grace of the Lord Jesus, just as they will (Acts 15:11).

Faith
The Catholic Church also emphasizes the necessity of faith, which is another point on which Protestants agree.
Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining salvation.
Without faith it is impossible to please God, for without faith no one has ever attained justification.129
Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall
see God face to face, as he is. So faith is already the beginning of eternal life:
When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we
already possessed the wonderful things which our faith assures us we shall one day enjoy.130
In the words of St. Thomas Aquinas: Faith is a foretaste of the knowledge that will make us blessed in the life to
come.131

Obedience
He who believes in the Son has eternal life, he who does not obey the Son shall not see life, but the wrath of
God rests on him (Jn 3:36).
Gods grace, gives us the capability to surrender to the gift of faith and to be obedient to Gods commands. Grace
and faith are not points of contention between Catholics and Protestants. However, obedience is another matter.
In Protestant theology the vital connection the Bible makes between faith and obedience is often missed. This
issue will be discussed in the essay, Good Works.

GOOD WORKS
WHAT?
Good works are the loving acts of obedient faith that please to God and are required for our salvation, which is
only made possible through Gods grace. Because God gives us the strength to perform good works, they can be
called graced works. Merit is the reward God gives us when we cooperate with his grace by performing good
works.

WHY?
The Catechism explains the dynamics of faith. By faith, man completely submits his intellect and his will to
God.132 It means that man surrenders with his whole being to God the revealer. Sacred Scripture calls this
human response to God, the author of revelation, the obedience of faith.133 St. Paul used the expression, the
obedience of faith, to frame his letter to the Romans:
We have received grace and apostleship to bring about the obedience of faith for the sake of his name among the
nations [Gentiles] (Rom 1:5).
According to the revelation of the mystery which was kept secret for long ages, but is now disclosed and through
the prophetic writings is made known to all nations, according to the command of the eternal God, to bring about
the obedience of faith (Rom 16:25-26).
St. Paul understood the vital connection between obedience and love, which are used in the Bible as synonyms.
He made this important connection in his letter to the Galatians:
For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love
(Gal 5:6).
He also stressed the importance of good works in his letter to the Ephesians:
For we are his workmanship, created in Christ Jesus for good works (Eph 2:10). The Greek word gar
translated as for means for the purpose of - it introduces a purpose clause.
Jesus made the connection between love and obedience during the Last Supper:
If you love me, you will keep my commandments ... He who has my commandments and keeps them, he it is who
loves me ... If a man loves me, he will keep my word, and my Father will love him, and we will come to him and
make our home with him. He who does not love me does not keep my words (Jn 14:15, 21, 23-24).
No one can merit the initial grace of justification, but by cooperating with Gods grace in obedient love, we can
merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity,
and for attainment of eternal life.134
The love of Christ is the source of all our merits before God. Gods grace both empowers and ensures the
supernatural quality of our acts and consequently their merit before God.135

WOW!
God gives us the grace to love him, that is, keep his commandments. These acts of fidelity are called good
works. Without Gods help we could never please him. Then he rewards us for cooperating with his grace. The
marvel of Gods love and mercy moved St. Augustine to write:
When God crowns our merits, he is crowning nothing other than his gifts.

GOOD WORKS
The Object of the Exercise
Students need to understand the definition of good works and merit because they play an important role in our
salvation. In order to have a solid biblical understanding of good works, students should memorize the following
Scripture passages: Phil 2:12-13, Gal 5:6, Eph 2:10, Heb 10:35, and be familiar with Rom 1:5; 16:25-26, Jn
14:15, 21, 23-24.

Supporting Information
Good works are the human acts of loving faith that are pleasing to God and required for our salvation, which is
only made possible by our cooperation with Gods grace.
Merit is the reward God graciously gives us when we cooperate with his grace by surrendering in obedient love
as we perform good works.

Teaching of the Church on Good Works

The Council of Trent declared:
For since Christ Jesus Himself, as the head into the members and the vine into the branches, continually infuses
strength into those justified, which strength always precedes, accompanies and follows their good works, and
without which they could not in any manner be pleasing and meritorious before God.136
Jesus taught us: Apart from me, you can do nothing (Jn 15:5). It is important to understand that the good works
pleasing to God are not something we do on our own, but rather are made possible only through the prompting and
power of grace. Good works, then, can be called graced works, because they are the result of grace operating in
our efforts. For this reason, the Catechism quotes St. Augustine: Indeed we also work, but we are only
collaborating with God who works, for his mercy has gone before us.137
From the Catholic perspective every aspect of mans cooperation with grace is itself a gift of Gods grace.
Without Gods grace nothing man does is ever spiritually effective, because the good works that are pleasing to
God would be impossible. This understanding dovetails perfectly with the biblical notion of faith as proclaimed
by the Catholic Church:
By faith, man completely submits his intellect and his will to God. With his whole being man gives his assent to
God the revealer. Sacred Scripture calls this human response to God, the author of revelation, the obedience of
faith.138

Biblical Support for Good Works

The following passages are illustrative of the biblical support for Catholic teaching on good works.
Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my
absence, work out your own salvation with fear and trembling; for God is at work in you, both to will and to
work for his good pleasure (Phil 2:12-13).
Why did St. Paul add the words, fear and trembling? It is certainly not because St. Paul was anxious that Gods
grace is lacking. Rather, the Saint knew from his own personal experience that he sinned in the past and he was
capable of sinning in the future. Therefore, he is in fear and trembling of his spiritual vulnerability. This drove
him to rely on God who will never fail him. The Apostle recognized that if he relied on himself, he would
eventually fail. The idea that faith and grace are opposed to good works is completely foreign to St. Pauls
teaching. Consider, for example, Pauls instruction in his letter to the Corinthians where he attributes his good
works to Gods grace rather than himself:
But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked
harder than any of them, though it was not I, but the grace of God which is with me (1 Cor 15:10).

St. Paul understood that the grace that produces good works is vitally connected with three important virtues:
faith, love and obedience. They all go together. In his letter to the Ephesians he wrote:
For we are his workmanship, created in Christ Jesus for good works (Eph 2:10).
The Greek word gar, which is translated as for, introduces a purpose clause. It means for the purpose of.
This quotation teaches that good works are not some unimportant appendance to the Christian life. Quite the
contrary, Gods purpose in bringing about our justification was to re-create us in Christ so we can live a life filled
with good works, making us his workmanship.
In his letter to the Galatians, St. Paul made the vital connection between obedience and love, virtues that are
frequently used in the Bible as synonyms, because obedience is love in action. In this passage the Apostle refers
to the rite of circumcision, which initiates a man into the covenant God made with Abraham. However, when it
comes to a persons eternal salvation, only faith working through love matters:
For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love
(Gal 5:6).
The indispensable connection between obedience and faith, which is another way of saying love and faith, is so
important that St. Paul used the expression obedience of faith to frame his letter to the Romans, which is his great
treatment on the subject of justification:
We have received grace and apostleship to bring about the obedience of faith for the sake of his name among the
nations [Gentiles] (Rom 1:5).
According to the revelation of the mystery which was kept secret for long ages, but is now disclosed and through
the prophetic writings is made known to all nations, according to the command of the eternal God, to bring about
the obedience of faith (Rom 16:25-26).
The vital connection between love and obedience is rooted in Jesus words spoken on Holy Thursday during his
farewell discourse:
If you love me, you will keep my commandments He who has my commandments and keeps them, he it
is who loves me If a man loves me, he will keep my word, and my Father will love him, and we will come
to him and make our home with him. He who does not love me does not keep my words (Jn 14:15, 21, 2324).
It is beyond common sense that any Christian can negate keeping the commandments, thereby treating the
commandments as trivial in relationship to our salvation.

Teaching of the Church on the Initial Grace of Justification

It is important to emphasize that the Catholic Church utterly rejects the idea that we are capable of earning the
initial grace of justification, which is Gods merciful, unmerited gift. No human is capable of causing or meriting
his own salvation. In this regard, the Council of Trent explicitly declared:
If anyone says that man can be justified before God by his own works, whether done by his own natural powers
or through the teaching of the law, without divine grace through Jesus Christ, let him be anathema.139

Teaching of the Church Regarding Merit

However, once a person has received the initial grace of justification, God requires that he cooperate in the
process of his salvation by surrendering to the needed graces, the obedience of faith, by working out his salvation
through good works in fear and trembling. In this way the whole process becomes the work of grace. The
reward God gives us for our cooperation is called merit. The Catechism summarizes this entire process,
emphasizing the centrality of grace:
Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and
justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for

ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the
attainment of eternal life. Even temporal goods like health and friendship can be merited in accordance with
Gods wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need
for meritorious actions.140
All our prayers have imbedded in them a cry for help. God always comes to our rescue. When prayers go up,
grace comes down. The Catechism teaches:
The charity of Christ is the source in us of all our merits before God. Grace, by uniting us to Christ in active
love, ensures the supernatural quality of our acts, and consequently their merit before God and before men. The
saints have always had a lively awareness that their merits were pure grace.141

Biblical Support for Merit

The Apostle Paul repeatedly teaches the existence and value of merit
Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord,
knowing that in the Lord our labor is not in vain (1 Cor 15:58).
For God is not so unjust as to overlook your work and the love which you showed for his sake in serving
the saints, as you still do (Heb 6:10).
Therefore do not throw away your confidence, which has a great reward (Heb 10:35).
From now on there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will
reward to me on that Day, and not only to me but also to all who have loved his appearing (2 Tim 4:8).

Conclusion
The Churchs teaching unfolds the marvelous plan of Gods mercy. He gives us the initial grace of justification
without us doing anything to deserve this incomparable blessing. He also gives us the help to respond to the
prompting of grace, so we can perform the good works that are pleasing to the Father. Finally, he rewards us for
cooperating with his grace in performing good works. No wonder St. Augustine wrote:
When God crowns our merits, he is crowning nothing other than his gifts.

INTERIOR TRANSFORMATION
CCC 1987-2005, 2018-2029
WHAT?
When we receive the precious gift of justification a amazing internal transformation takes place in our soul. Sin is
removed, we become the adopted sons and daughters of the heavenly Father, and we are elevated to share in
Gods divine nature and his eternal life (2 Pet 1:4).

WHY?
This transformation occurs because the word of God is creative. When God declares us just, he makes us just.
When God said, let there be light; and there was light (Gen 1:3). The following passages highlight aspects of
the interior transformation brought about by our justification:
See what love the Father has given us, that we should be called children of God, and so we are (1 Jn 3:1).
Therefore, if any one is in Christ, he is a new creation, the old has passed away, behold, the new has come (2
Cor 5:17).
But to all who received him, who believed in his name, he gave power to become children of God; who were
born, not of blood nor of the will of the flesh nor of the will of man [a natural birth], but of God (Jn 1:12-13).
When we cry. Abba! Father! it is the Spirit himself bearing witness with our spirit that we are children of God,
and if children, then heirs, heirs of God and fellows heirs with Christ (Rom 8:16-17).
The grace of justification conforms us to the righteousness of God in the depth of our soul. It is the most
excellent work of Gods mercy.142 It introduces us into the intimacy of the Trinitarian life.143 This wonderful
gift of Gods life is called Sanctifying Grace, which is the indwelling presence of the Holy Spirit that makes us
members of Christ:
Do you not know that your bodies are members of Christ (1 Cor 6:15; cf. 12:27; Col 1:18; Rom 12:5).
Do you not know that your body is a temple of the Holy Spirit within you (1 Cor 6:19; cf. 1 Cor 3:16))
This internal transformation does not in any way restricts human freedom, rather it perfects our freedom by
helping us overcome the tyranny and slavery to sin, which is the true obstacle to our freedom and happiness.144
This internal change is seen externally in the radically changed lives of the saints after their conversion.
Examples abound, but two New Testaments saints who had striking conversions readily comes to mind: St. Mary
Magdalene and St. Paul.

WOW!
St. Augustine wrote: You have created us for yourself, and our hearts are restless till they rest in you.
He said this because there is a hole in every human heart that is so big only God can fill it. The grace of
justification fills this hole from the inside out by removing sin and elevating us to share in the divine life. St.
Irenaeus wrote of this transformation: The Word of God, Jesus Christ, because of his great love for mankind,
became what we are in order to make us what he is himself.

INTERIOR TRANSFORMATION
CCC 1987-2005, 2018-2019
The Object of the Exercise
Students need to understand the transforming power of Gods justification in order to truly appreciate the power
and incredible gift of justification. It removes sin by transforming us in the depth of our being and elevates us to
share in the divine nature and life of God. Therefore, the transforming power of justification allows us to become
the adopted sons and daughters of God and heirs with Christ of heaven. What an incredible gift! Children should
memorize 2 Pet 1:3-4; 2 Cor 5:17-18.

Supporting Information
Protestant belief
Many Protestants reject the idea that justification brings about an internal transformation. Following the lead of
Luther, they believe justification is merely an external declaration that we are just, but we remain sinful. Those
who hold to this view sometimes refers to justification as a forensic justification. This distortion will be
discussed more fully in the essay titled, Total Depravity: the Dunghill Covered by Snow.

Teaching of the Catholic Church

Justification, as stated in the Catechism, brings a participation in the life of God. It introduces us into the
intimacy of Trinitarian life.145 St. Peter explains this interior transformation in the following manner:
His divine power has granted to us all things that pertain to life and godliness, through the knowledge of
him who called us to his own glory and excellence, by which he has granted to us his precious and very great
promise [the new covenant], that through these you may escape from the corruption that is in the world
because of passion, and become partakers of the divine nature (2 Pet 1:3-4).
Justification redeems man completely, giving him the ability to enter into an intimate relationship with God.
Christs redemptive act on Calvary bridged the insurmountable gap created between God and man after Original
Sin. This stupendous reality prompted St. Athanasius to write: The Son of God became the Son of Man so that
sons of men could become sons of God.
The Catechism teaches:
The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our
soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in us the
source of the work of sanctification:
Therefore if any one is in Christ, he is a new creation; the old has passed away, behold, the new has come. All
this is from God, who through Christ reconciled us to himself (2 Cor 5:17-18).146
The Church developed the terms sanctifying grace and actual grace to help us understand this transformation.
Sanctifying grace is the abiding presence of the Holy Spirit that animates the divine life in us. Actual graces are
the impulses of love from the Holy Spirit that prompt and move us to faithfully live out the obedience of faith a
life of love. The Catechism explains:
Sanctifying grace is an habitual gift, a stable and supernatural disposition that perfects the soul itself to enable it
to live with God, to act by his love. Habitual grace, the permanent disposition to live and act in keeping with
God's call, is distinguished from actual graces which refer to God's interventions, whether at the beginning of
conversion or in the course of the work of sanctification.147
These amazing graces introduce us into the intimacy of the Trinitarian life.148 Jesus merited the grace of

justification for us by his Suffering and Death. This breathtaking reality is the most excellent work of God's
mercy.149 This is the marvel that has captured the hearts of the saints down through the ages.

Biblical Basis
In addition to the two key passages quoted above (2 Pet 1:3-4; 2 Cor 5:17-18), the following citations also
support the Catholic teaching of justifications transforming power:
See what love the Father has given us, that we should be called children of God, and so we are (1 Jn 3:1). St.
John added the words, and so we are, to insure that this passage would not be watered down with a merely
symbolic interpretation.
But to all who received him, who believed in his name, he gave power to become children of God; who were
born, not of blood nor of the will of the flesh nor of the will of man [a natural birth], but of God (Jn 1:12-13). We
will see in the essay on the Sacrament of Baptism, that Christians are born again in Christ in Baptism.
When we cry. Abba! Father! it is the Spirit himself bearing witness with our spirit that we are children of God,
and if children, then heirs, heirs of God and fellows heirs with Christ (Rom 8:16-17). When we become the
heavenly Fathers adopted children, we simultaneously become the heirs to the Fathers wealth, which is nothing
less than the possession of paradise.
Sacred Scripture also teaches that the grace of justification incorporates us so intimately into Christ that we
become part of his Mystical Body, which is the Church, and a living tabernacle of the Holy Spirit:
Do you not know that your bodies are members of Christ (1 Cor 6:15; cf. 12:27; Col 1:18; Rom 12:5).
Do you not know that your body is a temple of the Holy Spirit within you (1 Cor 6:19; cf. 1 Cor 3:16).

Grace and Free Will

The marvelous gift of the divine life does not in any way restrict human freedom. Rather it perfects our freedom
by helping us overcome the tyranny of sin, which enslaves men to a reduced bestial existence and is the true
obstacle to our freedom and happiness. The Catechism explains the relationship of grace and freedom by writing:
The divine initiative in the work of grace precedes, prepares, and elicits the free response of man. Grace
responds to the deepest yearnings of human freedom, calls freedom to cooperate with it, and perfects freedom.150
Humans are truly free only when they respond in loving submission to Gods will. The reason lies in the fact that
it is only in the surrender of himself that man reaches his potential and achieves lasting happiness. Satan attempts
to seduce the human race with the lie that tells us to grasp happiness by self-assertion and disobedience. The
tragedy of humanity is that when this lie is believed man builds a wall between himself from the happiness for
which he longs.
The human heart yearns for God, who created us to be with him eternally in blissful happiness. The marvel of the
grace of justification is that it fills the hole in every human heart that is so big only God can satisfy it. St.
Augustine aptly captured this reality when he wrote:
You have created us for yourself, and our hearts are restless till they rest in you.

FAITH ALONE SOLA FIDE

WHAT?
Faith alone, sola fide in Latin, is the false belief that making an act of faith in Jesus Christ is the only thing
necessary for salvation, rejecting the necessity of good works.

WHY?
Faith alone was Luthers answer to how a person was justified and could attain eternal life. In his German
translation of Romans, Luther added the word alone in chapter 3, verse 28, giving the passage an entirely
different meaning than the one inspired by the Holy Spirit:
For we hold that a man is justified by faith [ALONE] apart from works of law (Rom 3:28).
It is claimed that faith alone is a key teaching in St. Pauls letters. Yet Paul used the word faith and similar words
over 200 times in his letters, but never once with the qualifier alone or only. Clearly, St. Paul did not make sola
fide a central part of his teaching on justification, because neither he nor anyone else ever heard of the idea until
Luther invented it in the 16th century. Paul does reject works of law, (Rom 3:28) which refers to the Mosaic
Law and circumcision.
In contrast to the idea of faith alone, St. Paul teaches that faith without love amounts to nothing (1Cor 13:2), but
faith working through love (Gal 5:6) is vital. The faith that St. Paul preached is no mere intellectual assent, but
the obedience of faith (Rom 1:5; 16:26), which includes the total response of the believer to Jesus in love.
There is only one sentence in the entire Bible that has the words faith and alone in the context of justification.
It is explicitly rejected (Jas 2:24): Lets consider the whole passage:
What does it profit, my brethern, if a man says he has faith but has not works? Can his faith save him? So
faith by itself, if it has no works, is dead. But some one will say, You have faith and I have works. Show me
your faith apart from your works, and I by my works will show you my faith. You believe that God is one; you do
well. Even the demons believe - and shudder. Do you want to be shown, you shallow man, that faith apart from
works is barren? Was not Abraham our father justified by [good] works, when he offered his son Isaac upon the
altar? You see that faith was active along with his works, and faith was completed by works, and the Scripture
was fulfilled which says, Abraham believed God, and it was reckoned to him as righteousness; and he was
called the friend of God. You see that a man is justified by works and not by faith alone (Jas 2:14, 17-24).
The words of Jesus are decisive on this subject. A young man came to Jesus and asked: What good deed must I
do, to have eternal life? (Mt 19:16). Jesus didnt say, You dont do anything. The only thing necessary to gain
eternal life is to accept me as your Lord and savior.
Jesus reply was specific and right to the point:
If you would enter life, keep the commandments (Mt 19:17).

WOW!
The Bible rejects the idea of faith alone - sola fide. However, someone who believes in it may ask you: Are you
saved? Let this be your answer: I am redeemed by the death of Jesus, and obedient to St. Paul I am working out
my salvation in fear and trembling (Phil 2:12).

FAITH ALONE
The Object of the Exercise
Students need to understand that neither Jesus nor the Apostles every taught that a person is justified by faith
alone, eliminating the need to keep the commandments and to avoid mortal sin. Students should memorize James
2:24, Galatians 5:6, Ephesians 2:10 and Matthew 19:17.

Supporting Information
Introduction
The Catholic Church has always taught the importance of faith. When John Paul II greeted 90,000 enthusiastic
young people at Denvers Mile High Stadium on august 12, 1993, he acknowledged that the non-Catholic
Christians present were brothers and sisters in the Lord because they were justified by faith through baptism
and therefore were incorporated into Christ.151
Martin Luther invented the idea that a person is saved by faith alone, rejecting the necessity of good works.
Luthers teaching of faith alone, sola fide in Latin, was a major point of contention at the time of the Reformation
in the sixteenth century; the other was the Bible alone, sola scriptura. Many Protestants hold these beliefs today.

Protestant Proof Text

Rom 3:28 - For we hold that a man is justified by faith apart from works of law.
When Luther read this verse he gave it a meaning that was unknown for the first fifteen hundred years of
Christianity. The expression works of law refers to the Mosaic law, and the rite of circumcision. Luther assumed
that works of law included everything a human does, even good works like keeping the commandments.
Therefore, he inserted the word alone after the word faith in his German translation. This radically changed
the meaning of the passage: For we hold that a man is justified by faith ALONE apart from works of law (Rom
3:28).

Luthers Misinterpretation
Luthers mistake in misinterpreting Romans 3:28 was related to three additional errors. Luther viewed faith as a
mere intellectual assent devoid of any follow up action. In Sacred Scripture the word faith includes the concept
of action specifically obedience, which is a synonym for love. Perhaps an example will prove helpful. If
someone rushed in and said to you: Your house is on fire, and you did nothing, the natural response from the
person who gave you the news would be: Dont you believe me? He would naturally expect the belief that your
house was on fire would propel you to do something, for example, call the fire department. Similarly, our faith in
Jesus Christ demands a response. That response is called obedience or love.
Luther also fell into the trap of interpreting Romans 3:12 apart from the context of the entire letter to the Romans
and the whole Bible. In particular, he failed to consider the importance St. Paul placed on the obedience of
faith, a term so vital that the Apostle used it to frame his entire letter. Consider how the saint uses this
expression in his salutation to the Romans:
Paul, a servant of Jesus Christ, called to be an apostle, set apart from the gospel of God which he promised
beforehand through his prophets in the holy Scriptures, the gospel concerning his Son, who was descended from
David according to the flesh and designated Son of God in power according to the Spirit of holiness by his
resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring
about the obedience of faith for the sake of his name among all the nations, including yourselves who are called
to belong to Jesus Christ. (Rom 1:1-5).
St. Paul concluded this letter using the same expression, but with greater emphasis:
Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to

the revelation of the mystery which was kept secret for long ages but it now disclosed and through the prophetic
writings is make known to all nations, according to the command of the eternal God, to bring about the obedience
of faith to the only wise God be glory for evermore through Jesus Christ! Amen (Rom 16:25-27).
Clearly, this great Apostle sees the obedience of faith as a central focus of his missionary activity. What about
faith alone? It is invisible in the Apostles writings because St. Paul never taught the idea.
Luther also ignored Pauls clear teaching in Chapter 2, verses 5-10, which affirms the eternal blessings of good
works and the eternal punishment that follows evil deeds. Its a forceful passage:
But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when Gods
righteous judgment will be revealed. For he will render to every man according to his works: to those who by
patience in well-doing [good works] seek for glory and honor and immortality, he will give eternal life; but for
those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. There will
be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and
honor and peace for every one who does good [good works], the Jew first and also the Greek (Rom 2:5-10).
Finally, Luthers interpretation of Scripture is driven more by his emotions and preconceived ideas than it is by
the text of the Bible. This has a modern expression in proof texting, that is, interpreting a passage out of its
context to give it a meaning it does not have within its context. Consider the example below.
Eph 2:8-9 For by grace you have been saved through faith; and this is not our doing. It is the gift of God - not
because of works, lest any man should boast.
The term works in this passage is given the meaning of everything humans do, including good works. In this
context the text is used to attack the value of Catholic pious practices like attending Mass and praying the Rosary.
The passage is interpreted to mean that St. Paul is teaching that faith alone is necessary for salvation. Therefore,
it is claimed that the only thing needed to gain heaven is to accept Jesus as your Lord and savior.
However, the Protestant interpretation of this passage crumbles as soon as the next verse is considered:
For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we
should walk in them (Eph 2:10).
The Greek word gar (for) introduces a purpose clause. It means for the purpose of. Obviously, St. Paul is
not teaching faith alone nor is he rejecting the necessity of good works.

St. Paul and Faith Alone

The claim that St. Paul taught the doctrine of faith alone as a central part of his theology of justification fails
whenever passages that are alleged to support this false idea are examined in their context. This Apostle Paul
used the word faith and its cognates more than 200 times in his letters. He also used the word alone more than
any other New Testament writer. Yet there is not a single example where he used the word faith with the modifier
alone or only. It is certainly not a core element of his teaching. There is one inspired passage, which we will
consider later, that uses the words faith alone, and the idea is rejected!
Before we leave St. Paul lets examine another important passage in his letter to the Galatians where the Apostle
stressed the obedience of faith, but says nothing about faith alone. In this passage St. Paul is showing that the rite
of circumcision that incorporates a man into the covenant God made with Abraham, or the lack of circumcision
that makes a person a Gentile, are equal in that neither justifies a person. How, then, is a person justified? St.
Pauls answer is not faith alone, but faith working through love:
For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love
(Gal; 5:6).

Did Jesus Teach Faith Alone?

Defenders of sola fide claim that Jesus gave Christians only one condition for obtaining eternal life - faith. They
support this assertion by citing John 5:24:

Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life, he does not
come into judgment, but has passed from death to life.
The obvious flaw with the Protestant interpretation is the absence of the word alone. Therefore the case for sola
fide is based on a word, alone, that doesnt exist in the text. This is not interpreting Scripture, but reading ones
ideas into it. Furthermore, this attempt to validate faith alone ignores Jesus other teaching that includes good
works as a measure of Gods acceptance into eternal life, and evil deeds as the reason for condemnation. Four
verses after the passage cited above (Jn 5:24), Jesus says:
Do not marvel at this; for the hour is coming when all who are in the tombs will hear his voice, and come forth,
those who have done good [good works], to the resurrection of life, and those who have done evil, to the
resurrection of judgment (Jn 5:28-29).

James Rejects Faith Alone

The Holy Spirit inspired James to explicitly reject the idea of faith alone. In his letter he gives the only passage
in the New Testament that has faith and alone in the same sentence. The meaning is so clear that commentary is
unnecessary:
What does it profit, my brethern, if a man says he has faith but has not works? Can his faith save him? ... So
faith by itself, if it has no works, is dead. But some one will say, You have faith and I have works. Show me
your faith apart from your works, and I by my works will show you my faith. You believe that God is one; you do
well. Even the demons believe - and shudder. Do you want to be shown, you shallow man, that faith apart from
works is barren? Was not Abraham our father justified by [good] works, when he offered his son Isaac upon the
altar? You see that faith was active along with his works, and faith was completed by works, and the Scripture
was fulfilled which says, Abraham believed God, and it was reckoned to him as righteousness; and he was
called the friend of God. You see that a man is justified by works and not by faith alone (Jas 2:14, 17-24).

What Does Jesus Teach?

This essay concludes with the words of Jesus, which are decisive for the Catholic Church. A rich young man came
to Jesus and asked him a very important question:
What good deed must I do, to have eternal life? (Mt 19:16).
Jesus didnt say, Good deed! Its unnecessary. Nor did he say, Do! You dont do anything. The only thing
necessary to gain eternal life is to accept me as your Lord and savior. Jesus reply was specific and right to the
point:
If you would enter life, keep the commandments (Mt 19:17).

TOTAL DEPRAVITY: THE DUNGHILL AND THE SNOW

WHAT?
Martin Luther taught that Original Sin totally corrupted human nature. Furthermore, even after justification the
justified person remains corrupt. This idea goes by the name of total depravity. According to Luther justification
merely covers, but it does not remove our sinfulness.

WHY?
Original Sin wounded human nature. These wounds make us inclined to sin, a reality that our personal experience
verifies. Luther confused this tendency to sin with actually sinning. However, a thousand temptations or
inclinations to sin do not constitute even one sin. Sin occurs only when we consent to the tendency to sin. We
must will it.
Luthers ideas create a dark understanding of human nature. In this view even the infinite merits of Jesus were not
capable of reversing the total depravity caused by Original Sin. This is hardly a sensible belief, because it
clearly contradicts many biblical passages including the following:
Therefore, if any one is in Christ, he is a new creation; the old has passed away, behold the new has come (2
Cor 5:17).
Luther compared our sinful state before and after justification with a dunghill, a pile of manure. Justification was
compared to a snowfall, covering the dunghill to make it look white and pure, but it does not transform the
underlining reality. It remains a pile of manure.
Another way this idea is explained is a scene in the heavenly court. In this depiction, the human race is on trial.
The heavenly Father is the judge. Jesus is our defense attorney. Jesus says to the judge: Father, they are guilty,
totally corrupt. There is no legitimate defense. Look, instead, on my infinite merits, which I will lay over them to
shield them from your just wrath, so you can now declare then to be just. As a result the Father makes a legal
declaration that pronounces we are just, but he does not make us just.
Justification in this viewpoint becomes a legal fiction, which is called a forensic justification. Among the many
problems with this false idea is the reality that Gods word is creative. When God declares something, it
happens! For example, God said, Let there be light and there was light (Gen 1:3). Furthermore, this idea
makes the whole reality of justification a falsehood. How does this make any sense? Finally, are we to believe
that the Holy Spirit, the Spirit of Truth, dwells in a body that is essentially corrupt and sinful, and that Christ has
united our corrupt nature with his body? This is nonsense!
One result of this false idea of justification is the rejection of the possibility of good works. In this counterfeit
theology, it becomes impossible to cooperate with grace. Every human act is considered sinful. There are no
good works, so our actions are described as filthy rags, that is supernaturally useless and sinful. Therefore,
God arbitrarily determines who goes to heaven and who goes to hell, regardless of our actions. In this view
humans are the passive recipients of the external covering by Jesus merits. Justification is reduced to a divine
welfare plan!

WOW!
The Catholic Church teaches and the Bible affirms that the grace of justification brings about an interior
transformation that creates a dynamic personal relationship between the heavenly Father and his human children
by uniting us to the divine nature in Jesus through the Holy Spirit. The Catholic Church teaches that justification
is Gods family plan.

TOTAL DEPRAVITY:
THE DUNGHILL AND THE SNOW
The Object of the Exercise
Students should understand the meaning of total depravity together with Luthers distorted understanding of
justification. They should be able to contrast it with the teaching of the Church. They should memorize 2 Peter
1:3-4 and 2 Corinthians 5:17.

Supporting Information
Historical Background
It is helpful for teachers and parents to know something of Luthers background in order to understand his
theology. Luther grappled with repeated spiritual struggles, as he was haunted with a profound sense of personal
sinfulness. He agonized over thoughts of eternal damnation. Much of his difficulty in this area was his confusion
of the tendency to sin, temptations, with actually sinning. He hated confession. He felt he was so full of sin that
no confession, prayers, or fasting could free him from his terror. His doctrine of justification by faith alone, sola
fide, and its attending errors were a personal refuge for the demons that gripped him in fear. This terror colored
his life and made Luther a radical subjectivist. His emotions became the sole criteria of evaluating truth, because
he processed reality within the crucible of his overcharged feelings. His experiences became his ultimate
determining factor, not objective truth. Luthers whole theological system was never a matter of intellectual
insights into Sacred Scripture, but a response to his emotional impressions.152
Luthers subjective experience compelled him to see and accept only those truths, which seemed to confirm his
central experience and to reject all truths that lay outside it. Escape from his fears of damnation was the
impossible task of completing the good works that he believed were Gods arbitrary command. For a man that
equated temptations with sin, the situation was intolerable. Luther desperately found solace in the idea that one is
saved by faith alone. In the invention of this idea, Luther reduced Christianity to the feeling you are freed from sin
while remaining a sinner.153
Therefore the subjectivity of his experiences was the filter through which he interpreted the Bible. His theology
was a theology of subjective selection embodied in the idea of the Bible alone, sola scriptura. But what of others
who have different experiences? If they began at Luthers starting point, absolute individual interpretation of the
Bible, their subjective filter will inevitably yield different conclusions. The predictable result is the denial of
objective truth and a multiplicity of denominations. Truth is reduced to your truth and my truth, which leads
to denial of truth, and to doctrinal and moral anarchy. This is exactly the modern experience. In a world gone
amuck in sin, the appeal that one is saved by faith alone is attractive, especially when bound with the equally false
idea that human nature is essentially corrupt - total depravity, and the false promise of eternal security once a
person has received Jesus as his Lord and savior.154 This last idea will be discussed in the essay, Once saved,
always saved.

Total Depravity
Original Sin did not totally corrupt human nature, but it wounded human nature in several ways:
1. Humans lost the state of original justice. Henceforth, they would be born physically alive, but spiritually dead.
2. Physical death came into the world.
3. Mans intellect was diminished
4. Mans will was weakened
5. Mans passions became disordered, creating a tendency to sin
Because Luther equated the temptations and tendency to sin with sin, he concluded that human nature was totally
corrupted by Original Sin, or so totally depraved, that even after justification humans were incapable of
performing any actions that pleased God. This idea bristles with contradictions. Adams sin became bigger in

Luthers theology than Gods mercy. How does it make any sense that the infinite merits of Jesus Christ are
incapable of interiorly repairing the damage of Adams sin? In addition, Luthers ideas are refuted by many
biblical passages including the following:
Therefore, if any one is in Christ, he is a new creature, the old has passed away, behold the new has come (2
Cor 5:17).
This passage is particularly important because it defines our rebirth in Christ as a new creation, and it
specifically states that the old has passed away.
The following passage from St. Peters Second Letter is also important:
His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him
who called us to his own glory and excellence, by which he has granted to us his precious and very great promise,
that through these you may escape from corruption that is in the world because of passion, and become partaker
of the divine nature (2 Pet 1:3-4).
This quotation from St. Peter compliments the citation from St. Paul above. It makes two statements that refute
Luthers total depravity. First it affirms that God has given us all things that pertain to life and godliness (2 Pet
1:30). If we have everything necessary for life, it is not possible that we remain depraved, which means we are
in a state of spiritual death? It is also a contradiction to claim that the justified person is incapable of performing
good works that are pleasing to God after he has been given all he needs for godliness. Secondly, justification
makes us partakers of the divine nature (2 Pet 1:4). It is an utter contradiction to claim the justified person is
totally depraved while he is a partaker in the divine nature.
Furthermore, there are many passages in the Bible that use language that indicates an interior transformation by the
removal of sin, for example: blot out and wash me thoroughly (Ps 51:1-2), remove our transgressions (Ps
103:2), blot out (Is 43:25), and take away (Jn 1:29). Both St. Paul and St. John speak about regeneration into
supernatural life (Jn 3:5; Titus 3:5). St. Paul also speaks about our being washed and sanctified (1 Cor 6:11),
and an interior renewal (Eph 4:23).
Teaching of the Catholic Church
The Council of Trent definitively repudiated the idea of total depravity:
If anyone says that all works performed before justification regardless of how they were performed, are
truly sins or merit Gods hatred; or that the more zealously a person strives to dispose himself for grace, the
more grievously he sins; let him be anathema155
If anyone says that men are justified either through the imputation of Christs justice alone, or through the
remission of sins alone, excluding grace and charity which is poured forth in their hearts by the Holy Spirit
and inheres in them, or also that the grace which justifies us is only the good will of God: let him be
anathema.156

Dunghill and Snow

To explain how justification impacts total depravity, Luther compared mankinds sinful state after Original Sin to
a dunghill, a pile of manure. He compared the grace of justification to a snowfall. After a snowfall the white
snow covers the dunghill, making it look pure and white, but the reality beneath is unchanged. It remains a pile of
manure! Justification, according to Luther, works in a similar way. Jesus merits covers our corruption, but the
underlining reality remains unchanged. We are still totally depraved.

The Courtroom
Luthers ideas are also explained with another metaphor, that of the courtroom. The scene is the heavenly
courtroom. The human race is on trial. The Father is the judge and Jesus is our defense attorney. Jesus makes no

attempt to defend us. Rather he says, Father, they are guilty, totally corrupt. There is no legitimate defense.
Look, instead, on my infinite merits, which I will lay over them to shield them from your just wrath. Therefore,
when you see my merits you can declare then just. The Father answers the Sons plea and declares us to be just,
but he does not make us just.
Justification in this viewpoint becomes a legal fiction, which is sometimes called a forensic justification. Among
the many problems with this false idea is the reality that Gods word is creative. When God declares something,
it happens! For example, when God said, Let there be light (Gen 1:3), there was light. Furthermore, this idea
makes the whole reality of justification a lie. This does not make any sense. Finally, are we to believe that the
Holy Spirit, the Spirit of Truth, dwells in a body that is essentially corrupt and sinful, and that Christ has united
our corrupt nature with his body? This is nonsense!

The Result
One result of Luthers false ideas regarding justification is the rejection of the possibility of good works.
According to Luther it becomes impossible to cooperate with grace. Therefore, every human act is sinful. It is in
this context that human actions are described as filthy rags, that is, supernaturally useless and evil. Those who
hold to this view believe God arbitrarily determines who goes to heaven and who goes to hell, regardless of our
actions. They view humans as the passive recipients of the covering of Jesus merits and incapable of cooperating
with grace. Justification is reduced to the divine welfare plan!

Gods Plan
The Catholic Church teaches and the Bible affirms that the grace of justification brings about an interior
transformation that creates a dynamic personal relationship between the heavenly Father and his human children
by uniting us to the divine nature in Jesus through the Holy Spirit. God not only declares us just, he makes us just.
Therefore, the justified person is brought into the life of the Blessed Trinity and called to live a full Christian life
with the grace of God that empowers him to perform those good works that are pleasing to God. From the
Catholic perspective justification is Gods family plan.
All Christians . . . are called to the fullness of Christian life and to the perfection of charity.157
St. Gregory of Nyssa wrote: Christian perfection has but one limit, that of having none.

ONCE SAVED, ALWAYS SAVED

WHAT?
Some Protestants believe that a persons salvation is guaranteed regardless of subsequent unrepented sinful
behavior once that person accepts Jesus as his Lord and savior, that is, makes an act of faith. This false idea is
captured by the expression: once saved, always saved!

WHY?
The scholar Robert Sungenis declared: Unfortunately, the concept of eternal security is one of the most
horrendous falsifications of biblical teaching ever perpetrated on the Church.158 It is difficult to believe that
Christians can take this idea of eternal security seriously because it is refuted by numerous Biblical passages.
Once saved, always saved is the evil fruit of the erroneous teaching that Christians remains essentially corrupt
after justification, and the denial of the necessity of good works. Nevertheless, supporters of this distorted idea
rip biblical passages from their context under the pretext they support this false concept of eternal security.
Consider the following examples:
Whoever believes in him should not perish and have eternal life (Jn 3:16).
However, this passage does not affirm that only faith is required, and proponents of this idea ignore passages
where Jesus also insists on the necessity of keeping the commandments (Mt 19:17) and the Sacrament of Baptism
(Mk 16:16).
I write these things to you who believe in the name of the Son of God, so that you [plural] may know that you
have eternal life (1 Jn 5:13).
When this passage is examined in its context a very different understanding emerges. Of particular importance are
the twenty ifs that St. John planted throughout this letter to show that good works are necessary for salvation.
Consider the following example:
And by this we may be sure that we know him, if we keep his commandments (1 Jn 2:3).
Furthermore, in verses 16 and 17 of chapter 5, the Apostle makes a distinction between deadly or mortal sins that
kill the life of grace in the soul, and sins that do not. This distinction is meaningless if a person can commit
unrepented mortal sins and still get to heaven.
Finally, St. Paul explicitly rejects the idea of once saved, always saved in his first letter to the Corinthians 9:2410:13. Paul uses himself as an example: I pommel [discipline] my body and subdue it, lest after preaching to
others I myself should be disqualified (1 Cor 9:24). Obviously, the Apostle did not think his salvation was
guaranteed regardless of his behavior. After giving examples of Gods punishment for sinful behavior, St. Paul
repudiates the false notion of eternal security with the following statement:
Therefore lest any one who thinks that he stands take heed lest he fall (1 Cor 10:12).

WOW!
A Christians security lies in Gods mercy, not in a false guarantee of eternal salvation. God gives us the grace to
resist temptation and to remain faithful. Therefore, St. Paul wrote:
No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted
beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure
it (1 Cor 10:13).
As a result, we are urged to pray with confidence: Jesus, I trust in you.

ONCE SAVED, ALWAYS SAVED

The Object of the Exercise
Students need to understand that the idea of eternal security captured by the expression, once saved, always
saved, is utterly false and opposed to the clear teaching of the Bible. They should be familiar with St. Paul
argument in 1 Corinthians 9:24-10:13, and they should memorize verse 12. It is important that older students, in
particular, are prepared to respond to biblical passages alleged to support this bogus idea.

Supporting Information
Introduction
It is absurd to believe that Christians have an absolute guarantee of eternal salvation even after they committed
unrepented mortal sins. The biblical scholar Robert Sungenis declared: Unfortunately, the concept of eternal
security is one of the most horrendous falsifications of biblical teaching ever perpetrated on the Church.159 It is
no wonder he made this observation, because the insidious belief in once saved, always saved can be very
enticing.
Many people struggle with temptations, but why fight against these tendencies if salvation is already guaranteed?
Let me illustrate. A young man of my acquaintance has been struggling against a certain tendency to serious sin.
Its a tough, ongoing battle that leads him to prayer and the sacraments, particularly the sacrament of Confession.
In a conversation with a Protestant pastor, he was told there was no need for confession. Jesus, the pastor said,
had already forgiven all his sins: past, present and future. Therefore, only one thing was necessary to guarantee
his salvation - accept Jesus as his Lord and savior.
The pastor wasnt promoting sin. He even told the young man, he should do the best he can to avoid sins, but in
the ultimate analysis it didnt matter whether he successfully resisted sin or not because his salvation was
guaranteed if he had faith. Any one should be able to see the danger in this deceitful message.

Proof Texting
Protestants use proof texting in a failed attempt to support this utterly false idea. Proof texting, as we have seen
in other essays, pulls a passage out of its context to give it a meaning it cant have within its context. The
passages below are examples of the failed attempt to find a biblical support for the false idea, once saved, always
saved.
1. Jn 3:16 - For God so loved the world that he gave his only Son, that whoever believes in him should not
perish but have eternal life.
The first thing to notice about this passage is the lack of the words only or alone. Faith is very important, but
this passage does not state that faith alone guarantees salvation. Moreover, when other passages are examined, it
is clear that Jesus teaches that keeping the commandments and the Sacrament of Baptism are necessary for our
eternal salvation. For example, Jesus tells the rich young man, If you would enter life, keep the commandments
(Mt 19:17). Prior to the Ascension, Jesus instructed his Apostles, He who believes and is baptized will be
saved (Mk 16:16).
To conclude, the word believes is in the present tense, which conveys an ongoing action not a one-time event.
Also the Greek word translated as believes has imbedded in it the idea of obedience, not a mere intellectual
assent.160
2. 1 Jn 5:13 - I write these things to you who believe in the name of the Son of God, so that you [plural] may
know that you have eternal life.
When this passage is examined in its context a very different understanding emerges. Of particular importance are
the 20 ifs that St. John planted throughout this letter to show that good works are necessary for salvation.

Consider the following example:

And by this we may be sure that we know him, if we keep his commandments (1 Jn 1:3).
Furthermore, in verses 16 and 17 of chapter 5, the Apostle makes a distinction between deadly or mortal sins that
kill the life of grace in the soul, and sins that do not:
If any one sees his brother committing what is not a deadly sin, he will ask, and God will give him life for those
whose sin is not deadly. There is sin which is deadly; I do not say that one is to pray for that. All wrong doing is
sin, but there is sin which is not deadly (1 Jn 5:16-17).
This distinction is meaningless if a person can commit unrepented mortal sins and still get to heaven.
3. Rom 8:38-39 - For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor
things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us
from the love of God in Christ Jesus our Lord.
It is falsely claimed that St. Paul teaches in this passage that nothing, not even sin, can separate the Christians from
the love of God and endanger their salvation. Specifically, the Apostle lists all the things that cannot separate us
from Christ: tribulation, distress, persecution, famine, nakedness, peril, or swords (Rom 8:15), nor death, life,
angels, principalities, things present, things to come, powers, height, nor depth, not anything else in all
creation (Rom 8:38-39). If none of these things can separate Christians from the love of Christ, the argument
goes, then it is evident St. Paul is teaching once saved, always saved.
This interpretation is false because all the items in Pauls list are external to the individuals will, his free
choices. However, St. Paul never teaches that a Christian is incapable of freely abandoning Christ by sin. In
other passages he lists specific sins: idolatry, adultery, fornication, sodomy, drunkenness, and stealing among
the things that do separate Christians from the love of God (1 Cor 6:9-10; Gal 5:21; Eph 5:5).

The Bible Rejects Once Saved, Always Saved

The biblical passages that refute the claim that the Bible teaches once saved, always saved are very numerous,
almost 80 are found in the New Testament. Consider the following examples:
1. Mt 10:22 - You will be hated by all for my names sake. But he who endures to the end will be saved.
This is one of many passages that speak about the necessity of enduring or persevering.161 Obviously,
persevering and enduring is meaningless if a persons salvation is guaranteed regardless of their behavior.
2. Phil 3:12-13 - Not that I have already obtained this [the glorious resurrection in Christ] or am already perfect;
but I press on to make it my own, because Christ Jesus has made me his own. Brethren, I do not consider that I
have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I
press on toward the goal for the prize of the upward call [to heaven] in Christ Jesus.
In this passage St. Paul rejects the idea of a guaranteed salvation irrespective of how one lives his life. Using
himself as an example, he urges the Philippians to be thus minded (3: 15), and join in imitating me (3:17), and
so to stand firm (4:1).
3. 1 Cor 9:24-10:12 - This is the most explicit of the many passages that reject the idea of once saved, always
saved. St. Paul begins his instruction by using the example of athletic training to demonstrate the faithfulness that
is required of a Christian:
Do you not know that in a race all the runners compete, but only one receives the prize [Paul introduces the idea
of loss]? So run that you may obtain it. [Why is this command necessary? Isnt he writing to Christians? Hasnt
Paul heard of once saved-always saved? Obviously not!] Every athlete exercises self-control in all things. They
do it to receive a perishable wreath, but we an imperishable. [Then Paul uses himself as an example.] Well, I do
not run aimlessly, I do not box as one beating the air; but I pommel [discipline] my body and subdue it, lest after
preaching to others I myself should be disqualified [Paul is clearly a Christian, yet he understands that he must
conform his actions to Christs commands in order to be saved.]. I want you to know, brethren, that our fathers

were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the
sea, and all ate the same supernatural food and all drank the same supernatural drink. [Paul sees these Old
Testament events as types of Baptism and the Eucharist.] For they drank from the supernatural Rock, which
followed them, and the Rock was Christ. Nevertheless with most of them God was not pleased; [God was
displeased because their deeds were sinful]; for they were overthrown [condemned] in the wilderness [a place
which symbolizes death and punishment]. Now these things are warnings for us [Why are warnings necessary
unless one can lose ones salvation?], not to desire evil [sin] as they did. Do not be idolaters [Paul names specific
sins] as some of them were; as it is written, The people sat down to eat and drink and rose up to dance [Ex 32:4,
6 - Golden Calf]. We must not indulge in immorality [another sin] as some of them did, and twenty-three
thousand fell in a single day [worship of Baal of Peor with the Moabite women - Num 25:1-18]. We must not put
the Lord to the test, as some of them did and were destroyed by serpents [Num 21: 5-6]; nor grumble, as some of
them did and were destroyed by the Destroyer [Num 16:41,49 - revolt of Korah, Dathan and Abiram - 14,700
died from the plague.]. Now these things happened to them as a warning [a repeat], but they were written down
for our instruction, upon whom the end of the ages has come. Therefore [Now Paul draws his conclusion] let any
one who thinks that he stands take heed lest he fall [Paul is explicitly condemning the very idea of once saved,
always saved]. There is no once saved, always saved in St. Paul teaching.

Conclusion
A Christians confidence does not exist in the deception that salvation is guaranteed even when a person commits
mortal sins. Rather it rests in Jesus love and mercy. God never abandons us, but in times of trial and temptations
he gives us the strength to resist sin and remain faithful.
No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted
beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure
it (1 Cor 10:13).
St. Paul never teaches the phony hope that a Christians salvation is guaranteed regardless of his behavior.
Instead, he urges his converts to remain faithful, trusting in Gods help in times of difficulties. Gods grace is
sufficient, if we will rely on it and not on ourselves. Therefore, the Christian is urged to pray in confidence:
Jesus, I trust in you.

SACRAMENTS
CCC 772-776, 1076, 1113-1134
WHAT?
The sacraments are efficacious signs instituted by Christ through which the power of his saving grace comes to
us. There are seven sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Anointing of the Sick, Holy
Orders, and Holy Matrimony.

WHY?
It is the Fathers plan to unite all things to him in Jesus Christ.162 Jesus established the seven sacraments for this
purpose as the visible means of conveying his invisible grace. The sacraments are powers that comes forth
from the Body of Christ, which is ever-living and life-giving. They are actions of the Holy Spirit at work in his
Body, the Church. They are the masterworks of God in the new and everlasting covenant.163
The word sacrament comes from the Latin word, sacramentum, which means oath. The Catholic Church
teaches that for believers the sacraments of the new Covenant are necessary for salvation.164 Each sacrament
is made up of matter, what is seen and felt, and form, the words spoken. Each sacrament also has a minister, the
one who gives the sign along with the proper formula, and a subject, the one who receives it. The sacraments are
the instruments forming and maintaining Christians in the new covenant in Christ.
Although the sacraments were entrusted to the Church and ministered through the Church, it is vital to
recognize that the sacraments are primarily the work of Christ through the Holy Spirit. They are the
ordinary means Jesus gave his Church through which men experience the dynamic transformation of his
saving grace. The sacraments have power because they flow from the saving work of Jesus Christ.
The Catechism proclaims: Celebrated worthily in faith, the sacraments confer the grace that they signify. They
are efficacious because in them Christ Himself is at work: it is he who baptizes, he who acts in his sacraments in
order to communicate the grace that each sacrament signifies.165
Therefore, the sacraments are not wrought by the righteousness of either the celebrant or the recipient, but by the
power of God. From the moment that a sacrament is celebrated in accordance with the intention of the Church, the
power of Christ and the Holy Spirit acts in and through it, independently of the personal holiness of the
minister.166

WOW!
The Church teaches that the fruit of the sacraments comes from the power of the Holy Spirit making the faithful
partakers of the divine nature (2 Pet 1:4) by uniting them in a living union with the only Son, the Savior.167
Nevertheless, the fruits of the sacraments also depend on the disposition of the one who receives them.168
Therefore, we must open our hearts to the powerful action of the Holy Spirit who will transform us into Christ
(Gal 2:20).

SACRAMENTS
CCC 772-776, 1076, 1113-1134
The Object of the Exercise
Students need to have an understanding of the basic concept of the sacraments. They should know that the
sacraments are the work of Christ through the Holy Spirit using the instrumentality of the Church. Therefore, the
power of the sacraments comes from Christ who instituted them and works through them. They are not in
competition with Jesus saving work, but reflect its power. Finally, the fruit of the sacraments in our lives
depends on our dispositions.

Supporting Information
Definition
The sacraments are efficacious signs instituted by Christ through which the power of his saving grace
comes to us.
St. Paul teaches that it is the Fathers plan to unite all things to him in Jesus Christ:
He destined us in love, to be his sons through Jesus Christ, according to the purpose of his will, to the praise of
his glorious grace which he freely bestowed on us in the Beloved [Jesus]. In him we have redemption through his
blood, the forgiveness of our trespasses, according to the riches of his grace which he lavished upon us. For he
has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set
forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth
(Eph 1:5-10).
In order to accomplish the Fathers purpose, Jesus established the seven sacraments as the visible means of
conveying his invisible grace. The sacraments are powers that comes forth from the Body of Christ, which is
ever-living and life-giving. They are also actions of the Holy Spirit at work in his Body, the Church. The
Sacraments are the masterworks of God in the new and everlasting covenant.169

Protestant Misunderstanding
Some Protestants think of the sacraments as a creation of the Church. They tend to view the sacraments in
opposition to, or at least apart from, the saving work of Christ. Therefore when discussing the sacraments with
Protestants, it is important to stress that the sacraments are seven visible signs of Christs saving work.
Although the sacraments were entrusted to the Church and ministered through the Church, it is vital to
recognize that the sacraments are primarily the work of Christ through the Holy Spirit. They are the
ordinary means Jesus gave his Church through which men experience the dynamic transformation of his
saving grace. They are powerful because they flow from the saving work of Jesus Christ.

The Churchs Teaching

The Catholic Church teaches that for believers the sacraments of the new Covenant are necessary for
salvation.170 Our decision to use them or not to use them can have eternal consequences. Each sacrament is
made up of matter, what is seen and felt, and form, the words spoken. Each sacrament also has a minister, the
one who gives the sign along with the proper formula, and a subject, the one who receives its benefits.
The word sacrament comes from the Latin word, sacramentum, which means oath. The sacraments are the
instruments forming and maintaining Christians in the life of the new covenant in Christ.
The Catechism proclaims:
Celebrated worthily in faith, the sacraments confer the grace that they signify. They are efficacious because in

them Christ Himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the
grace that each sacrament signifies.171 Therefore the sacraments are not wrought by the righteousness of either
the celebrant or the recipient, but by the power of God. From the moment that a sacrament is celebrated in
accordance with the intention of the Church, the power of Christ and his Spirit acts in and through it,
independently of the personal holiness of the minister.172
The Church also teaches that the fruits of the sacraments come about by the power of the Holy Spirit making the
faithful partakers of the divine nature (1 Pet 1:4) by uniting them in a living union with the only Son, the
Savior.173

Faith, Humility and Obedience

The faith that the sacraments require is interwoven with obedience and humility. Lets consider the examples of
the man born blind (Jn 9:1-7). This cure foreshadowed the healing power of sacraments:
Jesus spat on the ground and made clay of the spittle and anointed the mans eyes with the clay, saying to him,
Go, wash in the pool of Siloam (which means Sent). So he went and washed and came back seeing (Jn 9:6-7).
In analyzing this miraculous event, several important observations can be made. First, Jesus used the medium of
matter. Secondly, the matter (clay mixed with spittle, and the washing) produced an effect that far exceeded
anything matter can do by itself because it was empowered by Jesus words the form that gives life to the
matter. Third, the obedience of faith was also a necessary condition for the miracle to occur. The man needed to
allow clay mixed with spittle to be applied to his eyes and to wash in the pool of Siloam in obedient faith.
In addition to the potency they give, the sacraments also cut away at our pride, which is at the root of every sin. In
the example of the man born blind, he could have objected to having clay mixed with spit placed on his dead
eyes. He might have protested: What can that do? Furthermore, he could have asked: What was so special
about washing in the pool of Siloam? Instead, he had faith mixed with humility and obedience, which is always
a powerful combination.
Humanly speaking the seven sacraments can appear so humble, even ridiculous, that they almost seem to be an
insult to human intelligence. Yet they are the much-needed antidote for our pride and disobedience. The power of
the sacraments comes from Christ, but our dispositions are important.
In the words of the Catechism: Nevertheless, the fruits of the sacraments also depend on the disposition of the
one who receives them.174

BAPTISM
CCC 1213-1284
WHAT?
Baptism is the door to the other sacraments, because it is the chief sacrament of the forgiveness of sins by which
we are reborn as sons of God into a new life in Christ and the Holy Spirit.175

WHY?
Jesus instituted this sacrament as the washing of regeneration and renewal by the Holy Spirit without which
no one can enter the kingdom of God.176 The Church teaches that Baptism is necessary for salvation:
Jn 3:5 - Jesus answered, Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the
kingdom of God.
Mk 16:16 - Jesus said: He who believes and is baptized will be saved.
The New Testament teaches that baptism removes sins:
Acts 2:38 - Peter, addressing the crowd at Pentecost, said: Repent, and be baptized every one of you in the name
of Jesus Christ for the forgiveness of sins.
Acts 22:16 - Ananias said to Saul: Rise and be baptized, and wash away your sins, calling on his name.
In Baptism, Christians are reborn into a new life as Gods sons and daughters:
Gal 3:26-27 - For in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized
into Christ have put on Christ.
Rom 6:3 - Do you not know that all of us who have been baptized into Christ Jesus were baptized into his
death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by
the glory of the Father, we too might walk in newness of life.
Protestants often use the term born again to refer to the conversion experience when a person accepts Jesus as
his Lord and savior. Accepting Jesus in faith is important, but it does not replace the Sacrament of Baptism, nor
does it elevate a person into a new life in Christ.
Protestants sometimes ask: Are you saved? St. Paul answers that question:
He saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of
regeneration and renewal in the Holy Spirit [baptism], which he poured out upon us rightly through Jesus Christ
our savior, so that we might be justified by his grace and become heirs in hope of eternal life (Tit 3:5).

WOW!
In the Incarnation, the Son of God became a man. Baptism is an incarnation in miniature as we are elevated to
become sons and daughters of God and partakers of the divine nature (2 Pet 1:4). St. Paul describes the
Christian vocation as a unity in one Lord, one faith, one baptism, one God and Father of us all, who is above all
and through all and in all (Eph 4:5-6).

BAPTISM
CCC 1213-1284
The Object of the Exercise
It is very important that children understand the breadth and the power of the Sacrament of Baptism. They should
memorize: Jn 3:5; Mk 16:16; Acts 2:38; 22:16; Gal 3:26-27; Rom 6:3; and Eph 4:5-6.

Supporting Information
Introduction
The majority of Christians accept Baptism as a sacrament, although their understanding of what a sacrament means
differs widely. Therefore, it would be a mistake to assume that Catholics and Protestants are describing the same
reality even when they use the similar language to describe the Sacrament of Baptism.
The Catholic Church generally accepts as valid the baptisms performed by the Orthodox, Anglicans, Baptists,
Methodists, Mennonites, Moravians, Seventh Day Advents, Church of Christ, and Lutherans. The baptisms
performed by Mormons and Jehovah Witnesses are rejected as invalid because they deny the truth of the Blessed
Trinity. Many fundamentalists view Baptism merely as a symbolic suggestion that is not required. They teach that
Baptism is merely a symbol, a public manifestation of the adults conversion.177

Definition
The Sacrament of Baptism is the door to the other sacraments, because it is the chief sacrament of the forgiveness
of sins by which we are reborn as sons of God into a new life in Christ and the Holy Spirit.178 It is through
Baptism that a person becomes a Christian and is interiorly transformed to participate in the divine life (2 Pet
1:4).
In the words of the Catechism:
Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua
the doorway of spiritual life)179 and the door which gives access to the other sacraments. Through Baptism we
are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church
and made sharers in her mission: Baptism is the sacrament of regeneration through water in the word.180

The Catholic Church teaches that Baptism is Necessary for Salvation

The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim
the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel
has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of
any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the
mission she has received from the Lord to see that all who can be baptized are reborn of water and the Spirit.
God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments.181

Jesus meets Nicodemus

Jesus stressed the necessity of sacramental Baptism to Nicodemus. In his opening remarks Jesus said: Truly,
truly, I say to you unless one is born anothen [This Greek word can either mean again or above], he cannot
see the kingdom of God (Jn 3:3). Nicodemus incorrectly assumed Jesus meant again, so he replied: How can
a man be born when he is old? Can he enter a second time into his mothers womb and be born? (Jn 3:4). Jesus
then clarified that he meant a supernatural rebirth from above:ow can a man be born when he is old? Can he enter
a scond time into his mothers womb and be born
Jesus answered, Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the

kingdom of God. That which is born of the flesh is flesh, and that which is born of the spirit is spirit (Jn 3:5-6).
In this passage, Jesus is contrasting natural birth, the flesh, which is earthly and human, with a rebirth of water
and spirit, which is supernatural, heavenly and divine (Jn 3:6). The connection with the Sacrament of Baptism
is seen in the biblical link between water and Spirit, especially when the Spirit descends upon Jesus during his
baptism (Jn 1:33; cf. Jn 7:38-39; 1 Jn 5:8). The reference to Baptism is reinforced in the episode that follows
when Jesus and his disciples began a baptismal ministry (Jn 3:22 f.). Finally, other New Testament passages also
describe Baptism as a sacrament of salvation through the Spirit (Acts 2:38; 1 Cor 6:11; Tit 3:5; 1 Pet 3:21).182

Jesus Commissions the Apostles

In St. Marks version of Jesus final commission of the Apostles, Jesus said: He who believes and is baptized
will be saved (Mk 16:16). Jesus explicitly declared that our salvation depends on faith and Baptism, not faith
alone.
In St. Matthews longer account of the great commission, he quotes Jesus last command to the Apostles shortly
before he ascended to Heaven before them: 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 behold, I am with you always, to the close of the age (Mt 28:19-20). Notice that in addition to the
importance of Baptism, Jesus also stressed the necessity of obedience.
The Apostles were faithful to Jesus command. Beginning with Pentecost, Baptism was used as the entrance rite
into the Church whenever there were new converts.

Baptism Removes Sin

The New Testament explicitly teaches that the Sacrament of Baptism removes sin. After Peters address on
Pentecost, those who heard the Apostle asked: Brethren, what shall we do? (Acts 2: 37). Peter replied:
Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of sins; and you shall
receive the gift of the Holy Spirit (Acts 2:38).
Many responded with the obedience of faith: So those who received his word were baptized, and there were
added that day about three thousand souls (Acts 2:41). These passages also stress the importance of repentance
and they illustrate that sacramental Baptism was the entrance rite into the Church.
Some Protestants believe that Saul of Tarsus was justified when he acknowledged Jesus as Lord on the road to
Damascus (Acts 9:5; 22:8, 10). However, St. Paul informs us that his sins were removed when he received the
Sacrament of Baptism: Rise and be baptized, and wash away your sins, calling on his name (Acts 22:16).

Faith and Baptism

In the letter to the Hebrews, the sacred author makes a connection between faith and the cleansing from sin that is
received in Baptism:
Let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil
conscience and our bodies washed with pure water (Heb 10:22).
The water of Baptism makes an external contact with the body, but the Holy Spirit makes a transforming, internal
touch that cleanses the soul (Eph 5:26; 1 Pet 3:21). In the Old Testament, sprinkling with blood and washing with
water were sacred rites connected with the ordination of priests (Ex 29:4; Lev 8:6). In the New Testament, the
washing with water and transformation by the Holy Spirit in Baptism consecrates Christians into the universal
priesthood of the believers (1 Pet 2:9; Rev 1:5-6).

Reborn into a New Life

When stressing the importance of faith in his letter to the Galatians, St. Paul includes Baptism, which is the

sacrament of faith that replaces circumcision (Col 2:11-12):

For in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have
put on Christ (Gal 3:26-27).
In his letter to the Romans, St. Paul draws on the rite of Baptism, where the recipient was often submerged in
water, symbolizing his body was buried in the tomb of sin, only to rise reborn into a new life in Christ. The
Sacrament of Baptism unites us to the crucified and risen Christ. Our sins are put to death in his death so our
souls can rise in him filled with a new supernatural life: Do you not know that all of us who have been baptized
into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that
as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life (Rom 6:3).

The Protestant Notion of Born Again

Some Protestants use the term born again to identify the conversion experience they describe as accepting
Jesus as your Lord and Savior. Certainly, the surrender of faith and placing Jesus first in ones life is important,
but it does not replace sacramental Baptism.
If Catholics are asked, Are you born again? they should answer, Yes. Christians are born again in the
sacrament of Baptism. If Catholics are asked, Are you saved? they should answer, I am redeemed by the
Passion of Christ, and obedient to St. Paul I am working out my salvation with fear and trembling (Phil 2:12).

The Marvel of Baptism

In the mystery of the Incarnation, the Son of God became a man. In the Sacrament of Baptism, another miracle
occurs. Baptism is a kind of incarnation in miniature, as sinful humans are cleansed from sin so they can become
sons and daughters of the Heavenly Father and partakers of the divine nature (2 Pet 1:4). St. Paul describes the
reality of this awesome Christian vocation as a unity in one Lord, one faith, one baptism, one God and Father of
us all, who is above all and through all and in all (Eph 4:5-6).

CONFIRMATION
CCC 1285-1321
WHAT?
The Sacrament of Confirmation completes the Sacrament of Baptism by a special outpouring of the gifts of the
Holy Spirit, which seals the baptized in union with Christ and equips him to witness the Christian faith.183

WHY?
The Old Testament prophets foretold that Gods Spirit would rest upon the Messiah and uphold his mission.
These prophecies were fulfilled when Jesus was conceived by the Holy Spirit and descended on the Church at
Pentecost. The dramatic coming of the Holy Spirit on Pentecost was also the fulfillment of Jesus promise that the
Holy Spirit would strengthen the Apostles and the entire Church. St. Peter cited the prophet Joel during his
Pentecost preaching:
And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh (Acts 2:17).184
The Apostles imparted the special gift of the Holy Spirit in the Sacrament of Confirmation through the laying on of
hands as is reported in Acts:
Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter
and John, who came down and prayed for them that they might receive the Holy Spirit; for it has not yet fallen on
any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them
and they received the Holy Sprit (Acts 8:14-17).
Very early an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights
the name Christian, which means anointed and is derived from Christ himself whom God anointed with the
Holy Spirit. This rite of anointing has continued.185
Like Baptism, Confirmation imprints an indelible character or spiritual seal on the soul.186 This seal is a mark
signifying that the Christian belong totally to Christ, is enrolled in his service forever, and has the promise of
divine protection at the end of his life.187 Jesus also guaranteed his followers that the Holy Spirit would
strengthen them during times of persecution:
And when they bring you before the synagogues and the rulers and the authorities, do not be anxious how or what
you are to answer or what you are to say; for the Holy Spirit will teach you in that very hour what you ought to
say (Lk 12:11-12).
The Sacrament of Confirmation allows the Christian to walk with the seven gifts of the Holy Spirit: Wisdom,
Knowledge, Understanding, Council, Fortitude, Piety and Fear of the Lord.

WOW!
Confirmation is the sacrament of the Holy Spirit who brings his marvelous blessings to strengthen Christians so
they can courageously follow Jesus. It is the sacrament of courage and the sacrament of martyrs! No wonder St.
Paul proclaimed we were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we
acquire possession of it, to the praise of his glory(Eph 1:13).

CONFIRMATION
CCC 1285-1321
The Object of the Exercise
Students need to understand that the Sacrament of Confirmation is a distinct outpouring of the Holy Spirit from the
Sacrament of Baptism. In particular it fills the recipient with the gifts of the Holy Spirit and equips him to
faithfully witness the Christian faith in his daily life. Students should be familiar with the New Testament
passages that foreshadow and illustrate Confirmation. Older students should have an appreciation of the seven
gifts and the nine fruits of the Holy Spirit. Students find it very illuminating when they are taken through the
biblical passages that deal with Confirmation. Finally, they should be ab le to explain Acts 8:14-17; 19:1-6.

Supporting Information
Overview
Confirmation is the second of the three sacraments of initiation. It completes the Sacrament of Baptism.188 Like
Baptism, Confirmation imprints an indelible character or spiritual seal on the soul,189 In the words of St. Paul:
It is God who establishes us with you in Christ and has commissioned us; he has put his seal on us and given us
his Spirit in our hearts as a guarantee (2 Cor 1:21-22).
This character or seal marks (1) our total belonging to Christ, (2) our enrollment in his service for ever, as well
as (3) the promise of divine protection in the great eschatological trial [at the end of our life and at the end of
time].190 Confirmation is the sign that Jesus Christ has permanently marked a Christian with the seal of his
Spirit by clothing him with power from on high so that he may be his witness.191
The Catechism teaches:
This character perfects the common priesthood of the faithful received in Baptism, and the confirmed person
receives the power to profess faith in Christ publicly and as it were officially (quasi ex officio).192
Therefore, like Baptism, Confirmation can be received only once. Confirmation increases the gifts of the Holy
Spirit in us, enriching us with supernatural strength and courage to confess boldly the name of Christ, empowering
us to spread and defend the Christian faith by word and deed. Given this full outpouring of the gifts of the Holy
Spirit, the sacrament of Confirmation has rightfully become known in the Western Churches as the Sacrament of
Courage.193

Old Testament Background

The prophet Ezekiel foresaw the outpouring of the Holy Spirit that occurs in the Sacraments of Baptism and
Confirmation:
I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your
idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will take out of
your flesh the heart of stone and give you a heart of flesh. And I will put my spirit within you, and cause you to
walk in my statutes and be careful to observe my ordinances (Ezek 36:25-27).

The New Testament

Jesus clearly promised that the Holy Spirit would come to fortify his followers:
And when they bring you before the synagogues and the rulers and the authorities, do not be anxious how or what
you are to answer or what you are to say; for the Holy Spirit will teach you in that very hour what you ought to
say (Lk 12:11-12).
But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in
Jerusalem and in all Judea and Samaria and to the end of the earth (Acts 1:8).

And I will ask the Father, and he will give you another Counselor, to be with you for ever, even the Spirit of
truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, for he dwells
with you, and will be in you (Jn 14:16-17).
Confirmation is clearly seen as a separate rite from Baptism in the incident of the Deacon Philip with his
Samaritan converts. Philip baptized them, but the special reception of the Holy Spirit awaited the administration
of the Sacrament of Confirmation by the Apostles:
Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter
and John, who came down and prayed for them that they might receive the Holy Spirit; for it has not yet fallen on
any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them and
they received the Holy Sprit (Acts 8:14-17).
A similar separation between the rites of Baptism and Confirmation is evident in St. Pauls journey to Ephesus:
While Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found
some disciples. And he said to them, Did you receive the Holy Spirit when you believed? And they said, No,
we have never even heard that there is a Holy Spirit. And he said, Into what then were you baptized? They
said, Into Johns baptism. And Paul said, John baptized with the baptism of repentance, telling the people to
believe in the one who was to come after him, that is, Jesus. On hearing this, they were baptized in the name of
the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with
tongues and prophesied (Acts 19:1-6).
These passages show that from the time of the Apostles there existed in Christs Church a special rite for
conferring the Holy Spirit that was distinct from sacramental Baptism. The early Christians terms for
Confirmation commonly used before the end of the first century were: the laying on of hands, receiving the Holy
Spirit, commission, seal and anointed. These expressions are rooted in Gods revelation. Thus, St. Paul wrote
about the security the Holy Spirit brings:
But it is God who establishes us with you in Christ, and has commissioned us; he has put his seal upon us and
given us his Spirit in our hearts as a guarantee (2 Cor 1:21-22).
In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were
sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it,
to the praise of his glory (Eph 1:13-14).
And do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption (Eph 4:30).
The author of Hebrews informs Christians that they are no longer treated as neophytes because their foundation in
Christ was laid in the sacraments of Baptism and Confirmation.
Therefore let us leave the elementary doctrines of Christ and go on to maturity, not laying again a foundation of
repentance from dead works and of faith toward God, with instruction about ablutions [baptism], the laying on of
hands, the resurrection of the dead, and eternal judgment (Heb 6:1-2).
St. John also refers to the anointing of the Holy Spirit in his first letter:
But you have been anointed by the Holy One, and you all know. I write to you, not because you do not know the
truth, but because you know it, and know that no lie is of the truth (1 Jn 2:20-21).
I write this to you about those who would deceive you; but the anointing which you received from him abides in
you, and you have no need that any one should teach you as his anointing teaches you about everything, and is
true, and is no lie, just as it has taught you, abide in him (1 Jn 2:26-27).

Confirmation and Baptism

The two sacraments of Baptism and Confirmation compliment each other as is evident in Sacred Scripture.

Baptism is fundamental, but the Church teaches that Confirmation is necessary for the completion of baptismal
grace.194 Jesus uses this marvelous sacrament, which in a certain way, perpetuates the grace of Pentecost in the
Church.195

Effects of Confirmation
In this sacrament, the Holy Spirit brings a great increase of grace, which develops a more intimate union as his
indwelling presence transforms us more into Christ. The Holy Spirit inflames our hearts with his love and power,
enabling us to become valiant soldiers in Christs army so we can fight successfully against the world, the flesh
and the devil thereby professing our faith by the courageous manner we live our lives. Therefore this wonderful
sacrament brings the following blessings:
Roots us more deeply in the divine filiation, allowing us to cry, Abba! Father!
Unites us more firmly to Christ.
Increases the gifts of the Holy Spirit in us.
Renders our bond with the Church more perfect.
Gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true
witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross.196

Gifts and Fruits of the Holy Spirit

Confirmation gives us the fullness of the Gifts of the Holy Spirit. These stupendous gifts are wisdom,
understanding, counsel, fortitude, knowledge, piety and fear of the Lord (Is 11:2). These seven gifts bring
superhuman powers that enable us to faithfully live a Christian life in a ways that would be impossible except for
the strength of the Holy Spirit.

Wisdom
Wisdom is the highest of the gifts because it corresponds most to the virtue of love, which is the loftiest of the
virtues. It directs the intellect, moderates the passions, corrects the affections and directs the will. Wisdom leads
us to judge all things by their relationship to God, not so much as an intellectual enterprise, but from the
perspective of our loving relationship with God. Therefore, it enables us to focus on eternal truths, to make
correct judgments in the light of eternity, and to delight in the things of God. In this way, the Holy Spirit prevents
us from becoming preoccupied with human culture, the flawed politically correct thinking of this world and the
latest theological fads. Wisdom helps us understand that all that glitters is not gold. On the contrary it helps us
marvel at the graces given in the humblest exteriors. Wisdom reminds us, in the words of Cardinal Newman: A
thousand difficulties do not make a doubt. The gift of wisdom brings peace because lifes experiences, even the
difficult ones, are viewed from Gods perspective.

Understanding
Understanding helps us penetrate the mysteries of salvation. It makes the Bible come alive in our hearts.
Similarly, the gift of understanding enlightens us during sermons, conferences, religious classes, and when reading
spiritual books. It develops a profound appreciation of Gods saving grace through the sacraments.
Understanding develops within us contempt for the world and trains us to advise and lead others. This gift helps a
person appreciate their vocation in life so they can faithfully live it. According to St. Augustine, understanding
cannot exist in a high degree without a great purity of heart, which corresponds to the beatitude: Blessed are the
pure in heart, for they shall see God (Mt 5:8).

Counsel
Counsel gives us a readiness of will to do the better thing, even when it is the hardest choice. It gives us the
capability to prudently decide about the concerns of God and salvation. What must I do? Should I silently
preserve in patience, should I show meekness or should I act with firmness, even boldness? The Holy Spirit
guides us through the gift of counsel. He fortifies us against rash impulsiveness on the one hand and cowardice on

the other. With the gift of counsel the Holy Spirit harmonizes the apparent contradictory virtues: prudence and
simplicity, fortitude and meekness, frankness and reserve. The gift of counsel leads to harmony, kindness and
peace. It undermines the enemy of our soul who creates discord by leading us to make mountains out of trifles.

Fortitude
Isaiah placed fortitude above knowledge (Is 11:2), because it is vital to have the strength to avoid evil and do
good without becoming discouraged. The world, the flesh and the devil are powerful, subtle and perfidious
enemies. Fortitude gives us the courage and strength to be steadfast and patient in the midst of our trials and
temptations. It gives us the bravery to proclaim our fidelity to Christ during times of persecution or ridicule. This
is the gift that sustained the martyrs. Lastly, it gives us the determination and energy needed for perseverance. In
all cases the gift of fortitude leads us to rely totally on Gods strength, and not on our weaknesses and natural
ineptitude.

Knowledge
Knowledge enables us to see and use temporal things in a way that will help others and us toward our eternal
salvation. The gift of knowledge helps us avoid sentimentalism and the illusion of control and self-sufficiency
that can so easily dominate our imagination and behavior. With this gift, the Holy Spirit vividly shows us the
vanity of all passing things: honors, titles, beauty, praise of man, wealth, position and power. Knowledge exposes
the emptiness and deception of the world. It also shows us the infinite gravity of mortal sin (2 Jn 5:16-17), and it
produces a profound sorrow for having offended God. Unlike human knowledge, which can easily lead to selfconfident pride and presumption, the gift of knowledge motivates us to place all our trust in God, for he alone can
save us. This gift creates the balance between discouraging pessimism and the optimism of vanity that relies on
oneself.

Piety
Piety gives us the disposition to serve God with tenderness and devotion. It helps us love all others because they
are Gods children for whom Jesus died on the cross. Piety compliments the fear of the Lord because it inclines
our heart with a wholly filial affection for God. Piety brings a disinterestedness in and a detachment from
sensible consolations in prayer by giving us peace during times of distractions, dryness and aridity. In this regard
St. Paul wrote: For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit
of sonship Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the
Spirit himself intercedes for us with sighs too deep for words (Rom 8:15, 26).

Fear of the Lord

This gift is not the servile fear that dreads Gods punishment, but the reverential loving fear of the Fathers sons
and daughters who dread offending him by sin. Servile fear diminishes love because it views God as the
punishing avenger rather than our loving, merciful Father. The fear of the Lord, on the contrary, is an extension of
our love for God. This holy horror of sin is the beginning of wisdom (Ps 110:10) because it leads us to
surrender to God in everything. Often this gift is the first manifestation of the Holy Spirits influence in the soul
when we experience a genuine conversion.

A Hypothetical Question
If these gifts of the Holy Spirit are so powerful, why is it that some Christians exhibit little indication that the gifts
are active in their lives? Why do they appear to have no habits of mortal sin, but they take offense at trifles, show
great eagerness for praise and attention, and live according to worldly standards? This lack of fervor and
spiritual indifference indicates a lack of recollection. They are absorbed with the cares of the world and are not
attentive to the promptings of the Holy Spirit because they are spiritually stunted by their attachment to venial
sins. They experience disquiet in the depths of their souls because they surrender to spiritual inertia. The
solution is found in Psalm 95:7-8: O that today you would hearken to his voice! Harden not your hearts. The
gifts of the Holy Spirit are powerful, if we surrender to their influence.

Fruits of the Spirit

Accompanying the gifts of the Holy Spirit, the fruits of the Holy Spirit flow from of our cooperation with the
graces of the gifts. The gifts are the sources of the fruits that come from the Holy Spirit. The fruits are expressed
by the exercise of the gifts. When we examine the presence of the fruits in our lives, or the lack thereof, we gain a
quick gauge of our receptiveness to the Holy Spirit. St. Paul enumerates the fruits in his letter to the Galatians
5:22-23, which the Apostle contrasts with the works of the flesh:
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.

Love
The word love is, perhaps, the most misunderstood common word in the English language because in the popular
understanding it is defined by feelings and attraction. Authentic love, in contrast, is an act of the will. Genuine
love has two essential elements: self-sacrifice and commitment. Perfect love is total self-sacrifice and complete
commitment.
The Holy Spirit teaches us to live with self-sacrificing love because he is the divine Person of Love. This virtue
is so important that St. Paul called it greater than faith and hope (1 Cor 13:13). Jesus made love the sign of a true
disciple:
A new commandment I give you, that you love one another; even as I have loved you, that you also love one
another. By this all men will know that you are my disciples, if you have love for one another (Jn 15:34-35).
St. Paul added his practical insight into the virtue of love: Love is patient and kind; love is not jealous or
boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does
not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things,
endures all things (1 Cor 13:4-7).
To examine our behavior in this important area, it is a useful practice to substitute our name for the word love,
and we will quickly discover the areas in our life that need improvement!

Joy
The prophet Nehemiah declared: the joy of the Lord is your strength (Neh 8:10). The author of Hebrews wrote:
Looking to Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross,
despising the shame, and is seated at the right hand of the throne of God (Heb 12:2). The fruit of joy is the
awareness that God is our strength and protector because we abide in his love. This inner joy is undisturbed by
the negative circumstances that may surround us. We know Christ has redeemed us, and he will never abandon
us. Nothing else matters!

Peace
St. Paul addressed the subject of peace twice in his letter to the Romans. Therefore, since we are justified by
faith, we have peace with God through the Lord Jesus Christ (Rom 5:1). May the God of hope fill you with all
joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope (Rom 15:13). The
peace of the Holy Spirit is the inner tranquility, even amid great hardships, that comes from our reliance on God
who is all-powerful and always faithful. Jesus said:
Peace I leave you; my peace I give you; not as the world gives do I give to you. Let not your hearts be troubled,
neither let them be afraid (Jn 14:27).
Genuine peace comes from living confidently in the present moment with God rather than with anxiousness about
tomorrows problems, which are not yet ours to bear.

Patience
Patience is the virtue that helps us calmly bear our troubles and preserve with serenity amid the sufferings of life.
Patience mitigates sorrow and staves off excessive anger and complaining. St. Paul prayed: May you be
strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving

thanks to the Father, who has qualified us to share in the inheritance of the saints in light (Col 1:11). In his letter
to the Ephesians he wrote: I therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to
which you have been called, with all lowliness and meekness, with patience, forbearing one another in love,
eager to maintain the unity of the Spirit in the bond of peace (Eph 5:1-3; cf. Col 3:12-13).

Kindness
Genuine kindness stems from authentic love because it inclines a person to give to others without counting the
cost. The kind person is other-directed. Some of the words that describe kindness are: benevolence, compassion,
goodwill, generosity and altruism. St. Paul describes kindness as a characteristic of authentic Christians: but as
servants of God we commend ourselves in every way: through great endurance, in afflictions, hardships,
calamities, beatings, imprisonments, tumults, labors, watching, hunger; by purity, knowledge, forbearance,
kindness, the Holy Spirit, genuine love, truthful speech, and the power of God; with weapons of righteousness for
the right hand and for the left (2 Cor 6:4-7).

Goodness
Human actions are said to be good when they conform to the proper moral order according to the natural and
divine law. A person is said to have the characteristic of goodness when their actions pursue all that is good and
avoids all that is evil. This is the first principle of sound practical reasoning. In St. Pauls prayer for the
Thessalonians he wrote: To this end we always pray for you, that our God may make you worthy of his call, and
may fill every good resolve and work of faith by his power (2 Thess 2:11).

Faithfulness
Faithfulness is the ability to remain true to our Christian vocation to the end of our life. This fidelity is extremely
important, because if we abandon Jesus at the end of our life it negates all that went before. This is consistent
with the adage: It is not he who begins the race well who is commended, but he who ends it well. Jesus
proclaimed: But he who endures to the end will be saved (Mt 10:22).

Gentleness
Gentleness and meekness are synonyms. The gentle person shuns actions based on the principle, might is right.
He does not insist on his own way. Jesus set the standard with the words: learn from me; for I am gentle and
lowly in heart (Mt 11:29). Then he lived this lesson during the terrible ordeal of his passion and death. St. Peter
instructed us: Let not yours be the outward adorning with braiding of hair, decoration of gold, and wearing of
robes, but let it be the hidden person of the heart with the imperishable jewel of a gentle and quiet spirit, which in
Gods sight is very precious (1 Pet 3:3-4).

Self-control
Self-control is achieved through the virtue of temperance. This is an important virtue because it gives us the
power of the Holy Spirit to control all our appetites, particularly in relationship with chastity, which is a major
challenge today. St. Peter wrote in his second letter: For this very reason [Christians who are partakers of the
divine nature 2 Pet 1:4] make every effort to supplement your faith with virtue, and virtue with knowledge, and
knowledge with self-control, and self-control with steadfastness [faithfulness], and steadfastness with goodliness
[goodness], and godliness with brotherly affection, and brotherly affection with love (2 Pet 1:5-7). For if these
things are yours and abound, they keep you from being ineffective or unfruitful [Jn 15:2] in knowledge [intimate
union] of our Lord Jesus Christ. For whoever lacks these things is blind and shortsighted and has forgotten that he
was cleansed from his old sins [in Baptism]. Therefore, brethren, be the more zealous to confirm your call and
election [faithfulness], for if you do this you will never fall [because the grace of the Holy Spirit will protect
you]; so there will be richly provided by you [by Christ through the Holy Spirit] an entrance into the eternal
kingdom of our Lord and Savior Jesus Christ. (2 Pet 1:5-11).

Preparing for Confirmation

In preparing for Confirmation, the candidate should strive to develop a more intimate union with Christ and a

more lively openness to the Holy Spirit: his actions, his Gifts, and his biddings in order to be more capable of
assuming the apostolic responsibilities of Christian life. Developing a habit of prayer throughout the day is
crucial.

THE REAL PRESENCE

CCC 1322-1344, 1373-1381, 1384-1401
WHAT?
Jesus is present in many ways, but in the Blessed Eucharist he is truly, entirely and uniquely present with his body,
blood, soul and divinity - the whole glorified Jesus.

WHY?
On Holy Thursday, Jesus knew that he would depart out of this world to the Father, having loved his own who
were in the world, he loved them to the end (Jn 13:1). Not wishing to leave us desolate, Jesus gave us the
sacrament of love in which he comes to us under the humble species or appearance of bread and wine. The
Eucharist is the source and summit of the Christian life because it contains the whole spiritual good of the
Church, namely Christ himself.197
Few Christian doctrines are taught in the Bible as plainly and as explicitly as is the Real Presence of Jesus in the
Eucharist. The words, This is my body and This is my blood (Mt 26:26) could not be clearer. Jesus
responded to his quarreling disciples with very graphic and clear words:
Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you;
he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day (Jn 6:53-54).
St. Paul understood that the Eucharist was the body and blood of Jesus when he called a sacrilegious communion
profaning the body and blood of the Lord (1 Cor 11:27). Then he added: That is why many of you are weak
and ill, and some have died (1 Cor 11:30).
The Council of Trent summarized the Catholic faith regarding the Real Presence: Because Christ our Redeemer
said that it was truly his body that he was offering under the species (appearance) of bread, it has always been the
conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread
and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ
our Lord and of the whole substance of the wine into the substance of his blood.198
The early Church overwhelmingly believed in the Real Presence as J.N.D. Kelly affirmed: In the third century
the early Christian identification of the eucharistic bread and wine with the Lords body and blood continued
unchanged.199 Another respected non-Catholic scholar Darwell Stone wrote: Throughout the writings of the
Fathers there is unbroken agreement that the consecrated bread and wine are the body and blood of Christ, and
that the Eucharist is a sacrifice.200
The marvel of Jesus love is such that he hid his divinity when he assumed a human nature, but in the Eucharist his
love seems to burst all bounds as he hides both his divinity and his humanity to become one with us under the
appearance of bread and wine.

WOW!
Our nature is superior to the food we eat, so we digest it and it becomes a part of us. However, when we receive
Jesus in Holy Communion his nature is infinitely bigger than ours, so we receive him into our bodies, but he
transforms us into himself.

THE REAL PRESENCE

CCC 1322-1344, 1373-1381, 1384-1401
The Object of the Exercise
Students should have a clear understanding that Jesus is truly, entirely, and uniquely present in the Blessed
Eucharist. He is present with his body, blood, soul and divinity under the species (appearance) of bread and
wine. Catholics believe it and the Catholic Church proclaims this miracle because Jesus said it. It is also vitally
important that teachers and parents have a clear understanding of the Churchs teaching and can defend it.
Students should memorize Mt 26:26; Jn 6:53-54; 1 Cor 11:27.

Supporting Information
The Church Teaching
The Catechism highlights the teaching of the Council of Trent:
Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it
has always been the conviction of the Church of God, and this holy Council now declares again, that by the
consecration of the bread and wine there takes place a change of the whole substance of the bread into the
substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood.
This change the holy Catholic Church has fittingly and properly called transubstantiation.201

Transubstantiation
The theological term transubstantiation comes from two Latin words, trans (change) and substantia
(substance). Therefore the word means a change of substance. The substance of a thing refers to its inner
nature, that which constitutes its inner uniqueness. The term species refers to those external qualities that are
subject to the senses.
Consider water as an illustration. Waters substance remains unchanged even when its appearance is greatly
altered. In its liquid form it is identified simply as water. As a gas it is called steam. As a solid it is named ice.
Yet, because the substance remains unchanged, steam, ice and water remain the same substance. In the miracle of
transubstantiation the substance of bread changes into the substance of the body, blood, soul and divinity of Jesus.
However, the species, the appearance of bread and wine, those things that can be tasted, touched and smelled all
remain the same. Therefore the reality that appears to be bread and wine is no longer bread wine, but Jesus
himself.
Although the term transubstantiation was codified at the Council of Trent in the 16th century to explain the unique
change that takes place at the moment of the consecration, the use of this word in Catholic theology has a much
earlier history. Hildebert of Tours first used it around the year 1079. Pope Innocent III subsequently employed
the term in 1202, which led to its use in two ecumenical councils: Fourth Lateran (1215) and Lyons (1274). In the
East the Latin term transubstantiation was preceded by the Greek term metaousios, which means, change of
substance.202 However, these terms find their earliest expression in the Lords Prayer.

Lords Prayer
In the sentence, Give us today our daily bread (Mt 6:11), the word daily is an unfortunate translation of the
Greek text. The inspired Greek word is epiousios, which is a combination of two Greek words epi (above or
super) and ousia (substance). St. Jerome properly translated the sentence: Give us this day our
supersubstantial bread (Mt 6:11). So in giving the Lords Prayer to the Apostles, Jesus anticipated the gift of
the Eucharist by teaching his disciples to pray for the supersubstantial bread. The Catechism confirmed this
understanding: It refers directly to the Bread of Life, the Body of Christ, the medicine of immortality, without
which we have no life within us.203

Holy Thursday
On Holy Thursday Jesus knew that he would depart out of this world to the Father, having loved his own who
were in the world, he loved them to the end (Jn 13:1). Not wishing to leave us desolate, Jesus gave us the
sacrament of love in which he comes to us under the humble species or appearance of bread and wine. The
Eucharist is the source and summit of the Christian life because it contains the whole spiritual good of the
Church, namely Christ himself.204
Few Christian doctrines are taught in the Bible as clearly and as explicitly as is the Real Presence of Jesus in the
Eucharist. This conclusion is obvious when one considers the Institution Narratives in Matthew, Mark and John,
St. Pauls teaching in his First Letter to the Corinthians and the Eucharistic Discourse in John 6. The Institution
Narratives will be considered in the essay, Objections to the Real Presence. In this essay, John 6 and St. Pauls
teaching in 1 Corinthians, chapter 11 will be examined.

John 6
In the Bread of Life discourse in the sixth chapter of Johns Gospel, Jesus gives the most complete instruction of
his Real Presence in the Eucharist. What follows is a brief explanation of this important passage.

Prologue 6:1-21
In the first twenty-one verses, John recalls two miracles that were intended to identify Jesus as the messianic
prophet like Moses predicted in Deuteronomy 18:15-19. First Jesus miraculously fed 5,000 men with five barley
loaves, the bread of the poor, and two fish (Jn 6:1-14). In the evening Jesus joined his disciples by walking on
water (6:16-21), his second dramatic miracle.

The Crowd Finds Jesus (Jn 6:27-28)

On the next day the crowd finds Jesus at Capernaum. Jesus instructs them:
27 - Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of
man will give to you; for on him has God the Father set his seal.
They respond with an important question:
28 - What must we do to be doing the works of God?
Jesus answer is right to the point.

The Invitation to Faith (Jn 6:29-34)

29 - Jesus answered them, This is the work of God, that you believe in him whom he has sent.
Jesus opens the dialogue with a call to have faith in him. Faith is an important feature in this discourse because
Jesus will reveal a reality that far exceeds human perception the Eucharist.
30-34 - So they said to him, Then what sign do you do, that we may see, and believe you? Our fathers ate the
manna in the wilderness; as it is written [Neh 9:15], He [Moses] gave them bread from heaven to eat [cf. Ex
16:15; Num 11:7-9; Ps 78:25]. Then Jesus said to them, Very truly, I tell you, it was not Moses who gave you
the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is
that which comes down from heaven and gives life to the world. They said to him, Sir, give us this bread
always.
In these verses Jesus carefully prepares the crowd to surrender to the gift of faith. They responded asking for a
sign greater than the manna. Jesus will give them a stupendous sign that was beyond their imagination. He is the
life-giving food; he is not merely its dispenser. Come, eat my bread; drink of the wine I have mixed (Prov 9:5;
also: Sir 15:3; Wis 24:21). After they said, Sir, give us this bread always, Jesus launched into the Eucharistic
Discourse.

The Eucharistic Discourse

Part I (Jn 6:35-47) - Jesus Is the Bread of Life

35 - Jesus said to them, I am the bread of life; he who comes to me shall not hunger, and he who believes in
me shall never thirst.
After explaining the necessity of faith, Jesus unfolds the amazing reality of the bread of life.
Specifically, he is the bread that gives life. Jesus words find an echo in Sirach, which says of wisdom: Those
who eat me will hunger for more, and those who drink me will thirst for more (Sir 24:21). Jesus, Wisdom
incarnate, challenges the crowds to elevate their focus from Moses to him.
36 - But I said to you that you have seen me and yet do not believe.
Jesus asserts that their resistance to the grace of faith blocks them from accepting his teaching, even though Jesus
miracles attest to the truth of his claim.
37-40 - All the Father gives me will come to me; and him who comes to me I will not cast out. 38 - For I
have come down from heaven, not to do my own will, but the will of him who sent me 39 - and this is the will of
him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day. 40 - For
this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and
I will raise him up at the last day.
Faith is always Gods gift (Eph 2:8). No one earns it. Those who are cast out, evict themselves by rejecting
the gift of faith. Jesus expressed his love for the Father in terms of obedience. Jesus human will is always in
perfect harmony and total submission to the will of the Father. Jesus rejects no one because it is the Fathers will
that all men be saved (1 Tim 2:4). However, each person can choose to surrender to Jesus in obedient faith or
refuse to do so.
At this point, the critical statement is I have come down from heaven (Jn 6:37). Jesus is much more than a
prophet like Moses (Deut 18:15-, 18). Unless a person is open to the gift to accept Jesus divinity, the bread of
life is incomprehensible because it seems like cannibalism.

Reaction of Jesus Listeners:

41 - The Jews then murmured at him, because he said, I am the bread which came down from heaven.
This verse marks a negative shift in the peoples response to Jesus. Now that it was evident Jesus is talking about
spiritual food for which they have little if any interest, the unbelieving Jews began to murmur. This recalls the
murmuring of Israel in the wilderness (Ex 16:2, 7, 8; 17:2-3; Num 11:1; also: Jude 16; 1 Cor 10:10; Phil 2:14).
Jesus audience is behaving with the same lack of obedient faith as their forefathers.
42 - They said, Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say,
I have come down from heaven?
The expression this Jesus has a belittling tone. As a result of their disbelief, they shift the focus to Jesus human
nature. Unwilling to accept the gift of faith, they remain rooted in naturalistic thinking which prevents them from
considering Jesus supernatural meaning or his heavenly origin.

Jesus responds:
43-47 - Jesus answered them, Do not murmur among yourselves. No one can come to me unless the Father
who sent me draws him; and I will raise him up at the last day. It is written in the prophets, And they shall all
be taught by God. Every one who has heard and learned from the Father comes to me. Not that any one has
seen the Father except him who is from God; he has seen the Father. Truly, truly, I say to you, he who believes
has eternal life.
Jesus checks their grumbling, and then he redirects them to the important issue, which is surrendering in faith. No
one can come to Jesus by his or her natural ability. The Jews were blocked because they wanted to understand
without the submission of faith.

The Father draws his earthly children by revealing and teaching. Jesus is the Fathers ultimate revelation and
lesson. Men hear, but Jesus sees. Jesus knowledge of the Father is direct. No one knows the Father except the
Son (Mt 11:27). After challenging them once more to surrender to the gift of faith, Jesus will tell them precisely
what they must believe.

Part II (Jn 6:48-59) - The Object of Faith: Jesus Is Literally the Bread of Life
48 - I am the bread of life.
This reaffirmation of Jesus earlier declaration (Jn 6:35) is very powerful. The meaning as before is quite clear
and specific: Believe that I myself am the bread of life.
49-50 - Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from
heaven, that a man may eat of it and not die.
The manna was natural food. It sustained life for a time, but it lacked the potency to give eternal life. In contrast,
Jesus identified himself as the bread which comes down from heaven. Those who eat this bread will not die.
The introduction of the word eat shifts the language of the discourse from the symbolic to the literal. Jesus is
drawing a parallel between physically eating the manna and physically eating his flesh.
51 - I am the living bread which came down from heaven; if any one eat of this bread, he will live for ever; and
the bread which I shall give for the life of the world is my flesh.
Jesus asserts for the third time (6:35, 48) that he is the living bread. The use of the word flesh, sarx in Greek,
beginning in verse 51 and continuing through verse 58, is quite graphic. It means real flesh. John also used this
word, sarx, when he wrote, And the Word became flesh (Jn 1:14) to stress that the Son of God assumed a real
human body. It is in his flesh that Jesus gives his life for the world.

Quarreling
52 - The Jews then disputed among themselves, saying, how can this man give us his flesh to eat?
The Jews understand that Jesus was speaking literally, which explains their antagonistic reaction. This is critical
to the proper interpretation of the discourse. The English words they disputed among themselves do not
adequately capture the hostile reaction of the crowd. They erupted in open contention,205 as Jesus is
contemptuously referred to as this [one or man].
How can Jesus flesh be eaten as food? Humanly speaking this made no sense to the crowd. It sounded like Jesus
was talking about cannibalism. Cannibalism, the eating of a human corpse, was completely repugnant to Jews
and strictly forbidden (Deut 28:53). Jesus was revealing a mystery that requires faith not human rationalization.
The flesh the Jews were invited to eat was not Jesus mortal flesh in the state that was before them and certainly
not his corpse. Jesus is speaking about his glorified flesh, a reality that was beyond their perception. When Jesus
earlier identified himself as the living bread (Jn 6:51), he was speaking literally and sacramentally a reality
that can only be perceived in faith. In the Blessed Eucharist, we literally eat the flesh of Jesus in its sacramental
form, but we do not eat it sensibly because we feast on the substance of Jesus glorified body. With our senses
we taste and touch the species (the appearance) of bread and wine.
Their quarreling is another indication the crowd was thinking merely as carnal men (1 Cor 3:3). Once again the
parallel between these Jews and their forefathers in the desert is striking. The people spoke against God and
against Moses we detest this miserable food (Num 21:5).

Jesus Addresses Their Objection:

53 - So Jesus said to them, Truly, truly [Amen, amen], I say to you, unless you eat the flesh of the Son of man
and drink his blood, you will have no life in you.
Jesus intervened to stop their quarreling, but he did not explain away the literalness of his earlier statements in

verses 51 and 52. Indeed, he further stretched their lagging faith. Instead of giving a symbolic interpretation to
his words, Jesus emphatically expanded their literalness by emphasizing the physical reality of eating and
drinking. In this manner he challenged them to submit to the demands of faith. In effect he is saying: You think it
is impossible and even repulsive to eat my flesh; but I am telling you that it is not only possible but necessary if
you want to have supernatural life. Then Jesus compounded their difficulty by adding: and drink his blood.
These words are particularly forceful in lieu of the absolute Jewish restrictions about eating anything with blood
(Gen 9:4; Lev 3:17; 17:10, 14; Deut 12:16, 23; 1 Sam 14:31-33; Acts 15:20). Raymond Brown points out: The
Hebrew idiom flesh and blood means the whole man.206 Jesus meaning is quite literal.
54 - He who eat my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
In addition to the necessity of eating his flesh, Jesus stressed its usefulness. He makes two points here. First,
eating his flesh and drinking his blood produces unending spiritual life. Secondly, Jesus will bring about the
glorious bodily resurrection of those who feast on him.
What is particularly striking in verse 54 is the substitution of the Greek generic word for eating, phago, with the
very graphic verb trogo, which means: munch, chew, or gnaw. It is the only Greek word used in the New
Testament for mastication.207 This usage heightens the realism of eating Jesus flesh and blood. Thus, the literal
translation would read: He who chews my flesh and drinks my blood has eternal life.
This switch in vocabulary eliminates the possibility of a figurative interpretation. The verb trogo is always used
in the literal sense both in the Greek Bible and in all other Greek literature.208 Even the Protestant historicalcritical scholar, Rudolph Bultmann, recognized the significance of Johns use of trogo. He wrote: It is a matter
of real eating and not simply of some sort of spiritual participation.209
55 - For my flesh is food indeed and my blood is drink indeed.
Having addressed the necessity (6:53) and the usefulness (6:54) of the heavenly food of his body and blood, Jesus
now stresses the truth of his claim; lest anyone mistake his meaning in a figurative or metaphorical sense. The
word indeed, aleethos, adds emphasis because it conveys the meaning of truly or really. Its use here adds
to the literal meaning of his words, namely, that his flesh is real food and his blood is real drink.
56 - He who eats my flesh and drinks my blood abides in me, and I in him.
In verse 56 Jesus stressed the unity or oneness between himself and those who feast on his flesh. They abide in
each other. The oneness of this eating is physical in its inception as we take Christ into our bodies, but it is
supernatural in its effects as Jesus absorbs us into his nature.
The word abide or remain figures prominently in John 15:1-11, where Jesus explains the intimate
transformation and oneness that is achieved when Christians abide in Jesus in the worthy reception of Holy
Communion.
57 - As the living Father sent me, and I live because of the Father, so he who eats me will live because of
me.
The transforming unity that comes from abiding in Christ (6:56) leads to Jesus second point, namely, that eating of
his flesh gives eternal life (6:54) personally not in some general sense. The individuality of the decision to
commune with Jesus by eating his flesh and drinking his blood is stressed in the Greek text: He who eats me,
even that one will live because of me. Jesus receives life from the Father because of their oneness. Similarly,
those who are united to Jesus in the Eucharist receive eternal life because of their unity with him.
58 - This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this
bread will live forever.
Jesus concludes the discourse by summarizing the difference between manna and the living bread of his flesh.

The expression will live forever only occurs three times in the Bible, twice in Johns Gospel (6:51, 58) and
once in Genesis 3:22. The passage in Genesis refers to the tree of life, which gave immortality. However, it is
the bread from heaven, Jesus body and blood, the eternal tree of life that will deliver true immortality (Rev 2:7;
22:14, 19).
59 - This he said in the synagogue, as he taught at Capernaum.
This verse concludes the formal discourse. The repercussion of Jesus teaching follows.

Epilogue (Jn 6:60-71)

Reaction of the Disciples
60 - Many of his disciples, when they heard it, said this is a hard saying: who can listen to it?
Up to this point Johns narrative focused on the crowd, identified as the Judeans. Now a shift occurs to an inner
group, the disciples. Their statement: this is a hard saying, conveys the ideas that Jesus teaching is
incomprehensible, offensive and intolerable. They are utterly incredulous. Their statement, Who can listen to
it? is the rationalization of the unbeliever.
61 - But Jesus, knowing in himself that his disciples murmured at it, said to them, Do you take offense at
this?
Jesus is fully aware that his disciples were experiencing a crisis in their faith. The disciples, like the crowds,
wanted to understand so they can believe. Their approach was backwards. They must surrender to faith and
believe so they can begin to understand.
The disciples lack of faith prevented them from getting beyond eating Jesus flesh and drinking his blood in a
material way, as if they were called to literally chew his flesh in a cannibalistic manner, just like eating the flesh
of an animal.
62 - Then what if you were to see the Son of man ascending where he was before?
63 - It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and
life.
The audacity of Jesus claim was staggering: Truly, truly [Amen, amen], I say to you, unless you eat the flesh of
the Son of man and drink his blood, you will have no life in you. Jesus gives his disciples two keys for
understanding that he is not talking about cannibalizing his corpse.210 First he refers to the mystery of his divine
identity. Earlier in the Eucharistic Discourse, Jesus announced that he descended from heaven (6:35, 50). The
mystery of the Real Presence is only understandable in the context of the mystery that Jesus is fully divine. When
Jesus was challenged: Who can forgive sins but God alone? (Mk 2:7), Jesus worked a miracle to confirm his
claim, The Son of Man has authority on earth to forgive sins ( Mk 2:10). When Jesus disciples were accused
of violating the Sabbath, he made the astonishing statement: The Son of Man is Lord of the Sabbath (Mt 12:8).
Only the creator God is Lord of the Sabbath.
On another occasion, Jesus attributed the sacred name God revealed to Moses (Ex 3:14) to himself: Amen, amen,
I say to you before Abraham was, I AM (Jn 8:58). Because they understood the meaning of his claim, Jesus
opponents wanted to stone him (Jn 8:59). Lastly, Jesus made this statement during the feast of Hannukah: I and
the Father are one (Jn 10:30). The Judeans understood his meaning and wanted to stone Jesus: We stone you for
no good work but for blasphemy; because you, being a man, make yourself God (Jn 10:33). No one can
understand the miracle of the Eucharist unless they first understand Jesus divinity. He existed before the world
was created: What if you were to see the Son of Man ascending to where he was before (Jn 6:62)? Only the
divine Word can give us his flesh and blood as real food and real drink without cannibalizing his body.
The second key is the mystery of the Resurrection. The Eucharist is Jesus resurrected body, which will be raised
to life by the power of the Spirit. This is the glorified body that will be taken up to heaven in the Ascension
where he was before (Jn 6:62). After Jesus Resurrection and Ascension, his body is no longer bound by the

limitations of space and time. Jesus can now appear when he willed, and where he willed, and under whatever
form he willed just as he would later do on the Road to Emmaus (Lk 24: 13:31) or in the garden with Mary
Magdalene (Jn 20:14).211 Jesus, himself, also made a connection between the Eucharist and the bodily
resurrection of believers when he said: He who eats my flesh and drinks my blood has eternal life, and I will
raise him up at the last day (Jn 6:54).
Jesus also emphasizes the spiritual strength needed to accept his words by contrasting it with the understanding of
his faithless disciples. Miracles are signs, but even these wonders are insufficient of themselves to cause a
person to believe. It is the spirit that gives life (Jn 6:63). Disciples can only accept this mystery by the power
of the Spirit. No one accepts Jesus teaching or comes to eternal life by his own efforts. Believing Jesus words
is reasonable, but it is never reasoned.
64 - But there are some of you who do not believe. For Jesus knew from the first who those were that did
not believe, and who it was that should betray him. 65 - And he said, This is why I told you that no one can
come to me unless it is granted him by the Father.
Jesus strikes at the heart of their difficulty. Their crisis was cased by their unbelief, not the hardness of what
Jesus said. Then John inserted a startling observation. Jesus was fully aware of what his disciples were saying
and thinking. Secondly, Judas betrayal began with his rejection of the Eucharist!
66 - After this many of his disciples drew back and no longer went about with him.
This verse narrates the sad, tragic result of human stubbornness in resisting grace. This is the only instance in the
New Testament where disciples break with Jesus over a doctrinal issue. Johns words heighten this frightful
reality. He didnt say the disciples simply left Jesus, but rather that they drew back, that is, turned their backs
against him.
It is noteworthy that Jesus made no attempt to explain away their difficulty with a symbolic explanation of eating
his flesh and drinking his blood. It is unmistakable that Jesus meant exactly what he said. Jesus sadly let them go
without another word. He respected the freedom the Father gave them.

Reaction of the Apostles

After exploring the hostility of the crowd and the abandonment of the disciples, the focus of Johns narrative
shifted to the Apostles.
67 - Jesus said to the twelve, will you also go away?
One can almost hear the profound hurt in Jesus voice as he questions his Apostles: Will you also go away?
68-69 - Simon Peter answered him Lord to whom shall we go? You have the words of eternal life; and we
have believed, and have come to know that you are the Holy One of God.
Peter speaks for the twelve. His trusting response shows his loyalty and faith. He calls Jesus Lord. He
acknowledges their dependence on Jesus with the words, to whom shall we go? Lastly, Peter declared their
surrender in faith to Jesus teaching: You have the words of eternal life; and we have come to believe.
However, Peter did not say they understood.
70 - Jesus answered them, Did I not choose you, the twelve, and one of you is a devil (cf. 6:64)?
In his greathearted response, Peter proclaimed, we have believed (Jn 6:69) speaking for all the Apostles.
However, Jesus, who knew the secrets of hearts, gave an ominous clarification: one of you is a devil.
71 - He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him.
John identified Judas to eliminate any uncertainty about Jesus meaning. Judas did not believe. There is no doubt
that John connected Judas ultimate treachery with his rejection of Jesus instruction on the Eucharist.

St. Paul
St. Paul understood that the Eucharist was the body and blood of Jesus when he called a sacrilegious communion
profaning the body and blood of the Lord (1 Cor 11:27). This statement would be meaningless if the Eucharist
was merely a symbol. Then he added: That is why many of you are weak and ill, and some have died (1Cor
11:30). This severe penalty only makes sense if the Eucharist is truly Jesus body and blood.

The Belief of the Early Church

The historical evidence overwhelmingly supports that the early Church believed that the Eucharist was truly the
body and blood of Jesus as the Protestant scholar J.N.D. Kelly affirmed: In the third century the early Christian
identification of the eucharistic bread and wine with the Lords body and blood continued unchanged.212 The
respected non-Catholic scholar Darwell Stone wrote: Throughout the writings of the Fathers there is unbroken
agreement that the consecrated bread and wine are the body and blood of Christ, and that the Eucharist is a
sacrifice.213

Summary
The Council of Trent summarized the Catholic faith regarding the Real Presence:
Because Christ our Redeemer said that it was truly his body that he was offering under the species (appearance)
of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that
by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the
substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his
blood.214

Holy Communion
In order to understand the marvelous reality that takes place when a Christian receives the Blessed Eucharist
worthily, a contrast with ordinary eating will prove helpful. Our nature is superior to the food we eat, so we
digest it and it becomes a part of us. The elements of the food that are not needed are flushed out by our
biological waste management system. However, when we receive Jesus in Holy Communion his nature is
infinitely bigger than ours. So we receive him into our bodies, but he transforms us into himself. Then the
heavenly waste management system comes into play, as selfishness and all the other things that keep us spiritually
stunted are flushed out as we are transformed into Christ.

DENIAL OF REAL PRESENCE

WHAT?
Some Christians attempt to distort the biblical passages in the New Testament by claiming that the Bible teaches
that the Eucharist is merely a symbol for believing in Jesus.

WHY?
The Eucharist is at the center of the Catholic faith. Therefore, denying the biblical basis of the Real Presence is a
way of undercutting Catholicism. Below are some of the biblical distortions used to undermine belief in the
Eucharist followed by the appropriate Catholic response.
When Jesus said, This is my body (Mt 26:26), he meant, this bread symbolizes my body.
The problem with this interpretation begins with the fact that bread is not in the text. Secondly, the word is
functions like an equal sign in arithmetic. It does not mean symbolize.
When Jesus said, the flesh is of no avail, (Jn 6:63) he was referring to his flesh, thereby explaining that he
was speaking symbolically and not literally when he spoke about eating his flesh and drinking his blood.
This interpretation is utterly false because it renders meaningless Jesus statement: the bread which I shall give
for the life of the world is my flesh (Jn 6:51). It contradicts the book of Hebrews, which proclaims we are
sanctified through the offering of the body of Jesus Christ once for all (Heb 10:10). Similarly, St. Paul states
that Jesus breaks down the dividing wall between men and God by abolishing in his flesh the law of
commandments and ordinances [of the old law], that he might create in himself one new man in place of the two,
so making peace, and might reconcile us both to God in one body through the cross, thereby bringing hostility to
an end (Eph 2:14-16). Finally, if Jesus flesh is of no avail, the statement the Word became flesh (Jn 1:14)
becomes pointless. Clearly, the expression the flesh has no avail (Jn 6:63) refers to human nature, not the body
of Jesus.
If Jesus was truly present in the Eucharist eating his flesh would be cannibalism!
Cannibalism is eating the flesh of a corpse, but in the Eucharist, Jesus is not a corpse. He is the living bread (Jn
6:51). Furthermore, his presence in the Eucharist is under a form that makes cannibalism impossible. Jesus is
really and substantially present, but not in the natural way his body existed while he lived on earth. His presence
in the Eucharist is supernatural. Jesus is present in the Eucharist sacramentally in his glorified body under the
appearance of bread and wine. Therefore, what we taste, touch and see are the species (appearance) of the bread
and wine.

WOW!
Attempts to give merely symbolic explanations of the Eucharist ignore the biblical use of the words eat my flesh
and drink my blood when they are used figuratively. Raymond Brown wrote: This cannot possibly be a
metaphor for accepting his revelation [faith]. To eat someones flesh appears in the Bible as a metaphor for
hostile action (Ps 27:2; Zech 11:9). In fact in the Aramaic tradition transmitted through Syriac, the eater of flesh
was the title of the devil, the slanderer and adversary par excellence.215 Therefore, if Jesus was speaking
symbolically John 6:53 would mean: Very truly, I tell you, unless you persecute (eat my flesh) the son of man and
attack him (drink my blood), you have no life in you. This is nonsense!

DENIAL OF THE REAL PRESENCE

The Object of the Exercise
Students need to understand that there is no biblical basis for rejecting the Real Presence of Jesus in the
Eucharist. They should be able to effectively respond to the common objections, which are discussed below.

Supporting Information
Historical Background
Belief in the Real Presence of Jesus in the Eucharist was unanimously held in the early Church. The Protestant
patrologist and historian J.N.D. Kelly wrote: In the third century the early Christian identification of the
eucharistic bread and wine with the Lords body and blood continued unchanged.216 To be sure, the Fathers of
the Church sometimes used symbolic language to describe the Eucharist, just as the Church does today, but the
Eucharist was never explained as merely a symbol. Kelly explains: It must not be supposed, of course, that this
symbolical language implied that the bread and wine were regarded as mere pointers to, or tokens of, absent
realities. Rather they were accepted as signs of realities which were somehow actually present though
apprehended by faith alone.217
The respected non-Catholic scholar Darwell Stone affirmed: Throughout the writings of the Fathers there is
unbroken agreement that the consecrated bread and wine are the body and blood of Christ, and that the Eucharist
is a sacrifice.218 Reputable reference works written by non-Catholic scholars also report the universal belief in
the early Church in the Real Presence of Jesus in the Eucharist.219
Belief in the Real Presence of Jesus in the Blessed Eucharist was unchallenged until the eleventh century.
Berengarius of Tours was the first Christian to deny the Real Presence around the year 1040, but his heresy was a
mere blip on the radar in the eleventh century because he had no supporters for his radical ideas. It became a
major issue during the Reformation in the sixteenth century when Zwingli taught that Jesus presence in the
Eucharist was merely symbolic - a position many Protestants hold today.

Objections and Answers

The Catholic Church teaches that the Eucharist is the source and summit of the Christian life,220 therefore
attacking the biblical basis of the Real Presence is often aimed at undercutting Catholicism. In the objections
below, the typical patters of proof texting are employed, which ignores the context to give these passages a
meaning they cannot have within their context.
Objection # 1 - To The Words of Institution:
When Jesus pronounced the words, This is my body (Mt 26:26), he meant this bread symbolizes my body.
Answer # 1:
The first problem with this interpretation begins with the fact that the word bread is not in the text, nor is it
implied. The ending of Greek modifiers indicates the nouns they modify.
Matthew 26:26, Mark 14:22 and Luke 22:19 use exactly the same Greek words.
Touto
estin
to
soma mou
This
is
the
body of me
neuter
neuter
Touto (this) is a neuter demonstrative adjective. It cant modify or refer to bread, which is a masculine noun.
Instead, it clearly modifies soma (body), which is a nominative neuter noun. Therefore, the only possible
translation in English is: This [substance Jesus was holding] is my body. That which was bread is now the
body of Jesus.

Paul (1 Cor 11:24) uses a different Greek construction:

Touto mou estin
to
soma
This
of me
is
the body
neuter
neuter
Once again, the meaning is very clear. St. Pauls positioning of mou (of me) strengthens the meaning of touto
(this). The fact that touto (this) agrees with soma (body) excludes the possibility of implying bread.
Finally, it is a stretch to claim that the verb is means symbolizes. Even Martin Luther rejected this
interpretation:
Who, but the devil, hath granted such a license of wrestling the words of the holy Scripture? Who ever read in
the Scripture, that my body is the same as the sign of my body? Or, that is the same as it signifies? What
language in the world ever spoke so? It is only then the devil, that imposeth upon us by these fanatical men.221
Objection # 2 In John 6 Jesus was speaking symbolically:
When Jesus said, the flesh is of no avail, (Jn 6:63), he was referring to his flesh thereby explaining that he was
speaking symbolically and not literally when Jesus said he was the bread of life and spoke about eating his flesh
and drinking his blood.
Answer # 2:
This interpretation is utterly false because it renders meaningless Jesus statement: the bread which I shall give
for the life of the world is my flesh (Jn 6:51). If Jesus flesh is of no avail, it strips away the meaning of his
passion and death. It also contradicts the book of Hebrews, which proclaims we are sanctified through the
offering of the body of Jesus Christ once for all (Heb 10:10). Similarly, St. Paul states that Jesus breaks down
the dividing wall between men and God by abolishing in his flesh the law of commandments and ordinances [of
the old law], that he might create in himself one new man in place of the two, so making peace, and might
reconcile us both to God in one body through the cross, thereby bringing hostility to an end (Eph 2:14-16). In
Jesus body Christians are no longer Jew or Gentile, but one in Christ.
Finally, if Jesus flesh is of no avail, then the statement, the Word became flesh (Jn 1:14) becomes pointless. If
the word for flesh (sarx) is a symbolic term in John 6:51, it can be argued that the word flesh (sarx) is also a
metaphor in John 1:14. If Jesus had a phantom body, he did not assume human nature. Clearly, the expression
the flesh has no avail (Jn 6:63) refers to human nature unaided by grace, not the body of Jesus. Merely human
thinking, just like merely human activity, is profitless for eternity. As St. Paul affirmed, If you live according to
the flesh [sarx] you will die (Rom 8:13). In contrast Jesus concluded, The words that I have spoken to you are
spirit and life. The utterances of the Divine Word are creative. Jesus always effects what he declares.
In addition, the reaction of the disciples who abandoned Jesus argues against a merely symbolic interpretation. It
makes no sense to claim in the twenty-first century that Jesus was speaking metaphorically, when the people who
heard Jesus speak understood he was speaking literally. Earlier St. John recalled that the Apostles misunderstood
Jesus meaning when he said: I have food to eat of which you do not know (Jn 4:32). Jesus was speaking
figuratively, but they took him literally. Jesus immediately clarified his meaning: My food is to do the will of
him who sent me, and to accomplish his work (Jn 4:34). In John 6, disciples abandon Jesus because they
understand Jesus literal meaning, but would not yield to the gift of faith.
Objection # 3 - Cannibalism:
If the Bread of Life refers to the body of Jesus as Catholics claim, Communion would be an act of cannibalism!
Answer #.3:
Cannibalism is eating the flesh of a corpse, but in the Eucharist Jesus is not a corpse. Jesus is the living bread
(Jn 6:51). Furthermore, he is present in the Eucharist under a form that makes cannibalism impossible. Jesus is
really and substantially present, but not in the natural way his body existed while he lived on earth. His presence

in the Eucharist is supernatural. Jesus is present in the Eucharist sacramentally in his glorified body under the
appearance of bread and wine. Therefore, we taste, touch and see the species (appearance) of the bread and
wine.

A Major Problem with Symbolic Interpretations

Metaphors in one language do not translate directly into another language. For example, the word cool literally
refers to a cold temperature, but as a symbolic figure of speech can mean an undefined compliment, for example,
Thats cool! However, that symbolic use of the word cool would make no sense if translated literally into
another language like French or Spanish.
Therefore, those who claim that Jesus words eat my flesh and drink my blood are figures of speech must first
establish if these expressions are used symbolically in the Bible. If they are, the same symbolic meaning must be
used if applying a figurative meaning to John 6. Actually, these expressions are used symbolically in many
passages in the Bible. However those who attempt to apply a symbolic meaning to the words eat my flesh and
drink my blood ignore the meaning of these words when they are used as a figure of speech.
Raymond Brown explained the problem: This cannot possibly be a metaphor for accepting his revelation [faith].
To eat someones flesh appears in the Bible as a metaphor for hostile action (Ps 27:2; Zech 11:9). In fact, in the
Aramaic tradition transmitted through Syriac, the eater of flesh was the title of the devil, the slanderer and
adversary par excellence.222 Consider the examples below:

Eat the Flesh:

Ps 27:2
fall.
Zech 11:9
Micah 3:3
Job 19:22
Eccl 4:5
Is 9:20
Rev 17:16

- When evildoers assail me, to devour my flesh, my adversaries and foes, they shall stumble and
- and let those that are left devour the flesh of one another.
- [the unjust leaders of Israel] who eat the flesh of my people.
- Why do you, like God, pursue me? Why are you not satisfied with my flesh?
- The fool folds his hands, and eats his own flesh.
- each devours his neighbors flesh.
- they will make her desolate and naked, and devour her flesh and burn her up with fire

Drink the Blood:

Jer 46:10
2 Sam 23:17
Rev 16:6
Rev 17:6
Jesus.

- The sword shall devour and be sated and drink its fill of their blood.
- Shall I drink the blood of the men who went at the risk of their lives?
- For men have shed the blood of saints and prophets, and thou hast given them blood to drink.
- And I saw the women, drunk with the blood of the saints and the blood of the martyrs of

Eat the Flesh and Drink the Blood:

Is 49:26
- I will make your oppressors eat their own flesh, and they shall be drunk with their own blood
as with wine.
Ez 39:17-18 - Assemble and come, gather from all sides to the sacrificial feast which I am preparing for you, a
great sacrificial feast upon the mountains of Israel, and you shall eat flesh and drink blood. You shall eat the
flesh of the mighty, and drink the blood of the princes of the earth.
When interpreting a language, one must use the figures of speech that are common to that language. If someone
claims that the expressions eat my flesh and drink my blood have a symbolic meaning, then these passages must
be given the same symbolic meanings that is used in the Bible. But in Scripture the symbolic use of these terms
always means to harm someone. Therefore, those who claim Jesus spoke symbolically are forced to conclude that
Jesus meant: Very truly, I tell you, unless you persecute (eat my flesh) the son of man and attack him (drink my

blood), you have no life in you. Obviously, this is nonsense!

St. Ignatius of Antioch

Ignatius was a disciple of John the Apostle. He was martyred during the reign of Trajan (A.D. 98-117). On his
journey to his death in Rome in the custody of ten soldiers he wrote seven letters, which are a precious witness to
the lessons he learned from the author of the fourth Gospel. Of particular interest here is his understanding of the
Eucharist. Was he taught that Jesus is truly present in the Eucharist or was the Eucharist merely a symbol? His
testimony is unambiguous and right to the point:
In his letter to the Romans he proclaimed: I take no pleasure in corruptible food or the pleasures of this life. I
want the bread of God, which is the flesh of Christ who is of the seed of David; and for drink I want his blood,
which is incorruptible love.223
In his letter to the Smyrnaeans he wrote: Now note well those who hold heretical opinions [the Gnostics] about
the grace of Jesus Christ which came to us; note how contrary they are to the mind of God. They have no concern
of love, none for the widow, none for the orphan, none for the oppressed, none for the prisoner or the one
released, none for the hungry or thirsty. They abstain from the Eucharist and prayer, because they refuse to
acknowledge that the Eucharist is the flesh of our Savior Jesus Christ.224

THE EUCHARIST AS SACRIFICE

CCC 1356-1357, 1362-1372, 1382-1383
WHAT?
The Eucharist is a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its
memorial and because it applies its fruit.225 Therefore, the Mass is correctly called the sacrifice of the
Mass.

WHY?
Jesus priesthood did not end with his death. Therefore during the Last Supper he chose to leave his beloved
spouse, the Church, a visible sacrifice by which the bloody sacrifice on the cross that he accomplished on Good
Friday could be made present and perpetuated until the end of the world. In this way, the power of his merciful
love is applied to the forgiveness of the sins we daily commit.226
The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: The victim is one and the
same: the same [Jesus] now offers through the ministry of priests, who then offered himself on the cross; only the
manner of offering is different.227
The Eucharist is also the sacrifice of the Church. The Church, which is the Body of Christ, participates in the
offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with
the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his
Body. The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with
his total offering, and so acquire a new value. Christ's sacrifice present on the altar makes it possible for all
generations of Christians to be united with his offering.228
Protestant Objection
The idea of a sacrificial worship service does not exist in Protestantism. Therefore no Protestant church service
is considered a sacrifice. Protestants are taught that Jesus sacrifice ended on Calvary, citing Hebrews were it
describes Jesus sacrifice as once for all and declares that Jesus does not offer himself repeatedly (Heb 9:2526). Thus when they hear the Mass referred to as a sacrifice, they have the mistaken notion that Catholics think
they are re-sacrificing Christ.
Their confusion stems from ignoring the context of Hebrews. Jesus sacrifice is once for all, meaning it is
eternal. It is also true that Jesus will never again suffer. However, Jesus is an eternal priest. So while the
suffering occurred once on the cross and will never be repeated, Jesus total offering of himself to the Father for
us continues in heaven: For Christ did not enter a sanctuary made by human hands, a mere copy of the true one,
but he entered into heaven itself, now to appear in the presence of God on our behalf (Heb 9:24).

WOW!
The Catholic Church is obedient to Jesus who said, Do this in remembrance of me (1 Cor 11:24). The Greek
word translated as do is a technical term for offering sacrifice. The marvel of Jesus love draws us to the cross
with Mary, John and the holy women every time we attend Mass. Then Jesus gathers our sufferings, prayer, and
work and unites it with the total offering of himself, giving it a new value as he surrenders himself to the Father
for us.

THE EUCHARIST AS SACRIFICE

CCC 1356-1357, 1362-1372, 1382-1382
The Object of the Exercise
Students need to understand that the sacrifice of the Mass makes present the one sacrifice of Jesus. It is not
another sacrifice. They need to understand that it is also the sacrifice of the Church generally and each Christian
specifically. Finally they need to understand that Jesus sacrifice is eternal, even though the suffering is ended and
will never be repeated. They should memorize Heb 9:24.

Supporting Information
The Teaching of the Church
The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its
memorial and because it applies its fruit:
[Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the
cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death,
at the Last Supper on the night when he was betrayed, [he wanted] to leave to his beloved spouse the Church a
visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once
for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary
power be applied to the forgiveness of the sins we daily commit.229
Several points need emphasis:
1. The sacrifice of the Eucharist (the Mass) makes the one sacrifice of Jesus present to us; it is not another
sacrifice. Therefore the Church teaches:
The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: The victim is one and the
same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner
of offering is different. And since in this divine sacrifice which is celebrated in the Mass, the same Christ who
offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody
manner this sacrifice is truly propitiatory [cleansing from sins].230
2. Jesus priesthood is eternal. He is not a retired high priest. He is a priest for ever (Heb 3:1; 4:14-15; 5:56).
3. The Eucharistic sacrifice is a memorial:
In the sense of Sacred Scripture the memorial [in Greek anamnesis] is not merely the recollection of past events
but the proclamation of the mighty works wrought by God for men. In the liturgical celebration of these events,
they become in a certain way present and real. This is how Israel understands its liberation from Egypt: every
time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may
conform their lives to them.231
4. Jesus gave the sacrifice of the Mass to the Church during the Last Supper because it expresses his love and fits
the needs of human nature.
5. The Eucharist is the source of the power that forgives our sins.
The Catechism points out:
The Eucharist is also the sacrifice of the Church. The Church, which is the Body of Christ, participates in the
offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession
with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of
his Body. The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and
with his total offering, and so acquire a new value. Christ's sacrifice present on the altar makes it possible for all

generations of Christians to be united with his offering.

In the catacombs the Church is often represented as a woman in prayer, arms outstretched in the praying position.
Like Christ who stretched out his arms on the cross, through him, with him, and in him, she offers herself and
intercedes for all men.232

Summary of the Churchs Teaching

In summary, the Mass is called the Holy Sacrifice because it makes present the one sacrifice of Christ the Savior
and includes the Churchs offering.233
In the New Testament, the memorial [of Jesus sacrifice the Mass] takes on new meaning. When the Church
celebrates the Eucharist, she commemorates Christs Passover [his death on Calvary], and it is made present: the
sacrifice Christ offered once for all on the cross remains ever present.234
Because it is the memorial of Christs Passover, the Eucharist is also a sacrifice. The sacrificial character of the
Eucharist is manifested in the very words of institution: This is my body which is given [sacrificed] for you and
This cup which is poured out [sacrificed] for you is the New Covenant in my blood.235 In the Eucharist Christ
gives us the very body which he gave up for us on the cross, the very blood which he poured out for many for the
forgiveness of sins.236

Protestant Objections
The idea of a sacrificial worship service does not exist in Protestantism. Therefore no Protestant church service
is considered a sacrifice. Protestants are taught that Jesus sacrifice ended on Calvary, citing Hebrews where it
describes Jesus sacrifice as once for all and declares that Jesus does not offer himself repeatedly (Heb 9:2526). Thus, when they hear the Mass referred to as a sacrifice, they have the mistaken notion that Catholics think
they are re-sacrificing Christ.
In the book of Hebrews a contrast is made between the many animal sacrifices of the Old Testament and the
unique, single sacrifice of Jesus:
9:25 - Nor was it to offer himself [speaking of Christ] repeatedly, as the high priest enters the Holy Place
[in the Temple] yearly with blood not his own.
9:26 - for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he
has appeared once for all at the end of the age to put away sin by the sacrifice of himself.
9:28 - so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal
with sin but to save those who are eagerly waiting for him.
10:11 - And every priest [of the Old Testament] stands daily at his service, offering repeatedly the same
sacrifices, which can never take away sins, [in contrast to the saving sacrifice of Jesus].
10:12 - But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of
God.
However, when the context of these passages is ignored the meaning becomes distorted. Jesus priesthood did not
end on Calvary, nor is he a retired priest in heaven. When Sacred Scripture affirms that Jesus sacrifice is once
for all Heb (9:26), it does not mean that Jesus sacrifice ended, but that it is for all time a single sacrifice
(Heb 10:12), that is, it is eternal.
It is true that Jesus suffering ended and will never be repeated, but the offering of himself as high priest is eternal,
for he holds his priesthood permanently, because he continues forever (Heb 7:24), and in heaven he continually
offers himself for us, as Scripture overwhelmingly proclaims:
Heb 6:19-20 - We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner shrine
beyond the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest for ever
after the order of Melchizedek.
The Levitical high priest entered the holy of holies through the curtain separating the Holy Place from the Holy of

Holies with the blood of the slain victims. Jesus entered into the heavenly holies of holies through the curtain of
death to make a perfect atonement once for all, and to continue to mediate for us.237
Heb 7:25 - Consequently he is able for all time to save those who approach God through him, since he always
lives [present active participle] to make intercession [present active infinitive] for them.
In heaven, Jesus is both our High Priest and our gloriously reining King. Franz Delitzsch stated: The sacrificial
action of the God-man was not limited to the moment in which flesh and blood were outwardly separated on the
cross. The glorified Redeemer still continues it in will, and therefore in substance. The same self-sacrificing
love which accomplished the work of Calvary, still agitates His heart in heaven, and pulsates therein upon our
altars.238
Heb 8:1-2 - Now the main point in what we are saying is this: we have such a high priest [Jesus], one who is
seated at the right hand of the throne of the majesty in the heavens, a minister in the sanctuary [heaven] and the
true tent that the Lord, and not any mortal, has set up.
Heb 9:24 - For Christ did not enter a sanctuary made by human hands, a mere copy of the true one, but he entered
into heaven itself, now to appear in the presence of God on our behalf.
Rom 8:34 - Who is to condemn? Is it Christ Jesus, who died, yes, who was raised from the dead, who is at the
right hand of God, who indeed intercedes for us?
The Catholic understanding of Jesus continuing priesthood is abundantly confirmed in the book of Revelation. In
Johns vision of heaven, Jesus is identified as a lamb 28 times, compared to only 4 times in the rest of the New
Testament. John also identified an altar in heaven 7 times. The presence of an altar in heaven only makes sense
in the context of Jesus perpetual offering of himself to the Father as high priest. Thus, the book of Hebrews
depicts Jesus as the eternal high priest:
Since then we have a great priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our
confession For Christ has entered, not into a sanctuary made with hands, a copy of the true one, but into heaven
itself, now to appear in the presence of God on our behalf (Heb 4:14; 9:24).
In the book of Revelation Jesus is portrayed as a king and victim:
And between the throne and the four living creatures and among the elders, I saw a Lamb standing, as though it
had been slain The Lamb will conquer them, for he is Lord of lords and King of kings On his robe and on
his thigh he has a name inscribed, King of kings and Lord of lords (Rev 5:6; 17:14; 19:16).
Finally, Jesus sacrifice is shown to transcend time, because he is the Lamb slain from the beginning of the
world (Rev 13:8).239

Malachis Prophecy
The sacrifice of the Mass perfectly fulfills Malachis prophecy:
For from the rising of the sun to its setting my name is great among the nations [Gentiles], and in every place
incense [sacrificial smoke] is offered in my name, and a pure offering [sacrifice or sacrificial gift]; for my name
is great among the nations [Gentiles], says the Lord of hosts (Mal 1:11).
This prophecy cant refer to the crucifixion because it occurred in one location only. However, the unbloody
sacrifice of the Mass, which is the liturgical re-presentation of Christs sacrifice, fulfills this prophecy perfectly.
In an effort to negate this prophecy as having a fulfillment in the Mass, some have argued that the text does not
refer to a real sacrifice, because it is a metaphor for prayer, adoration, thanksgiving, and petition. However,
Claus Westermann, the Protestant professor emeritus at the University of Heidelberg, demonstrated that this
interpretation is dispelled by the Hebrew text. He points out that the Hebrew word translated as offering
(minchah) is a technical term for unbloody sacrifices, mostly the meal offerings as opposed to the Hebrew term
for bloody sacrifices (sebach).240

The Practice and Belief of the Early Church

J.N.D. Kelly writes: The Eucharist was also, of course, the great act of worship of Christians, their
sacrifice.241 During this period, as we might expect, the Eucharist was regarded without question as the
Christian sacrifice.242

CONFESSION
CCC 980, 1420-1470, 1480-1498
WHAT?
In the Sacrament of Confession, Jesus forgives the sins we have committed after Baptism thereby reconciling us
with God and with the Church.

WHY?
Human history illustrates the painful reality of sin - even after receiving the forgiveness of sin through Baptism.
The new life a Christian receives in Baptism does not abolish the frailty and weakness of human nature, nor the
inclination to sin. The Lord Jesus Christ, the physician of our souls, has willed that his Church continue, in the
power of the Holy Spirit, his work of healing and salvation, even among her own members.243
Every sin is above all an offense against God. Mortal sin ruptures our relationship with God; venial sin wounds
it (1 Jn 5:16-17). Sin also damages our communion with the Church, which is the Mystical Body of Christ. For
this reason, our restoration entails both Gods forgiveness and reconciliation with the Church. Both are
accomplished by the sacrament of Penance.244
Only God can forgive sins. Because Jesus is the Son of God, he could declare, The Son of man has authority on
earth to forgive sins (Mk 2:10) and he exercised this divine power: Your sins are forgiven (Mk 2:5; Lk 7:48).
Jesus also has the divine power to delegate his authority.
On the first Easter Sunday Jesus conferred the power to forgive sins to the Apostles to whom he gave a ministry
of reconciliation (2 Cor 5:18).
Jesus said to them again, Peace be with you. As the Father has sent me, even so I send you. And when be said
this, he breathed on them, and said to them, Receive the Holy Spirit. If you forgive the sins of any, they are
forgiven; if you retain the sins of any, they are retained (Jn 20:21-23).
The Bible records that God breathed on humans twice. The first occasion occurred when God breathed his life
into Adam, who was given the vocation to transmit human life (Gen 2:7). The second occasion occurred when
Jesus breathed into the Apostles his life-giving potency to forgive sins. This forgiveness does not diminish Gods
sovereign authority; rather it demonstrates Gods power. Jesus is always the eternal High Priest who is forgiving
us through the ministry of his priests.
Because Jesus gave this awesome power to the Apostles, St. Paul wrote to the Corinthians:
All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that
is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting
to us the message of reconciliation (2 Cor 5:18).
It has always been Gods merciful plan to include his earthly children in the family business of the Blessed
Trinity, which is saving souls. Gods loving care is wonderfully evident when Jesus forgives our sins through his
priest. In this way he restores us to the Father.

WOW!
The priests absolution is the visible guarantee that our sins are forgiven. We have Jesus word for it!

CONFESSION
CCC 980, 1420-1470, 1480-1498
The Object of the Exercise
Students should know that Jesus specifically instituted the Sacrament of Confession on Easter Sunday. They
should memorize Jn 20:21-23. They should also understand that this marvelous sacrament demonstrates Gods
power and mercy. Students need to know that the priests absolution is backed up by Christs guarantee. Finally,
they should have an understanding of why God has us confess to a priest.

Supporting Information
Introduction
Human history illustrates the painful reality of sin from the dawn of civilization until the present time. This is true
even in the lives of those who received the forgiveness of sin through the Sacrament of Baptism. The new life a
Christian received in Baptism does not abolish the frailty and weakness of human nature, nor the inclination to
sin. The Lord Jesus Christ, the physician of our souls, has willed that his Church continue, in the power of the
Holy Spirit, his work of healing and salvation.245
The devils cunning temptation to Adam and Eve questioned Gods fatherhood. His deceptive lie said, God does
not love you. He is not to be trusted. He is really a tyrant imposing unreasonable rules, because he is selfishly
trying to protest his privileged position. He does not want you to be like him. God has deceived you. He never
intends to give you the gift of his life. Look how hes withholding it from you by forbidding you to eat of the tree
of the knowledge of good and evil (Gen 2:17). God is an enemy from whom you must protect yourself. If you
want to be like God, be free like me. Reach out and take what you want. God will never give it to you.
This fundamental deception is imbedded in some way in every subsequent sin. Pope John Paul II taught:
Original sin attempts, then, to abolish fatherhood246 by denying the fundamental truth that God is love and the
source of all life, who can be trusted.
Christ redeemed us to free us from the slavery of sin. In order to counter our vulnerability to sin, our new life in
Christ is fortified through the Sacrament of Baptism by the gift of the Holy Spirit in Confirmation, and by the
worthy reception of the Blessed Eucharist. Jesus instituted the Sacrament of Confession to free us from the sins
we commit after Baptism and to give us special graces to combat those sins in the future.

Personal Sins
The Catechism teaches us about the nature of sin:
Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor
caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has
been defined as an utterance, a deed, or a desire contrary to the eternal law.247
Sin is an offense against God: Against you, you alone, have I sinned, and done that which is evil in your sight
(Ps 51:4). Sin sets itself against God's love for us and turns our hearts away from it. Like the first sin, it is
disobedience, a revolt against God through the will to become like gods (Gen 3:5), knowing and determining
good and evil. Sin is thus love of oneself even to contempt of God. In this proud self-exaltation, sin is
diametrically opposed to the obedience of Jesus, through which he achieves our salvation.248

Mortal and Venial Sins

All sins do not have the same gravity. In Johns First Letter, the Apostle makes a distinction between mortal sins
that kill the life of grace in our souls, and those sins that do not kill the life of grace in the soul. Sins that are not
mortal are called venial sins. Mortal sins are so called because they bring spiritual death.249

If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those
whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that. All wrongdoing is
sin, but there is sin which is not mortal. (1 Jn 5:16-17).
Notice the seriousness of mortal sin; prayers are insufficient to remove the guilt. Forgiveness in the sacrament of
Penance is required.

Mortal Sin (CCC 1858, 1959)

There are three essential conditions that make a sin mortal. If any of them is lacking, the sin is venial not mortal.
1. Grave Matter - The object of our sinful act must be serious. For example, it is a sin to steal. The matter is
grave if one steals a car, but it is venial if one steals a pencil.
2. Full Knowledge - One must know that the evil act is gravely sinful.
3. Complete Consent of the Will - The evil act must be consciously and deliberately chosen. Force, being half
asleep, and stress are among the factors that may diminish the full consent of the will. No one steps into mortal
sin by accident or unaware. It is always a choice.

Jesus Has the Power to Forgive Sins

St. Mark narrates the incident of four men bringing a paralytic to Jesus (Mk 2:1-12). They couldnt get into the
house where Jesus was teaching because the crowd was so great, so they climbed on the house, opened the roof,
and lowered the paralytic down to Jesus. And when Jesus saw their faith, he said to the paralytic, My son, your
sins are forgiven (Mk 2:5). When Jesus ability to forgive sins was challenged, he said: But that you may
know that the Son of man has authority on earth to forgive sins he said to the paralytic I say to you, rise,
take up your pallet and go home. And he rose, and immediately took up the pallet and went out before them
all (Mk 2:10-12).

Jesus Gave the Power to Forgive Sins to His Church

Christ formed the Church with Peter as its visible head: You are Peter and upon this rock I will build my church
(Mt 16:18). Jesus then said to Peter:
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 16:19).
The idea of binding and loosing is rooted in Old Testament. For example, God chose Moses to communicate and
interpret Gods Law. Moses served as a mediator between God and his chosen people. Subsequently, others
were also delegated to judge what was prohibited (bound) or what was permitted (loosed), in other words, when
the people were absolved or condemned for specific violations of the law.
Regarding the authority Jesus gave his Church the Catechism teaches:
In imparting to his apostles his own power to forgive sins the Lord also gives them the authority to reconcile
sinners with the Church. This ecclesial dimension of their task is expressed most notably in Christ's solemn
words to Simon Peter: l 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 16:19). The office of binding
and loosing which was given to Peter was also assigned to the college of the apostles united to its head.250
St. John Chrysostom wrote: Christ has given His priests a power he would not give to his angels, for has he not
said to them, Whatsoever you bind on earth shall be bound in heaven?251

Jesus Empowered the Apostles to Forgive Sins on Easter Sunday:

The Bible records that God twice breathed on humans. The first occasion occurred when God breathed his life
into Adam, who was given the vocation to transmit human life (Gen 2:7). The second occasion occurred when
Jesus breathed into the Apostles his life-giving potency to forgive sins. He entrusted them with his mission to
restore their brothers and sisters to supernatural life and spiritual health through the sacrament of forgiveness:

Jesus said to them again, Peace be with you. As the Father has sent me, even so I send you. And when he said
this, he breathed on them, and said to them, Receive the Holy Spirit. If you forgive the sins of any, they are
forgiven; if you retain the sins of any, they are retained (Jn 20:21-22).
It is important to recognize that Jesus did not merely commission the apostles to preach about forgiveness. He
gave them the awesome power to forgive sins or to bind them. Obviously, the proper use of this power required
the apostles to learn of a persons sins through oral confession.
Thus, St. James wrote:
Confess your sins to one another, and pray for one another, that you may be healed (Jas 5:16).
In the context of this passage James is referring to the Presbyters - elders of the Church (cf. Jas 5:14), not just to
any member. The word presbyter is the root word for priest.
Similarly, St. John wrote:
If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness
(1 Jn 1:9).
St. Paul wrote to the Corinthians:
All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that
is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting
to us the message of reconciliation (2 Cor 5:18).
It has always been Gods merciful plan to include his earthly children in the family business of the Blessed
Trinity, which is saving of souls. Gods loving care is wonderfully evident in the forgiveness of our sins granted
by a priest. In this way Jesus restores us to the Father. The priests absolution is the visible guarantee that our
sins are forgiven. We have Jesus word for it!

Why Confess to a Priest? Why Not Go Directly to God?

The answer is simple. We must confess our sins in the manner Jesus established. We dont have Gods
permission to pick and choose what we like or dont like. When we do that, we are worshipping ourselves, not
God!
Confessing ones sins to a priest was required in the Old Testament, but the priest did not have the power to
forgive sins:
When a man is guilty in any of these, he shall confess the sin he has committed, and he shall bring his guilt
offering to the Lord for the sin which he has committed, a female from the flock, a lamb or a goat, for a sin
offering; and the priest shall make atonement for him for his sin: (Lev 5:5-6).
When a man or woman commits any of the sins that men commit by breaking faith with the Lord, and that person
is guilty, he shall confess his sin which he has committed (Num 5:6-7).
Of course, when we sin, we should repent immediately and directly to God, but we only have a guarantee of
forgiveness when we confess our sins in the way God intended. Priests have Jesus power and authority to
forgive sins. Jesus wants us to make use of this power.
There are additional reasons why Jesus established the Sacrament of Reconciliation. Pride is at the root of every
sin. It can be humiliating to acknowledge our secret sins to a man, even a man empowered to heal us in the name
of Christ. Therefore, the sacrament gives us a double dose of what we need: forgiveness of our sins and training
in humility. Finally, sin is never just a private matter between the sinner and Jesus. Every sin negatively impacts
the Church yes, even secret sins. Therefore, Jesus wants us to be reconciled with the Church at the same time our
relationship with God is restored.

ANOINTING OF THE SICK

CCC 1499-1532
WHAT?
In the Sacrament of the Anointing of the Sick, Jesus brings: a special grace of healing and comfort to the
Christian who is suffering the infirmities of serious illness or old age, and the forgiveness of the persons sins.252

WHY?
Illnesses and suffering can be very difficult to bear. These trials can lead to anguish, self-absorption, rebellion
against God and even despair. They also afford opportunities to mature in the faith, suffer with Christ for the
benefit of others, make reparation for sins, and evaluate what is truly important in life. They often provoke a
search for God and lead to a return to him.
The Church proclaims that the Anointing of the Sick is a profound extension of Jesus healing ministry:
Christs compassion toward the sick and his many healings of every kind of infirmity are a resplendent sign that
God has visited his people (Lk 7:16) and that the Kingdom of God is close at hand. Jesus has the power not
only to heal, but also to forgive sins (Mk 2:5-12); he has come to heal the whole man, soul and body; he is the
physician the sick have need of (Mk 2:17). His compassion toward all who suffer goes so far that he identifies
himself with them: I was sick and you visited me (Mt 25:36). His preferential love for the sick has not ceased
through the centuries to draw the very special attention of Christians toward all those who suffer in body and
soul. It is the source of tireless efforts to comfort them.253
When Jesus commissioned the Apostles for their first mission, he commanded: Cure the sick (Mt 10:8). After
the Resurrection, Jesus gave the eleven a mission with the power in his name to lay their hands on the sick, and
they will recover (Mk 16:18). It is clear in Acts that the Apostles exercised this power (Acts 3:7-8; 9:34;
14:3). It is also apparent in St. Pauls First Letter to the Corinthians that the Holy Spirit gave a special gift of
healing to the Church in order to manifest the power of the risen Lord (1 Cor 12:9, 28, 30).
The New Testament shows that the Church possessed a power to assist and heal the sick:
Is any among you sick? Let him call for the elders [presbyters the Greek word from which we derive the
English word priest] of the Church and let them pray over him, anointing him with oil in the name of the Lord;
and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he
will be forgiven (Jas 5:14-15).
The Anointing of the Sick is the fulfillment of Jesus promise:
In my name . . . they will lay their hands on the sick, and they will recover (Mk 16:17-18).

WOW!
In sickness, man experiences his helplessness. In the Anointing of the Sick, Jesus cleanses the sick person from
sin and gives the strength to overcome the difficulties that accompany serious illness and the frailty of old age. In
this way, the sick are united with the passion of Christ and his redemptive work. Finally, this sacrament
completes the anointing of Baptism and Confirmation and fortifies the sick person in his final journey to meet the
Lord.254

ANOINTING OF THE SICK

CCC 1499-1532
The Object of the Exercise
Understanding this sacrament should help students develop an appreciation of Gods love and mercy. They should
memorize James 5:14-14 and Mark 16:18.

Supporting Information
The Churchs Teaching
In her teaching about the Sacrament of the Anointing of the Sick, the Church captures Gods loving care for his
earthly children. The Catechism points out, illness and suffering have always been among the gravest problems
confronted in human life. In illness, man experiences his powerlessness, his limitations and his finitude. Every
illness can make us glimpse death.255
Illness and suffering confront us with both an opportunity and a danger. The danger lies in the inclination to
anguish, self-absorption, despair and revolt against God. In contrast, the opportunity leads us to search for God
and to acquire a mature spiritually amid our suffering. Gods strength is needed at this vulnerable moment to help
us avoid the peril and to seize the opportunity for spiritual growth.256
St. Matthew viewed Jesus healing ministry as the fulfillment of Isaiahs prophesy: He took our infirmities and
bore our diseases (Mt 8:17; cf. Is 53:4). The Catechism recalls that Christ is the divine physician:
Christ's compassion toward the sick and his many healings of every kind of infirmity are a resplendent sign that
God has visited his people (Lk 7:16) and that the Kingdom of God is close at hand. Jesus has the power not
only to heal, but also to forgive sins (Mk 2:5-12); he has come to heal the whole man, soul and body; he is the
physician the sick have need of (Mk 2:17). His compassion toward all who suffer goes so far that he identifies
himself with them: I was sick and you visited me (Mt 25:36). Jesus preferential love for the sick has not ceased
through the centuries to draw the very special attention of Christians toward all those who suffer in body and
soul. It is the source of tireless efforts to comfort them.257

Sacred Scripture
Jesus invites his followers to emulate him by taking up their cross and following him (Mt 10:38). Jesus calls his
follows to complete self-donating love by joining their affliction with his own life of sacrifice, poverty, service
and suffering. He even made the Apostles collaborators in his ministry of compassion and healing:
So they went out and preached that men should repent. And they cast out many demons, and anointed with oil
many that were sick and healed them (Mk 6:12-13).
Before he ascended to the Father, Jesus renewed their healing mission: In my name they will lay their hands
on the sick, and they will recover (Mk 16:18-19). Peter exercised this ministry in healing the paralyzed Aeneas
in Lydda and God worked signs and wonders by the hands of Paul and Barnabas in Iconium (Acts 9:34; 14:3).
Nevertheless, as the Catechism points out, even the most intense prayers do not always obtain the healing of all
illnesses.258 St. Paul earnestly begged the Lord to remove a torn in his flesh, but he heard the answer: My grace
is sufficient for you, for my power is made perfect in weakness (2 Cor 12:9).
In this way, the Apostle learned a valuable lesson regarding the sacrificial nature of suffering. Therefore the
Apostle added, For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and
calamities; for when I am weak, then I am strong (2 Cor 12:10). He was strong because he was fortified by
Gods strength. St. Paul expressed the power of suffering endured in union with Jesus in his letter to the
Colossians: Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christs
afflictions for the sake of his body, that is the Church (Col 1:24).

Jesus command, Heal the sick (Mt 10:8) is uniquely carried out in the sacrament of Anointing of the Sick,
which is attested by St. James:
Is any among you sick? Let him call for the elders [presbyters the Greek word from which we derive the
English word priest] of the Church and let them pray over him, anointing him with oil in the name of the Lord;
and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he
will be forgiven (Jas 5:14-15).
The Catechism points out: Tradition has recognized in this rite one of the seven sacraments.259

Effects of the Anointing of the Sick

The Church teaches there are five powerful blessings that flow from the Anointing of the Sick:
1. The sick person receives strength from the Holy Spirit to overcome the difficulties that go with the
condition of serious illness or the frailty of old age.260
2. The sick person is united with Christs Passion allowing him to participate in the saving work of Jesus.261
3. The sick person becomes the beneficiary of the prayers of the whole Church, and he contributes to the
sanctification of the Body of Christ.262
4. The sacrament completes the anointing administered at Baptism and Confirmation as a final fortification for
the final struggle before the sick person meets the Lord.263
5. The Forgiveness of sins, if the sick person was not able to obtain it through the sacrament of Penance.264

Who Should Receives This Sacrament?

The Church, following Jesus example, is generous in administering the sacrament of Anointing of the Sick.
Therefore, the Catechism teaches:
The Anointing of the Sick is not a sacrament for those only who are at the point of death. Hence, as soon as
anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive
this sacrament has certainly already arrived.265
If a sick person who received this anointing recovers his health, he can in the case of another grave illness
receive this sacrament again. If during the same illness the person's condition becomes more
serious, the sacrament may be repeated. It is fitting to receive the Anointing of the Sick just prior to a serious
operation. The same holds for the elderly whose frailty becomes more pronounced.266

MATRIMONY
CCC 1601-1666
WHAT?
Sacramental marriage is the committed union between a baptized man and a baptized woman in which they vow to
remain faithful to one another in an exclusive, life-long relationship and in which they pledge their openness to
children and a commitment to raising godly children.

WHY?
God created the covenant of marriage when he formed Adam and Eve, the first parents (Gen 1:27-28; 2:18). This
intimate union of life and love is so close that God said, and they shall become one flesh (Gen 2:24). Marriage,
then, is no mere human institution because the Creator wrote this vocation on the very nature of human beings.
Sin is the threat to the harmonious marital union intended by God. The Catechism observes:
Every man experiences evil around him and within himself. This experience makes itself felt in the relationships
between man and woman. Their union has always been threatened by discord, a spirit of domination, infidelity,
jealousy, and conflicts that can escalate into hatred and separation.267
At the beginning of his public life, Jesus performed the first sign of his redemptive ministry as the heavenly
bridegroom at the wedding feast at Cana. The Church has always seen Jesus presence at this wedding feast, and
its attending miracle, as the Lords confirmation of the goodness of marriage and his intention to elevate the
covenant of marriage to an efficacious sign of his relationship with the Church.268
St. Paul eloquently expresses the loftiness of sacramental marriage in his letter to the Ephesians: Be subject to
one another out of reverence for Christ (Eph 5:21). This command of mutual surrender excludes any distorted
notion of domination of the wife by the husband or the husband by the wife. St. Pauls focus is on giving and
receiving the gift of their mutual love, not on who should have the dominant position. Subsequently, he gives
specific instruction, first to wives, then to husbands.
Wives, be subject to your husbands, as to the Lord (Eph 5:22). This command has the meaning of receiving the
gift of the husbands love, not submission to a tyrant.
Husbands, love your wives, as Christ loved the church and gave himself up for her (Eph 5:25). Husbands are
commanded to lay their lives down for their wives. Thats quite a challenge!

WOW!
Love is the subject of movies, books, music and poetry. Yet the idea of love is tragically confused with
attraction and sentimentality, which is false love. Authentic love is an act of the will that has two vital elements:
self-sacrifice and commitment. The perfect love that should exist between spouses demands total self-sacrifice
and absolute commitment. However, this beautiful ideal is humanly impossible! Therefore, Jesus instituted the
Sacrament of Matrimony in which he gives spouses the capacity to love in a way that would be otherwise
impossible. This is how he strengthens the bond of marriage so that in their mutual love spouses welcome
children and educate them in holiness.

MATRIMONY
CCC 1601-1666
The Object of the Exercise
Students need to understand that through the Sacrament of Matrimony Jesus empowers spouses to give each other
and their children the self-donating love that characterized Jesus love for the Church. They also need to
understand that God created marriage to be an exclusive, lifetime relationship between a man and a woman.
Finally, they should be familiar with the marriage texts in Genesis 1-3 and St. Pauls profound insight in
sacramental marriage as expressed in Ephesians 5:21-33.

Supporting Information
In the Beginning
Marital language flows through the Bible like a musical theme weaves through a symphony. The Bible opens with
the covenantal relationship God established with Adam and Eve and ends with the vision in heaven of the
wedding feast of the Lamb (Rev 19:7, 9). God created men and women out of love, and he calls them to a union
of life and love in the covenant of marriage, making it the fundamental and innate vocation of every human
being.269
Marriage is no mere human institution because the Creator wrote this vocation on the very nature of humans.270
The book of Genesis teaches that God created the covenant of marriage when he formed Adam and Eve:
So God created man in his own image, in the image of God he created him; male and female he created them.
And God blessed them, and God said to them, Be fruitful and multiply (Gen 1:27-28).
Then the Lord God said, It is not good that the man should be alone; I will make a helper fit [equal] for him
(Gen 2:28).
This intimate union of life and love is so close that God said:
Therefore a man leaves his father and his mother and cleaves to his wife, and they shall become one flesh (Gen
2:24).

Sin, the Great Rupture

Sin ruptures all relationships. It is especially a dangerous threat to the harmonious marital union intended by
God. This reality prompted the Catechism to observe:
Every man experiences evil around him and within himself. This experience makes itself felt in the relationships
between man and woman. Their union has always been threatened by discord, a spirit of domination, infidelity,
jealousy, and conflicts that can escalate into hatred and separation.271
Genesis narrates the catastrophic result of sin. Adam and Eve hide from the loving God who created them (Gen
3:8). The disharmony in their marriage is evident when Adam blames Eve for his sin (Gen 3:12). Eventually, it
will lead to Cains envy of his brother Abel, drawing him to murder his brother (Gen 4:5, 8). Now that men are
disordered by Original Sin, they will frequently struggle unsuccessfully to truly love their wives. This is one of
the terrible consequences of sin as God warned Eve:
Yet your desire shall be for your husband, and he shall rule over you (Gen 3:16).
There have been countless women since Eve who longed for their husbands heart, but lived instead with a tyrant.
The origin of modern radical feminism is rooted in the selfish oppression of men who did not protect their
wives heart.

Jesus to the Rescue

Jesus came to heal all the wounds of sin. He is the Bridegroom Messiah who redeems his bride. Thus, the
Catechism teaches:

On the threshold of his public life Jesus performs his first sign - at his mother's request - during a wedding feast.
The Church attaches great importance to Jesus' presence at the wedding at Cana. She sees in it the confirmation of
the goodness of marriage and the proclamation that thenceforth marriage will be an efficacious sign of Christ's
presence.272
The Catechism also points out that Jesus proclaimed the indissolubility of the marriage bond, a subject that will
be treated in another essay found in the Addendum, Divorce and Remarriage.
In his preaching Jesus unequivocally taught the original meaning of the union of man and woman as the Creator
willed it from the beginning: permission given by Moses to divorce one's wife was a concession to the hardness
of hearts. The matrimonial union of man and woman is indissoluble: God himself has determined it what
therefore God has joined together, let no man put asunder (Mt 19:6).273
Jesus made his love the universal identification of his true disciples. How much more should this love radiate in
Christian marriages?
A new commandment I give you, that you love one another; even as I have loved you, that you also love one
another. By this all men will know that you are my disciples, if you have love for one another (Jn 13:34-35).
We need to understand the meaning of the word love in order to understand Jesus new commandment and its
importance in marriage. Unfortunately, there may be no common word in the English language more
misunderstood than the word, LOVE. In common usage, the word love is hopelessly mired in feelings, sentiments,
sexual attraction and feels good experiences. While these occurrences can all be good within proper
boundaries, they do not constitute genuine love. Rather, they are the fools gold of love. This false love feels
like love, but it is not. It essentially focuses on self; whats in it for me. Genuine love, in contrast, is rooted in the
will, not the emotions. Therefore, its two essential qualities are self-sacrifice (self-donation) and commitment.
These two qualities are directed to the other person, not turned inward on oneself.

Types of love
False Love
- what makes me feel good; what excites me; whats in it for me
Genuine Love - self-sacrifice and commitment
Perfect Love - total self-sacrifice and complete commitment
Christ elevated the covenant of marriage to the dignity of a sacrament so that it will both reflect and also
participate in the loving, committed relationship Jesus has with the Church. St. Paul explains the meaning of the
sacrament of marriage in his letter to the Ephesians 5:21-33:
Be subject to one another out of reference for Christ (Eph 5:21).
St. Paul begins his instruction by establishing the principle of equality. They must be subject to one another
(Eph 5:21). This command of mutual surrender excludes any distorted notions of domination of the wife by the
husband or the husband by the wife. St. Pauls focus is on giving and receiving the gift of their mutual love, not on
who should have the dominant position. Subsequently, he gives specific instruction, first to wives, then to
husbands.
Wives, be subject to your husbands, as to the Lord. For the husband is the head of the wife as Christ is the head
of the church, his body, and is himself its Savior. As the church is subject to Christ, so let wives also be subject
in everything to their husbands (Eph 5:22-24).
The submission Paul commands is not the servitude of a slave to her master. Rather, it refers to the loving
surrender that both men and women are called to give Jesus and to each other. St. Paul reminds wives to respect
the husbands headship, which is the husbands call to serve like Christ. This lack of Christian submissiveness
causes many problems in marriage. The command, Wives be subject to your husbands (Eph 5:22), takes on the
meaning of receiving the gift of his love, not submission to a tyrant. St. Paul gives a simple message to wives,

Let our husbands love you.

Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her,
having cleansed her by the washing of water with the word, that he might present the church to himself in
splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish (Eph 5:25-27).
If some modern women find submissiveness difficult, even odious, St. Pauls command to husbands is at least
equally demanding. They are called to lay down their lives for their wives just as Jesus gave himself up for the
Church.
Even so husbands should love their wives as their own bodies. He who loves his wife loves himself. For no
man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, because we are members
of his body. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall
become one. This is a great mystery, and I mean in reference to Christ and the church; however, let each one of
you love his wife as himself, and let the wife see that she respects her husband (Eph 5:28-33).
Men are often challenged to love authentically. Therefore, St. Paul highlights its necessity. He understands that a
man only finds himself in living the total gift of himself. Thus St. Paul says, He who loves his wife loves
himself (Eph 5:28). Husbands who dont love this way remain immature little boys at best and oppressors at
worst.

Grace Makes the Impossible Possible

Is it difficult for husbands and wives to love the way God commands? No, it is impossible! Therefore Jesus
elevated marriage to the level of a sacrament in which he gives his potency to married couples so they can love in
a way that is otherwise impossible.

Why Do Marriages fail?

If it is true that Jesus gives couples his capacity to love in the Sacrament of Matrimony, then why do Christian
marriages fail? This is an important question that goes to the heart of understanding this sacrament. Human
cooperation with the grace of the sacraments is always required. Too often Christian couples are married in a
church because they want a church ceremony, not because they intend to make a vow before God that has lifetime
consequences. Therefore, they enter marriage with the wrong arithmetic. To understand this concept, lets make a
comparison with the addition of fractions that we learned in grammar school.
The addition of 1/3 + 2/5 is not 3/8. Before the top numbers can be added, there must be a common bottom
number, called the common denominator. In marriage, the addition of a different kind of fraction: him/self +
her/self = disaster, disunity, divorce. The problem lies in their selfish egos, which do not constitute a common
denominator. Only Jesus can displace selfishness, forming a true common denominator. This produces the only
marriage equation that works: him/Christ + her/Christ = love, unity, harmony. However, Christ will not displace
the selfishness that destroys marriages unless we willingly surrender to his grace. Crippled, self-centered
spouses do not build successful marriages. But Jesus can heal wounded spouses and form them into great
marriages.
The Catholic Church teaches that marriage is by its very nature ordered toward the good of the spouses and the
procreation and education of children.274 The good of the spouses is achieved in the daily self-sacrificing
commitment the husband and wife make for each other and for their children. The true expense of children is not
found in money, but in the demands of self-sacrifice. In this sense, children become the occasions of their parents
sanctification.
This sacrament places a lifetime of graces at the disposal of the married couple. It is critical that they draw down
on this unending supply of grace by relying on Gods help through the entire course of their married life. The
Catechism provides the following summary:
Christ is the source of this grace. Just as of old God encountered his people with a covenant of love and
fidelity, so our Savior, the spouse of the Church, now encounters Christian spouses through the sacrament of

Matrimony.275 Christ dwells with them, gives them the strength to take up their crosses and so follow him, to rise
again after they have fallen, to forgive one another, to bear one another's burdens, to be subject to one another out
of reverence for Christ,276 and to love one another with supernatural, tender, and fruitful love. In the joys of their
love and family life he gives them here on earth a foretaste of the wedding feast of the Lamb:
How can I ever express the happiness of a marriage joined by the Church, strengthened by an offering, sealed by
a blessing, announced by angels, and ratified by the Father? How wonderful the bond between two believers,
now one in hope, one in desire, one in discipline, one in the same service! They are both children of one Father
and servants of the same Master, undivided in spirit and flesh, truly two in one flesh. Where the flesh is one, one
also is the spirit.277

HOLY ORDERS
CCC 874-896, 1536-1600
WHAT?
Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be
exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry. It includes three
degrees: episcopate, presbyterate, and diaconate.278 It is called Holy Orders because the term order designates
a special consecration that sets him apart and confers sacred power that comes from Christ through his Church.279

WHY?
Jesus himself chose men only to uniquely share in his mission and priesthood. Bishops and priests are so
configured to Christ in their ordination that they receive the sacred power to act in the Person of Christ the Head.
Deacons receive the strength to serve the people of God in the liturgy as the helpers of the bishop and his priests.
In this office of service, the bishop and priests act as spiritual fathers to Gods people. This prompted St. Paul to
write:
For though you might have ten thousand guardians in Christ, you do not have many fathers. Indeed, in Christ
Jesus I became your father through the gospel (1 Cor 4:15).
Jesus, our high priest, uniquely acts on behalf of men in relation to God, to offer gifts and sacrifices for sins
(Heb 5:1). He ordained the apostles to uniquely share in his priesthood when he charged them on Holy Thursday:
Do this in remembrance of me (Lk 22:19; 1 Cor 11:24).
The Greek verb that is translated as do is a technical sacrificial term that means to offer sacrifice. It is used
in this sense over 70 times in the Bible.280 Furthermore, the verb form of the command do in Luke 22:19
means to offer sacrifice repeatedly or continually. Priests are faithful to this command every time they celebrate
the sacrifice of the Mass.
The Catechism explains the connection between Jesus sacrifice and the ministerial priesthood: The redemptive
sacrifice of Christ is unique, accomplished once for all; yet it is made present in the Eucharistic sacrifice of the
Church. The same is true of the one priesthood of Christ; it is made present through the ministerial priesthood
without diminishing the uniqueness of Christ's priesthood: Only Christ is the true priest, the others being only his
ministers.281
Therefore, in the service of the ordained minister, it is Christ himself who is present to his Church as the Head of
his Body, Shepherd of his flock, high priest of the redemptive sacrifice, Teacher of Truth.282

WOW!
When the priest says the words of institution at Mass: This is my body This is my blood, that which was
bread and wine now becomes the whole Christ: body, blood, soul and divinity because Jesus speaks and acts
through him. When the priest tells us in confession: I absolve you of your sins, Jesus is the divine Physician
giving us, through the ministry of his priest, the absolute assurance that our sins are forgiven. When the priest
blesses; it is Jesus who blesses.

HOLY ORDERS
CCC 874-896, 1536-1600
The Object of the Exercise
Students should understand that Jesus established the ministerial priesthood as his instrument to extend his
redemptive mission. They should know the three degrees of Holy Orders: bishop, priest and deacon. They
should be able to explain when the Apostles were ordained; and they should memorize and be able to explain
Luke 22:19 and 1 Corinthians 4:15. Finally, they need to understand why only men can be ordained to the
priesthood,283 and why they are celibate.

Supporting Information
Overview
Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be
exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry. It includes three
degrees: episcopate, presbyterate and diaconate.284 It is called Holy Orders because the term order designates
a special consecration that sets these men apart and confers on them sacred power that comes from Christ through
his Church.285

The Apostolic Ministry

The Catechism teaches that all apostolic ministries are rooted in Christ, who is himself the source of ministry in
the Church.286 St. Paul wrote to the Romans:
How are they to believe in him of whom they have never heard? And how are they to hear without a preacher?
And how can men preach unless they are sent? (Rom 10:14-15).
In regard to the ministry of Holy Orders, the Catholic Church teaches:
No one can give himself the mandate and the mission to proclaim the Gospel. The one sent by the Lord does not
speak and act on his own authority, but by virtue of Christ's authority; not as a member of the community, but
speaking to it in the name of Christ. No one can bestow grace on himself; it must be given and offered. This fact
presupposes ministers of grace, authorized and empowered by Christ. From him, bishops and priests receive the
mission and faculty (the sacred power) to act in persona Christi Capitis [in the Person of Christ the Head]
The ministry in which Christ's emissaries do and give by God's grace what they cannot do and give by their own
powers, is called a sacrament by the Church's tradition.287

Service
Those who look upon the orders of bishop, priest and deacon primarily as positions of worldly power and
prestige fail to understand one of the essential characteristics of ordination, which is a divine call to service.
Thus, the Catechism proclaims:
Intrinsically linked to the sacramental nature of ecclesial ministry is its character as service. Entirely
dependent on Christ who gives mission and authority, ministers are truly slaves of Christ (Rom 1:1), in the
image of him who freely took the form of a slave for us (Phil 2:7). Because the word and grace of which they
are ministers are not their own, but are given to them by Christ for the sake of others, they must freely become the
slaves of all (cf. 1 Cor 9:19).288

Personal Character
The Catechism also explains the personal character of Holy Orders.
Finally, it belongs to the sacramental nature of ecclesial ministry that it have a personal character. Each one is
called personally: You, follow me (Jn 21:22; cf. Mt 4:19, 21; Jn 1:4) in order to be a personal witness within
the common mission, to bear personal responsibility before him who gives the mission, acting in his person and
for other persons.289

Three Degrees of the Priesthood (CCC 1536, 1554-1571)

The Office of Bishop
The Apostles received a special outpouring of the Holy Spirit so they could properly fulfill their episcopal and
apostolic office (Acts 1:8; 2:4; Jn 20:22-23). Subsequently, the office of bishop was passed on to others by the
laying on of hands. The laying on of hands appears in connection with ordination or sending out for a particular
service, it is always carried out by people who at that moment possess different gifts.290 The imposition of
hands was a part of the sacred rite transmitting the Holy Spirit. Those who, being raised up and qualified by the
working of the Holy Spirit, were appointed to have the spiritual care of, and to exercise oversight over, the
churches.291
In the passages below, St. Paul references Timothys ordination:
Do not neglect the gift you have, which was given you by prophetic utterance when the elders laid their
hands upon you (1 Tim 4:14).
Hence I remind you to rekindle the gift of God that is within you through the laying on of my hands; for God
did not give us a spirit of timidity but a spirit of power and love and self-control (2 Tim 1:6-7).
The gift referred to above denotes the extraordinary powers received at Timothys ordination enabling him to
serve the Church. The term elders (presbyters) denotes certain persons appointed to hold office in the Christian
church, and to exercise spiritual oversight of the flock entrusted to them That elders and bishops were in
apostolic and sub apostolic times the same is now almost universally admitted; in all New Testament references
their functions are identical.292 The New Testament uses the term bishop, elders and presbyters interchangeably.
St. Paul also gives an example of the succession of bishops in his letter to Timothy:
You then, my son, be strong in the grace that is in Christ Jesus, and what you have heard from me before many
witnesses entrust to faithful men who will be able to teach others also (2 Tim 2:1-2).
The Catholic Church teaches that the bishops possess the fullness of the Sacrament of Holy Orders. Theirs is an
office of sanctifying, teaching and ruling to such an extent that bishops in an eminent and visible manner, take the
place of Christ himself, teacher, shepherd, and priest, and act as his representative and function in his Person.293

The Office of the Priesthood

The Catechism teaches that the priests are the Bishops Co-workers:
The function of the bishops ministry was handed over in a subordinate degree to priests so that they might be
appointed in the order of the priesthood and be co-workers of the episcopal order for the proper fulfillment of the
apostolic mission that had been entrusted to it by Christ.294 Therefore, they depend on the authority of the
bishops in the exercise of their own proper power, and are not free agents who can act on their own.295
The Church teaches that at his ordination, the priest is also signed with a special character, which makes him so
configured to Christ that he too can act in the Person of Christ the head.296 Therefore, they are consecrated to
preach the Gospel, shepherd the faithful and celebrate divine worship as true priests.297 The priest draws his
whole priestly ministry from the celebration of the Eucharist in which he exercises the supreme degree of his
sacred office, acting in the Person of Christ.298
The Ministerial Priesthood is distinct from the Common Priesthood of the Faithful. Jesus made his Church a
kingdom, priests to his God and Father (Rev 1:6). He restored and fulfilled in himself the family priesthood of
the first-born, the vocation to which Israel was called, by sharing in that firstborn sonship and priesthood (cf.
Exod 4:22; 19:6). The people of God thus share in the dignity of Christs priesthood through their baptismal
participation in his mission as priest, prophet, and king, according to their individual vocations (1 Pet 2:5-9). By

Grace, the Church shares in the sonship of Christ, and thus shares also in his priestly mission. The Church is
entrusted with the vocation that has been intended for Israel among the nations (CCC 897-903).299

The Office of Deacon

The diaconate is the lowest level of Holy Orders. Deacons are not priests, but they are ordained into the special
ministry of the Church. They have a special attachment to the bishop and are uniquely ordained to service.300 The
Church teaches:
The sacrament of Holy Orders marks them with an imprint (character) which cannot be removed and which
configures them to Christ, who made himself the deacon or servant of all.301
The deacon assists the bishop and priests in:
The celebration of the Eucharist.
Distribution of Holy Communion.
Assisting at and blessing marriages.
Proclaiming the Gospel.
Preaching.
Presiding over funerals.
Dedicating themselves to various ministries of charity.

When Were the Apostles Ordained?

The apostles were ordained on Holy Thursday when Jesus commanded them: Do this in remembrance of me, (Lk
22:19; 1 Cor 11:24). In this passage, the inspired authors used the Greek verb poieo, do, which is the
equivalent of the Hebrew asah to offer sacrifice. Poieo is a technical sacrificial term that means to offer
sacrifice. It is used in this sense over 70 times in the Old Testament302 - see, for example, Exodus 29:38-39,
Leviticus 9:7, Numbers 10:10 and Psalm 66:15. The words touto poieite (do this) have the meaning of offer
this or sacrifice this. Furthermore, the command do in Luke 22:19 is a present active indicative. It means to
offer, do, repeatedly or continually.

Celibacy (CCC 1579-1580)

In an age that has lost its way in regard to sexual matters, celibacy seems an absurd idea. Yet, celibacy was a
practice that began with the apostles. There is ample evidence to show that in the apostolic Church married men
took a vow of celibacy prior to their ordinations, which expressed their determination to live a life of
continence.303 In the Eastern Churches, bishops are chosen solely from celibates. However, married men are
ordained as deacons and priests. Nevertheless, among priests in the East, celibacy is common. In the Western or
Latin Church, all those chosen for the priesthood, with the exception of permanent deacons, are normally selected
from among men who live a celibate life and who intend to remain celibate for the sake of the kingdom of
heaven (Mt 19:12).304
The biblical basis for celibacy is founded on Jesus words. Christs teaching regarding the absolute prohibition
of divorce and remarriage (Mt 19:3-9) so shocked the disciples that said to Jesus: If such is the case of a man
with his wife, it is not expedient to marry (Mt 19:10). Jesus responded with a teaching regarding celibacy:
But he said to them, Not all men can receive this precept [to be celibate], but only those to whom it is given [its
a special grace]. For there are eunuchs who have been so from birth, and there are eunuchs who have been made
eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven
[celibacy]. He who is able to receive this [Gods grace to be celibate], let hem receive it (Mt 19:11-12).
It is eminently fitting that bishops and priests are celibate, because they function in the Person of Jesus Christ, and
they are an image of the heavenly Bridegrooms wedded union with the Church. For more on this subject see:
Celibacy for the Kingdom in the Addendum.

MARY, THE MOTHER OF GOD

CCC 466, 484, 495, 509
WHAT?
The Second Vatican Council declared: From the earliest times the blessed Virgin is honored under the title of
Mother of God (Theotokos), under whose protection the faithful take refuge together in prayer in all their perils
and needs.305

WHY?
When the angel Gabriel appeared to Mary he said to her:
The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to
be born will be called holy, the Son of God (Lk 1:35).
Subsequently, when Mary visited her elderly cousin Elizabeth, who was filed with the Holy Spirit, she exclaimed:
And why is this granted me, that the mother of my Lord should come to me? (Lk 1:43).
St. Luke uses the Greek word that is translated as Lord seventeen times in the first chapter of his Gospel,
always with the meaning of God.306
The Bible announces that Mary is the Mother of Jesus (Mt 1:18; Jn 2:1, 3; 19:25-26), and it also affirms the
divinity of Jesus (Mt 1:23; 26:63-65; Jn 1:1-18; 14:9; 19:7; 20:28-29; Col 1:16, 2:9).
The conclusion is inescapable:
Mary is the Mother of Jesus.
Jesus is God.
Therefore, Mary is the mother of God.
The Council of Ephesus in 431 defined that Mary was Theotokos, a Greek term properly translated as Mother of
God, but more literally God-Bearer, Birth-giver of God and Bringer-forth-of God. The word Theotokos
can be traced back to the writings of Alexander, the Patriarch of Alexandria, in 325.
The issue at the Council of Ephesus was the precise meaning of the Incarnation, that is, the mystery of the Word
made flesh, conceived and born of Mary as true God and true man. Nestorius, the Patriarch of Constantinople,
promoted the term Christotokos, Christ-Bearer, or Mother of Christ under the misconception that the title
Theotokos implied that Mary was a goddess begetting Jesus divinity. Unfortunately, Nestorius separation of
Christs human and divine natures leads to the conclusion that Jesus the man and the divine Word are two distinct
Persons. If Mary is only the Mother of Christ and not the Mother of God, then only a man was born and died on
the cross, not the divine Son of God.
The reality is, as all mothers know, when a woman gives birth, it is to a person, not just to a body or a nature.
Mary also gave birth to a Person, a divine Person who had two natures, one truly divine and the other truly
human. This fact does not imply in any sense that Mary is a goddess or that she produced Jesus divinity.

WOW!
In becoming the mother of the Redeemer, Mary also became the mother of the redeemed: Then the dragon was
angry with the woman, and went off to make war on the rest of her offspring, on those who keep the
commandments of God and bear testimony to Jesus (Rev 12:17). Origen: No one can understand the meaning of
the Gospel if he has not rested on the breast of Jesus and received Mary from Jesus, to be his mother also.

MARY, THE MOTHER OF G0D

CCC 466, 484, 495, 509
The Object of the Exercise
Students need to understand that the Bible explicitly states that Mary is the Mother of God. They should memorize
Luke 1:35 and 1:43. It is important that they understand the danger of separating the divine and human natures of
Christ by calling Mary the mother of Jesus, but denying she is the Mother of God.

Supporting Information
Introduction
One tragedy resulting from the rupture between Catholics and other Christians has been the recent polarization of
opposing views regarding Mary. Sadly, devotion to Mary has become a kind of litmus test that determines if one
is a Catholic or a Protestant. The Lutheran pastor Charles Dickson addresses this issue pointing out the fault on
both sides.
A significant part of the divisiveness between Catholic and Protestant traditions has indeed been the place of the
Virgin Mary in both faith and practice. Yet we must recognize that the split has been magnified beyond its real
dimensions by misunderstandings on both sides, with Protestants accusing Catholics of using Mary to replace
Christ and Catholics accusing Protestants of completely ignoring her position in Christian history. In the long run,
both accusations are unfounded and serve only to further splinter the family of our Lord at a time when that family
needs desperately to pull together.307
While modern-day Protestants generally cringe at the suggestion of the Blessed Virgin as being a viable part of
faith, this was, ironically enough, not a problem for the Protestant reformers. As Lutheran theologian Harding
Meyer recently observed, Luther, Melancthon, and Zwingli not only did not question teachings about Mary, they
explicitly adopted them. These teachings included the Virgin Birth, the doctrine of the Theotokos, the semper
virgo [always virgin] of the Fifth Ecumenical Council, and the sanctification of Mary as advocated by St.
Bernard, St. Thomas Aquinas, and others. And even practices of Marian piety and devotion emerged, with which
they may have had some questions, they did not view them as problems of sufficient magnitude to divide the
Church.308

Nestorianism All Over Again

Ignorance of Church history leads to the danger of repeating the mistakes and heresies of the past. A
contemporary example is objection by some Protestants to calling Mary the Mother of God, insisting that she be
called the Mother of Jesus or the Mother of Christ. This is a revival of the fifth century Nestorian heresy.
In the fifth century Christians were still trying to sort out the mystery of the Incarnation, that is, the revelation of
the Word made flesh, conceived and born of Mary as true God and true man. Nestorius, the Patriarch of
Constantinople, promoted the title Christotokos, Christ-Bearer, or Mother of Christ under the misconception
that the title Theotokos implied that Mary was a goddess begetting Jesus divinity.
The term Theotokos is a Greek word that is accurately translated as Mother of God, but its more literally
rendering is: God-Bearer, Birth-giver of God, and Bringer-forth-of God. The word Theotokos can be
traced back to the writings of Alexander, the Patriarch of Alexandria in 325.
Unfortunately, Nestorius separation of Christs human and divine natures leads to the conclusion that Jesus the
man and the divine Word are two distinct Persons. If Mary is only the Mother of Christ and not the Mother of
God, then only a man was born and died on the cross, not the divine Son of God. So when someone insists that
Mary should be called the Mother of Christ or the Mother of Jesus, but not the Mother of God, are they denying
that Jesus is God? Are they affirming that Jesus is one person and the Divine Word, the Son of God, is another

person? Ultimately, the claim that Mary is only the mother of Jesus leads to a denial that the Word became flesh
and dwelt among us (Jn 1:14).
The Council of Ephesus in 431 defined that Mary was Theotokos. In this declaration the Church affirmed the
New Testament revelation that Jesus Christ is both true God and true man from the first moment of his conception
in the Virgin Marys womb. This settles the issue for the Catholic Church, and correctly so because the Bible
announces that Mary is the Mother of Jesus (Mt 1:18; Jn 2:1, 3; 19:25-26), and it also affirms the divinity of Jesus
(Mt 1:23; 26:63-65; Jn 1:1-18; 14:9; 19:7; 20:28-29; Col 1:16, 2:9).
The conclusion is inescapable:
Mary is the Mother of Jesus.
Jesus is God.
Therefore, Mary is the mother of God.
Mothers know that in giving birth to a child, they give birth to a person, not just to a body or a nature. Mary also
gave birth to a Person, a divine Person who had two natures, one truly divine and the other truly human. This fact
does not imply in any sense that Mary is a goddess or that she produced Jesus divinity.

Mary, the Mother of the Church

When acknowledging Mary under the title of Mother of God, Catholics also recognize that Mary is simultaneously
the mother of the Church. As soon as the God-man was conceived in Mary womb, Jesus also became the Head of
his Mystical Body, which is the Church. In giving birth to the Head she also gave birth to his Mystical Body.
Therefore the Second Vatican Council made the words of St. Augustine its own: she is clearly the mother of the
members of Christ since she has by her charity joined in bringing about the birth of believers in the Church,
who are members of its head.309 Subsequently, the Council called Mary the mother of men.310
This revelation that Mary is the Mother of the Church finds its biblical roots in the book of Revelation:
Then the dragon was angry with the woman, and went off to make war on the rest of her offspring, on those who
keep the commandments of God and bear testimony to Jesus (Rev 12:17).

The Fathers of the Church

St. Paul saw Adam as a type or foreshadowing of the new Adam to come - Jesus Christ (Rom 5:14; 1 Cor 15:22,
45). The first Adam brought death; the new Adam brought redemption and life. The early Church Fathers made a
similar comparison between Eve and Mary. The Second Vatican Council quotes:
St. Irenaeus: the knot of Eves disobedience was untied by Marys obedience: what the virgin Eve bound
through her disbelief, Mary loosed by her faith.
St. Epiphanius called her Mother of the living.
Saints Jerome, Augustine, Cyril of Jerusalem, John Chrysostom and John Damascene all proclaimed:
death through Eve, life through Mary.311

Concluding Remarks
The Fathers of the Church will have the last word on Marys role as the Mother of God:
Origen added: No one can understand the meaning of the Gospel if he has not rested on the breast of Jesus
and received Mary from Jesus, to be his mother also.312
St. Cyril of Alexandria: A correct, sufficient, and irreproachable profession of faith is found in the
assertion of the divine maternity of the Blessed Virgin.313
St. Gregory of Nazianzen: If anyone does not believe that Holy Mary is the Mother of God, he is severed
from the Godhead.314

St. John of Damascus: We proclaim the holy Virgin to be properly and truly Mother of God. For, as He
who was born of her is true God, so is she truly Mother of God who gave birth to the true God Who took His flesh
from her.315

MARYS IMMACULATE CONCEPTION

CCC 490-494
WHAT?
On December 8, 1854, Pope Pius IX solemnly defined the dogma of faith the truth that Tradition proclaimed,
namely, that from the first moment of her conception, Mary - by a singular grace of God and by virtue of the merits
of Jesus Christ - was preserved immune from Original Sin.316

WHY?
When the Persons of the Blessed Trinity determined that the divine Word would assume human nature in the womb
of the Virgin Mary, it was resolved that she would be made sinless from the moment of her conception so she
could be a fitting vessel for Gods holy presence.
The new Adam (Rom 5:12-21) would utterly defeat the devil in collaboration with the new Eve, his mother.
God predicted this victory over Satan through her son when he told the serpent:
I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head,
and you shall bruise his heel (Gen 3:15).
If Mary had been infected by original sin, even for a single instant, it would have lessened her Sons redemptive
mission, since the devil could boast, I had your mother for that instant.
The New Testament depicts Mary as the true ark of the covenant (Lk 1:35; 39-56; Rev 11:19-12:1-2). The ark of
the Old Testament that prefigured Mary was the holiest object in ancient Israel because it contained, namely, the
manna from heaven, the tablets of the law and the rod of Aarons priesthood. A parallel is evident in regard to
Marys womb, which housed the supernatural bread from heaven, the lawgiver of the New Covenant and the
eternal high priest. Furthermore, another parallel exists between the care that God commanded to be taken in
building the ark of the covenant and the care the Blessed Trinity took in forming the immaculate soul of Mary so
she could become a suitable tabernacle for the divine Son (Ex 25:10-26; 16:34; Num 17:10; Heb 9:4).
The angel Gabriel addressed Mary in a most extraordinary manner using the title full of grace (Lk 1:28). The
Greek word translated full of grace in its verb form indicates a perfection of grace, providing a biblical basis
for the doctrine of the Immaculate Conception.
A question arose. If Mary had no sin, then she had nothing to be saved from. Yet, she identifies God as her
savior (Lk 1:47). This created a dilemma until the distinction was made between a preventative as opposed to
a curative redemption. Mary was redeemed preventatively by the merits of her son, so she never contracted the
malady of sin. We are redeemed curatively, that is, we inherit original sin, but Jesus merits heal us from it.

WOW!
Mary is Gods masterwork, more precious then all the rest of creation. She was created free from original sin to
become the Mother of God. In her humility and obedience, she is a model for all her earthly children. Her words
form a road map of the Christian life:
Behold, I am the handmaid of the Lord; let it be to me according to your word for he who is mighty has done
great things for me, and holy is his name (Lk 1:38, 49).
Her last recorded words in the Bible are: Do whatever he tells you (Jn 2:5).

MARYS IMMACULATE CONCEPTION

CCC 490-494
The Object of the Exercise
Students should be able to explain what the Immaculate Conception means. They should memorize Luke 1:28 and
be able to explain the meaning of full of grace. They should also be able to explain the difference between
preventative and curative redemption.

Supporting Information
Definition
Pope Pius IX defined the dogma of the Immaculate Conception on December 8, 1854:
We declare, pronounce and define that the doctrine which holds that the most Blessed Virgin Mary, in the first
instant of her conception, by a singular grace and privilege granted by almighty God in view of the merits of Jesus
Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by
God and therefore to be believed firmly and constantly by all the faithful.317
This revelation indicates that when the Persons of the Blessed Trinity determined that the divine Word would
assume human nature in the womb of the Virgin Mary, it was also resolved that she would be made sinless from
the moment of her conception so she could be a fitting vessel for Jesus most holy presence.

Biblical Support
At the moment of Adams disgrace God predicted that the new Adam (Rom 5:12-21) would utterly defeat the
devil in collaboration with the new Eve, his mother. God said to the serpent:
I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head,
and you shall bruise his heel (Gen 3:15).
To prepare his mother for this great conflict, God created her immaculate from all sin. For if Mary had been
infected by original sin, even for a single instant, it would have lessened the perfection of her Sons redemptive
mission, since the devil could boast, I had your mother for that instant.
Jesus addresses his mother two times as woman, thereby connecting her with the prophesy of Genesis 3:15.
The first time is at the beginning of his public assault on the kingdom of Satan, when Jesus calls Mary woman
prior to working the miracle of Cana, the first of his signs. The second incident occurs at the cross where Mary is
standing (Jn 19:25) as she unites her love with that of her Son as he utterly defeats Satan by surrendering to a
death by crucifixion.
The Old Testament gives examples of women who foreshadow Marys victory with her son over the devil. These
narratives all involve head crushing. First Jael drove a tent peg through the temple of Sisera (Judg 4:21). The
Bible says of her: Most blessed of women be Jael (Judg 5:24). Elizabeth, who was filled with the Holy Spirit,
echoed the same words about Mary: Blessed are you among women (Lk 1:42). Later, the book of Judges
informs us that a certain woman threw an upper millstone upon Abimelechs head, and crushed his skull (Judg
9:5).
Finally, in the book that bears her name, Judith took Holofernes sword while he was sleeping; and she struck his
neck twice with all her might, and severed his head from his body (Judith 13:8). Uzziah said to her: O daughter,
you are blessed by the Most High God above all women on earth (Judith 13:18). These words also find an echo
in Elizabeths greeting to Mary: Blessed are you among women (Lk 1:42).

The Ark of the Covenant

The New Testament shows that the ark of the covenant of the Old Testament was a mockup that prefigured Mary,
the true ark of the covenant. The first indication occurs when the Angel Gabriel tells Mary, The Holy Spirit will

come over you, and the power of the Most High will overshadow you (Lk 1:35). The Greek word that is
translated as overshadow is the same Greek word used in the Greek version of the Old Testament when the glory
cloud descends on the Ark of the Covenant.
This discovery triggers a comparison between the ark of the covenant and Mary. The ark of the Old Testament
was the most sacred object in ancient Israel because it contained: the manna from heaven, the tablets of the law,
and the rod of Aarons priesthood. The parallel is evident in regard to Marys womb, which housed: the
supernatural bread from heaven - Jesus, the lawgiver of the New Covenant, and the eternal high priest. A second
parallel exists between the attention God commanded to be taken in building the ark of the covenant and the care
the Blessed Trinity took in forming the immaculate soul of Mary, so she would be a suitable tabernacle for the
divine Son (Ex 25:10-26; 16:34; Num 17:10; Heb 9:4).
St. Luke also cleverly draws a comparison between the ark of the covenant traveling to Jerusalem 2 Samuel 6:116 and Marys visitation to her cousin Elizabeth Luke 1:39-56.

Ark of Covenant
Ark goes to Jerusalem (2 Sam 6:12,15-16)
To the house of Obededom (2 Sam 6:10)
David danced with joy (2 Sam 6:14)
David said: How can the ark of the Lord come to me? (2 Sam 6:9)
People rejoice (2 Sam 6:12)
Shouting (2 Sam 6:15)
The Ark remains in the house of Obededom for three months (2 Sam 6:11)

Mary
Mary goes to town in the hill country (Lk 1:39)
To the house of Zechariah (Lk 1:40);
John leapt in mothers womb (Lk 1:41)
Elizabeth said: And why has this happened to me, that the mother of my Lord comes to me? (Lk 1:43)
Mary rejoices (Lk 1:47)
Loud cry (Lk 1:42)
Mary remains in the house of Zechariah for three months (Lk 1:56)
Finally, St. John depicts Mary as the ark of the covenant in the book of Revelation:
Then Gods temple in heaven was opened, and the ark of his covenant was seen within his temple; and there
were flashes of lightning, loud noises, peals of thunder, an earthquake, and heavy hail (Rev 11:19).
What does the ark look like? John describes his vision of the ark in the next verse:318
And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her
head a crown of twelve stars; she was with child and she cried out in her pangs of birth, in anguish for delivery
(Rev 12:1).
That Mary is the woman and Jesus is the child is clear from verses 4 and 5:
And the dragon stood before the woman who was about to bear a child, that he might devour her child when she
brought it forth; she brought forth a male child, one who is to rule all the nations with a rod of iron (Rev 12:4-5).

Full of Grace

The angel Gabriel addresses Mary in a most unusual manner using the title full of grace (Lk 1:28), which
highlights the innermost state of her soul. The use of this title is extraordinary because it goes to the heart of
Marys formation by God in preparation for her vocation as the mother of God and her matchless participation in
her Sons work of redemption.
The Greek word used, kecharitomene, means, graced, endowed with grace, or highest grace. It indicates
a perfection of grace.319 This Greek verb St. Luke used, charitoo, is rare. It is only found one other time in the
New Testament at Ephesians 1:6. It belongs to a class of verbs ending in oo that are causative, that is, they
indicate an action, which effects something in the object.320 To understand how St. Luke uses this verb, it is
necessary to briefly investigate Greek grammar.
The Greek language employs 9 distinct verb stems. These stems are important because they express different
modalities of a verbs lexical meanings. Thus in the active sense charitoo means to enrich with grace. In the
passive sense it means, to be enriched with grace. However, as a perfect passive participle, as used in Luke
1:28, it means, to be completely and permanently enriched with grace. Thus, in addressing Mary the angel
Gabriel attests that she is endowed with grace in a singular way - a perfection of grace or perfect holiness. This
implies that the fullness of grace is both intensive and extensive: intensive - in that Marys reception of grace
was as complete as possible; extensive - in that it was applied to the whole of Marys life, from the very moment
of her conception.321
In sharp contrast with Lukes use of charitoo as a perfect passive participle, St. Paul uses the same verb in
Ephesians 1:6. However, the meaning is significantly different because the active indicative is used: To the
praise of his glorious grace which he freely bestowed on us in the Beloved (Eph 1:6). The meaning here is he
graced, or he bestowed grace. It expresses an action which does not show perfection with a permanent result
as does the perfect passive participle used in Luke 1:28.322
A comparison with another New Testament use of the past perfect tense will add clarity to the use in Luke 1:28.
In John 19:30, Jesus proclaims: It is finished. The meaning is clear. Jesus offering of himself on the cross is
complete both intensively and extensively. In other words, it is perfectly completed.
It is interesting that Martin Luther finds no difficulty in defending Marys complete sinlessness based on Luke
1:28. She [Mary] is full of grace, proclaimed to be entirely without sin Moreover, God guarded and
protected her from all that might be harmful to her.323

Objection # 1
Mary claimed she had a savior:
My soul magnifies the Lord, and my spirit rejoices in God my Savior (Lk 1:46-47).
This would not be possible if Mary was free from Original Sin from the moment of her conception, since she
would have nothing to be saved from. Even great scholars and saints among whom were St. Bernard of
Clairvaux, St. Albert the Great, St. Bonaventure, and St. Thomas Aquinas struggled with this difficulty.

Answer # 1
John Duns Scotus (1266-1308) formulated the theological breakthrough. He made the distinction between a
redemption that was preservative or preventative as opposed to one that was merely curative. Mary did have a
savior, and her Immaculate Conception indicates that she had a superior form of salvation. Mary was saved
preventatively from contracting original sin because of the infinite merits of her Divine Son. Everyone else is
saved curatively, that is, we contract the malady of original sin but Christs atoning death frees us from it.

Objection # 2
Some Protestants raise an objection based on Romans 3:23 and 11:32:

Rom 3:23 - since all have sinned and fall short of the glory of God.
Rom 11:32 - For God has consigned all men to disobedience, that he may have mercy upon all.
They make the argument that the use all in these passages is a universal declaration that allows for no
exceptions - including Mary.

Answer # 2
The problem with this interpretation is it ignores the New Testament use of expression like all in a general
sense, but not in a universal sense. Clearly that is the meaning in Romans 3:23; 11:32. Otherwise, Jesus would
be included in all. Yet, the New Testament is clear, Jesus is an exception:
For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect
has been tempted as we are, yet without sinning (Heb 4:15).
Adam and Eve were also exceptions, for God created them free from sin. That adds to three exceptions. Clearly,
then, Mary could be another exception without contradicting Romans 3:23 and 11:32. Indeed, it is fitting that God
would create the new Eve sinless, just as he created the first Eve sinless.
But what if one argues that the passages cited in Romans refers to personal sin and not original sin? The argument
still breaks down. Jesus is clearly an exception. In addition, unborn babies are not capable of personal sin
because they do not have the use of reason. St. Paul, for example, speaks of the time when Jacob and Esau were
unborn babies as a time when they had done nothing either good or bad (Rom 9:11). So if Jesus and numerous
infants committed no personal sins, all cannot be understood as meaning no exceptions. The reality is that there
is no biblical basis for rejecting Marys Immaculate Conception, but there is compelling evidence to support it.

Conclusion: Prayer from the Feast of the Immaculate Conception324

Father, you prepared the Virgin Mary to be the worthy mother of our Son. You let her share beforehand in the
salvation Christ would bring by his death, and kept her sinless from the first moment of her conception. Help us
by her prayers to live in your presence without sin. We ask this through Our Lord Jesus Christ, your Son, who
lives and reigns with you and the Holy Spirit, one God, for ever and ever.

MARYS PERPETUAL VIRGINITY

CCC 496-507
WHAT?
The Catholic Church proclaims in the words of St. Augustine that Mary is a virgin conceiving, a virgin bearing, a
virgin pregnant, a virgin with child, a virgin forever.325

WHY?
God willed Marys virginal conception of Jesus in order to insure that the heavenly Father is Jesus only Father.
When the angel Gabriel announced to Mary that she was asked to be the mother of God, she asked:
How can this be, since I have no husband? (Lk 1:34) - literally since a man I know not?
It is unreasonable to suppose that Mary was asking Gabriel to explain the method of human reproduction.
Furthermore the text notes that Mary was betrothed to Joseph (Lk 1:27). Scholars point out that betrothal among
the Jews was in fact a true marriage.326 The question makes sense if the desire of Marys heart was to remain a
virgin because her heart was directed to God alone.327
The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to
be born will be called holy; the Son of God (Lk 1:35).
God answered the longing of Marys heart. The Holy Spirit will be her supernatural Spouse. She will be Gods
alone and have a divine Son while remaining a virgin. No wonder Mary exclaimed, for he who is mighty has
done great things for me (Lk 1:49).
Some Protestants object to the idea of Marys perpetual virginity. The Catechism responds:
Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus (Mk
3:31-35; 6:3; 1 Cor 9:5; Gal 1:19). The Church has always understood that these passages are not referring to
other children of the Virgin Mary. In fact, James and Joseph, brothers of Jesus, are the sons of another Mary, a
disciple of Christ, whom St. Matthew significantly calls the other Mary (Mt 13:55; 28:1; cf. Mt 27:56). They
are close relations of Jesus, according to an Old Testament expression.328
The claim that the Greek word used for brothers must mean biological siblings bristles with difficulties when
the biblical use of this term is examined. Consider the following examples:
In Acts 1:15, Peter stood up among 120 brothers. Are we to suppose that they all had the same parents? St.
Paul informs us that 500 brothers saw the resurrected Jesus at one time (1 Cor 15:6). Are we to believe that
these brethren were the sons of one woman? Indeed, there is no indication in the context of these passages that
most of them were even related.

WOW!
Marys virginal conception of Jesus manifests Gods absolute initiative in the Incarnation. Jesus is always the
natural Son of the Father and he became the biological Son of Mary. Marys perpetual virginity anticipates the
virginal relationship that all the redeemed will have with the heavenly Bridegroom in the eternal wedding feast
of the Lamb.

MARYS PERPETUAL VIRGINITY

CCC 496-507
The Object of the Exercise
Students should know that the Church has always taught that Mary remained a virgin before, during and after the
birth of Jesus. They should be able to answer the objection based on the brothers of the Lord, and they need to
memorize 1 Corinthians 15:6 and Acts 1:15.

Supporting Information
Mary was referred to as ever virgin in the early centuries of the Church. From the time of St. Augustine (354450) onward there was an explicit emphasis on Mary remaining a virgin before, during and after the birth of
Christ. In the most ancient liturgies Mary is given the title of always-virgin.329
God willed Marys virginal conception of Jesus in order to insure that the heavenly Father is Jesus only Father.
When the angel Gabriel announced to Mary that she was asked to be the mother of God, she asked:
How can this be, since I have no husband? (Lk 1:34) - literally since a man I know not?
It is unreasonable to suppose that Mary was asking Gabriel to explain the process of human reproduction.
Furthermore the text notes that Mary was betrothed to Joseph (Lk 1:27). Scholars point out that betrothal among
the Jews was in fact a true marriage.330 If Joseph had died during the betrothal, Mary would be considered a
widow. The question makes sense if the desire of Marys heart was to remain a virgin because her heart was
centered on God alone. St. Augustine offered the following explanation: Mary certainly would not have spoken
those words if she had not vowed her virginity to God.331 De la Potterie argues persuasively that Marys
question indicates her orientation, which was a profound attraction to a virginal way of life, a secret desire for
virginity.332
God solved Mary dilemma, when the angel Gabriel informed Mary:
The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to
be born will be called holy; the Son of God (Lk 1:35).
God answered the longing of Marys heart. The Holy Spirit will be her supernatural Spouse. She will be Gods
alone and will conceive a divine Son while remaining a virgin. Virginity and maternity will exist together in the
mystery of the Incarnation. No wonder Mary exclaimed, for he who is mighty has done great things for me (Lk
1:49).333

Objection to the Virgin Birth

Regarding Marys virginal conception of Jesus, St. Matthew quotes Isaiahs prophecy to the unfaithful King Ahaz,
who trusted in political alliances rather than the Lord:
Behold, a virgin shall conceive and bear a son, and his name shall be called Emmauel (Mt 1:23; cf. Is 7:14).
Some have objected that the Hebrew text uses the word almah, which refers to a young girl of marriageable age,
but it is not the term for a virgin. While this is true, it ignores the later Hebrew interpretation of this passage in
the Septuagint that uses the Greek word parthenos, which does mean virgin. It is obvious that the Holy Spirit
inspired St. Matthew to quote the Septuagint. So apart from religious skeptics, who question miracles, there is a
general agreement among Christians that Marys virginity was preserved during the conception and birth of Jesus.

However, the controversy arises with many contemporary Protestants who deny that Mary remained a virgin after
the birth of Jesus. This is surprising from the Catholic perspective. St. Matthew reports Josephs painful
dilemma when he discovered Marys pregnancy, and his decision to send her away quietly (Mt 1:18-19). At

this juncture God intervened:

Behold, an angel of the Lord appeared to him in a dream, saying, Joseph, son of David, do not fear to take Mary
your wife, for that which is conceived in her is of the Holy Spirit When Joseph woke from sleep, he did as the
angel of the Lord commanded him; he took his wife, but knew her not until she had borne a son, and he called his
name Jesus (Mt 1:20, 24-25).
It seems clear to me that the revelation of the Holy Spirits role in Marys conception would permanently place
Joseph in a position of awe and reverence in relationship to his legal wife who is the supernatural spouse of the
Holy Spirit and the Mother of God. From that point onward it is inconceivable to me that St. Joseph would have
thought of consummating his marriage with Mary in a physical manner.
Nevertheless, like the role of fathers who adopt a son, Joseph is called to exercise a real fatherhood to Jesus.
Consider how one scholar aptly describes Josephs role in the Holy Family:
He is called upon to love his wife in virginity, to nurture anothers Child, expecting no personal reward, to
mobilize all his practical resourcefulness and thus cooperate in giving birth to Gods plan of salvation. His
vocation is to be the visible fatherhood of God on earth, to serve the Son of God and his Mother selflessly, and
such service is reward enough in itself.334

Objections to Marys Perpetual Virginity

Now lets consider the objections some Protestants bring against Mary perpetual virginity.

Objection # 1 Until
In Matthews Gospel, the evangelist writes: he [Joseph] took his wife, but knew her not until she had borne a
son; and he called his name Jesus (Mt 1:25). Some Protestants have argued that the use of until indicates that
Mary and Joseph had sexual relations after the birth of Jesus and therefore had other children.

Response #1
This interpretation forces a meaning on the word until it does not have in its biblical usage. The Greek and
Hebrew words for until that are used in the Bible indicates that some action happened or did not happen up to a
certain point. These words do not imply that the behavior changed after that point in time. Scholars are in
agreement on this point. For example, Dr. William Hendriksen, the former Professor of New Testament Literature
at Calvin Seminary in Grand Rapids, Michigan wrote: This conclusion cannot be based merely upon the negative
plus until. That wording does not always introduce an event (in this case: she gave birth to a son) whereby the
earlier situation (the couple had no sexual relations) is reversed (they now begin to have sexual relations).335
Consider the following examples of the use of the word until:
And so Sauls daughter Michal was childless until the day of her death (2 Sam 6:23).
Are we to conclude from this use of until that Michal bore children after her death?
But when Paul had appealed to be kept in custody for the decision of the emperor, I commanded him to be held
until I could send him to Caesar (Acts 25:21).
The use of until does not mean that Paul was no longer kept in custody when he was sent to the emperor.
St. Peter wrote: Moreover, we possess the prophetic message that is altogether reliable. You will do well to be
attentive to it, as a lamb shinning in a dark place, until the day dawns and the morning star rises in our hearts (2
Pet 1:19).
St. Peter is certainly not implying that we should cease being attentive to the truths he was presenting after the
day dawns and the morning star rises in [our] hearts.

Objection # 2 - Sexual intercourse for married couples is divinely approved.

Many biblical passages support the idea that sexual intercourse within marriage is divinely approved. In addition
children are always considered an unmitigated blessing in the Bible. Some Protestants argue from these two

statements that Mary and Joseph must have had other children.

Response # 2
The fact that marital intercourse is divinely approved within marriage does not mean that it is divinely
commanded. Nor can it be logically concluded that because sexual intercourse within marriage is divinely
approved, Joseph and Mary had sexual intercourse and other children.

Objection # 3 - Firstborn son.

Jesus is called Marys firstborn son in Luke 2:7. The use of the term firstborn clearly indicates that Mary had
other children.

Response # 3
This superficial objection ignores the ancient Jewish idiomatic use of the word firstborn son. It refers to the first
son to open the womb336 regardless of any other children or the lack thereof. The term firstborn son is a legal
term under the Mosaic Law (Ex 6:14). The Law of Moses commanded that the firstborn son be sanctified (Ex
34-20). It would be ridiculous to suppose that parents had to wait until a second son was born before they could
call their first son the firstborn, and only then were they obligated to carry out the Mosaic provision.

Objection # 4 - The brothers of the Lord.

In Matthew 12:46-47 references are made to Jesus brothers. Similar statements are made in Mark 3:31-32 and
Luke 8:19. Clearly, some have argued, the Bible explicitly states that Mary had other biological children.

Response # 4
Neither Aramaic, the language Jesus probably spoke, nor Hebrew has separate words for cousin and uncle. The
word brothers is commonly used in the Bible to describe cousins and uncles. Indeed, the words brother or
brothers are used to identify persons that have no biological relationships like friends, allies and Christians.
The Greek language of the New Testament does have separate words for brother, uncle and cousin. However, in
the New Testament the custom of the Hebrew Old Testament and the Greek Septuagint was followed. Therefore
the Greek word for brother does not necessarily indicate a biological sibling.
Consider the following examples.
Lot was Abraham's nephew. He was the son of Abrahams brother Haran (Gen 12:5). Yet in Genesis 14:15
Lot is called as Abrahams brother.
In Gen 29:15 Jacob is called brother by his uncle Laban.
In 1 Chronicles 23:21-22, the daughters of Eleazar are said to have married their brethren. This is not
possible because Eleazar had no sons. These brethren were really their cousins, the sons of Cis, who was
Eleazars brother.
The word brother was also used to describe unrelated people, such as a friend (1 Kings 9:13; 20:32; and 2
Sam 1:26).
In Amos 1:9 the word is used to describe an ally.
The claim that the Greek word used for brothers in the New Testament must mean biological siblings leads to
absurd conclusions:
In Acts 1:15 Peter stood up among 120 brothers. Are we to suppose that they all had the same parents?
These brethren were the early band of Christians awaiting the advent of the Holy Spirit.
St. Paul informs us that 500 brothers saw the resurrected Jesus at one time (1 Cor 15:6). Are we to
believe that these brethren were the sons of one woman? Indeed, there is no indication in the context of
these two passages (Acts 1:15 and 1 Cor 15:6) that most of these brothers were even related.

What about the passages in the New Testament that name specific brothers of the Lord?
In Matthew 13:55, James and Joseph and Simon and Judas are listed. However, James and Joseph are identified
in Matthew 27:56 as the son of another Mary, probably Mary of Clophas found in John 19:25. Simon appears to
be Simon the Cananean of Matthew 10:4. Judas is called the son of James in Luke 6:16 and Acts 1:13.
The second listing of brothers occurs in Mark 6:3. They are James and Joses and Judas and Simon. James and
Joses are identified in Mark 15:40 as the sons of another Mary. This is probably the same Mary discussed above
who appears in John 19:25. Judas and Simon appear in Matthews list (Mt 13:55). Simon appears to be Simon
the Cananean of Matthew 10:4. Judas is called the son of James in Luke 6:16 and Acts 1:13.
Conclusion: There is no Biblical evidence that Mary had any other biological children after the birth of Jesus.
There is, however, persuasive Biblical support for Marys perpetual virginity in addition to what has already
been presented.

Biblical Basis for Marys Perpetual Virginity.

In the passages that refer to Jesus brothers, the sacred authors are careful to only call Jesus the son of Mary, no
one else.
The force of the Greek text in Mark 6:3, the son of Mary implies that Jesus is Marys only son.
When Jesus was found in the temple at age twelve (Lk 2:41-51), there is no hint of other children.
In the Jewish society in which Jesus lived, younger sons never gave public advice to or criticism of an older
brother, much less, the oldest son. This would be very disrespectful. Yet, we find Jesus brethren publically
advising him to leave Galilee and go to Judea to make a name for himself (Jn 7:3-4). At another time his brethren
attempted to restrain him saying: He is out of his mind (Mk 3:21). These passages are understandable,
however, if these brethren were in fact Jesus uncles or some other older relatives.
Lastly, Jesus action at the foot of the cross, when he entrusted his mother to John, makes no sense if Mary had
other sons (Jn 19:26-27). The social customs of the time would have made such an action unthinkable. Craig
Keeners scholarly research enhances out understanding of Jesus action. Care for aged parents was part of
honoring them, a requirement of piety; both Luke (Acts 1:14) and John may uphold Jesus honor by guarding the
shame of Mary by locating her in a new family, an honorable household, the church. What we know of Jewish
customs suggests that they invited a dying man, including one who was crucified, to settle the legal status of the
women for whom he was responsible, a crucified man could make his testament even from the cross.337
Therefore, he concluded: By taking over Jesus role of caring for his mother, normally passed on to a younger
brother, the beloved disciple models how true disciples adopt the concerns of Jesus as their own and follow in
his steps (cf. 1 John 2:6).338 In effect, Jesus was bequeathing to John and in John to the Church his only earthly
inheritance, his mother.

Reflection
The revelation of Marys virginal conception of Jesus manifests Gods absolute initiative in the Incarnation. Jesus
is always the natural, firstborn Son of the Father, who became the biological Son of Mary. Marys perpetual
virginity, like the thousands of consecrated Christian virgins who followed her, anticipated the virginal
relationship that all the redeemed will have with the heavenly Bridegroom in the eternal wedding feast of the
Lamb. Mary always remained a virgin, but she was blessed with countless spiritual children:
The dragon was angry with the woman, and went off to make war on the rest of her offspring, on those who keep
the commandments of God and bear testimony to Jesus (Rev 12:17).

MARYS ASSUMPTION
CCC 966, 974
WHAT?
On November 1, 1950, Pope Pius XII solemnly defined as a dogma of faith Marys bodily Assumption into
heaven:
We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the
ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly
glory.339

WHY?
It was Gods glorious design that the Blessed Virgin should share every aspect of her divine Sons birth, death,
Resurrection and Ascension. Therefore it was eminently fitting that in her bodily Assumption into heaven, Mary
would experience a singular participation in her Sons Resurrection and Ascension.
Although silent on the point of Marys death, the testimony of Tradition does seem to favor the theological
opinions that she died and was most likely buried near the Garden of Gethsemane in Jerusalem, and that, in the
likeness of her Sons Resurrection, her body did not decompose after her death and burial but instead Mary was
gloriously assumed intact.340
The revelation of Marys assumption is implicitly contained in the prophecy of Genesis 3:15, when God predicted
the intimate association between the new Eve and the new Adam: I will put enmity between you and the woman,
and between your seed and her seed; he shall bruise your head, and you shall bruise his heel. This great struggle
led to Jesus total victory over sin and death. In the words of St. Paul:
When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the
saying that is written: Death is swallowed up in victory. O death, where is your victory? O death, where is your
sting? (1 Cor 15:54-55).
Jesus glorious Resurrection is both the essential agent and the first fruits of his victory over sin and death. Mary,
who had an indispensable role in his great victory and who already shared in his conquest of sin by her
Immaculate Conception, also shares in his triumph over death in her bodily Assumption into paradise.
John described his vision of Marys bodily reign in heaven as the queen mother:
A great sign appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a
crown of twelve stars. (Rev 12:1).
Mary is the woman of Genesis 3:15 and the fulfillment sign of Isaiahs prophecy of a virgin bearing a Son
whose name is Immanuel (Is 7:14). Among his dying words Jesus said to Mary, Woman, behold your son. Then
to John representing all the beloved disciples, Jesus said, Behold, your mother (Jn 19:26-27). Mary is the
mother of those who keep the commandments of God and bear testimony to Jesus (Rev 12:17).341

WOW!
Marys Assumption is a reminder that our time on earth is a journey. Our real destination is heaven. One day we
too will experience the victory over death in our glorified body.

MARYS ASSUMPTION
CCC 966, 974
The Object of the Exercise
Students need to understand the meaning of this doctrine. They need to memorize and explain Revelation 12:1.
They need to recognize that Marys Assumption foreshadows the resurrection of the just and their assumption into
heaven at the end of time.

Supporting Information
Introduction
On November 1, 1950, Pope Pius XII solemnly defined as a dogma of faith Marys bodily Assumption into
heaven:
We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the
ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly
glory.342
In the Popes definition he connected Marys Immaculate Conception, her Motherhood of God and her perpetual
virginity with her glorious Assumption into paradise. Marys Assumption is distinct from the Ascension of her
Son. Jesus ascended to the Father by his own power as the divine Son, whereas Mary was taken up by the
power of God.
Pius XII left open the question of whether or not Mary actually experienced death before she was assumed into
heaven. On this point the testimony of Tradition does seem to favor the theological opinions that she died and
was most likely buried near the Garden of Gethsemane in Jerusalem, and that, in the likeness of her Sons
Resurrection, her body did not decompose after her death and burial but instead Mary was gloriously assumed
intact.343
The revelation of Marys assumption is implicitly contained in the prophecy of Genesis 3:15, when God predicted
the intimate association between the new Eve and the new Adam:
I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head,
and you shall bruise his heel.
This great struggle led to Jesus total victory over sin and death. In the words of St. Paul:
When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the
saying that is written: Death is swallowed up in victory. O death, where is your victory? O death, where is your
sting? (1 Cor 15:54-55).
Jesus glorious Resurrection is both the essential agent and the first fruits of his victory over sin and death. Mary,
who played an indispensable role in his great victory already shared in his conquest of sin when she was
conceived without original sin. It is fitting that she also shared in his triumph over death in her bodily Assumption
into paradise. By annihilating sin at the moment of Marys conception and taking Marys body and soul up to
heaven at the end of her life, God completely reversed Eves curse.
In the Eastern Church, a feast called the Memorial of Mary, which honored all her privileges, was celebrated on
August 15. In the sixth century the Emperor Mauricius Flavius decreed that a feast of Marys dormition be
celebrated on August 15 throughout the Byzantine Empire. Today this feast is called the Assumption or the
Journey of the Blessed Mother of God Into Heaven.344 In the Latin Church, Pope St. Adrian I adopted this feast
in the seventh century. Between the years 1949 and 1950 an amazing outpouring of agreement manifested itself in
favor of a formal definition of the dogma of Marys Assumption. Included were the requests from 113 cardinals,
18 patriarchs, 2,505 bishops, 32,000 priests and male religious, 50,000 religious women and 8 million
laypersons.345

Unusual Departures of Righteous People

In anticipation of Marys assumption the Old Testament reveals several unusual departures of righteous men:
In Genesis 5:24, we read: Enoch walked with God, then he was no more, because God took him. The
book of Hebrews adds: By faith Enoch was taken so that he did not experience death; and he was not found,
because God had taken him (Heb 11:5).
In 2 Kings 2:11, we are told: As they [Elijah and Elisha] continued walking and talking, a chariot of fire
and horses of fire separated the two of them, and Elijah ascended into a whirlwind into heaven.

The Woman Clothed with the Sun346

In the book of Revelation, John saw the Blessed Mother bodily glorified in heaven as the queen mother. She had a
head and feet:
A great sign appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a
crown of twelve stars; she was with child and she cried out in her pangs of birth, in anguish for delivery (Rev
12: 1).
In this passage St. John draws on three Old Testament images. First, the woman identifies Mary as the new Eve
in fulfillment of Gods prediction in the passage from Genesis considered earlier:
I will put enmity between you and the woman, and between your seed and her seed (Gen 3:15).
Jesus is the seed of Mary who definitively defeats Satan.
Secondly, the sign of a woman giving birth recalls Isaiahs famous prophecy:
Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel (Mt 1:23; Is 7:14).
St. John adds this representation of the prophecys fulfillment in the book of Revelation:
She brought forth a male child, one who is to rule all the nations with a rod of iron (Rev 12:5).
Finally, Johns image of the woman giving birth in labor draws on Isaiahs description of Israel becoming a new
People of God on Mount Zion as a woman in the grip of labor pains:
Like a woman with child, who writhes and cries out in her pangs when she is near her time (Is 26:17).
Forty chapters later Isaiah returns to this same theme of a woman giving birth:
Before she was in labor she gave birth: before her pain came upon her she was delivered of a son (Is 66:7).
In the book of Revelation, St. John is describing Mary as the personification of Isaiahs Daughter Zion, because
she was chosen to give birth to the Savior. Therefore in her vocation as the Mother of the divine Son, Mary also
became the mother of the redeemed:
The dragon was angry with the woman, and went off to make war on the rest of her offspring, on those who keep
the commandments of God and bear testimony to Jesus (Rev 12:17).
In the combination of these images, Mary is a physical person, the Mother of Jesus, but she is also Mary
understood as a mystical figure, the Mother of all the believers and the heavenly model of the Church.347 As the
woman of Revelation, Mary recapitulates and expressed the whole reality of her divine motherhood, her
motherhood of the redeemed and of the motherhood of the Church.348 She is also depicted as reigning gloriously
in heaven, body and soul, as the Queen Mother.

Conclusion
Mary is the forerunner of Jesus victory over sin and death. She shared in his victory over sin in her Immaculate
Conception. We also share in this victory in the Sacrament of Baptism. Mary shared in her divine Sons victory
over death in her bodily Assumption into paradise. We, too, will participate in Jesus triumph over death when
our glorified bodies ascend into heaven to be greeted by our Savior and our heavenly Mother.

MARY, CO-REDEMPTRIX AND MEDIATRIX

CCC 968-970, 973, 975
WHAT?
When God chose Mary to become the mother of Christ the King, he also chose her to be the spiritual mother of
Jesus subjects in the order of grace. As mother, Mary participates in her Sons saving work in a way that far
exceeded the cooperation of any other creature. Mary also supports her children as their great advocate and
intercessor, as she joins her love and care for them with the union of hearts she shares with her divine Son.
Therefore, Mary is fittingly invoked under the titles of Mediatrix and Co-Redemptrix.

WHY?
Those who object to the title of Co-Redemptrix, completely miss the meaning of the prefix co, which comes
from the Latin word cum that means with. Co does not mean equal to. Jesus Christ is the only Redeemer.
The Second Vatican Council proclaimed:
Thus, in a wholly singular way she cooperated by her obedience, faith, hope and burning charity in the work of
the Savior in restoring supernatural life to souls.349
St. Paul understood that all Christians are called to share in Jesus work of redemption and intercession. This is
how the Heavenly Farther incorporates his earthly children in the family business of the Blessed Trinity. He
wrote to the Colossians:
Now I rejoice in my suffering for our sake, and in my flesh I complete what is lacking in Christs afflictions for
the sake of his body, that is, the Church (Col 1:24).
Mary is also invoked under the title of Mediatrix because her loving care and intercession follows and
accompanies her earthly children on their journey to paradise. As a result the Second Vatican Council also
proclaimed:
Therefore, the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and
Mediatrix.350
While acknowledging Marys singular role as mother and advocate, the Second Vatican Council also affirmed that
Marys subordinate role to her Son does not compete with Jesus saving work:
This, however, is so understood that it neither takes away anything from nor adds anything to the dignity and
efficacy of Christ the one Mediator.351
Marys cooperation with Jesus saving work is unique and her intercession on our behalf is exceedingly powerful,
but like everything in the order of grace they depend solely on Jesus infinite merits. Therefore, the Church
teaches:
Marys function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather
shows its power. But the blessed Virgins salutary influence on men ... flows forth from the superabundance of the
merits of Christ, rests on his mediation, depends entirely on it, and draws all its power from it.352

WOW!
Mary was with Jesus at every step along the way that led to Calvary. Now she is our great Advocate, Helper and
Mediatrix. Jesus denies nothing to his mother!

MARY: CO-REDEMPTRIX AND MEDIATRIX

CCC 968-970, 975
The Object of the Exercise
Students need to understand that Marys invitation to become the Mother of God was a vocation call to become a
Co-Redemptrix with her son and the great Mediatrix and Advocate for all her spiritual children. They need to
memorize Colossians 1:24 and be able to show how it supports Marys title of Co-Redemptrix and calls us to
also become co-redeemers.

Supporting Information
Co-Redemptrix
The titles Co-Redemptrix and Mediatrix, like all of Marys prerogatives, flow from her vocation as the Mother of
God. From the moment Mary uttered her fiat, her cooperation with Gods plan of salvation was exceptional and
far beyond the involvement of any other creature. Marys cooperation with Jesus redemptive mission is so
unique that she is fittingly referred to as Co-Redemptrix. Thus, Pope Benedict XV wrote:
Mary suffered and, as it were, nearly died with her suffering Son; for the salvation of mankind she renounced her
mothers rights and, as far as it depended on her, offered her Son to placate divine justice; so we may well say
that she with Christ redeemed mankind.353
The Second Vatican Council proclaimed:
Thus, in a wholly singular way she cooperated by her obedience, faith, hope and burning charity in the work of
the Savior in restoring supernatural life to souls. For this reason she is a mother to us in the order of grace.354

Protestant Objection and Catholic Response

Some anti-Catholic Fundamentalists claim that the title Co-Redemptrix proves that the Catholic Church teaches
that Marys role in our salvation is equal to her divine Son. This false accusation ignores the meaning of the
prefix co. Co comes from the Latin word cum, which means with. It does not mean equal to. A familiar
example occurs in movie credits. The star or stars are always listed first, then the co-stars are acknowledged.
No one thinks that the expression costarring indicates that these performers are equal in importance to stars.
Similarly, Catholics do not consider that Marys participation in the work of our Redemption is equal to that of
her son. Jesus Christ is the only Redeemer.
However, Marys vital cooperation (from the Latin cum operari to labor with) began with the conception and
birth of Jesus, because as Sacred Scripture declares:
We have been sanctified through the offering of the body, of Jesus Christ once for all (Heb 10:10).
The concept of co in the sense of sharing in the divine work of redemption is found elsewhere in the New
Testament. St. Paul captures this idea when he wrote of Apollos and himself, For we are Gods fellow workers
[co-workers]; you are Gods field, Gods building (1 Cor 3:9). Subsequently, he wrote:
Working together [co-workers] with him [Christ], then, we entreat you not to accept the grace of God in vain (2
Cor 6:1).
In his letter to the Colossians, St. Paul made the following amazing statement:
Now I rejoice in my suffering for your sake, and in my flesh I complete what is lacking in Christs afflictions for
the sake of his body, that is, the Church (Col 1:24).
Nothing, of course, is deficient in Jesus infinite merits. St. Paul is not suggesting that he adds to Christs merits,
rather his missionary activity operated by their power. However, human suffering is redemptive when its united
to Christs suffering as branches to a vine (Jn 15:1-8). In this way the Apostle cooperated in the task of our
redemption.

Human participation in Christs redemptive suffering is consistent with the Fathers plan throughout history, which
is to bring his earthly children into the business of the Blessed Trinity, namely, the salvation of souls. Clearly,
both the Church and St. Paul are speaking about cooperation in the work of redemption that is totally subordinate
to and dependent upon the merits of Christ.

Summary
Marys total submission to Gods redemptive plan that was exemplified in her fiat, continued throughout the
course of her life. It reached its climax on Calvary where she stood (Jn 19:25), suffering an unbloody martyrdom,
as she offered herself and her Son to the Father for mankinds salvation. When Mary gave birth to Jesus in the
humble surroundings of Bethlehem she experienced no labor pains. However, we may never fully understand the
terrible labor pains Mary bore in becoming the spiritual mother of the Church. No one cooperated with Jesus
redemptive activity with the fidelity of his mother.
At this juncture, it is useful to recall that holy Simeon predicted Jesus atoning death and Marys participation in
that momentous event:
Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against, and a sword
will pierce through your own soul also, that thoughts out of many hearts may be revealed (Lk 2:34-35).

Mediatrix
Because Mary is the mother of the redeemed in the order of grace, her love, care and protection extends to her
Sons brethren on earth who are surrounded by dangers and trials. The Second Vatican Council declared:
Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and
Mediatrix. This, however, is so understood that it neither takes away anything from nor adds anything to the
dignity and efficacy of Christ the one Mediator.355
The Church does not hesitate to profess this subordinate role of Mary, which it constantly experiences and
recommends to the heartfelt attention of the faithful, so that encouraged by this material help they may the more
closely adhere to the Mediator and Redeemer.356

Protestant Objection and Catholic Response

Protestants who object to the title of Mediatrix do so under two false grounds. First, they come to the erroneous
conclusion that this title somehow elevates Mary on a par with Christ in spite of the Churchs clear teaching to the
contrary:
No creature could ever be counted along with the Incarnate Word and Redeemer.357
Secondly, they misconstrue St. Pauls declaration in First Timothy 2:5 to reject subordinate mediators:
For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself
as a ransom for all (1 Tim 2:5).
This bogus conclusion ignores the first four verses of the same passage, which urges Christians to act as
subordinate mediators:
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for
kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every
way. This is good, and it is acceptable in the sight of God our savior, who desires all men to be saved and to
come to the knowledge of the truth (1 Tim 2:1-4).

The Queen Mother

There is another aspect of Johns vision of Mary in Revelation 12 that needs to be explored. Lets review the
passage:
And a great sign appeared in heaven, a woman clothed with the son, with the moon under her feet, and on her
head a crown of twelve stars (Rev 12:1).

St. Johns depiction of Mary as a royal figure draws on important Old Testament imagery. The first connection
recalls Josephs dream of the sun, the moon, and eleven stars bowing down to him (Gen 37:9). The sun and
moon represented Josephs parents and the stars signified his brothers and fellow patriarchs. In Johns vision, the
twelve foundations of the new Jerusalem were the Lambs twelve Apostles (Rev 21:14).
The second connection is with the Davidic dynasty. St. Matthew is careful to emphasize in his genealogy that
Jesus is the promised son of David (Mt 1:1-17). When Davids son Solomon succeeds him, he reigned with his
mother Bathsheba at his right hand. Throughout the history of the Davidic monarchy, the queen mother, or gebirah
(the great lady), was the second most important person in the realm after her son, the king. Her matchless
position is evidenced in the court protocol of that time:
So Bathsheba went to King Solomon, to speak to him on behalf of Adonijah. And the king rose to meet her, and
bowed down to her; then he sat on his throne, and had a seat brought for the kings mother; and she sat on his
right (1 Kgs 2:19).
Everyone rose when the king entered, but Solomon rose out of respect for his mother. Even the kings wives
bowed to the king (1 Kgs 1:16), but the king bowed in respect to honor his mother. Then he seated the queen
mother in the honored position, on his right (1 Kgs 2:19).
Furthermore, the queen mothers exalted position did not diminish or threaten the kings power and authority in
any way. Indeed, it depended entirely on the power of the king. At the same time, the special relationship
between the king and his mother gives her extraordinary influence. When Adonijah approached Bathsheba to ask
for her intercession, he said:
Pray ask King Solomon he will not refuse you (1 Kgs 2:17).
It is no stretch to see a connection between Bathshebas intercession with her son Solomon and Marys request to
Jesus at the wedding in Cana:
They have no wine (Jn 2:3).

Conclusion
For two thousand years Christians have asked the Blessed Mother to intercede on their behalf. They do this
because they know Jesus will not refuse her.

COMMUNION OF SAINTS
CCC 946-962, 1474-1477
WHAT?
The Communion of saints is the name given to the unity in Christ of all the redeemed, those on earth and those who
have died.358

WHY?
All the faithful form one body with Christ:
For just as the body is one and has many members, and all the members of the body, though many, are one body,
so it is with Christ Now you are the body of Christ and individually members of it (1 Cor 12:12-13, 27).
Therefore the Catechism teaches:
Since all the faithful form one body, the good of each is communicated to the others We must therefore believe
that there exists a communion of goods in the Church. But the most important member is Christ, since he is the
head Therefore, the riches of Christ are communicated to all the members, through the sacraments. As this
Church is governed by one and the same Spirit, all the goods she has received necessarily become a common
fund.359
The unity between Christ and his members includes:
1. The Church Triumphant - the saints in heaven.
2. The Church Suffering - the souls in Purgatory.
3. The Church Militant - the faithful living on earth.
The saints in heaven intercede for those on earth because they are closely united with Jesus. Their prayers greatly
help those who are battling on earth. The souls in Purgatory are the beneficiaries of our prayers and they also
pray for us. Indeed, our prayers for them make their intercession for us more effective.360
The Church Father Origin wrote:
But not the high priest [Christ] alone prays for those who pray sincerely, but also the angels and also the souls
of the saints who have already fallen asleep.
Some Protestants reject the Churchs teaching regarding the communion of saints, and particularly the intercession
of the saints for those on earth. They wrongly conclude that the intercession of the saints negates the unique
mediation of Christ. They fail to understand that the intercession of the members is only effective because of
Christ, the Head. He is always the primary mediator. All other acts of mediation are subordinate to Christ and
only effective through him.

WOW!
Faithful Christians do not cease being members of Christs body after death. Nor does death separate us from one
another, because we remain in Christ. Therefore, when someone dies and goes to heaven their union with Christ
and with those on earth is intensified. That person is free from all the constraints of sin; his faith yields to perfect
knowledge, and his love is perfectly enflamed for the whole Christ, Head and body.

COMMUNION OF SAINTS
CCC 946-962, 1474-1477
The Object of the Exercise
It is important for students to understand the marvelous reality of the communion of Saints, because they will live
in this reality for all eternity. Family and friends are important to us in this life, but they will be more important to
us in the next life.

Supporting Information
Introduction
The Communion of saints is the name given to the unity in Christ of all the redeemed, those on earth and those who
have died.361 This unity is so close that Christians are more closely related to one another in Christ than they are
naturally with their biological siblings.

The Church Teaches

The Catechism lays out the basic concept of the communion of saints:
Since all the faithful form one body, the good of each is communicated to the others We must therefore believe
that there exists a communion of goods in the Church. But the most important member is Christ, since he is the
head Therefore, the riches of Christ are communicated to all the members, through the sacraments. As this
Church is governed by one and the same Spirit, all the goods she has received necessarily become a common
fund.362
In the communion of saints, a perennial link of charity exists between the faithful who have already reached
their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth.
Between them there is, too, an abundant exchange of all good things. In this wonderful exchange, the holiness of
one profits others, well beyond the harm that the sin of one could cause others. Thus recourse to the communion
of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin.363
The Church makes a distinction between three distinct groups that make up the members of Christ.364 This
includes:
1. The Church Triumphant - the saints in heaven.
Because they are more intimately united to Christ, the saints continually intercede for those who are still battling
on earth. St. Dominic told his brothers while he was dying: Do not weep, for I shall be more useful to you after
my death and I shall help you then more effectively than during my life.
St. Thrse of Lisieux said, I want to spend my heaven in doing good on earth.365
2. The Church Suffering - the souls in Purgatory.
Communion with the dead. In full consciousness of this communion of the whole Mystical Body of Jesus Christ,
the Church in its pilgrim members, from the very earliest days of the Christian religion, has honored with great
respect the memory of the dead; and because it is a holy and a wholesome thought to pray for the dead that they
may be loosed from their sins' she offers her suffrages for them. Our prayer for them is capable not only of
helping them, but also of making their intercession for us effective.366
3. The Church Militant - the faithful living on earth.
Those living on earth are daily engaged in spiritual warfare (2 Cor 10:3-4; Eph 6:13-17; 1 Thess 5:8), and they
must work out their salvation in fear and trembling (Phil 2:12). Therefore, we need the intercession of the
saints.

The Biblical Basis of the Communion of Saints.

The Churchs teaching about the communion of saints is firmly rooted in Sacred Scripture, particularly the
passages that reveal the great mystery of the Mystical body of Christ. These passages are rich in meaning.

During the Last Supper Jesus spoke about the intimate union he achieves with Christians in the Eucharist. He used
the analogy of the vine with the branches. He said, I am the vine, you are the branches. Then he adds, He who
abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing (Jn 15:5). Jesus
repeatedly uses the word abide (meno in Greek) in this passage, tying it with his Eucharistic discourse: He
who eats my flesh and drinks my blood abides in me, and I in him (Jn 6:56).
St. Paul used the metaphor of a body:
For as in one body we have many members, and all the members do not have the same function, so we,
through many, are one body in Christ, and individually members of one another (Rom 12:4-5)
Do you not know that your bodies are members of Christ? (1 Cor 6:15).
For just as the body is one and has many members, and all the members of the body, though many, are one
body, so it is with Christ. For by one Spirit we were all baptized into one body Now you are the body of
Christ and individually members of it (1 Cor 12:12-13, 27).
He is the head of the body, the Church And let the peace of Christ rule in your hearts, to which indeed
you were called in the one body (Col 1:18).

Protestant Objection
Some Protestants reject the Churchs teaching regarding the communion of saints, and particularly the intercession
of the saints in heaven for those on earth. They wrongly conclude that the intercession of the saints negates the
unique mediation of Christ.

Catholic Response
This objection shows a fundamental flaw in understanding human intercession. The intercession of Christs
members is only effective because of Jesus, the Head. Jesus is always the primary mediator. All other acts of
mediation are subordinate to Christ and only effective through him.
It is comforting to know that faithful Christians do not cease being members of Christs body after death. Nor
does death separate us from one another, because we remain in Christ. Therefore, when someone dies and goes to
heaven their union with Christ and with those on earth is intensified. That person is free from all the constraints
of sin; his faith yields to perfect knowledge, and his love is perfectly enflamed for the whole Christ, Head and
body. This is particularly reassuring in regard to our loved ones who have predeceased us. They are our
intercessors in heaven. At the same time, the communion of saints should motivate us to pray for those in
Purgatory. They cannot help themselves, but they can and do pray for us.

INDULGENCES
CCC 1332, 1471-1479
WHAT?
An indulgence is a remission of the temporal punishment due to sins whose guilt has already been forgiven, which
the faithful Christian gains under certain prescribed conditions through the action of the Church.367

WHY?
Sin has two consequences: guilt and punishment. Punishment can be eternal or temporal.
When God forgives sins, he removes the guilt and the eternal punishment, but the temporal punishment may
remain. An indulgence removes this temporal punishment. Therefore, an indulgence is called partial or plenary
according as it removes either part or all of the temporal punishment due to sin. The distinction between eternal
and temporal punishment is evident in connection with Original Sin. When it is forgiven a temporal punishment
remains. We will all die.
It is the essence of the doctrine of indulgences that Jesus in his mercy uses the Church he founded to forgive sins
and to remove the temporal penalties due sins. The biblical basis for this teaching is found in the power Jesus
promised his Church through Peter and his successors:
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 16:19).
The traditional opposition to indulgences at the time of the Reformation came from the abuse of indulgences that
bordered on superstition, and from the evil practice of selling indulgences. Today that opposition is rooted in the
rejection of the Churchs authority, and defective notions of justification that has God doing everything and humans
doing nothing.
The purpose of granting indulgences is to spur Christians to perform works of devotion, penance, and
charity.368 In this way the Church brings Gods mercy to sinners in another way, as she encourages her members
to pray for the dead and to offer prayers and penances for them.
The most common forms of penance are prayers, fasting, and almsgiving. These three pious acts diminish or
eliminate pride, disordered appetites, and the excessive attachment to and desire for things. Jesus recommended
prayer, fasting and almsgiving during the Sermon on the Mount (Mt 6:1-18).
To gain a plenary indulgence, a person must receive the sacraments of confession and the Eucharist seven days
before or after performing the indulgenced work. The person must pray for the intention of the Pope. The
customary prayers include one Our Father, one Hail Mary and one Glory Be. Finally, the person must be free
from any attachment to sin, even venial sin. If any of these conditions are absent, the indulgence will be partial.

WOW!
God does not desire that anyone go to purgatory. Therefore, the Church generously gives us the means to avoid
purgatory and to help those who are suffering there. The Bible tells us: In all you do, remember the end of your
life, and then you will never sin (Sir 7:36).

INDULGENCES
CCC 1332, 1471-1479
The Object of the Exercise
Students need to understand the meaning of indulgences and be able to give a biblical defense of the Church
teaching on indulgences. They should memorize Mt 16:19, Jn 20:21-23, and 2 Sam 12:13-14. Finally, they need
to develop the habit of offering indulgences for the poor souls in Purgatory.

Supporting Information
Definition
The Catechism of the Catholic defines an indulgence in the following manner:
An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been
forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the
action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the
satisfactions of Christ and the saints. An indulgence is partial or plenary according as it removes either part or all
of the temporal punishment due to sin. The faithful can gain indulgences for themselves or apply them to the
dead.369
Indulgences are Gained Through the Church
An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by
Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ
and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins.
Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of
devotion, penance, and charity.370
It is the essence of the doctrine of indulgences that Jesus in his mercy uses the Church he founded to forgive sins
and to remove the temporal penalties due sins. The biblical basis for this teaching is found in the power Jesus
promised his Church through Peter and his successors:
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 16:19).
Sacred Scripture also tells us that God gave the authority to forgive sins to men (Mt 9:8), and to Christs
ministers in particular. Thus Jesus told the Apostles:
As the Father has sent me, even so I send you .... Receive the Holy Spirit. If you forgive the sins of any, they are
forgiven; if you retain the sins of any, they are retained (Jn 20:21-23).
In giving his Church the power of forgiving sins, Jesus certainly gave the Church the power of forgiving the
temporal penalties due to sin.
The connection between the Churchs ability to forgive sins and indulgences is historical as well as theological
and biblical. In the early Church there was a keen sense that the temporal punishment due to sins needed to be
forgiven.

Forgiveness and Temporal Punishment

The Bible teaches that the guilt and the eternal punishment of sin may be forgiven, but the temporal punishment
remains.
1. When King David acknowledged his sins of adultery and murder, the prophet Nathan said to David:
The Lord also has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly
scorned the Lord, the child that is born to you shall die (2 Sam 12:13-14). Nathan also said, Now therefore the
sword shall never depart from your house (2 Sam 12:10). David sins were forgiven, but he suffered the
temporal punishment of a babys death and strife within his kingdom.

2. The distinction between the forgiveness of the guilt and eternal punishment of sin and the temporal punishment
due to sin is also clearly seen in relationship to original sin (Gen 3:22-24; Rom 5:12). The merits of Jesus Christ
redeem us so that original sin is forgiven, but we will still die, which is a temporal punishment that comes from
original sin.
From the earliest days of Christianity, acts of penance were assigned as part of the sacrament of Confession,
because the Church recognized the need to repair the temporal penalties of sin. This is easily understood, for
example, in the case of theft. When someone steals a car the guilt of that sin can be forgiven, but the temporal
penalty must be addressed - the car or its value must be restored. The penances given in the early Church along
with the forgiveness of serious (mortal) sins like apostasy, murder, and abortion were severe. These penances
could stretch over years. This practice was rooted in part by a keen sense of the gravity of sin a sense we have
lost. Over time indulgences were attached to acts of prayer and penance that could shorten the temporal penalties
due to sin.

The Churchs Treasury

The Churchs treasury consists in the infinite merits of Jesus Christ, which can never be exhausted. The prayers
and good works of the Blessed Virgin Mary and all the saints are included in the Churchs treasury, because they
reflect the fruit of the graces that come from Christs infinite merits.371

Protestant Opposition
The initial Protestant opposition to indulgences at the time of the Reformation came from the abuse of indulgences
that bordered on superstition, and from the evil practice of selling indulgences. Of course, the abuse of
indulgences has no bearing on the truth of the doctrine. Today that opposition is rooted in the rejection of the
Churchs authority, and defective notions of justification that has God doing everything and humans doing nothing.

How to Gain Indulgences

Most of the pious prayers familiar to Catholics have indulgences attached to them. To gain a plenary indulgence,
a person must receive the sacraments of confession and the Eucharist seven days before or after performing the
indulgenced work. The person must pray for the intention of the Pope. The customary prayers include one Our
Father, one Hail Mary and one Glory Be. Finally, the person must be free from any attachment to sin, even venial
sin. If any of these conditions are absent, the indulgence will be partial.
The Church has always recommended the three most common forms of penance: prayers, fasting, and almsgiving.
These three pious acts diminish or eliminate pride, disordered appetites, and the excessive attachment to and
desire for things. Jesus was tempted in his appetites (Mt 4:1-4), to pride (Mt 4:5-7), and in the allure of things
(Mt 4:8-10). Subsequently, Jesus recommended prayer, fasting and almsgiving during the Sermon on the Mount
(Mt 6:1-18).
The following pious practices have plenary indulgences attached to them:
Adoration of the Blessed Sacrament for one half hour or more.
Read Sacred Scripture for at least one half hour.
Recite the Rosary and meditate on the mysteries in a church or in the family or pious association.
Devoutly take part in the adoration of the cross during the solemn liturgy on Good Friday.
Devoutly participate in a priests first Mass.
Devoutly make the Stations of the Cross.

Conclusion
God does not want anyone to spend time in purgatory. Indeed, Jesus concluded the Beatitudes with the

commanded for us to be perfect, as your heavenly Father is perfect (Mt 5:48). That which is humanly
impossible becomes attainable with Gods help. In the words of St. Paul: I can do all things in him who
strengthens me (Phil 4:13).

PRAYING TO THE SAINTS

CCC 946-62
WHAT?
Christians form one body with Christ. The saints in heaven form a cloud of faithful witnesses. When they
entered into the joy of their Master, they were put in charge of many things (Mt 25:21). Their intercession is
their most exalted service to Gods plan. We should ask them to intercede for us and for the whole world.372

WHY?
The Catechism defines prayer as the raising of ones mind and heart to God or the requesting of good things from
God.373 Prayer is so important that Jesus told his followers a parable to encourage them to pray always (Lk
18:1-8).374 A prayer for others was one of Jesus last words on the cross: Father, forgive them, for they know
not what they do (Lk 23:34). St. Pauls prayers gave the Church an enduring legacy of praying for our brothers
and sisters in Christ.375
Prayer is our collaboration with the mission of Christ and the Holy Spirit. The saints, who uniquely share in
Christs love, are mighty prayer warriors, joining in Jesus petition on behalf of his brethren on earth, especially
sinners. Paul reminded the Romans of Jesus intercession:
It is Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed
intercedes for us (Rom 8:34).
Jesus is the one mediator between God and men (1 Tim 2:5). This truth forms the basis of St. Pauls urgent
request:
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for
kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectfully in
every way. This is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved and
to come to the knowledge of the truth (1 Tim 2:1-4).
There are many examples in the New Testament of Christians praying for each other.376 Most Protestant churches
encourage praying for members in need. St. James tells us:
The fervent prayer of a righteous person is very powerful (Jas 5:16).
Certainly the prayers of the saints in heaven on our behalf are particularly powerful because they are completely
righteous in their intimate union with God.
Some claim that Catholics are praying to dead saints, but Jesus rejected the idea of dead saints:
Have you not read what was said to you by God, I am the God of Abraham, the God of Isaac, and the God of
Jacob? He is not the God of the dead but of the living (Matt 22:31-32).

WOW!
The saints are filled with the love of God and for Gods children struggling on earth. When we ask the saints to
pray for us, God uses their petitions to continue his work of mercy for our benefit. Catholics pray to the saints
because God answers our prayers. It works!

PRAYING TO SAINTS
CCC 946-963
The Object of the Exercise
Students should understand that praying to the saints is part of Gods family plan. Therefore it does not in any
way negate Jesus unique mediation rather it shows its power and totally depends on it. They should memorize
and be able to explain 1 Tim 2:1-5.

Supporting Information
The Catechism defines prayer as the raising of ones mind and heart to God or the requesting of good things from
God.377 Prayer is so important that Jesus told his followers a parable to encourage them to pray always (Lk
18:1-8).378 A prayer for the benefit of others was one of Jesus last words on the cross: Father, forgive them, for
they know not what they do (Lk 23:34). St. Pauls prayers for the Church in imitation of Jesus left an enduring
legacy of praying for our brothers and sisters in Christ.379

Protestant Objection # 1
Some Protestants accuse Catholics of worshipping the saints, particularly the Blessed Virgin Mary, because
Catholics ask the saints to intercede for them. They claim this negates Jesus unique mediation as stated by St.
Paul:
For there is one God, and there is one mediator between God and man, the man Jesus Christ, who gave himself
as a ransom for all, the testimony to which was given at the proper time (1 Tim 2:5).

Response # 1
This use of 1 Timothy 2:5 is a classic example of proof texting, that is, yanking a passage out of its context to give
it a meaning it does not have within its context. When the first four verses of chapter two are considered, an
entirely different meaning emerges:
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for
kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectfully in
every way. This is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved and
to come to the knowledge of the truth (1 Tim 2:1-4).
Clearly, the Apostle request that supplications, prayers, intercessions, and thanksgivings be made for all men,
for kings and all who are in high positions (1 Tim 2:1-2) is an example of human mediation between God and
men. St. Pauls theological basis for urging subordinate mediation is verse five, the very verse used out of its
context to reject the idea. At. Paul is fully aware that no persons prayers have power of themselves. However,
prayer is effective because a Christians mediation is founded on and draws its strength from the one mediator
between God and man, the man Jesus Christ (1 Tim 2:5).
As a matter of fact, Protestants themselves are encouraged to pray for others. It is a common occurrence for their
churches to have prayer intentions so the members can intercede for one another. This is a sensible practice that
is built on the many examples in the New Testament of Christians praying for each other (2 Cor 13:7; Eph 6:18;
Phil 1:9; Col 1: 3, 9; 4:3; Heb 13:18). If ordinary Christians can and should pray for one another, it makes no
sense to claim that asking those in heaven to pray for us is somehow offensive to God because it detracts from
Jesus unique mediation.
Many Christians, both Catholics and Protestants have relatives who were fervent prayer warriors during their
lifetime. They were particularly faithful in praying for their family members and friends. If this practice is
pleasing to God during their journey on earth, there is no basis to claim that it becomes offensive to God if they
continue their prayer ministry in heaven. To claim otherwise is nonsense.

Protestant Objection # 2
It is claimed that paying to dead saints is forbidden in Deuteronomy:
Let there not be found among you anyone who immolates his son or daughter in the fire, nor a fortuneteller,
soothsayer, charmer, diviner, or caster of spells, nor one who consults ghosts and spirits or seeks oracles from the
dead. Anyone who does such things is an abomination to the LORD (Deut 18:10-12).

Response # 2
This objection confuses the practice of necromancy, which is forbidden, with prayers directed to the saints.
Necromancy is the practice of communicating with the spirits of the dead in order to predict the future. It is a
form of black magic or sorcery that is connected with devil worship.
The Saints arent dead, but very much alive with God in heaven. Jesus clarified this very point to the Sadducees
who denied the resurrection:
And as for the resurrection of the dead, have you not read what was said to you by God, I am the God of
Abraham, the God of Isaac, and the God of Jacob? He is not the God of the dead but of the living (Matt 22:3132).
All prayers are ultimately directed to God, who alone has the power to grant our petitions.
Prayers to the saints are nothing more than requests for them to intercede for us. There is no attempt to conjure up
those who have died or to ask them to reveal the future. St. James tells us:
The fervent prayer of a righteous person is very powerful (Jas 5:16).
Certainly the saints who are enveloped in Gods love in paradise meet the standard of righteous persons.
In the book of Revelation, St. John describes the prayers of the saints ascending to God:
And another angel came and stood at the altar with a golden censer; and he was given much incense to mingle
with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with
the prayers of the saints from the hand of the angel before God (Rev 8:3-4).

The Saints, Gods Masterworks

The saints reflect Gods holiness and inspire Christians to follow their example.380 Their remarkable lives draw
us to marvel at the holiness and goodness of God who encompasses all their wonderful qualities to an infinite
degree.

PURGATORY
CCC 1030-1032
WHAT?
Purgatory is the place where those who die in Gods grace and friendship go, who are assured of their eternal
salvation, but imperfectly purified, they undergo purification in order to achieve the holiness necessary to enter
heaven.381

WHY?
Purgatory is required by Gods justice. Sin incurs the liability of guilt and the liability of punishment. God
forgives the guilt of sin through his great mercy, but his justice still demands temporal punishment for sin.
Therefore, if a person dies whose sins were forgiven but before satisfying the full punishment for them, he will
suffer the remaining purification in the next life before he enters heaven.382
Some Protestants object to this doctrine on the basis that the word Purgatory is not found in the Bible. That is
true, but neither is the word Trinity. Yet, the doctrine of the Trinity is not denied on that basis. What matters is
that both the doctrine of Purgatory and the Trinity are taught in divine revelation.
The Tradition of the Catholic Church is rooted in passages from the Bible that speak of a cleansing fire:
If any mans work is burned up, he will suffer loss, though he himself will be saved, but only as through fire
(1 Cor 3:15).
So that the genuineness of your faith, more precious than gold which though perishable is tested by fire, may
redound to praise and glory and honor at the revelation of Jesus Christ (1 Pet 1:7).
This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture:
Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sins.383
Some object to Purgatory on the basis that Jesus infinite merits made complete satisfaction for the guilt and
punishment of sin. It is true that Jesus atonement was more than sufficient, but Gods justice requires that we
participate by making satisfaction for the temporal punishment due to our sins. Thus, St. Paul wrote:
And in my flesh I complete what is lacking in Christs afflictions for the sake of his body, that is, the church
(Col 1:14).
What is lacking in Christs afflictions is the satisfaction for the temporal punishment due to sin.

WOW!
Purgatory is not a last chance for those who die in mortal sin. It is where the purifying fire of Gods love purifies
souls to enter paradise. In the catacombs these words were found: In your prayers remember the words of the
dying Christians.

PURGATORY
CCC 1030-1032
The Object of the Exercise
Students should understand three things about purgatory. First they need to understand its meaning. Secondly, they
should be able to explain and defend its biblical basis. Finally, they should develop the habit of praying for the
poor souls in purgatory. They should also memorize the following biblical passages: 1 Cor 3:15; 1 Pet 1:7; 2
Macc 12:46; and Col 1:14.

Supporting Information
The Teaching of the Church
The Catechism gives the following explanation of Purgatory:
All who die in Gods grace and friendship, but still imperfectly purified, are indeed assured of their eternal
salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of
heaven.384
There are several key points in the above teaching:
1. Purgatory is not a second chance for those who die in the state of mortal sin.
2. Everyone in Purgatory knows that they will eventually get to heaven.
3. It is a place of purification so that the persons in Purgatory can achieve complete holiness.
Gods justice requires the existence of Purgatory. Every sin incurs the double liability of guilt and of punishment.
God forgives the guilt and the eternal punishment of sin through his great mercy, but his justice still demands
temporal punishment for sin. Therefore, if a person whose sins were forgiven but dies before satisfying the
temporal punishment for them, he will suffer the remaining purification in the next life before he enters heaven.385
The distinction between the guilt and the punishment of sin is evident in Sacred Scripture:
I acknowledge my sin to you, and I did not hide my iniquity; I said, I will confess my transgressions to the
Lord, then you forgave the guilt of my sin (Ps 32:5).386
If they violate my statues and do not keep my commandments, then I will punish their transgression with the
rod and their iniquity with scourges; but I will not remove from him my merciful love, or be false to my
faithfulness (Ps 89:31-33).387
The Catechism further explains the punishment of sin:
To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double
consequence. Grave or mortal sin388 deprives us of communion with God and therefore makes us incapable of
eternal life, the privation of which is called the eternal punishment of sin. On the other hand every sin, even
venial, entails an unhealthy attachment to creatures [and harms others], which must be purified either here on
earth, or after death in the state called purgatory. This purification frees the person from what is called the
temporal punishment of sin. These two punishments must not be conceived of as a kind of vengeance inflicted
by God from without, but a consequence that flows from the very nature of sin. A conversion or repentance that
proceeds from a fervent charity, that is, the complete love of God, can attain the complete purification of the
sinner in such a way that no punishment would remain.389

Protestant Objections
Objection # 1: The Word Purgatory
Protestants point out that the word Purgatory is not found in the Bible.

Answer # 1
It is true, the word Purgatory is not found in the Bible. It is a theological term that comes from the Latin word
pugare, which mans to purge, to purify, or to make clean. However, the theological terms Trinity and
Incarnation are also not found in the Bible. However, the doctrines of the Trinity (Three divine Persons in one
divine nature) and the Incarnation (The eternal Son assumed a human nature) are not denied on that basis, because
these truths are taught in divine revelation. In the same way the Catholic Church teaches the doctrine of Purgatory
because God also revealed it.

The Biblical Basis for Purgatory

1. The Bible teaches that not even the slightest sin will enter heaven:
But nothing unclean shall enter, nor any one who practices abominations or falsehood, but only those who
are written in the Lambs book of life (Rev 21:27).
Pursue peace with everyone, and the holiness without which no one will see the Lord (Heb 12:14).
2. If any mans work is burned up, he will suffer loss, though he himself will be saved, but only as through fire
(1 Cor 3:15).
The Tradition of the Catholic Church is rooted in passages from the Bible that speak of a cleansing fire.390 In this
example, St. Paul opens this letter with clear statements that he is writing to men and women who have been
redeemed saved to use a favorite Protestant term. He writes, to those sanctified in Christ Jesus, called to be
saints given the grace of God so that you are not lacking in any spiritual gift (1 Cor 1:2, 4, 7). Then he
addresses the dissensions and factions in the church of Corinth (1 Cor 1:11-13). He charges that they have been
infected by the false wisdom of this world.391 Therefore, he remarks that they were acting in a very unspiritual
way (1 Cor 3:4). He laid the foundation like a skilled builder (1 Cor 3:10), but he makes the point that it is
God alone who gives the growth (1 Cor 3:7). Men are merely Gods instruments, his servants or ministers and
fellow workers.
St. Paul develops this instruction with two similes. The first centers on crops in a field (3:6-9) and the second
focuses on a building of deeds (3:9-17). In describing the reward given to those who work at building up the
Church with good works (3:14-15), St. Paul makes it very clear that everyone is paid according to what he does.
Upright living and correct teaching constitute good material, described as gold, silver, and precious stones (1
Cor 3:12). Anything less than that is defective material that is depicted as: wood, hay, and straw (1 Cor 3:12),
which must be discarded, that is, burned up, he will suffer loss, though he himself will be saved, but only as
through fire (1 Cor 3:15).
The Greek word for suffer loss (zemiothesetai from the verb zemioo) has the meaning of punishment, which in
the context of the passage means the saved man will suffer punishment after death because of his bad works.
Both the Old Testament and the New Testament use this Greek verb for punishment, sometimes even for eternal
punishment.392 However, here it refers to temporal punishment after death in Purgatory.
In addition the Greek word houtos, (in verse 15) which is translated as but only, has the lexical meanings of:
likewise, similarly, even so, in the same manner, in the same way, etc. It is an adverb modifying the
preceding verb will be saved. This clarifies the meaning of the passage: If any mans work is burned up, he
will suffer loss [punishment], though he himself will be saved, but only [houtos] as through fire (1 Cor 3:15).
This indicates how the man is saved, that is, enters heaven through fire.
It is also profitable to compare the fire of verse 13 with the fire of verse 15. St. Paul teaches that as Gods
fire will purify any dross from the work accomplished in verse 13 so, too, will fire refine the man himself of any

impurities in verse 15. The Bible uses two images of Gods fire. One is the purifying fire of Gods love that
makes good material better (Mal 3:2-3; 1 Pet 1:7). The other is the consuming fire of Gods wrath that punishes
(2 Thess 1:8; Heb 12:6, 10, 29). God himself is described as a consuming fire (Heb 12:29).
3. Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all,
why are people baptized on their behalf? (1 Cor 15:29).
This is St. Pauls second reference to Purgatory in his first letter to the Corinthians, although the primary focus of
this chapter is the resurrection of the dead (1 Cor 15:12-34).
The expression baptized on behalf of the dead lends itself to two viable interpretations.
First St. Paul could be referring to an early practice of offering the Sacrament of Baptism on behalf of deceased
loved ones; much like the Church has offered the Mass on behalf of the faithful departed.
A second interpretation connects the term baptism with the offering of prayers and penances on behalf of the
dead. This idea is associated with Jesus, who referred to his own suffering and death as a type of baptism (Mk
10:38-39; Lk 12:50). Personally, I favor this interpretation because of its connection with verses 30-34 in the
same chapter:
Why am I in peril every hour? I protest, brethren, by my pride in you which I have in Christ Jesus our Lord, I die
every day! What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, Let
us eat and drink, for tomorrow we die. Do not be deceived: Bad company ruins good morals. Come to your
right mind and sin no more. For some have no knowledge of God. I say this to your shame (1 Cor 15: 30-34).
In either case, offering the Sacrament of Baptism for the dead or prayers connected with the Sacrament of
Baptism, is only meaningful if the dead are in a place were they are in the need of help. This place, which is
different from heaven and hell is called Purgatory.
4. But I say to you that everyone who is angry with his bother shall be liable to judgment; whoever insults his
brother shall be liable to the council, and whoever says, You fool! shall be liable to the Hell [gehenna] of fire
(Mt 5:22).
In this passage it is only the last offense that is punished in hell - gehenna. That is because the expression, You
fool! is an idiom for someone who refused to honor and obey God.393 However, the person who is angry with
his brother, or insults his brother will also answer for his sin. He will be liable to judgment. The place of
punishment in the next life that is not hell is called Purgatory. This interpretation is strengthened in the passage
that follows:
Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over
to the judge, and the judge to the guard, and you be put in prison; truly, I say to you, you will never get out till you
have paid the last penny (Mt 5:25-26).
The accuser is Satan.394 The issue is the judgment of a person at death. God is he judge. When Jesus said,
Make friends quickly with your accuser, he is not instructing us to become buddies with the devil so he wont
accuse us in court. He means settle our debt by rejecting his lies and empty promises in this life, so we wont
have to hear his accusations in the next life. In this way, humility and repentance uses Satan to our advantage in
this life and adds to his ultimate defeat.
To what does the prison (Mt 5:25) refer? The word prison is only used two other times in a spiritual sense in
the New Testament In 1 Peter 4:6, the reference is to the spirits in prison. In Hebrews 12:23, the sacred author
refers to the spirits of just men made perfect, which is a reference to Purgatory. The fact that the accused
person can get out of prison once he has paid the entire debt clearly refers to Purgatory, because no one can

ever pay the debt to get out of hell.

Objection # 2: Jesus Did Everything

Some object to Purgatory on the basis that Jesus infinite merits made complete satisfaction for the guilt and
punishment of sin.

Answer # 2
This claim is misleading, for while it is true that Jesus atonement was more than sufficient his merits were of
infinite value God requires that we participate by making satisfaction for the temporal punishment due to our
sins. It is in this context that St. Paul wrote:
And in my flesh I complete what is lacking in Christs afflictions for the sake of his body, that is, the church
(Col 1:14).
What is lacking in Christs afflictions is the satisfaction for the temporal punishment due to sin.

The Ancient Jewish Belief in Purgatory

The Catechism points out that the practice of praying for the dead is mentioned in Sacred Scripture:395
Therefore [Judas Maccabeus] made atonement for the dead, that the might be delivered from their sins (2 Macc
12:46).
After a battle Judas discovered that the men who had fallen in battle had hidden under their tunics sacred tokens
of the idols of Jamnia, which the law forbids the Jews to wear (2 Mac 12:40). Their superstitious behavior was
sinful, but it did not reach the gravity of idolatry. Therefore, the prayer and sacrifices offered for their fallen
comrades indicates they were in a place of purification after death. These prayers would be meaningless if these
slain soldiers were either in Heaven or Hell.
Give graciously to all the living, and withhold not kindness from the dead (Sir 7:33).
The dead do not need kindness if they are in heaven. Similarly, the passage has no meaning if they are in hell
where kindness is meaningless. However, praying for those who are neither in heaven nor hell, but in
Purgatory, is truly an act of kindness. Contemporary observant Jews continue to pray for the dead with the prayer
called the Mourners Kaddish. This period of prayer lasts eleven months.
The passage in Sirach and the one above from 2 Maccabees prompted Martin Luther to reject these Old Testament
books as divinely inspired! Tragically, because of the denial of purgatory, a belief that goes back to the Apostles,
many Protestants do not pray for their dead.
In some rabbinic texts Gehenna is a place of temporary punishment for some. For example, it is stated in the
Mishna that divine punishment will not be eternal for all who receive it.396 In a pre-Christian Jewish work the
statement was made that Adam will be in mourning until the day of dispensing punishment in the last ears, when I
will turn his sorrow into joy.397 The Anglican scholar R. H. Charles wrote: Gehenna was regarded as the
Purgatory of faithless Jews who were afterwards to be admitted into Paradise, but the place of eternal perdition
for the Gentiles.398 The renown Lutheran scholar, Joachim Jeremias also references the purgatorial dimension
of gehenna in rabbinic literature.399
The ancient Jewish understanding of temporary punishment is reflected in Jesus statements of that speak about
punishment in the next life, but not eternal punishment. Consider the following examples:
Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over
to the judge, and the judge to the guard, and you be put in prison; truly, I say to you, you will never get out till you
have paid the last penny (Mt 5:25-26).
And why do you not judge yourselves what is right? As you go with your accuser before the magistrate, make an

effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and
the officer put you in prison. I tell you, you will never get out till you have paid the very last copper (Lk
12:57-59).
And in anger his lord delivered him to the jailers, till he should pay all his debt. So also my heavenly Father
will do to every one of you, if you do not forgive your brother from your heart (Mt 18:34-35).

The Practice of the Early Church

We learn from the ancient writings on the walls of the catacombs that praying for the dead goes back to the earliest
days of Christianity. One inscription read: In your prayers remember the words of the dying Christians.
Another inscription reads: My mother is Eucharis and my father is Pius. I pray you, O brethren, to pray when
you come here, and to ask in your common prayers the Father and the Son. May it be in your minds to remember
dear Agape that the omnipotent God may keep Agape safe forever.400
In addition, ancient Christian documents such as the Acts of Paul and Thecla, Abercius, Martyrdom of Perpetua
and Felicity, Tertullian, Cyprian of Carthage, Lactantius, Cyril of Jerusalem, Epiphanius of Salamis, Gregory of
Nyssa, John Chrysostom and Augustine speak clearly about the Christian practice of praying for the dead. All of
these Christians wrote between A.D 150 and 421. This practice makes no sense except for a belief that the
deceased needed prayers because they were undergoing purification.

RAPTURE AND THE END TIMES

WHAT?
The rapture is a central belief of a small minority of Christians that has the following components: 1) The Christs
second coming will occur very soon. 2) Christ will come secretly to take up (rapture) faithful Christians to
heaven before the anti-Christ comes and the world is struck with seven years of the worst tribulation mankind has
every experienced. 3) After the seven-year tribulation, Christ will establish a Jewish kingdom in Jerusalem that
will last for a thousand years. 4) At the end of the thousand years the final battle will be fought between the
forces of Christ and the forces of the devil. Jesus will prevail and he will establish the new heavens and the new
earth.

WHY?
Since at least the mid second century until the present time, Christians have made predictions regarding Jesus
second coming and the end of the world. The one thing they all have in common is they are all incorrect, which
verifies Jesus statement: But of that day and hour no one knows, not even the angels of heaven, nor the Son, but
the Father only (Mt 24:36).
The idea of the rapture was first voiced by the eighteenth century Puritan minister, Increase Mather, but the idea
did not catch on. In 1827 John Nelson Darby, who is considered the father of the rapturist movement, began to
preach about the rapture before the great tribulation. Unfaithful Christians and all non-Christens would be left
behind. Darbys ideas caught on and eventually spread to the Moody Bible Institute, Dallas Theological Seminary
and Talbot Seminary, which trained pastors and provided study material that promoted the rapture.
The idea of the rapture and a secret second coming followed by a public second coming, was unheard of in the
first seventeen hundred years of Christianity. Therefore it is somewhat amazing that some Christians take it
seriously and make it a major component of their faith.
After the modern state of Israel was founded in 1948 prominent rapturists predicted that the rapture was to occur
by 1988. Undeterred by this failed prediction, rapturists adopted the rolling end of the world forecasting
frequently used by the Jehovahs Witnesses. Therefore, it was determined that the rapture would occur forty years
after the reunification of Jerusalem in 1967. However, when the year 2007 came and went with no rapture, it was
determined that the rapture would occur forty years after the 1993 Peace Accords, which conveniently pushed the
date forward to the year 2033. Prominent fictional works like Hal Lindsays The Late Great Planet Earth and
Tim LaHayes Left Behind series are based on and promoted rapturists ideas.
Rapturists attempt to twist passages of scripture to support their bizarre theology. Vital to their case is reading
into Daniels vision of 70 weeks (Dan 9:24-27) a two thousand year gap that predicts the rapture and the end
times. To be quite honest, it is a ridiculous interpretation. As for the lesson of the fig tree that Jesus speak
about in Matthew 24:321-34, rapturists give the absurd interpretation that Jesus was speaking about the founding
of the modern state of Israel. Unfortunately, the fear of being left behind creates anxiety in the lives of those
followers who buy into this biblical absurdity.

WOW!
The whole system of rapturists theology a fulfillment of the warning St. Paul gave to Timothy: For the time is
coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves
teachers to suit their own likings, and will turn away from listening to the truth and wander into myths (2 Tim
4:3-4).

RAPTURE AND THE END TIMES

The Object of the Exercise
While the number of rapturists is relatively small, about six million, some idea of the rapture is common known
because of widely successful publications and some movies. Therefore, it is important for students to understand
that the idea has no biblical basis and was an invention that came to life in the nineteenth century.

Supporting Information
The Basis Idea of the Rapture
Rapturist theology has many components. What follows is an overview that outlines the key ideas of the rapture:
1. Shortly before the antichrist initiates the Great Tribulation, Jesus will return secretly and suddenly to take
(rapture) all true Christians to the safety of Heaven. Unbelievers will be left behind to suffer the terrible sevenyear Great Tribulation during the reign of the antichrist. This event can come at any moment, because the time is
near. When the rapture occurs, friends and relatives will be separated from each other for all eternity. Rapturists
cite Matthew 24:40-42:
Then two men will be in the field; one is taken and one is left. Two women will be grinding at the mill; one is
taken and one is left. Watch therefore, for you do not know on what day your Lord is coming.
The problem with this kind of proof texting, as we have indicated before, ignores the context of the passage in
order to give it a rapturist interpretation. However, the context reveals a very different meaning. Jesus begins
this discourse by announcing the unknown time when he will come in judgment, the parousia (literally presence
or coming). Jesus declared: But of that day and hour no one knows, not even the angels of heaven, nor the Son,
but the Father only (Mt 24:36).
Therefore, Jesus coming will catch people unprepared. He makes a comparison with the Flood described in
Genesis 7:6-24, in which none could escape except Noah and his little family. The rest of the people ignored
Noah, a herald of righteousness (2 Pet 2:5), and went on with their every day lives until the floods swept them
away. Then the metaphor shifts to ordinary every-day activities, like working in the field and grinding. Some
will also be caught unprepared: One will be taken and one is left (Mt 24:40).
However, taken in the context of this passage does not mean raptured to a place of safety, but rather seized in
vengeance, like those swept away in the flood. Thus, R. T. France, the noted Protestant professor recognized as a
Matthean scholar, concluded:
Some have therefore suggested that this passage speaks of a rapture of the faithful to heaven before judgment
falls on the earth. This is not the place to investigate the complex dispensational scheme which underlies this
nineteenth-century theory, but it should be noted that insofar as this passage forms a basis for that theology, it rests
on an uncertain foundation.401
Jesus concluded this passage with a warning to be watchful and prepared: Therefore you also must be ready; for
the Son of man is coming at an hour you do not expect (Mt 24:44).
In the very near future, Christ will come secretly to take up (rapture) faithful Christians to heaven before the
anti-Christ comes and the world is struck with seven years of the worst tribulation mankind has every
experienced. Those left behind will be separated from those who were raptured for all eternity. During the
tribulation the Jerusalem temple will be rebuilt.
After the seven-year tribulation, Christ will establish a Jewish kingdom in Jerusalem that will last for a
thousand years. During this period all the animal sacrifices of the Old Testament will be reactivated.
At the end of the thousand years, the final battle will be fought between the forces of Christ and the forces of
the devil. The devil and his followers will be permanently cast into hell. Jesus will establish the new
heavens and the new earth.

Historical Perspective
Predictions about the timing of the second coming and the end of the world go back at least to Montanus around
the year 156 A.D. Numerous other predictions followed in spite of Jesus statement:
But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only (Mt
24:36).
These predictions continued up until the present time with one thing in common, all these guesses have been
wrong. The Jehovahs Witnesses set the date of Christs return in the years 1874, 1914, 1918, 1920, 1925, 1941,
1975 and 1994. However, rather than admit they were mistaken, they claim Christ did return on those dates, but
invisibly and secretly. They never adequately explain how anyone knew of Jesus return since it was invisible
and secret!
The eighteenth century Puritan minister Increase Mather (1639-1723) wrote about Christians being caught up in
the air before the world was destroyed in judgment. His son Cotton Mather had a similar position. In 1788, the
Baptist pastor Morgan Edwards published an essay promoting a similar idea. However, it was John Nelson
Darby who popularized the rapture idea and is considered the father of the rapturist movement.
Darby was a former Anglican priest who founded the Plymouth Brethren movement. He preached in 1827 that the
rapture would take place before the Great Tribulation. This is one of the many insurmountable problems for
rapturists, because the Bible only speaks about a single second coming. The evangelical scholar Robert Gundry
shows the absurdity of their position: Two separate movements from heaven to earth cannot by any stretch of
fancy be considered one coming.402
Although originally taught by the Plymouth Brethren, others grabbed hold of and spread Darbys ideas in the
United States. Edward Irving introduced Darbys theology to Pentecostal churches in the early nineteenth century.
In 1883, the Niagara Bible Conference movement aggressively spread rapturists ideas. W.E. Blackstone, Charles
Erdman, C.I. Scofield, and J. Hudson Taylor were prominent and influential rapturists. Blackstones book, Jesus
is Coming, sold more than one million copies. The Moody Bible Institute, Dallas Theological Seminary, and
Talbot Seminary played an important role by training pastors and supplying Bible study materials that promoted
the idea that an imminent rapture was at the very core of the gospel message.
In addition the Scofield Reference Bible, first published in 1909, became the most influential study Bible for
Protestants in America selling two million copies in the first thirty years of its publication. Scofield was a
Kansas City lawyer with no theological training. However, his extensive marginal notes were eagerly studied
almost as if they were part of the divinely inspired text. The Scofield Bible was the first theological work to use
the word rapture. The notes in Scofields Bible always explained biblical passages from a rapturist
perspective. Scofield, himself, claimed that World War I was the beginning of Armageddon. Oswald J. Smith,
another leading rapturist, predicted that the battle of Armageddon would take place before the year 1933.
Blackstone speculated that the rapture might be in 1934 or 1935.
Despite the numerous failed predictions, rapturist could be found in most Protestant denominations by the midtwentieth century. History shows that Darbys ideas began an end-times frenzy that would sweep Protestant
America again and again flamed by rapturist preachers.
Popular publications, like Hal Lindseys enormously popular book The Late Great Planet Earth appeared in
1970, spread rapturists ideas among the general population. It sold over 30 million copies. Edgar C.
Whisenants pamphlet 88 Reasons Why the Rapture Will Be in 1988 sold 4.5 Million copies. When the rapture
did not take place in 1988, he wrote another pamphlet, 89 Reasons Why The Rapture Will Be In 1989. Sales
were considerably less brisk. In 1995 Tim LaHayes Left Behind: A Novel of the Earths Last Days became the
first in a series of bestsellers. The writing of these books is mediocre, saturated with cliches and filled with

wooden dialogue between two-dimensional characters.403 However, the ordinary writing has not diminished
their popularity. These books announce that the rapture could come at any time.

Alleged Biblical Basis

It is beyond the scope of this brief essay to analyze all the biblical passages that rapturists bring forward to
support their bizarre ideas. The reality is the rapture has no biblical basis whatsoever. In the words of David
Currie, who was once imbued with rapturist theology, Lack of clear biblical support is the elephant in the living
room that all educated rapturists know exists, but never discuss.404 Surprisingly, Dr. John Walvoord admitted its
shaky biblical foundation in his 1957 book, The Rapture Question. Dr. Walvoord held the prestigious position of
the president of Dallas Theological Seminary, a school known for its unwavering allegiance to the Rapture. His
candid admission was so explosive that it was deleted from future editions of the book.
The book of Daniel is vital to rapturist theology. They desperately need Daniel to prove that their 2,000-year
interruption of Daniels time line is the only viable interpretation. If that fails the entire rapturist system collapses
like a house of cards. Clearly, if Daniel does not predict a future seven-year Great Tribulation, there is no basis
for a secret Rapture, nor is there a need to rebuild the Temple. Rapturists claim there is a 2,000-year gap in
Daniels time line between his 69th week and the 70th week. According to their interpretation Jesus Passion,
Death and Resurrection occurs in the 69th week. Then 2,000 years will come before the arrival in the 70th week
of the rapture, the anti-Christ, and the great tribulation. Below is the entire passage, so you can read it to see that
the 2,000-year gap is simply not there.
Seventy weeks of years are decreed concerning your people and your holy city, to finish the transgression, to put
an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and
to anoint a most holy place. Know therefore and understand that from the going forth of the word to restore and
build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks
it shall be built again with squares and moat, but in a troubled time. And after the sixty-two weeks, an anointed
one shall be cut off, and shall have nothing; and the people of the prince who is to come shall destroy the city and
the sanctuary. Its end shall come with a flood, and to the end there shall be war; desolations are decreed. And he
shall make a strong covenant with many for one week; and for half of the week he shall cause sacrifice and
offering to cease; and upon the wing of abominations shall come one who makes desolate, until the decreed end is
poured out on the desolator (Dan 9:24-27).
Equally ridiculous is the interpretation of Jesus lesson of the fig tree in Matthew 24:32-33:
From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that
summer is near. So also, when you see all these things, you know that he is near, at the very gates. Truly, I say to
you, this generation will not pass away till all these things take place. Heaven and earth will pass away, but my
words will not pass away.
Rapturists claim that the fig tree in this passage refers to the founding of the modern state of Israel. They
conclude that the rapture will then occur in forty years, the length of a biblical generation. After the modern state
of Israel was founded in 1948, prominent rapturists predicted that the rapture was to occur by 1988. Undeterred
by this failed prediction, rapturists adopted the rolling end of the world technique frequently used by the
Jehovahs Witnesses. Therefore, it was determined that the rapture would occur forty years after the reunification
of Jerusalem in 1967. However, when the year 2007 came and went with no rapture, it was determined that the
rapture would occur forty years after the 1993 Peace Accords. This conveniently pushed the date forward to the
year 2033. It stretches gullibility to take these fictional interpretations seriously.

The Animal Sacrifices in the Temple Reinstituted

One of the most amazing beliefs in the rapturists system is the idea that Jesus would establish a Jewish kingdom
in Jerusalem where animal sacrifices would again be offered in a new Jerusalem Temple. Yet the Book of
Hebrews gives a prophecy that declares the Old Covenant obsolete:

In speaking of a new covenant, he [the Lord] treats the first [covenant] as obsolete. And what is becoming
obsolete and growing old is ready to vanish away (Heb 8:13).
Furthermore, Hebrews teaches that Jesus continues the offering of himself in the heavenly Jerusalem:
But when Christ appeared as a high priest of the good things that have come, then through the greater and more
perfect tent (not made with hands, that is, not of this creation) he entered once for all into the Holy Place, taking
not the blood of goats and calves but his own blood, thus securing an eternal redemption Without the shedding
of blood there is no forgiveness of sins. Thus it was necessary for the copies of the heavenly things to be purified
with these rites [the Old Testament animal sacrifices], but the heavenly things themselves with better sacrifices
than these [namely, Christs sacrifice]. For Christ has entered, not into a sanctuary made with hands [the
Jerusalem Temple], a copy of the true one, but into heaven itself, now to appear in the presence of God on our
behalf (Heb 9:11-12, 22-24).
As for the animal sacrifices of the Old Law, the Holy Spirit inspired the following passage:
For it is impossible that the blood of bulls and goats should take away sins. Consequently, when Christ came
into the world, he said, Sacrifices and offerings [of the Old Law] you have not desired, but a body have you
prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, Behold, I have
come to do your will, O God, as it is written of me in the roll of the book (Heb 10:4-7).

Christ will Return

Every Sunday Catholics recite in the creed: He will come again in glory to judge the living and the dead. We
also proclaim this future event after the consecration at Mass: Christ has died; Christ is risen; Christ will come
again. The disciples were told:
Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will
come in the same way as you saw him go into heaven (Acts 1:11).
The Catechism of the Catholic also affirms this truth: Christs reign is yet to be fulfilled with power and glory
by the kings return to earth.405

He Will Come Suddenly and Unexpectedly

The Bible is clear that the second coming will be sudden and unexpected:
and that day come upon you suddenly like a snare (Lk 21:34).
But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and
the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up (2
Pet 3:10).
The day of the Lord will come like a thief in the night. When people say, There is peace and security, then
sudden destruction will come upon them as travail comes upon a women with child, and there will be no
escape (1 Thess 5:2-3).
The Catechism teaches:
Since the Ascension Christs coming in glory has been imminent, even though it is not for you to know times or
seasons. This eschatological coming could be accomplished at any moment, even if both it and the final trial that
will precede it are delayed.406

When Will He Come?

Only God knows. The Bible is clear on this point. All predictions are mere guesses.
But of that day or that hour no one knows, not even the angles in heaven, nor the Son, but only the Father
(Mk 13:32).
But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.

Watch therefore, for you do not know on what day your Lord is coming. But know this, that if the
householder had known in what part of the night the thief was coming, he would have watched and would not
have let his house be broken into. Therefore you also must be ready; for the Son of Man is coming at an hour
you do not expect (Mt 24:36-44).
It is not for you to know times or seasons which the Father has fixed by his own authority (Acts 1:7).

The Relevancy
Every year we loose friends and relatives who go before Gods judgment. In some cases death occurs after a long
illness. In other cases it comes suddenly. When that happens the timing of Christs second coming is relatively
unimportant, because Jesus has come for them in judgment. Each of us is likely to experience that same reality.
Our challenge is to live our faith authentically each day. That means loving God by keeping the Commandments
and loving others like Christ loves us. One of the problems with rapture theology is that it makes suffering and not
sin the greatest evil in the world. Jesus didnt come to save us from suffering. Rather he gives us the capacity to
embrace it. Sin is another matter.
The greatest danger we each face is sin. It places us in danger personally, and it places society in danger.
Although there will be one final battle between good and evil, it will be the culmination of a long conflict that
began in the Garden of Eden. Its a conflict in which there is no neutral position safe from the fight. Jesus made
this very clear:
He who is not with me is against me, and he who does not gather with me scatters (Mt 12:30).
What about the rapture? We should simply dismiss it as an aberration. In the whole rapturist system, we
discover a fulfillment of a warning St. Paul gave to Timothy:
For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate
for themselves teachers to suit their own likings, and will turn away from listening to the truth and wander into
myths (2 Tim 4:3-4).

STATUES
CCC 1159-1162, 2110-2114
WHAT?
From the early centuries of Christianity, long before it was determined which books belong in the Bible,
Christians made and venerated images of Jesus, Mary, saints and angels. However, worship is to be given to God
alone.

WHY?
All religious images are connected with the Incarnation, the mystery of the divine Son assuming a human nature.
When Jesus became a man, he became the image of God given to us by the Father. Thus St. Paul wrote that Jesus
is the image of the invisible God (Gal 1;15). When Catholics honor images of Mary, saints and angels, worship
is directed to God, who is the master artisan of their holiness. Statues and images of the saints and angels are like
works of art in a museum. The works of art are on display, but it is the artisan who produced them that is
honored.
But doesnt the Bible forbid the making of any images in Exodus 20:4-5?
You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in
the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them.
The answer is no. The above question illustrates the importance of interpreting the Bible within its entire
context. When God commanded Moses to build the Ark of the Covenant, he instructed Moses to make two statues:
And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy
seat (Ex 25:18).
In the construction of Solomons Temple there were two other statues of cherubim and many images of lions,
bulls, palm trees and flowers. The entire construction of this Temple in Jerusalem had Gods blessing (1 Kgs
9:3).
The teaching of the Church in regard to sacred images is clearly laid out in the Catechism:
The sacred image, the liturgical icon, principally represents Christ. It cannot represent the invisible and
incomprehensible God, but the incarnation of the Son of God has ushered in a new economy of images:
Previously God, who has neither a body nor a face, absolutely could not be represented by an image. But now
that he has made himself visible in the flesh and has lived with men, I can make an image of what I have seen of
God and contemplate the glory of the Lord, his face unveiled.407
All the signs in the liturgical celebrations are related to Christ: as are sacred images of the holy Mother of God
and of the saints as well. They truly signify Christ, who is glorified in them.408
The veneration of sacred images is based on the mystery of the Incarnation of the Word of God. It is not contrary
to the first commandment.409

WOW!
When we view beautiful images of Jesus or the saints our soul is uplifted to the glory of God.

STATUES
CCC 1159-1162, 2110-2114
The Object of the Exercise
Students need to understand that there is no absolute prohibition in the Bible of erecting statues. There is an
absolute prohibition of worshipping idols, which includes statues or any other created thing. Only God is
worshipped. Students should be familiar with Exodus 20:4-5 and they should memorize Exodus 25:18.

Supporting Information
Introduction
The Catholic apologist Patrick Madrid tells a humorous anecdote. A parishioner gave him a ride from the airport
to the parish where he was scheduled to give a conference on the Catholic faith. As they drove by the church he
noticed a grotto that represented the Blessed Mothers apparitions at Fatima in Portugal. There was a notch with
a statue of Mary and three kneeling statues representing the three children who experienced the visions. Patrick
exclaimed: What a Church, even our statues worship statues!

Protestant Objection
This incident highlights the issue of statues and the frequent charge made by some Protestants that Catholics
worship statues. One anti-Catholic web site announced: God HATES images. ANY kind of image It is
idolatry to venerate images. We are not even supposed to make them. It is stated that this exaggerated claim is
supported by Sacred Scripture.

Protestant Proof Text

The passage that is cited as a proof text that God forbids the making of any images is Exodus 20:4-5:
You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in
the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them.

Catholic Answer
The problem with this Protestant proof text is it ignores other related passages in the Bible that are also revealed.
If we let our fingers walk through the pages of the Bible, we quickly arrive five chapters later in Exodus. Here
God commands Moses to erect the Ark of the Covenant. As part of the construction God instructs Moses to make
two statues:
And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy
seat (Ex 25:18).
There are other examples that show the Bible did not give an absolute prohibition against the making and use of
icons. In Numbers 21:8, God also commanded Moses to make a bronze serpent (seraph), which the Israelites had
to gaze upon in order to be healed. God used it as his healing instrument. In John 3:14, we learn that this image
was a type of Christ.
Solomons Temple was filled with carvings. In addition to the ark of the Covenant and the golden cherubim, two
cherubim were carved out of olivewood (1 Kgs 6:23). The walls and doors of the Temple were covered with
figures of cherubim, palm trees, and open flowers (1 Kgs 6:29, 30). The large basin, called the molten sea,
stood upon twelve oxen (1 Kgs 7:23, 25). On the stands of the ten small basins lions, oxen, and cherubim were
carved (1 Kgs 7:29). When the Temple was completed, God expressed his approval, I have heard your prayers
and your supplication, which you have made before me; I have consecrated this house which you have built, and
put my name there for ever; my eyes and my heart will be there for all time (1 Kgs 9:3). Obviously, the use of
these images did not offend God.
It is clear that the passage in Exodus 20:4-5 does not provide an absolute prohibition against statues and other

images. What, then, does God forbid?

Teaching of the Catholic Church

The Catholic Church forbids the worship of idols (graven images) or anything created. This is called the sin of
idolatry. Only God is to be worshipped.
The first commandment condemns polytheism. It requires man neither to believe in, nor to venerate, other
divinities than the one true God. Scripture constantly recalls this rejection of idols, [of] silver and gold, the
work of mens hands. They have mouths, but do not speak; eyes, but do not see. These empty idols make their
worshippers empty: Those who make them are like them; so are all who trust in them.410 God, however, is the
living God411 who gives life and intervenes in history.412
Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in
divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God,
whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc.
Jesus says, you cannot serve God and mammon (Mt 6:24). Many martyrs died for not adoring the Beast (Rev
13-14) refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore
incompatible with communion with God (Gal 5:20; Eph 5:5).413

Statues and the Incarnation

Those who object to statues and other icons, not only misinterpret the Bible, but they also fail to realize the full
significance of the Incarnation. When the divine Son assumed a human nature, he not only existed physically in
this world, he became the image of God given to humanity by the Father. Thus, St. Paul writes of Jesus: He is the
image of the invisible God (Gal 1:15). Therefore, it is fitting, even desirable to represent the mystery of his
conception, birth, life, death and resurrection in art.
Thus, the Catechism teaches:
The sacred image, the liturgical icon, principally represents Christ. It cannot represent the invisible and
incomprehensible God, but the incarnation of the Son of God has ushered in a new economy of images:
Previously God, who has neither a body nor a face, absolutely could not be represented by an image. But now
that he has made himself visible in the flesh and has lived with men, I can make an image of what I have seen of
God and contemplate the glory of the Lord, his face unveiled.414
The veneration of sacred images is based on the mystery of the Incarnation of the Word of God. It is not contrary
to the first commandment.415

History
In the early Church the making and veneration of icons was well established long before the canon of the Bible
was determined. Icons were flat panel paintings depicting holy subjects such as Jesus, Mary, saints, angels, or the
cross. Over time they were cast in metal, carved in stone, embroidered on cloth, painted on wood, and done in
mosaic or fresco work. Icons painted on wood were the most popular medium in the earliest period. Christian
paintings and art can be viewed today in the early catacomb churches, such as the churches of Domitilla and San
Callisto in Rome.
The issue of images was hotly debated in the eighth century because of the opposition to images by Byzantine
Imperial authority. The influence of Islam contributed to this hostility toward images. This conflict is known as
the iconoclastic controversy. The Council of Nicaea in 787 settled the matter against those who opposed images,
the iconoclasts.
At the time of the Reformation, Zwingli and Calvin rejected the use and veneration of images. Luther took a
different position, so statues and crucifixes are used in Lutheran churches. In July 1993 in Helsinki, a joint

Lutheran-Orthodox statement reaffirmed the Ecumenical Councils decisions on the nature of Christ and the
veneration of images. In part this declaration read:
Lutherans, however, rejected the iconoclasm of the 16th century [opposition of Calvin and Zwingli], and affirmed
the distinction between adoration due to the Triune God alone and all other forms of veneration Lutherans and
Orthodox are in agreement that the Second Council of Nicaea confirms the Christological teaching of the earlier
councils and in setting forth the role of images (icons) in the lives of the faithful reaffirms the reality of the
incarnation of the eternal Word of God, when it states: The more frequently, Christ, Mary, the mother of God, and
the saints are seen, the more are those who see them drawn to remember and long for those who serve as models,
and to pay these icons the tribute of salutation and respectful veneration. Certainly this is not the full adoration in
accordance with our faith, which is properly paid only to the divine nature.

Conclusion
Religious worship is never directed to the image itself, but to God alone. This is also true when the veneration is
directed toward the angels or the saints. When a Catholic kneels in front of a statue of Mary, he is not
worshipping Mary any more than a Protestant is worshipping the Bible as he kneels before the Bible as he reads
it. In honoring the angels and saints, Catholics are honoring Gods marvelous working in their lives.

ADDENDUM
BAPTISM BY IMMERSION ONLY
The Catholic Church teaches:
Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from
ancient times it has also been able to be conferred by pouring the water three times over the candidate's head.416
Some Christians claim that the only valid form of baptism is by immersion into water. They reject baptism by
pouring (infusion) and sprinkling. The Bible is mute on this point, so the argument is based on the Greek word
baptizo.
The idea that immersion is the only valid form of baptism is rooted in a deficient understanding of the range of the
meanings for the Geek word baptize, which includes: to dip, to wash, to immerse, to submerge, to make
clean and to bathe. So while immersion is certainly one meaning of the Greek word that is translated as
baptism, it is not the only meaning found in the New Testament. For example, in Mark 7:4 the Greek word
baptizo has the meaning of wash: and when they come from the market place, they do not eat unless they wash
[baptizo] themselves.
Many biblical scholars, Protestant as well as Catholic, see the origin of Johns baptism and Jesus sacramental
Baptism rooted in the Jewish purification rites which are not limited to immersion. In addition, the lack of water
would make immersion extremely difficult, if not impossible, in many areas of the world including Palestine. It is
highly unlikely, if not impossible, that 3,000 people were baptized by immersion on Pentecost (Acts 2:41).
Similarly, when Paul baptized the prison warden and his household, it is improbable that it was done by
immersion (Acts 16:33). Lastly, it is unlikely that Jesus would prescribe this necessary ritual by immersion,
because it would eliminate many people due to the limited availability of water, and the danger that immersion
might create to those near death, ill or injured.
The practice of the early Church also supports Baptism by methods other than immersion. Pouring, for example,
is explicitly mentioned as a valid form of Baptism in the Didache, which was written in the first century.

BAPTISM OF INFANTS
The Teaching of the Church
The Catholic Churchs teaching on infant baptism is expounded in the Catechism:
Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism
to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which
all men are called.417
The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this
practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching,
when whole households received baptism, infants may also have been baptized.418

Protestant Objections
Some Protestants object to the Catholic practice of infant baptism on the grounds that infants are incapable of
making the act of faith, which is necessary to receive the grace of justification. The Catholic Church also affirms
the necessity of faith.419

Answer
This objection ignores the fact that Jesus forgave sins based on the substitutionary faith of others. St. Mark
narrates the incident in his Gospel:
And they came, bringing to him a paralytic carried by four men. And when they could not get near him because
of the crowd, they removed the roof above him; and when they had made an opening, they let down the pallet on
which the paralytic lay. And when Jesus saw their faith, he said to the paralytic, My son, your sins are forgiven
(Mk 2:3-5; cf. Mt 8:5-13).
Through this passage, we see that the faith of others can be the occasion God uses to forgive the sins of someone
else. Therefore the faith of the Church along with the faith of the parents and godparents is substituted for the
child who is not yet able to make an act of faith.

New Testament
Infant baptism is neither affirmed nor denied in the New Testament. However, the practice of infant baptism is
implied. Lets consider these passages:
1. When Peter addressed the crowd on Pentecost, no one was excluded and children are specifically included:
Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you
shall receive the gift of the Holy Spirit. For the promise is to you and to your children and to all that are far off,
every one whom the Lord our God calls to him (Acts 2:38-39).
2. This universal inclusion is exemplified in the baptism of whole households (Acts 10:47-48; 11:13-14; 16:15,
30-33; 18:8, 1 Cor 1:16). No one is excluded, and it is highly probable that children were included.
3. Infant baptism is also implied in Jesus statement:
Let the children come to me, do not hinder them, for to such belongs the kingdom of God (Mk 10:14).
The Greek word that is translated as hinder (kolyo) is a technical term for Baptism according to the Protestant
reference work, Harpers Bible Dictionary. For example, the Ethiopian eunuch says to Philip: See, here is
water! What is to prevent [kolyo] my being baptized? (Acts 8:36).420
4. Baptism is the entrance rite into the New Covenant Church that replaced circumcision, which was the entrance
rite into the covenant God made with Abraham (Lev 12:2-3; Col 2:11-12). Circumcision was administered on the

eighth day, so it is fitting that children receive the Sacrament of Baptism so they can enter into the New Covenant.
In summary, there is no biblical basis for denying Baptism to infants. As for the Protestant claim that infant
baptism was a medieval invention, it is without any historical support. There was a debate in the third century
about infant baptism, but the issue raised discussed whether the Church should baptize on the eighth day, as was
the practice with circumcision. There was no debate about infant baptism because it was an accepted practice
since apostolic times.

CELIBACY FOR THE KINGDOM

John Paul II taught that our understanding of sacramental marriage is by enhanced and, in some way, depends on
our understanding of the gift of Christian celibacy. The truth of this statement resides in the fact that celibacy is a
more immediate participation in the profound reality that sacramental marriage signifies, namely, the eternal
wedding of Christ and the Church. Those who faithfully live their celibate vocations proclaim to the world,
Christ has come, the kingdom of heaven is here, and we are living it! According to John Paul II, the call to an
exclusive donation of self to God in virginity and in celibacy thrusts its roots deep into the Gospel soil of the
theology of the body.421
For the Pope, the words of Jesus regarding voluntary celibacy cited in Matthew 19:11-12 are decisive:
But he said to them, Not all men can receive this precept, but only those to whom it is given. For there are
eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are
eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to receive
this, let him receive it.
John Paul II points out that Jesus does not command celibacy, but offers it as an exception to the general vocation,
which is to marry. The Pope stressed two points. Celibacy is both a particular grace and a personal choice.
Therefore the decision must always be freely made, but its call and the ability to remain faithful to it are
supernatural. Furthermore, the choice must always be made for the kingdom of God. Any other motive is
unworthy.
The celibate vocation does not reject the human longing to live in a close union of surrender. It merely renounces
the sexual expressions of that oneness. Continence chosen for the kingdom anticipates the eternal marital embrace
of the life to come. It is also a charismatic sign, which in the words of John Paul II, indicates the
eschatological [final] virginity of the risen man, who experiences the eternal nuptial meaning of the glorified
body in union with God himself through the face to face vision of him.422
Celibacy, then, becomes a double sign to married men and women. First, it looks to the perfect integration of
body and soul in union with the Word made flesh when all the saints will live in virginal communion as one
body, Christs mystical body. In this sense celibacy proclaims the profound truth of marriage because Christian
marriage itself can only be fulfilled in union with Christ. Secondly, faithful celibate men and women are a sign to
married men and women that they, too, can be faithful to their spouses all the days of their lives. In a world that
has lost the sense of marital fidelity, this powerful witness is desperately needed.
In the celibate imitation of Christ one discovers a new kind of fruitfulness, the fruitfulness of the Spirit. This
marvelous fruitfulness was first witnessed in the virginal relationship of Mary and Joseph: That which is
conceived in her is of the Holy Spirit (Mt 1:20). Celibate fruitfulness is obvious in the case of the Blessed
Virgin Mary, but its significance may be missed in the case of St. Joseph. It is true that Joseph was not the
biological father of Jesus. However, in every other sense he was Jesus real human father. John Paul II insists:
In this family, Joseph is the Father: his fatherhood is not one that derives from begetting offspring; but neither is
it an apparent or merely substitute fatherhood. Rather, it is one that fully shares in authentic human
fatherhood.423
Because of the tragic distortions in the world in which we live, it seems inconceivable to those whose hearts are
enslaved by lust that they should, much less can, be chaste before marriage. Choosing to live a life without sex,
celibacy for the kingdom, seems like an absurd madness to them and an absolute impossibility. True madness and
absurdity is found in the slavery of self-indulgence, not in chastity and celibacy. It is important to affirm that no
person may ever be legitimately treated as an object to satisfy self-indulgence. Whether married or celibate,
Jesus summons us to overcome our disordered appetites and innate tendency to sin. In both the vocations of
marriage and celibacy, Jesus calls all men and women to embrace the nuptial meaning of their bodies by

becoming a self-donating gift through their masculinity and femininity. Jesus has redeemed us so we could have
the capacity to make this self-sacrificing choice.
The Church has properly referred to consecrated celibacy as a higher calling. However, it would be an error to
conclude that celibacy is for the strong and gifted, whereas marriage for the weak and undeserving; nor should
marriage be denigrated as the lesser vocation in comparison to celibacy for the kingdom. The reality is that
those called to celibacy are no more capable of fidelity than those called to marriage. All men and women are
equally incapable and utterly helpless spiritually. In both vocations, Christ makes the difference. The superiority
of celibacy lies in its motive for the kingdom of heaven.424
The Holy Father emphasized that marriage is the fundamental, universal, and ordinary425 vocation to which
most men and women are called. It is the normal calling in this life. Marriages great value is seen as the earthly
sacrament of the eternal communion of Persons within the Blessed Trinity and the union of Christ with the
Church. Celibacy for the kingdom is an exception to the ordinary vocation of most men and women. It is not a
sacrament because it anticipates the reality of our heavenly existence. It is embraced on earth, but it already
experiences a heavenly dimension. It is the vocation Christ chose for himself anticipating the wedding feast of the
Lamb in paradise (Rev 19:7-9). Therefore, those who chose celibacy must do so for the particular value of their
choice - Christ, not because of any falsely perceived negative value of marriage and human sexuality.426
Consecrated celibacy is not a sacrament because sacraments are signs that mediate heavenly realities on earth.
There are no sacraments in heaven because we participate in the divine mysteries immediately. Celibacy
anticipates this life beyond the sacraments. In this way celibacy demonstrates the ultimate purpose of marriage,
the consummation of the Marriage of the Lamb, which immeasurably exceeds anything possible in earthly
life.427 The Pope insists we must not forget that the only key to understanding the sacramentality of marriage is
the spousal love of Christ for the Church.428
Celibacy becomes an impossible vocation to anyone who accepts the modern nonsense that we are bound by our
instincts like the animals. It is also an impossible vocation for those who do not have a full and mature
understanding of the married vocation. Celibacy is a vocation for those who freely and enthusiastically surrender
the gift of marriage for the greater gift of wedded union with Christ and the Church. When a celibate lacks a clear
understanding of his vocation, he is adrift in an ocean of uncertainties and emptiness. It is extremely difficult to
commit ones life to a question mark. Furthermore, the choice of a life of celibacy is defective if the celibate does
not understand what he is giving up and why he is making that choice.
Marriage is a great good because God himself established it. Therefore it must always be acknowledged that
consecrated celibacy entails a real sacrifice. The consecrated virgin will experience the ache of Adams original
solitude before God. There is no human helper fit for him (Gen 2:18). However, that is not the end of the
story. The celibate person does not renounce his sexuality, but rather redirects it. In his wedded union with
Christ and the Church he discovers a new and even fuller form of intersubjective communion with others.429 In
the words of John Paul II: By choosing continence for the kingdom of heaven, man has the knowledge of being
able in that way to fulfill himself differently and, in a certain way, more than through matrimony, becoming a true
gift to others.430 Many have experienced this reality in their relationship with wonderful priests and religious.
Celibacy and marriage both explain and complete each other.431 The call to holiness is universal. It is utterly
false to believe that priests and religious are called to holiness while the laity is relegated to a state of
imperfection. Perfection, explains John Paul II, is measured with the rule of charity,432 not by ones state in
life. Therefore, the Pope adds, perfection is possible and accessible to every man, both in a religious institute,
and in the world.433 Christopher West observed: For John Paul II, the focal point of the Churchs life resides
where lay men and women live out their call to holiness: in the home, the family, the streets, the fields, the factory,
the office.434

The connectedness of marriage and celibacy is vital. The fidelity of spouses to the irrevocable gift they make to
each other in marriage reveals the very nature of the love that is also expressed by the person who embraces
consecrated celibacy. In both cases the love is conjugal, because it is rooted in the total gift of oneself to another
person.435 Jesus gives the ultimate example of celibate conjugal love as he gives himself to his Bride the Church
on Calvary and in the Eucharist. This is my body which is given for you (Lk 22:19). These are the most
masculine words ever spoken. Celibacy, John Paul II tells us, has acquired the significance of an act of nuptial
love. Its purpose is to enter into to the nuptial love of the Redeemer.436 The fruit of this self-giving is spiritual
fatherhood and motherhood. Christopher West adds: this is the reason familial terms husband, bride, father,
mother, brother, and sister are applicable to marriage and family life and to the celibate vocation.437
Both the vocation of marriage and the vocation of celibacy for the kingdom, observes Christopher West, flow
from the true meaning of human sexuality and the deepest meaning of sexual desire. To the degree that sexual
desire is freed from the distortion of concupiscence, it becomes the desire to make a sincere gift of ones body
(ones very self) to another.438 This same inner longing for oneness leads one person to marriage and another to
answer the call to celibacy.
Therefore in renouncing the marital union, celibates affirm the deepest meaning of conjugal union and challenge
married couples to embrace it. In this sense celibacy proclaims the ultimate gift, the interior life of the Blessed
Trinity and the union of Jesus with his Bride. The acknowledgment of this profound reality reflects back on the
married union of husband and wife illuminating its deepest meaning. Celibacy, then, beckons husbands and wives
to achieve a true communion of persons reflecting the interior life of the Trinity and the marriage of Christ with
the Church. Thus the gift of celibacy compliments the gift of persons in marriage. Through it we discover the
ultimate goal of the one flesh union, which is populating heaven.
The celibate vocation is a reminder to look beyond the conjugal union, which can quickly turn in on itself making
pleasure the end-all and be-all of marital intimacy. Modern societys distortions of sexual intimacy almost make
it seem that one is speaking about gymnastic feats, not an intimate exchange of persons. Yet the modern emphasis
on performance and the idolatrous cult of the body will never fill up the void in the human heart that can only be
satisfied in an exchange of total self-giving with God.
In their masculinity and femininity men and women can discover that the human person was created for another
being, that is, to become a gift to another person. Ultimately, the other being is God. Celibacy demands a great
sacrifice in renouncing this temporal good of marriage in order to fully embrace by anticipation the ultimate
communion for which every man was created, namely, wedded union with Christ in paradise.
Both the vocation of marriage and the vocation of celibacy are a gift from God to lead us to holiness. In order to
accomplish this goal, marriage can never be an end in itself because it will then tie us to earthly affairs (1 Cor
7:34). Rather, marriage must be lived in light of our definitive vocation union with God. This is what St. Paul
means when he states, let those who have wives live as through they had none (1 Cor 7:29). The consecrated
virgin, on the other hand, has the advantage of being anxious about the affairs of the Lord (1 Cor 7:32). In either
vocation, success lies in relying on Gods grace.

DIVORCE AND REMARRIAGE

Introduction
Divorce and remarriage have reached epidemic proportions in Western societies. Indeed, it can be said that we
are now living in a culture of divorce in which many persons no longer believe that it is possible to have a
faithful, lifelong marriage. As a result there exists great pressure on Christian churches to approve subsequent
unions. The Catholic Church stands virtually alone against this pressure. This essay will begin by articulating the
Churchs position on divorce and remarriage and conclude with an examination of the biblical teaching on this
important subject.

The Catholic Churchs Teaching

The teaching of the Catholic Church on the issue of divorce and remarriage is clearly presented in the Catechism
of the Catholic Church. The basic principle is laid out as follows:
Thus the marriage bond has been established by God himself in such a way that a marriage concluded and
consummated between baptized persons can never be dissolved. This bond, which results from the free human act
of the spouses and their consummation of the marriage, is a reality, henceforth irrevocable, and gives rise to a
covenant guaranteed by Gods fidelity. The Church does not have the power to contravene this disposition of
divine wisdom.439
The Church bases this teaching on divine revelation and the nature of marriage.
Conjugal love involves a totality, in which all the elements of the person enter - appeal of the body and instinct,
power of feeling and affectivity, aspiration of the spirit and of will. It aims at a deeply personal unity, a unity that,
beyond union in one flesh, leads to forming one heart and soul; it demands indissolubility and faithfulness in
definitive mutual giving; and it is open to fertility.440
The love of the spouses requires, of its very nature, the unity and indissolubility of the spouses community of
persons, which embraces their entire life: so they are no longer two, but one flesh.441 They are called to grow
continually in their communion through day-to-day fidelity to their marriage promise of total mutual selfgiving.442 This human communion is confirmed, purified, and completed by communion in Jesus Christ, given
through the sacrament of Matrimony. It is deepened by lives of the common faith and by the Eucharist received
together.443
The unity of marriage, distinctly recognized by our Lord, is made clear in the equal personal dignity which must
be accorded to man and wife in mutual and unreserved affection.444 Polygamy is contrary to conjugal love
which is undivided and exclusive.445
While upholding the indissolubility of marriage, the Church also recognizes the reality of civil divorce.
Nevertheless, no civil divorce can dissolve the marriage bond and consequently cannot permit the separated
spouses to attempt another marriage.
Yet there are some situations in which living together becomes practically impossible for a variety of reasons.
In such cases the Church permits the physical separation of the couple and their living apart. The spouses do not
cease to be husband and wife before God and so are not free to contract a new union. In this difficult situation,
the best solution would be, if possible, reconciliation. The Christian community is called to help these persons
live out their situation in a Christian manner and in fidelity to their marriage bond which remains
indissoluble.446
Today there are numerous Catholics in many countries who have recourse to civil divorce and contract new civil
unions. In fidelity to the words of Jesus Christ - Whoever divorces his wife and marries another, commits
adultery against her; and if she divorces her husband and marries another, she commits adultery.447 The Church
maintains that a new union cannot be recognized as valid and moral, if the first marriage was valid. If the

divorced are remarried civilly, they find themselves in a situation that objectively contravenes Gods law.
Consequently, they cannot receive Eucharistic communion as long as this situation persists. For the same reason,
they cannot exercise certain ecclesial responsibilities. Reconciliation through the sacrament of Penance can be
granted only to those who have repented for having violated the sign of the covenant and of fidelity to Christ, and
who are committed to living in complete continence.448

The Old Testament

The Law of Moses permitted divorce in Deuteronomy 24:1-4. However, even in the Law of Moses there were
some restrictions. A priest was forbidden to marry a divorced woman, for the priest is holy to his God
(Leviticus 21:7). Furthermore, divorce is never presented in Scripture as something positive.
In the book of Malachi divorce is condemned in very severe language. The people were weeping and groaning
because God rejected their offerings and refused to bless them (Mal 2:13). God was so angry he considered their
offerings to be dung, and he declared, I will put you out of my presence (Mal 2:3). Why was God so upset? He
gave the answer clearly:
Because the Lord was witness to the covenant between you and the wife of your youth, to whom you have been
faithless, though she is your companion and your wife by covenant. Has not the one God made and sustained for
us the spirit of life? And what does he desire? Godly offspring. So take heed to yourselves, and let none be
faithless to the wife of his youth. For I hate divorce, says the Lord the God of Israel (Mal 2:14-16).

The New Testament

Jesus taught that the marriage bond, if valid, cannot be dissolved except by death of one of the spouses. This is
clearly taught in the following passages:
Lk 16:18 - Every one who divorces his wife and marries another commits adultery, and he who marries a
woman divorced from her husband commits adultery.
There is no ambiguity in this passage. Jesus clearly affirms the absolute indissolubility of marriage.
Mk 10:9 - What therefore God has joined together, let not man put asunder.
When the disciples seem surprised by Jesus affirmation that marriage is indissoluble, he added: Whoever
divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries
another, she commits adultery (Mk 10:11).
St. Paul also taught the indissolubility of marriage:
1 Cor 7:10-11 - To the married I give charge, not I but the Lord, that the wife should not separate from her
husband (but if she does, let her remain single or else be reconciled to her husband) - and that the husband should
not divorce his wife.
This passage is important because St. Paul specifically asserts that his teaching comes from the Lord.
Rom 7:2-3 - Thus a married woman is bound by law to her husband as long as he lives; but if her husband dies
she is discharged from the law concerning the husband. Accordingly, she will be called an adulteress if she lives
with another man while her husband is alive. But if her husband dies she is free from that law, and if she
remarries another man she is not an adulteress.

Matthews Gospel
Matthews Gospel provides the longest treatment of the subject of divorce and remarriage (Mt 19:3-11). The
Pharisees waited until Jesus came to the territory of Judah beyond the Jordan in order to trap him on the
question of divorce. They hoped that Jesus would offend Herod Antipas because of his divorce and unlawful
remarriage to Herodias:
And Pharisees came up to him and tested him by asking, Is it lawful to divorce ones wife for any cause? (Mt
19:3).

Their strategy was diabolically clever. They hoped that Jesus affirmation of the indissolubility of marriage
would motivate Herod to get rid of Jesus just as he had already eliminated John the Baptist. They knew that
during the Sermon on the Mount, Jesus confirmed the indissolubility of marriage:
It was also said, Whoever divorces his wife, let him give her a certificate or divorce. But I say to you that
every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever
marries a divorced woman commits adultery (Mt 5:31-32).
If Jesus failed to incite Herod, these Pharisees believed they had a clever fallback position. They hoped that
Jesus would at least publically contradict the Law of Moses, which permitted divorce (Deut 24:1-4). If that
occurred they would have the lever to discredit Jesus as a legitimate prophet. Jesus eluded their trap by quoting
the divine command found in the first book of Moses (Gen 2:24), and he did not criticize Herod when he affirmed
the prohibition against divorce and remarriage:
He answered, Have you not read that he who made them from the beginning made them male and female, and
said, For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become
one? So they are no longer two but one. What therefore God has joined together, let no man put asunder. (Mt
19:4-6)
In a further effort to entrap Jesus and to justify themselves, they asked:
Why then did Moses command one to give a certificate of divorce, and to put her away? (Mt 19:7).
Jesus clarified the issue behind Moses exception while citing an authority greater than Moses - God:
For your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so (Mt
19:8).
Moses permitted divorce to give legal protection to those women who were cast aside by their husbands.
Jesus, however, issued a decree that allowed for no exceptions regarding divorce and remarriage:
And I say to you: whoever divorces his wife, except for unchastity, and marries another, commits adultery (Mt
19:9).

The Debate
It certainly seems clear from Jesus decree in Matthew 19:9 that the Lord teaches the absolute indissolubility of
marriage. However, in order to support divorce and remarriage some Bible-believing Christians claim that Jesus
made an exception when he said, except for unchastity (Mt 5:32; 19:9). This key phrase contains a translation
of a rare Greek word, porneia (unchastity). Unfortunately, this word is so infrequently used that its precise
meaning is unclear.
Within the Catholic tradition three meanings of pornea have been suggested. All have a biblical basis:449
1. The Patristic View: Some Church Fathers, including Jerome, Augustine, Chrysostom and the Shepherd of
Hermas, interpreted porneia as permission for a separation of bed and board, and even a civil divorce, in the
case of serious sexual sins like adultery. A scriptural basis for this opinion is found in the use of porneia in
Sirach 23:23; Ezekiel 16:33 and Hosea 2:2 where it has the meaning of adultery or harlotry. However,
remarriage in these cases was never permitted, nor did any of the Greek Fathers ever consider that the word
porneia formed an exception to the absolute indissolubility of marriage.
2. The Levitical Law: In Acts 15:20, 29 and 1 Corinthians 5:1-2 the word porneia specifically refers to incest,
the illicit union of a man with his fathers wife. In the context of the biblical prohibition of Leviticus 18:6-18,
incestuous relationships are invalid marriages.
3. No Comment: A third interpretation offers the opinion that the phrase except for unchastity means that Jesus
ignored all rabbinical debates over divorce and remarriage. Jesus did not comment on Moses exception in

Deuteronomy 24:1-5. So regardless of Moses permission that allowed divorce, Jesus abolished the practice,
thereby restoring marriage to its original meaning in Genesis, namely, a life-long union of love and life.

The Apostles Reaction

It is evident from the Apostles reaction to Jesus teaching (Mt 19:9) that they certainly did not understand porneia
as an escape clause that permitted divorce and remarriage. They were so taken surprised by Jesus teaching that
they suggested that remaining single might be preferable to an indissoluble marriage:
The disciples said to him, If such is the case of a man with his wife, it is not expedient to marry. This led to
Jesus teaching about celibacy freely chosen for the sake of the kingdom of heaven (Mt 19:10).

The Twisting of Sola Scriptura

According to the principle of the Bible alone (sola scriptura), clear texts are used to clarify the meaning of
ambiguous passages. For example, in their defense of sola scriptura the Protestant scholars Norman Geisler and
Ralph MacKenzie wrote:
Scripture interprets Scripture. This is known as the analogy of faith principle. When we have difficulty in
understanding an unclear text of Scripture [for example, porneia in Mt 19:9], we turn to other biblical texts [for
example: Lk 16:18; Mk 10:2-12; 1 Cor 7:10-11; Rom 7:2-3], since the Bible is the best interpreter of the Bible.
In the Scriptures, clear texts should be used to interpret the unclear ones.450
But is that what happens in practice? Not in the case of divorce and remarriage. The unclear passage of Matthew
19:9 is used to give a meaning that is contrary to the meaning of the clear passages (Lk 16:18; Mk 10:2-12; 1 Cor
7:10-11; Rom 7:2-3). This is an example of how sola scriptura is used to rationalize feelings and preconceived
agendas and not interpret the text of the Bible.

Conclusion
The evidence from Sacred Scripture makes it overwhelmingly clear that divorce and remarriage are not
permitted. It is adultery! Jesus identified adultery as a sin when he commanded the woman caught in adultery,
do not sin again (Jn 8:11). It certainly comes under the commandments as both Paul (Rom 13:9) and James (Jas
2:11) teach. Adultery is also included in the works of the flesh of which Paul says, those who do such things
will not enter the kingdom of God (Gal 5:19, 21).
The Catholic Church is one church that has upheld the biblical teaching since the beginning. Its courageous
defense is not based on the shifting sands of private interpretation nor on what society considers politically
correct, but on Gods word as rooted in Sacred Scripture and Sacred Tradition and infallibly interpreted by the
Church Jesus established.

MALE ONLY PRIESTHOOD

The Catholic Church declares that only a baptized male (vir in Latin) can validly receive sacred ordination. This
regulation provokes objections in the modern era for two reasons. First, it is evident that women have enormous
capabilities. In addition to their important and sacred role as mothers, they have excelled in academics, business,
the professions, and in politics. Second, many have a defective view of the priesthood. Often it is viewed
primarily as a position of command and prestige rather than service. Those who hold this view tend to believe
women are unfairly denied this opportunity of advancement. In addition, the office of priesthood is viewed
merely as a function of pasturing, preaching, teaching and administrating similar to that of Protestant ministers.
Those holding this perspective point out that women are more than capable of fulfilling these functions.
In order to understand the Churchs practice it is necessary to put aside these distortions and probe the real nature
of the priesthood as taught by the Church. To begin with Christ established both the structure of the Church and its
sacramental system. Therefore, the Church has no authority to substantially modify what Jesus has established. In
the case of the hierarchical order of the Church, bishops, priests and deacons, it was Jesus determination, as is
historically evident in the practice of the Church from apostolic times, to ordain men only. This shifts the focus
from womens capabilities to the nature of priesthood.
In other words, regardless of a womans gifts and holiness, the nature of the priesthood makes it an unacceptable
vocation for women. Lets examine this topic more closely in relationship to the question of womens ordination.
1. Priests function in the Person of Jesus Christ, who was fully a man (vir). This is a role that even the Blessed
Virgin Mary did not assume, nor could she. This essential character of a priest is a radically different idea from
that of a Protestant minister.
2. Secondly, the male only priesthood not only functions in the Person of Christ, but in this role they are an image
of Christ the bridegroom wedded to the Church (Mt 9:15, Mk 2:19-20; Lk 5:34-35; Jn 3:29; Rev 18:23).
Obviously, women priest would destroy this important symbolism.
3. Lastly, in addition to acting in the Person of Christ and being an image of Jesus the heavenly bridegroom,
priests in both the Old Testament and in the New Testament are depicted as spiritual fathers, obviously a role
exclusive to men. This explains why Catholic priests are called father. Consider the following illustrations.

Old Testament: Priests and Fatherhood

In the Book of Judges a man named Micah says to a Levite, Stay with me, and be to me a father and a priest
(Jdgs 17:10). Subsequently, the Danites said to the same Levite, come with us, and be to us a father and a priest
(Jdgs 18:19).
This connection between priesthood and fatherhood is also reflected in the book of Genesis. When Joseph
revealed his identity to his brothers he reassured them by saying: So it was not you who sent me here, but God;
and he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt (Gen
45:8).
Scholars point out that no such title, father to Pharaoh has come down to us from any ancient Egyptian source.
Thats because the expression is rooted in Josephs special covenantal relationship with God. Pharaoh is the
most important political leader in the area. Joseph is Pharaohs prime minister because of Pharaohs favor. But
Joseph serves as a spiritual father to Pharaoh because of the covenant God established with the Hebrew people
through whom salvation comes. Therefore, from the spiritual perspective, Joseph can act as a spiritual father to
Pharaoh.
Subsequently, Jacob, the priest-head of his family, will bless Pharaoh (Gen 47:7). At the time Pharaoh was the
absolute ruler of the mightiest kingdom on earth. Jacob was merely the elderly tribal chieftain of a small,
wandering band of Hebrews whose principle occupation made them an abomination to the Egyptians (Gen

46:34). Yet it is through Jacob and his descendants that all the nations will be blessed, Egypt included. Egypt
itself was already blessed because of Joseph. It will continue to be blessed as long as it is faithful to Gods first
born son (Ex 4:22). However, when Egypt abandoned Gods covenant and another Pharaoh arose who did not
know Joseph (Ex 1:8), Gods wrath overwhelmed Pharaohs power.
Similarly, the Prime Ministers in the Davidic Dynasty were also viewed as fathers to Gods people. When God
determined to remove Shebna and install Eliakim in his place, the sacred text says: and he shall be a father to the
inhabitants of Jerusalem and to the house of Judah (Is 22:21). Jesus cites the passage from Isaiah when he
promises to make Simon his prime minister (Mt 16:18-19). This is the biblical origin of calling the head of the
Catholic Church, the Pope Italian for father.
Another example of spiritual fatherhood in the Old Testament is the relationship of Elijah with Elisha. When
Elijah was taken up in a whirlwind, Elisha saw it and he cried, My father, my father! The chariots of Israel and
its horsemen! And he saw him no more (2 Kgs 2:12; cf. 2 Kgs 6:21; 2 Kgs 13:14).

New Testament: Priests are Fathers

In the New Testament, the Apostle Paul, who had the fullness of the priesthood like the other Apostles, considered
himself a spiritual father.
St. Paul wrote to the Corinthians:
For though you might have ten thousand guardians in Christ, you do not have many fathers. Indeed, in Christ
Jesus I became your father through the gospel (1 Cor 4:15).
In his first letter to the Thessalonians, Paul wrote:
As you know, we dealt with each one of you like a father with his children (1 Thess 2:11).
St. Paul called Timothy my child, because he was Timothys spiritual father, not his biological father (1 Tim
1:18; 2 Tim 1:2; 2:1; 1 Cor 4:14-15).
Paul uses similar language in Philemon 10 where he wrote: Onesimus, whose father I have become (Philem
10).

RELICS
Definition
A relic is a term that refers to the remains of a saints body or an object that came into contact with a saints body.

Biblical Basis
The Christian practice of venerating relics dates back to the Apostolic Church. The use of relics has strong
biblical support. Consider the following biblical passages:
2 Kgs 13:20-21
So Elisha died, and they buried him. Now bands of Moabites used to invade the land in the spring of the year.
And as a man was being buried, lo, a marauding band was seen and the man was cast into the grave of Elisha; and
as soon as the man touched the bones of Elisha, he revived, and stood on his feet.
2 Kgs 2:11-14
Elijahs mantle was used to part the Jordan River.
Acts 5:15
Peters shadow cured the sick.
Acts 19:11-12
And God did extraordinary miracles by the hands of Paul, so that handkerchiefs and aprons were carried away
from his body to the sick, and diseases left them and the evil spirits came out of them.

Conclusion
When God imparts his power through material things, like the relics of saints, it is proper to give God glory by
honoring them because it honors Gods power and mercy. So it is that Christians honor the birthplace of Jesus and
Golgotha where he died. If one of St. Pauls handkerchiefs or aprons was preserved to us, what sensible
Christian would object to honoring it with great reverence on the basis that it dishonors God? Similarly, what
reasonable objection is there to honoring the relics of other saints?

The Martyrdom of St. Polycarp

St. Polycarp knew St. John the Evangelist and was a friend of the martyr St. Ignatius of Antioch, who wrote
Polycarp a letter on the journey to his death in the arena of Rome. St. Irenaeus was one of St. Polycarps
disciples. Polycarp was martyred in the early second century. The following passage shows the reverence the
Christians had for the relics of the martyrs.
Then, at last, we took up his bones, more precious than costly gems and finer than gold, and put them in a suitable
place. The Lord will permit us, when we are able, to assemble there in joy and gladness; and to celebrate the
birthday of his martyrdom, both in memory of those who have already engaged in the contest, and for the practice
and training of those who have yet to fight.451

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Stenhouse, Paul. Catholic Answers to Bible Christians: A Light on Biblical Fundamentalism. Kensington,
N.S.W.: Chevalier Press, c. 1993.
Stenhouse, Paul. Volume Two - Catholic Answers to Bible Christians: Further Light on Biblical
Fundamentalism. Kensington NSW Australia: Chevalier Press, c. 1993.
The International Standard Bible Encyclopedia. Geoffrey W. Bromiley general editor, 4 Volumes. Grand
Rapids: William B. Eerdmans Publishing Company, c. 1982.
United States Catholic Catechism for Adults. United States Conference of Catholic Bishops, Washington, D.C. c.
2006.

II.

Specific Topics

Canon of Scripture
Graham, Henry G. Where We Got the Bible: Our Debt to the Catholic Church. Rockford, Illinois: Tan Books and
Publishers, Inc., Twenty-second printing.
McDonald, Lee M. The Formation of the Christian Biblical Canon. Revised and expanded edition, Peabody:
Hendrickson Publishers, Inc. c. 1995.
Michuta, Gary G. Why Catholic Bibles are Bigger: The Untold Story of the Lost Books of the Protestant Bible.
Port Huron: Grotto Press, c. 2007.
Pelikan, Jaroslav. Whose Bible Is It? A Short History of the Scriptures. London: Penguin Books, c. 2005.

Confession
Hahn, Scott. Lord, Have Mercy: The Healing Power of Confession. New York: Doubleday, c. 2003.

Conversion Stories
Currie, David B. Born Fundamentalist, Born Again Catholic. San Francisco: Ignatius Press, c. 1996.
Grodi, Marcus. Journeys Home. Santa Barbara, California: Queenship Publishing Company, c. 1997.
Hahn, Scott and Kimberly. Rome Sweet Home: Our Journey to Catholicism. San Francisco: Ignatius Press, c.
1993.
Howard, Thomas. Evangelical Is Not Enough: Worship of God In Liturgy and Sacraments. San Francisco:
Ignatius Press, c. 1984.
Jones, Alex. No Price Too High: A Pentecostal Preacher Becomes Catholic. San Francisco: Ignatius Press, c.
2006.
Madrid, Patrick. Editor. Surprised by Truth: Eleven Converts Give the Biblical and Historical Reasons for
Becoming Catholic. San Diego: Basilica Press, c. 1994.

Moss, Rosalind. Home at Last: 11 Who Found Their Way to the Catholic Church. San Diego, Catholic
Answers, c. 2000.
Ray, Stephen K. Crossing the Tiber: Evangelical Protestant Discover the Historic Church. San Francisco:
Ignatius Press, c. 1997. (This is more than another moving story of a converts journey from his Baptist roots to
the Catholic Church. What make this narrative so valuable is the powerful theological insights documented by
over 400 footnotes. He convincingly shows the Church of the Bible and the Church of the first Christian centuries
is the Roman Catholic Church.)

Eucharist
Chacon, Frank and Burnham, Jim. Beginning Apologetics 3: How to Explain and Defend the Real Presence of
Christ in the Eucharist. Farmington, New Mexico: San Juan Catholic Seminars, c. 1999.
De Lai, Cardinal Gaetano. The Real Presence of Jesus Christ in the Eucharist. New York: P. J. Kennedy and
Sons, c. 1925.
Gerakas, Andrew J. The Origin and Development of the Holy Eucharist: East and West. Staten Island: Alba
House, c. 2006.
Hahn, Scott. The Lambs Supper: The Mass As Heaven on Earth, New York: Doubleday, c. 1999.
Hahn, Scott, and Suprenant, Leon J. Catholic for a Reason: Scripture and the Mystery of the Mass.
Steubenville: Emmaus Road, c. 2004.
Howell, Kenneth J. The Eucharist as Center of the Church, This Rock December 1996, pp. 11-13.
Kodell, Jerome. The Eucharist in the New Testament. Wilmington: Michael Glazier, c. 1988.
LaVerdiere, Eugene. The Breaking of the Bread: The Development of the Eucharist According to Acts.
Archdiocese of Chicago: Liturgy Training, c. 1998.
LaVerdiere, Eugene. The Eucharist in the New Testament and the Early Church, Collegeville: The Liturgical
Press, c. 1991.
OConnor, James T. The Hidden Manna: A Theology of the Eucharist. San Francisco: Ignatius Press, c. 1988.
Pitre, Brant. Esus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper, New York:
Doubleday, c. 2011.
Shea, Mark P. This Is My Body: An Evangelical Discovers the Real Presence. Front Royal, Virginia:
Christendom Press, c. 1993.
Sungenis, Robert A. John 6:54-55, and the Meaning of the Verb to Eat Flesh, an essay from Matt's Catholic
Apologetics Page; http://www.freeyellow.com/members3/matt1618/trogo.html.
Sungenis, Robert A. Not by Bread Alone: The Biblical and Historical Evidence for the Eucharistic Sacrifice.
Goleta, California: Queenship Publishing Company, c. 2000.

Jehovahs Witnesses & Mormons

Chacon, Frank and Burnham, Jim. Beginning Apologetics 2: Answering the Jehovahs Witnesses and Mormons.
Farmington, New Mexico: San Juan Catholic Seminars, c. 1996.
Chacon, Frank and Burnham, Jim. Beginning Apologetics 2.5: Yes! You Should Believe in the Trinity: How to
Answer Jehovahs Witnesses. Farmington, New Mexico: San Juan Catholic Seminars, c. 1998.

Justification
Akin, James. The Salvation Controversy. San Diego: Catholic Answers, c. 2001.
Grodi, Marcus editor. Salvation and Justification, The Coming Home Journal, volume 2, Issue 1, 44 pages.
Ray, Stephen K. John 3:16 and Eternal Security, This Rock September 1995, pp. 16-17.
Sungenis, Robert A. How Can I Get to Heaven? The Bibles Teaching on Salvation Made Easy to Understand.
Santa Barbara: Queenship Publishing Company, c. 1998.
Sungenis, Robert A. Not By Faith Alone: The Biblical Evidence for the Catholic Doctrine of Justification.
Santa Barbara, California: Queenship Publishing Company, c. 1997.
The Coming Home Journal, Salvation and Justification, Vol. 2, Issue 1, January to June 1999 published by The
Coming Home Network International, P.O. Box 4100, Steubenville, OH 43952, (800) 664-5110.

Mary
Buby, Bertrand. Mary of Galilee. 2 Vols. New York: Alba House, c. 1994.
Calkins. Arthur B. Marys Spiritual Maternity, This Rock January 1996, pp. 7-17. (This is an excellent welldocumented article.)
Calkins, Arthur B. Totus Tuus: John Paul IIs Program of Marian Consecration and Entrustment. New Bedford,
Massachusetts: Academy of the Immaculate, c. 1992.
Cummings, Owen F. The Mariology of St. Ephrem, Lay Witness December 1998, pp. 38-39.
Dickson, Charles. A Protestant Pastor Looks at Mary. Huntington, Indiana: Our Sunday Visitor Publishing
Division Our Sunday Visitor, Inc., c. 1996.
Feuillet, Andre. Jesus and His Mother According to the Lucan Infancy Narratives, and According to St. John:
The Role of the Virgin Mary in Salvation History and the Place of Woman in the Church. Translated by Leonard
Maluf. Still River: St. Bedes Publications, c. 1974.
Frazier, T. L. Assumptions about Mary, This Rock May/June 1992, pp. 12-18.
Gambero, Luigi. Mary and the Fathers of the Church: The Blessed Virgin Mary in Patristic Thought. Translated
by Thomas Buffer. San Francisco: Ignatius Press, c. 1999.
Garrigou-Lagrange, Reginald. The Mother of the Savior and Our Interior Life. Translated by Bernard J. Kelly.
St. Louis: B. Herder Book Company, c. 1941.
Hahn, Scott and Suprenant, Leon J. Catholic for a Reason: Scripture and the Mystery of the Mother of God.

Steubenville: Emmaus Road, c. 2004.

Manelli, Stefano. All Generations Shall Call Me Blessed: Biblical Mariology. Translated by Peter Damian
Fehlner, New Bedford, Massachusetts: Academy of the Immaculate, c. 1995.
Mateo, Father. Refuting the Attack on Mary, a Defense of Marian Doctrines. San Diego: Catholic Answers, c.
1993.
Miranvalle, Mark I. Mary: Coredemptrix, Mediatrix, Advocate. Santa Barbara: Queenship Publishing, c. 1993.
Payesko, Robert. The Truth About Mary: A Scriptural Introduction to the Mother of Jesus for Bible-Believing
Christians, Vol. 1 From Human Inventions to the Truths Taught by Scripture, Vol. 2 Mary in Scripture and
the Historic Christian Faith, Vol. 3 A Response to Fundamentalist Misconceptions and a Return to Historic
Christianity. Santa Barbara, California: Queenship Publishing Company, c. 1996.
Perrin, Joseph-Marie. Mary: Mother of Christ and of Christians. New York: Alba House, c. 1978.
Potterie, Ignace de la. Mary in the Mystery of the Covenant. Translated by Bertrand Buby. New York: Alba
House, c. 1992.
Ratzinger, Joseph Cardinal. Daughter Zion: Meditations on the Churchs Marian Belief. Translated by John M.
McDermott. San Francisco: Ignatius Press, c. 1977.
Ruby, Bertrand. Mary of Galilee: Vol. I, Mary in the New Testament; Vol. II, Woman of Israel-Daughter Zion.
Staten Island, New York: Alba House, 1994 & 1995.
Sri, Edward P. Is Mary's Queenship Biblical? This Rock, December 1998, pp.15-17.
Suprenant, Leon J. Jr. Mary, Conceived Without Sin: The Dogma of the Immaculate Conception, Lay Witness,
May 1999, pp. 23-26.

Papal Primacy
Butler, Scott, Dahlgren, Norman and Hess, David. Jesus, Peter & the Keys: A Scriptural Handbook on the
Papacy. Santa Barbara, California: Queenship Publishing Company, c. 1996.
Garuti, Adriano. Primacy of the Bishop of Rome and the Ecumenical Dialogue, San Francisco: Ignatius Press, c.
2004.
Giles, E. Editor. Documents Illustrating Papal Authority A.D. 96 - 454. Westport, Connecticut: Hyperion Press,
Inc. c. 1952, 1982.
Guarducci, Margherita. The Primacy of the Church of Rome: Documents, Reflections, Proofs. San Francisco:
Ignatius Press, c. 2003.
Jaki, Stanley L. And On This Rock Divine Origin of the Papacy. Bookings, SD: O. B. L Victory Mission,
Inc., 1980.
Jaki, Stanley L. The Keys of the Kingdom. Chicago: Franciscan Herald Press, 1986.
Miller, J. Michael. The Shepherd and the Rock: Origins, Development and Mission of the Papacy. Huntington,
Indiana: Our Sunday Visitor Publishing Division, c. 1995.

Ray, Stephen K. Upon This Rock: St. Peter and the Primacy of Rome in Scripture and the Early Church. San
Francisco: Ignatius Press, c. 1999.
Ryland, Ray. Papal Primacy and the Council of Nicaea, This Rock June 1997, pp. 24-27. (This is an excellent
discussion of papal primacy in the historical context of the Council of Nicaea.)
Ryland, Ray. The Epiphany of the Roman Primacy, This Rock February 1977. (Fr. Ryland's article discusses the
authority Jesus gave to Peter.)

Patrology
Akin, Jimmy. The Fathers Know Best: Your Essential Guide to the Teachings of the Early Church, San Diego:
Catholic Answers, c. 2010.
Jurgens, W. A. Editor and translator. The Faith of the Early Fathers. 3 Vols. Collegeville, Minnesota: The
Liturgical Press, c. 1970.
Kelly, J.N.D. Early Christian Doctrines. San Francisco: Harper, 1978.
Willis, John R. Editor. The Teachings of the Church Fathers. San Francisco: Ignatius Press, c. 2002.
Gambero, Luigi. Mary and the Fathers of the Church: The Blessed Virgin Mary in Patristic Thought.
Translated by Thomas Buffer, San Francisco: Ignatius Press, c. 1999.

Purgatory
Salza, John. The Biblical Basis for Purgatory. Charlotte: Saint Benedict Press, c. 2009.

Rapture and the End Times

Currie, David B. The End-Times Error That Leaves the Bible Behind. Manchester: Sophia Institute Press, c.
2003.
Frazier, T. L. A Second Look at the Second Coming: Sorting Through the Speculation. Ben Lomond, Calif.: The
Conciliar Press, 1999.
Olson , Carl E. Will Catholics Be Left Behind? A Catholic Critique of the Rapture and Todays Prophecy
Preachers. San Francisco: Ignatius Press, c. 2003.
Thigpen, Paul. The Rapture Trap: A Catholic Response to End Times Fever. West Chester: Ascension Press,
c. 2001.

Saints
Lamirande, Emilien, The Communion of Saints. Translated by A. Manson. Volume 26 of The Twentieth Century
Encyclopedia of Catholicism, c. 1963.
Martin, Curtis. The Communion of Saints, Lay Witness November 1997.
McGinnis, Charles. The Communion of Saints. St. Louis: B. Herder, c. 1912.

Vassall-Phillips, O.R. The Communion of Saints, This Rock February 1999, pp.34-38.

Sola Scriptura
Sungenis, Robert A. Editor and author. Not By Scripture Alone: A Catholic Critique of the Protestant Doctrine
of Sola Scriptura. Santa Barbara, California: Queenship Publishing Company, c. 1997.

Tradition
Congar, Yves. The Meaning of Tradition. San Francisco: Ignatius Press, c. 2004.
Pelikan, Jaroslav. The Emergence of the Catholic Tradition (100-600), Volume I, The Christian Tradition: A
History of the Development of Doctrine. Chicago: The University of Chicago Press, c. 1971.
Shea, Mark P. By What Authority? An Evangelical Discovers Catholic Tradition. Huntington, Indiana: Our
Sunday Visitor Publishing Division Our Sunday Visitor, Inc., c. 1996.

About the Author

Jimmy Seghers was born in New Orleans, Louisiana. He completed grammar school at St. Stanislaus in Bay St.
Louis, then attended De La Salle high school in New Orleans and St. Vincents College in Cape Girardeau, Mo.
Jim earned his bachelors degree from St. Marys College with majors in Philosophy, History, Education and
Classical Languages. Next, he successfully completed a four-year graduate program at St. Marys in Theology and
Sacred Scripture, and earned a Masters Degree in History from De Paul University in Chicago, Ill.
Upon graduation Jim served as Dean of Men and basketball coach at a boys boarding school in the Chicago area.
His teams won four consecutive championships. Subsequently, Jimmy served as the General Manager and
Managing Partner of one of Los Angeles largest financial service firms, a position from which he took an early
retirement in 1995. During his business career Jimmy addressed numerous audiences in the U.S. and abroad of
subjects related to sales and management.
Jim has also taught Sacred Scripture and Apologetics, the defense of the Catholic faith, for the past 23 years. His
classes are approved by the Archdiocese of New Orleans for certification credits for religion teachers, and he
was an instructor at the Our Lady of Guadalupe Bible Institute. Jim frequently gives retreats, parish missions and
talks on biblical subjects. He is often seen on FOCUS, the worldwide television network, with Lisa Flood
discussing biblical and religious topics. Twice weekly Jimmy is heard on the Radio Maria network discussing
biblical topics and apologetics. His essays have been published in This Rock, the Clarion-Herald, and he
contributed to a catechetical series published by Ave Maria University Press. His most recent book is The
Fullness of Truth: A Handbook for Understanding and Explaining the Catholic Faith Biblically.
In 1995 Jimmy and Michelle formed Totus Tuus Ministries, Inc., which is a non-profit corporation devoted to
evangelizing Catholics. Jim is a fourth degree member of the Knights of Columbus. He and his wife Michelle are
the parents of nine children. Michelle is completing her 21st year of home schooling. She is also leads the Young
Adult Ministry at St. Peter parish and heads Theology on Tap for the north shore.

AUTHORS NOTE
Thank You!
Thank you for purchasing The Fullness of Truth: A Handbook For Understanding and Explaining The
Catholic Faith Biblically!
I certainly hope that you have found this handbook useful. I would love to hear from. You can connect with me in
one of the following ways:
Email: seghers@bellsouth.net
On the Web:
http://totustuus.com
http://thefullnessoftruth.com

DONT FORGET!
The Fullness of Truth: A Handbook For Understanding and Explaining The Catholic Faith Biblically is
also available on the web as a members-only website. Want a fully searchable and hyper-linked environment in
which to dig deep into the Faith? Would print-friendly pages help? All that - plus audio bonuses - available at
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Notes
1. Catechism of the Catholic Church (subsequently listed as CCC), # 656.
2. CCC, # 2221.
3. CCC, # 2226.
4. Patrick Madrid editor, Surprised by Truth, p. 101.
5. CCC, #s 108, 124.
6. CCC, # 132.
7. CCC, # 133.
8. CCC, # 849, See also #s 850-851.
9. CCC, # 900.
10. CCC, # 904.
11. CCC, # 904, See also #s 905-906.
12. Surprised by Truth, p. 92.
13. Steve Ray, Crossing the Tiber, p. 85.
14. Surprised by Truth, p. 194.
15. CCC, #s 1899,1918.
16. CCC, # 882
17. CCC, # 52.
18. CCC, # 65.
19. CCC, # 66.
20. CCC, # 80 quoting Dei Verbum 9, Dogmatic Constitution of Divine Revelation.
21. CCC, # 81 quoting Dei Verbum 9, Dogmatic Constitution of Divine Revelation, emphasis in the original.
22. CCC, # 103.
23. Unless stated otherwise, the emphasis in all quotations throughout this handbook are mine.
24. CCC, # 86 quoting Dei Verbum 10.2, Dogmatic Constitution of Divine Revelation.
25. CCC, # 832 citing Lumen Gentium 20.2, Dogmatic Constitution of the Church.
26. Jurgens, Vol. I, Faith of the Early Fathers, # 209, p.89.
27. CCC, # 77.
28. Hendriksen, The Gospel of Matthew, p. 651, emphasis in the original.
29. R. T. France, The Gospel of Matthew, p. 622.
30. France, Gospel of Matthew, p. 622.
31. Quasten, Patrology, Vol. I, p. 68.
32. The Faith of the Early Fathers, Vol. I, # 210.
33. The Faith of the Early Fathers, Vol. I, # 436.
34. The Faith of the Early Fathers, Vol. I, Monogamy, c. 213, # 381.
35. The Faith of the Early Fathers, Vol. I, Modesty, c. 220, # 387.
36. The Greek word presbuterous, from which the English words presbyter and priest, comes is used. At this time this term is used for either bishops or
priests, but it is good to recall that bishops are priests.
37. Jurgens, Vol. I, Faith of the Early Fathers, # 209, p.89.
38. Linddel and Scott, An Intermediate Greek-English Lexicon, p. 595.
39. CCC, # 81, citing Dei Verbum 9.
40. CCC, # 81.
41. Vatican Council II, Dogmatic Constitution on Divine Revelation, Dei Verbum, 9.
42. Shea, By What Authority? An Evangelical Discovers Catholic Tradition, pp. 101-102. This fine work is an excellent treatment on the subject of
Tradition.

43. Matt 15:1-9; Mk 7:1-15; Col 2:8.

44. Sola Scriptura: The Protestant Position on the Bible, p. 178.
45. McDonald, Formation of the Christian Biblical Canon, pp. 137-138; Farmer and Farkasfalvy, Formation of the New Testament Canon, p. 110.
46. McDonald, Formation of the Christian Biblical Canon, pp. 138-154.
47. Formation of the Christian Biblical Canon, p. 11.
48. Formation of the Christian Biblical Canon, p. 17.
49. Kelly, Early Christian Doctrines, p. 30.
50. Early Christian Doctrines, p. 33.
51. Early Christian Doctrines, p. 34.
52. Early Christian Doctrines, p. 37.
53. CCC, # 107.
54. CCC, # 133.
55. Protestants Bibles are generally missing 7 Books of the Old Testament and parts of 2 others, because Martin Luther rejected them in the 16th
century. This topic will be discussed more full in the essay, Canon of Scripture.
56. Dei Verbum 21, Dogmatic Constitution of Divine Revelation.
57. CCC, # 133.
58. CCC, # 107.
59. CCC, # 112.

60. CCC, # 113. 61. CCC, # 114. 62. CCC, # 120.

63. Luthers Works, Vol. 24; Commentary on the Gospel of John, Discussion on the 16th Chapter p. 321.
64. Sola Scriptura: The Protestant Position on the Bible, p. 66 (emphasis mine).
65. Grisar, Martin Luther: His Life and Work, pp. 426-427.
66. Early Christian Doctrines, pp. 53-54.
67. Formation of the Christian Canon, pp. 25-26, cf. pp. 30, 92, 94; Von Campenhausen, Formation of the Christian Bible, pp. 1-3.
68. CCC, # 120.
69. Sola Scriptura: The Protestant Position on the Bible, p. 65
70. F. F. Bruce, Canon of Scripture, pp. 243.244.
71. F. F. Bruce, Canon of Scripture, pp. 243-244.
72. Grisar, Martin Luther: His Life and Work, pp. 426-427.
73. Sola Scriptura: The Protestant Position on the Bible, p. 66 (emphasis mine).
74. CCC # 891.
75. United States Catholic Catechism for Adults, p. 516.
76. J. Michael Miller, The Shepherds and the Rock: Origins, Development, and Mission of the Papacy, p. 19 citing Stanley L. Kaki, Keys of the
Kingdom, p. 43.
77. Miller, Shepherds and the Rock, p. 19, citing the German theologian Michael Schmaus, The Church: Its Origin and Structure, Dogma 4, p. 36.
78. Dictionary of Dogmatic Theology, Vol. III, p. 384.
79. Dictionary of Dogmatic Theology, Vol. III, p. 384.
80. Dictionary of Dogmatic Theology, Vol. III, p. 386.
81. White, Roman Catholic Controversy, p. 56.
82. Scott and Kimberly Hahn, Rome Sweet Home: Our Journey to Catholicism, p.51.
83. Rome Sweet Home: Our Journey to Catholicism, pp. 51 & 54.
84. Geisler and MacKenzie, Roman Catholics and Evangelicals: Agreements and Differences, p. 178.

85. Catholics also use the term, the analogy of faith, but with a different meaning. By analogy of faith we mean
the coherence of the truths of faith among themselves and within the whole plan of Revelation (CCC, # 114). 86.
Geisler and MacKenzie, Roman Catholics and Evangelicals: Agreements and Differences, p. 179. 87. White,
The Roman Catholic Controversy, p. 60. 88. Sola Scriptura: The Protestant Position On The Bible, by Robert
Godfrey, James White, R.C. Sproul, John Armstrong, John MacArthur, Sinclair Ferguson, Joel Beeke, and Ray
Lanning; general editor Don Kistler, p. 68. 89. Sola Scriptura: The Protestant Position On The Bible, p. 3. 90.
Geisler and MacKenzie, Roman Catholics and Evangelicals, p. 178. 91. Grisar, Martin Luther: His Life and
Work, p. 505.
92. Hartmann Grisar, Luther, the authorized translation from the German by E. M. Lamond, Vol. VI, p. 282.
93. Grisar, Luther, Vol. VI, p. 282.
94. Grisar, Martin Luther: His Life and Work, p. 304; Grisar, Luther, Vol. VI, p. 283.
95. Grisar, Martin Luther: His Life and Work, p. 304.
96. Grisar, Martin Luther: His Life and Work, p. 462.
97. Early Christian Doctrine, pp. 30-31.
98. Early Christian Doctrine, p. 33.
99. Meeks, The Moral World of the First Christians, p. 78.
100. Sola Scriptura: The Protestant Position on the Bible, p. 27, Catechetical Lectures 4:17.
101. Jurgens, The Faith of the Early Fathers, Vol. I, # 838, p. 359, Lectures 18:23.
102. The Faith of the Early Fathers, Vol. I, Letters to Serapion, 1:28, # 782, p. 336.
103. The Spirit of Protestantism p. 24.
104. The Story of Civilization, Vol. 6, p. 419.
105. Grisar, Luther, pp. 420-422.
106. Grisar, Luther, p. 472-473.
107. Mathison, The Shape of Sola Scriptura, p. 14.
108. Shape of Sola Scriptura, p. 259.
109. Shape of Sola Scriptura, pp. 267, 268.
110. Shape of Sola Scriptura, p. 14.
111. Sola Scriptura: The Protestant Position on the Bible, p. 68
112. Geisler and MacKenzie, Roman Catholics and Evangelicals: Agreements and Differences, p. 178.
113. Sola Scriptura: the Protestant Position on the Bible, p. 96.
114. See: James G. McCarthy, The Gospel According to Rome, p. 348; Ron Rhodes, Reasoning from the Scriptures, p. 56; Norman Geisler and Ralph
MacKenzie, Roman Catholics and Evangelicals Agreements and Differences, pp. 184-5; David T. King, Holy Scripture: The Ground and Pillar of Our
Faith, Vol. I, pp. 43, 71, 83, 84, 86, 139, 145, 181, 182, 195, 237, 257, 272; James R. White, The Roman Catholic Controversy, pp. 63-67.
115. Of the Christian era.
116. McDonald, The Formation of the Christian Biblical Canon, p. 8.
117. The Formation of the Christian Biblical Canon, p. 11.
118. McCarthy, The Gospel According to Rome, p. 272; see also pp. 308, 309.
119. Sola Scriptura: The Protestant Position on the Bible, p. 136.
120. James B. Moffatt, The New Testament, A New Translation, p. 415.
121. CCC, #s 1987-1989 and glossary.
122. CCC, # 1996.

123. CCC, # 1996, cf. Rom 3:4.

124. CCC, # 161, Heb 11:6; Council of Trent (DS 1532); Mk 16:16; Jn 3:36; 6:40; Eph 2:8.
125. CCC, #s 1996, cf. 1987-1989 and glossary.
126. CCC, # 654.
127. CCC, # 1996; Jn 1:12-18; 17:3; Rom 8:14-17; 2 Pet 1:3-4.
128. CCC, # 1996.
129. CCC, # 161, Heb 11:6; Council of Trent (DS 1532); Mk 16:16; Jn 3:36; 6:40; Eph 2:8.
130. CCC, # 163, quoting St. Basil.
131. CCC, # 184.
132. CCC, # 143.
133. CCC, # 143, citing Romans 1:5; 16:26.
134. CCC, # 2010.
135. CCC, # 2011.
136. Council of Trent, Justification Chapter 16.
137. CCC, # 2001.
138. CCC, # 143.
139. Council of Trent, Justification Canon 1. The term anathema means condemned, that is, cut off from communion with the Church. It is not a
decree damning a person to hell.
140. CCC, # 2010.
141. CCC, # 2011.
142. CCC, # 2020.
143. CCC, # 2021.
144. United States Catholic Catechism for Adults, p. 329.
145. CCC, # 1997.
146. CCC, # 1999, emphasis in the original; cf. Jn 4:14; 7:38-39.
147. CCC, # 2000.
148. CCC, # 2021.
149. CCC, # 2020.
150. CCC, # 2022, cf. United States Catholic Catechism for Adults, p. 329.
151. Todd von Kampen, We Do Not Stand Alone, The Coming Home Journal, Vol. 2, Issue 1, pp. 1, 4. See also CCC, # 161.
152. Adam, Roots of the Reformation, pp. 31-34, 39.
153. Adam, Roots of the Reformation, pp. 33, 41.
154. Adam, Roots of the Reformation, p. 42.
155. Council of Trent, Canons on Justification, # 7.

156. Council of Trent, Canons on Justification, # 11.

157. CCC, # 2028 citing Vatican II, Lumen Gentium 40.2, The Dogmatic Constitution of the Church
158. Sungenis, How Can I Get to Heaven? The Bibles Teaching on Salvation Made Easy to Understand, p. 169.how Can I get to Heaven?H
159. Sungenis, How Can I Get to Heaven? The Bibles Teaching on Salvation Made Easy to Understand, p. 169.how Can I get to Heaven?H
160. Kittle, Theological Dictionary of the New Testament, and W. E. Vines, An Expository Dictionary of the New Testament Words.
161. Mt 10:22; 24:13; Mk 13:13; 2 Thess 1:4; 2 Tim 2:10; Heb 12:1, 3-4, 7, 12; Jas 1:12; 5:11.
162. Eph 1:5-10.
163. CCC, # 1116.
164. CCC, # 1129.
165. CCC, # 1127.
166. CCC, # 1128.
167. CCC, # 1129.
168. CCC, # 1128.
169. CCC, # 1116.
170. CCC, # 1129.
171. CCC, # 1127.
172. CCC, # 1128.
173. CCC, # 1129.
174. CCC, # 1128.
175. CCC, # 1213 and Glossary.
176. CCC, #. 1215.
177. Keating, Catholicism and Fundamentalism, p. 177.
178. CCC, # 1213 and Glossary.
179. Council of Florence
180. CCC, # 1213; Roman Catechism and Council of Florence.
181. CCC, # 1257.
182. Hahn and Mitch, Ignatius Catholic Study Bible: The Gospel of John, p. 22.
183. CCC Glossary
184. United States Catholic Catechism for Adults, p. 203.
185. CCC, # 1289; cf. 1 Jn 2:20; 26-27.
186. CCC, #s 1293, 1295-1296.
187. CCC, # 1296.

188. CCC, #s 1285, 1288.

189. CCC, #s 1293, 1295-1296.
190. CCC, # 1296.
191. CCC, # 1304.
192. CCC, # 1305.
193. CCC, # 1305.
194. CCC, # 1285.
195. CCC, # 1288.
196. CCC, # 1303.

197. CCC # 1324.

198. CCC, # 1376
199. Early Christian Doctrines, pp. 211, cf. 440.
200. The Holy Communion, p. 37. Stone supports the same conclusion in his monumental two-volume study of the Eucharist in the writings of the
Church Fathers: A History of the Doctrine of the Holy Eucharist.
201. CCC, # 1376.
202. Not By Bread Alone, p. 141, note 120.
203. CCC, # 2837.
204. CCC # 1324.
205. Vincent, Word Studies of the New Testament, Vol. II, p. 152.
206. Brown, The Gospel of John, Vol. I, p. 282.
207. See, for example, Mt 24:38.
208. Walter, Bauer, A Greek-English Lexicon of the New Testament; Liddell and Scott, Greek-English Lexicon; Brown, The Gospel of John, Vol. I, p.
283.
209. The Gospel of John, Vol. I, p. 236.
210. See: Brant Pitres excellent treatment for a fuller discussion, Jesus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last
Supper, pp. 108-115.
211. Pitre, Jesus and the Jewish Roots of the Eucharist, p. 112.
212. Early Christian Doctrines, pp. 211, cf. 440.
213. The Holy Communion, p. 37. Stone supports the same conclusion in his monumental two-volume study of this subject in the writings of the Church
Fathers: A History of the Doctrine of the Holy Eucharist.
214. CCC, # 1376
215. The Gospel of John, Vol. I, p. 284.
216. Early Christian Doctrines, pp. 211, cf. 440.
217. Early Christian Doctrines, pp. 41-442.
218. The Holy Communion, p. 37. Stone supports the same conclusion in his monumental two-volume study of this subject in the writings of the Church
Fathers: A History of the Doctrine of the Holy Eucharist.
219. Oxford Dictionary of the Christian Church, Second edition, 1983, pp. 475-476; New International dictionary of the Christian Church, revised
edition, 1978, pp. 244-245 - This work is openly hostile to the idea of transubstantiation.
220. CCC # 1324.
221. Luthers Collected Works, Wittenburg Edition, Vol. VII, p. 391.
222. The Gospel of John, Vol. I, p. 284.
223. J. B. Lightfoot & J. R. Harmer, The Apostolic Fathers, Second Edition, p. 105.
224. The Apostolic Fathers, p. 112.
225. CCC, # 1366.
226. CCC, # 1366, cf. The Council of Trent, 1 Cor 11:23; Heb 7:24, 27.
227. CCC, # 1367.
228. CCC. # 1368.
229. CCC, # 1366, quoting the Council of Trent.
230. CCC, # 1367, quoting the Council of Trent
231. CCC, # 1363; cf. 1362.
232. CCC, # 1368, emphasis in the original.
233. CCC, # 1330.

234. CCC, # 1364, citing Heb 9:25-27. 235. Lk 22:19-20 236. CCC, # 1365, citing Mt 26:28. 237. Franz
Delitzsch, Commentary on the Epistle of the Hebrew, Vol. I, p. 323.
238. Commentary on the Epistle of the Hebrews, Vol. II, p. 89; cf. Vol. I, p. 238
239. Douay-Rheims Version.
240. Claus Westermann, Genesis: A Continental Commentary, 3 Volumes, Vol. I, p. 294.
241. Early Christian Doctrines, p. 214.
242. Early Christian Doctrines, p. 449.
243. CCC, # 1421.
244. CCC, # 1440.
245. CCC, # 1421.
246. John Paul II, Crossing the Threshold of Hope, p. 228.
247. CCC, # 1849, citing St. Augustines City of God.
248. CCC, #1850, cf. Phil 2:6-9.

249. Note: Some Protestants deny the distinction between mortal and venial sins, claiming that all sins have the same gravity. They are hard pressed to
explain why God would consider saying to a little girl, You are an ugly little girl is as offensive to God as murdering the little girl.
250. CCC, # 1444, citing Lumen Gentium 22.2, The Dogmatic Constitution of the Church, cf. Mt 18:18.
251. Mike Aquilina, The Way of the Fathers, p. 104.
252. CCC, Glossary.
253. CCC, # 1503.
254. CCC, # 1532.
255. CCC, # 1500.
256. CCC, # 1501.
257. CCC, # 1503.
258. CCC, # 1508.
259. CCC, # 1510; cf. The Councils of: Constantinople II (553), Florence (1439), and Trent (1551).
260. CCC, # 1520.

261. CCC, # 1521. 262. CCC, # 1522. 263. CCC, # 1523. 264. CCC, # 1532. 265. CCC, # 1514, quoting
Sacrosanctum concilium
266. CCC, # 1515.
267. CCC, # 1606.
268. CCC, # 1613.
269. CCC, # 1604.
270. CCC, # 1603.
271. CCC, # 1606.
272. CCC, # 1613.
273. CCC, # 1614.
274. CCC, # 1601.
275. Gaudium et Spes, 48.2, The Pastoral Constitution on the Church in the Modern World.
276. Eph 5:21; cf. Gal 6:2.
277. CCC, # 1642, Citing Tertullian, emphasis in the original.
278. CCC, # 1536.
279. CCC, # 1537, 1538.
280. Jason Evert, Is the Mass a Sacrifice?, This Rock, September 2001; cf. Exod 29:38-39; Lev 9:7; Num 10:10 and Psalm 66:15.
281. CCC, # 1545, quoting St. Thomas Aquinas.
282. CCC, # 1548.
283. See: Male Only Priesthood in the Addendum.
284. CCC, # 1536.
285. CCC, # 1537, 1538.
286. CCC, # 874.
287. CCC, # 875.
288. CCC, # 876.
289. CCC, # 878.
290. Dictionary of New Testament Theology, Vol. 2, p. 152.
291. Strongs Expanded Exhaustive Concordance of the Bible: the New Strongs Expanded Dictionary of the Words in the Greek New Testament,
p. 270.
292. The International Standard Bible Encyclopedia, Vol. 2, p. 54.
293. CCC, # 1558, Lumen Gentium, 21.2, The Dogmatic Constitution of the Church..
294. CCC, # 1562.
295. CCC, # 1564.
296. CCC, # 1563.
297. CCC, # 1564.
298. CCC, # 1556.
299. Catholic Bible Dictionary, p. 729.
300. CCC, # 1569.
301. CCC, # 1570.
302. Jason Evert, Is the Mass a Sacrifice? This Rock, September 2001
303. For a detailed and scholarly investigation of this subject consult the following two books: Christian Cochini, The Apostolic Origins of Priestly
Celibacy (San Francisco: Ignatius Press), c. 1960, and Stefan Heid, Celibacy in the Early Church: The Beginnings of a Discipline of Obligatory
Continence for Clerics in East and West (San Francisco: Ignatius Press) c. 2000. Both books, written independently of each other, make extensive use
of the Bible, early Church councils and synods together with the writings of the Church Fathers. Their research is extensive and their statements are
carefully documented.
304. CCC, #s 1580, 1579.
305. Lumen Gentium, 66, Dogmatic Constitution of the Church.
306. Stefano M. Manelli, All generations Shall Call Me Blessed, p. 159.
307. Charles Dickson, A Protestant Pastor Looks at Mary, p. 107.
308. A Protestant Pastor Looks at Mary, p. 108.
309. Lumen Gentium 53, The Dogmatic Constitution On the Church.
310. Lumen Gentium 54, 60.
311. Lumen Gentium 56.

312. Aquilina, The Way of the Fathers, p. 201. 313. The Way of the Fathers, p. 201. 314. The Way of the
Fathers, p. 201. 315. The Way of the Fathers, p. 202.
316. CCC, Glossary.
317. Denzinger-Schnmetzer, 2803.
318. The divisions of chapters and verses are not part of the inspired text of the Bible. Stephen Langton in1206 A.D. added the chapters while Robert
Etienne inserted the verses in 1551 A.D.
319. Mateo, Refuting Attacks on Mary, A Defense of Marian Doctrines, p. 5; Manelli, All Generations Shall Call Me Blessed: Biblical Mariology,
p.131.

320. Ignace de la Potterie, Mary in the Mystery of the Covenant, p. 17. 321. Smyth, Greek Grammar, pp. 108109; Manelli, All Generations Shall Call Me Blessed: Biblical Mariology, p. 131; de la Potterie, Mary in the
Mystery of the Covenant, pp. 17-20; Bertrand Budy, Mary of Galilee, Vol. I, pp. 71-3.
322. Mateo, Refuting the Attack on Mary, p. 5.
323. Jeroslov Pelikan, editor, Luthers Works, Personal Prayer Book 1522, Vol. 43, p. 40.
324. Daytime Prayers, Liturgy of the Hours.
325. Doronzo, Dictionary of Dogmatic Theology, p. 294.
326. Manelli, All Generations Shall Call Me Blessed: Biblical Mariology, p. 127.
327. De la Potterie, Mary in the Mystery of the Covenant, pp. 25-30; Manelli, All Generations Shall Call Me Blessed: Biblical Mariology, pp. 137140.
328. CCC, # 500.
329. Doronzo, Dictionary of Dogmatic Theology, p. 294; CCC, # 499.
330. Manelli, All Generations Shall Call Me Blessed: Biblical Mariology, p. 127.
331. De Sacra Virginitate quoted in All Generations Shall Call Me Blessed: Biblical Mariology, p. 138.
332. Mary in the Mystery of the Covenant, p. 27.
333. De la Potterie, Mary in the Mystery of the Covenant, pp. 25-30; Manelli, All Generations Shall Call Me Blessed: Biblical Mariology, pp. 137140.
334. Erasmo Leiva-Merikakis, Fire of Mercy, Heart of the World: Meditations on the Gospel According to St. Matthew, Vol. I, p. 72.
335. The Gospel of Matthew, p. 144.
336. Cf. Ex 13:2 and Num 3:12.
337. Craig S. Keener, The Gospel of John : A Commentary, Vol. II, p. 1144.

338. Ibid.
339. The apostolic constitution, Munificentissimus Deus.
340. Our Sunday Visitors Encyclopedia of Catholic Doctrine, Assumption of Mary, p. 35.
341. For more information see: Michael Barber, Coming Soon: Unlocking the Book of Revelation, pp. 150-156.
342. The apostolic constitution, Munificentissimus Deus.
343. Our Sunday Visitors Encyclopedia of Catholic Doctrine, Assumption of Mary, p. 35.
344. Our Sunday Visitors Encyclopedia of Catholic Doctrine, p. 35.
345. Our Sunday Visitors Encyclopedia of Catholic Doctrine, p. 36.
346. Barber, Coming Soon: Unlocking the Book of Revelation, pp. 150-152; De la Potterie, Mary in the Mystery of the Covenant, p. xvii-xviii,
220228;
347. Lumen Gentium, no. 65.
348. Manelli, All Generations Shall Call Me Blessed, 352, Emphasis in the original.
349. Lumen Gentium, 61, The Dogmatic Constitution On the Church.
350. Lumen Gentium, 62.
351. Lumen Gentium, 62.
352. Lumen Gentium, 60.
353. Inter Sodolicia, 1918.
354. Lumen Gentium, 61, The Dogmatic Constitution On the Church.
355. Lumen Gentium, 62.
356. Lumen Gentium, 62.
357. Lumen Gentium, 62.
358. CCC, Glossary.
359. CCC, # 947, quoting first St., Thomas Aquinas and then the Roman Catechism.
360. CCC, #s, 956, 958.
361. CCC, Glossary.
362. CCC, # 947, quoting first St. Thomas Aquinas and then the Roman Catechism.
363. CCC, # 1475, quoting Indulgentium doctrina.
364. CCC, # 954.
365. CCC, # 956.
366. CCC, # 958.
367. CCC, # 1471.
368. CCC, # 1478.
369. CCC # 1471.
370. CCC # 1478.
371. CCC #s 1476, 1477.

372. Eph 1:22-23; 5:30; Col 1:18-22; 1 Cor 6:15; 12:27; Rom 12:4-5; CCC, # 1683.
373. CCC, # 2559.
374. St. James and St. Paul also exhort Christians to pray at all times (Jas 1:5-8; Eph 5:20; Phil 4:6-7; Col 3:16-17; 1 Thess 5:17-18).
375. See: Rom 10:1; Eph 1:16-23; Phil 1:9-11; Col 1:3-6; 4: 3-4, 12.
376. See: 2 Cor 13:7; Eph 6:18; Phil 1:9; Col 1: 3, 9; 4:3; Heb 13:18.
377. CCC, # 2559.
378. St. James and St. Paul also exhort Christians to pray at all times (Jas 1:5-8; Eph 5:20; Phil 4:6-7; Col 3:16-17; 1 Thess 5:17-18).
379. See: Rom 10:1; Eph 1:16-23; Phil 1:9-11; Col 1:3-6; 4: 3-4, 12.
380. CCC, #s 1717, 2030
381. CCC, # 1030.
382. John Salza, The Biblical Basis for Purgatory, p.16.
383. CCC, # 1032, citing 2 Macc 12:46.
384. CCC, # 1030.
385. John Salza, The Biblical Basis for Purgatory, p.16.
386. See also: Ps 5:10; 18:23; 25:11; 68:21; 109:7.

387. See also: Ps 59:5; 69:27. 388. For the Biblical distinction between grave or mortal sin and sins that are not
deadly (venial sins), see 1 Jn 4:16-17.
389. CCC, # 1472.
390. CCC, # 1031.
391. St. Paul uses the word wisdom fifteen times in the first two chapters, cf. 1 Cor 1:17, 19-22, 24-27, 30; 2:1, 4-7, 13.
392. Mt 16:26; Mk 8:36; Lk 9:25; Prov 19:19; 21:11; 22:3).
393. Cf. Ps 14:1; 53:1.
394. Cf. Lk 12:58; Lk 18:3; 1 Pet 5:8; the Greek word antidikos, accuser, is used.
395. CCC, # 1032.
396. m. Ed. 2.10; cf. also b. Sabb.33b ; b. Ros. Has. 16b-17a.
397. The Life of Adam and Eve, pp. 46-47 cited in Jimmy Akins The Fathers Know Best, p. 386.
398. The Book of Enoch, p. 56.
399. TDNT 1:658, .
400. Akin, The Fathers Know Best, pp. 386-387.
401. R. T. France, The Gospel of Matthew, p. 941.
402. Robert H Gundry, The Church and the Tribulation: A Biblical Examination of Posttribulationism, p. 161.
403. Olson, Will Catholics Be Left Behind?, p. 55..
404. Rapture: The End-Times Error That Leaves the Bible Behind, p. 26.
405. CCC, # 671.
406. CCC, # 673.
407. CCC, # 1159, citing St. John Damascene.
408. CCC, # 1161.
409. CCC, # 2141.
410. Citing Ps 115:4-5, 8; cf. Isa 44:44:9-20; Jer 10:1-16; Dan 14:1-30; Bar 6; Wis 13:1-15:19.
411. Citing Josh 3:10; Ps 42:3.
412. CCC, # 2112.
413. CCC, # 2113.
414. CCC, # 1159, citing St. John Damascene.
415. CCC, # 2141.
416. CCC, # 1239.
417. CCC, # 1250.
418. CCC, # 1252.
419. CCC, # 1253-1255.
420. Harpers Bible Dictionary, Baptism.
421. John Paul II, Theology of the Body, March 10, 1982; henceforth abbreviated as TB.
422. TB, March 17, 1982.
423. Redemptoris Custos, # 17.
424. TB, April 7, 14, 1982.
425. TB, March 31, 1982.
426. TB, March 31, 1982.
427. West, Theology of the body Explained, p. 291.
428. TB, May 5, 1982.
429. West, Theology of the Body Explained, p. 287.
430. TB, April 7, 1982.
431. TB, April 14, 1982.
432. TB, April 14, 1982.
433. TB, April 14, 1982.
434. West, Theology of the Body Explained, p. 288.
435. TB, April 14, 1982.
436. TB, April 28, 1982.
437. West, Theology of the Body Explained, p. 289.

438. West, Theology of the Body Explained, p. 290.

439. CCC, # 1640, emphasis in the original.
440. CCC, # 1643, citing the Apostolic Exhortation Familiaris Consortio, emphasis in the original.
441. Mt 19:6; cf. Gen 2:24.
442. Familiaris Consortio, 13.
443. CCC, # 1644.
444. Gaudium et Spes, 49, 2, The Pastoral Constitution on the Church in the Modern World.
445. CCC, # 1645.
446. CCC, # 1649.
447. CCC, # 1650, quoting Mk 10:11-12.
448. CCC, # 1650.
449. Hahn and Mitch, Ignatius Catholic Study Bible: The Gospel of Matthew, p. 51.
450. Roman Catholics and Evangelicals Agreements and Differences, p. 179.
451. W. A. Jurgens, The Faith of the Early Fathers, Vol. I, p. 31, # 81.