Refuting The Use Of Objects In Worship

• Introduction: 

          -The Catechism of the Roman Catholic Church says, "Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, “the honor rendered to an image passes to its prototype,” and “whoever venerates an image venerates the person portrayed in it” (Paragraph 2132).

          -Catholics regularly bow down before statues and icons of Christian figures. They kiss at the feet of them and pray to the people that the items represent. Some even roll in front of statues, shower flowers on them, light candles before them, carry statues in procession, and change the clothing on them daily. In Roman Catholic churches, there are numerous paintings of Jesus, Mary, Peter, and canonized saints. There is an abundance of religious iconography. Catholics sing worship psalms to various saints and wear amulets with pictures of Mary on them.

          -"Owing to the influence of the Old Testament prohibition of images, Christian veneration of images developed only after the victory of the Church over paganism. The Synod of Elvira (about 306) still prohibited figurative representations in the houses of God (Can. 36)." (Ludwig Ott, Fundamentals of Catholic Dogma, p. 320)

          -Roman Catholic scholar Rachel Bundang said the following: "Christianity emerged from Judaism, which itself rejected figurative religious art as being too much like idol worship (see Ex 20:3). But once Christianity became the official religion of the Roman Empire under Constantine in the 4th century CE, it was not long before Roman practices of portraying and honoring the divine (their gods and emperors) would make their way into Christian practices as well."

          -"Moses ages before enacted expressly, that neither a graven, nor molten, nor moulded, nor painted likeness should be made; so that we may not cleave to things of sense, but pass to intellectual objects: for familiarity with the sight disparages the reverence of what is divine; and to worship that which is immaterial by matter, is to dishonour it by sense." (Clement of Alexandria, Stromata 5.5)

          -"And make counterfeit images of Christ, alleging that these were in existence at the time (during which our Lord was on earth, and that they were fashioned) by Pilate." (Hippolytus, The Refutation of All Heresies 7.20)

• The Case Against The Use Of Statues, Images, And Relics In Worship:

          -Actions such as kneeling (in religious contexts) and prayer are defined as worship according to the Bible (Exodus 20:5; Isaiah 44:17; 45:20; Matthew 4:9-10; 6:6-14; Philippians 2:10). The apostles refused to accept honor as people knelt before them (Acts 10:25-26; 14:13-15), reflecting strict Jewish monotheistic sensitivities. Even the angels who served God did not want people bowing down before them in adoration (Revelation 4:10; 19:10; 22:8-9). Offering such devotion to entities other than God is idolatry, improper reverence to persons or things that are not fit to receive it. 
          -God clearly condemned making figures for the purpose of giving religious devotion to beings other than Him (Exodus 20:4-5; Deuteronomy 4:15-24; 2 Chronicles 33:6-7). Further, the Apostle Paul specifically said that God is not served with physical objects (Acts 17:23-25). God said that He would not give His glory to another (Isaiah 42:8). We are not to worship Him like the pagans do with their gods. That kind of reverence is offensive to God.

• A Valid Practice In The New Testament?:

          -In the New Testament, we are never given permission to use statues as an aid in worship. Jesus and the apostles, who laid the foundation for Christianity, are never seen as accepting or approving of such behavior, much less there being religious devotion offered to the deceased or to entities other than God Himself. Idols defile the worship of our Creator. There are also different forms of idolatry (Ephesians 5:5-7), highlighting the importance of pure religious devotion. In fact, the only time that we see people prostrating themselves before icons and statues in the biblical record are the unfaithful and unbelieving. Thus, only pagans worship as pagans worship. The issue is not the existence of images themselves, but using them in the worship of God. That is not something which Christians do.

• Veneration Or Worship?:

          -When it is claimed that Roman Catholics worship Mary and the saints, they often object that they are simply venerating (i.e. giving honor to) them. This idea is elaborated on by dividing given exaltation into three distinct categories (using Latin): latria (God alone), hyperdulia (Mary alone), and dulia (saints and angels). These philosophical distinctions were obviously designed to protect the worship that only God deserves, but their effectiveness is a separate matter.
          -Even granting that this argument is internally consistent, it is theoretical only. In addition, occupying distinct categories of honor does not change the essence of what is being done. Catholics still offer prayer to mere creatures. They still prostrate themselves before images of Mary or various men of high esteem. This kind of reverence belongs exclusively to God. Philosophical speculation becomes dangerous especially when it is allowed to be treated as if it were given by God Himself, when the simple reality is that it came from the minds of men for the express purpose of excusing themselves of their errors. Every instance of religious veneration recorded in Scripture by a faithful and believing person is directed to God alone. That point is not without significance. We would do well to remember that God is a jealous God. He does not take the issue of worship lightly, and failing to worship Him properly invites divine judgment.

• The Type Of Honor Which Is Appropriate To Give To Men:

          -We ought to give honor to those who are truly deserving of it. In secular contexts, bowing is often a custom of respect toward authority, of which God instituted. However, there is no evidence of Him ordaining that a person represented by a statue be the recipient of proper dues. Nor is it wrong to have pieces of art for decoration or pictures that we cherish. In fact, God can use images to communicate divine truths. It is acceptable to honor believers from the past by acknowledging their faith and following their moral example (Hebrews 11). On the other hand, building statues of such people with the intent of bowing down before them and offering prayer to them transcends honor. Such behavior is idolatrous because it belongs rightfully to God alone.

• Does The Creation Of The Bronze Serpent Support Bowing Before Statues In Worship (Numbers 21:6-9)?:

          -God commanded Moses to make the bronze serpent for a one time purpose (John 3:14-16). However, the Israelites converted it into an object of worship. It ended up getting destroyed by King Hezekiah (2 Kings 18:3-4). There is no biblical evidence that the bronze serpent was ever supposed to be used as an aid in worship.

• Does The Creation Of The Two Cherubs Support Bowing Before Statues In Worship (Exodus 25:18)?:

          -God commanded the making of two golden cherubs, but the Jews were never called to bow down before or pay homage to them. The real argument is not the existence of statues or other forms of art, but the intent in crafting them and their use.

• Does The Creation Of The Ark Of The Covenant Support Bowing Before Statues In Worship (Joshua 7:6-7)?:

          -God ordered the Israelites to make the ark so that He could dwell in their presence and meet with the leaders (Exodus 25:8; 22). But why does the ark have two images of angels (Exodus 25:18-21)? It has them because it is a replica of God's throne in heaven (Isaiah 6:1-2). This is further evidenced by the fact that the ark of the covenant also served as a footstool for the "feet" of the Lord (1 Chronicles 28:2). Unlike the ark, the images used in Roman Catholic veneration represent alleged saints.

The Lord's Prayer (An Exegetical Analysis Of Matthew 6:6-14)

          In prayer, our principal focus is to be on God. He ought to be the object of our attention and thoughts. We are in His divine presence. God answers a man's prayer based on his sincerity and faithfulness (v. 6). Christ's words are not a condemnation of public worship itself. Rather, prayer is not to be done with the intent of impressing other people. It is more so a matter of one's heart (what a person is like in the inside) than his outward posture (what a person looks like to other people).

          We are not to pray in the manner that pagans do, like the worshipers of Baal (1 Kings 18:26). Prayer should be intelligent and coherent. Repetition itself is not a problem (Matthew 26:42–46). Prayer is not to be done boisterously or in a state of unrestrained euphoria. We are not to utter rash sayings in offering up our prayers to God (v. 7). He rejects prayer tainted with self-righteousness, which infected the religious leaders of Jesus' day.

          God knows everything, which includes our prayer requests, even before we even go to Him (v. 8). We do not know ourselves as well as He does. Only pagans think that their gods need to be told about human needs. That is not the case with the living God. Therefore, the purpose of prayer is communion with Him. Christ is our spiritual food. He is consumed by us through faith.

          We acknowledge that God is the Creator and Lord of all. It follows from that premise we are to give Him rightful honor and worship (v. 9). We must approach Him in humility and respect. Jesus Christ was giving to His disciples a proper model for prayer in contrast to the empty words of unbelievers, who only wanted temporal blessings. It would also indicate who was one of His disciples. Israel had failed to properly honor God's name (Ezekiel 36:22-23).

          We pray with knowledge beforehand that God is sovereign for His kingdom to be inaugurated (v. 10). It has no boundaries in terms of depth or extent. Our wills are to be perfectly aligned with God's will. Our desire is to be that good conquers the evils of this world. God has a plan, which cannot be thwarted. It will be fully brought to fruition when Christ returns for a second time.

          We live in a world overflowing with tragedy, poverty, war, famine, and disease. Yet in the kingdom of God, only goodness endures. We pray that He will supply our needs continually and abundantly, without end (v. 11), for He provides according to His will. This reminds us that our lives must rest in constant dependence upon Him. Prayer, then, is more than a request for material things. It is the posture of trust before the one who sustains us.

          In prayer, we humbly petition God for the forgiveness of our sins (v. 12). Sin is an offense against Him. We have repeatedly violated His perfect standard of morality, the Law. We must pray for sins committed, even after conversion. This does not mean we must approach God with a list of our misdeeds because we could not possibly remember all of them or realize the degree to which we are sinful. His mercy is greater than that, knowing no limits.

          We must follow the example of God forgiving our trespasses against Him (v. 14). We ought not hold anger or resentment toward other people. We are not to hold offenses committed against us by others in the past over their heads. We must forgive the sins of other people because that is what He has done for us. We too are sinful beings. Forgiveness is the essence of the Christian message. It eliminates human pride and boasting.

          We pray to God that He protects us from succumbing to the influences of evil in this world. This request encompasses both support against attacks by fallen angels and other human beings who seek to bring harm to us. Further, temptation is inevitable as long as we live on this earth. God will bring His purposes to pass in His own timing. He is entitled to perpetual glory (v. 13). 

Surveying The Book Of Ecclesiastes

          The Book of Ecclesiastes describes what life is like in a fallen world. It gives an account of man living out his life in temporal terms and God's control over him (Ecclesiastes 3:15; 9:1). The author of this work, traditionally ascribed to Solomon, portrays eating, drinking, and work in a positive light. He says that there is a time for everything, whether it be laughter, joy, or sorrow. These things are beneficial to man in their own way. 

          This work is distinct from other writings of the Old Testament due to its seemingly pessimistic language in regard to the continued pursuit of earthly pleasures. Taken at face value, this piece may not be an enjoyable read. However, it would be better approached with an eternal perspective in mind than with our finite human understanding. It is from the former point of view that optimism shines through in our lives. We are hereby compelled to change how we think about things.

          Ecclesiastes is similar to Philippians in that all earthly pursuits are subordinate to the surpassing worth of knowing Jesus Christ (Philippians 3:8). The author of this work uses the phrase "under the sun" more than once in writing. He made observations about the transitory nature of our life and achievements. They are as a grain of sand in a desert. All the flattery that this life has to offer is nothing in the face of the reality of spending eternity with our Creator.

          Ecclesiastes illustrates the futility of placing an over emphasis on worldly passions. It destroys the mentality of a materialist by showing him the futility of his own ways. Even if one could find satisfaction in earthly possessions and success, death lies at the door. He will meet his maker sooner than he thinks. Compare Ecclesiastes 3:19 to Genesis 3:19. We can honestly say with Abraham that we are but dust and ashes (Genesis 18:27).

          The fate of man is the same as that of a beast, death. The fate of the righteous man is the same as that of the unrighteous man, death. Our souls will return to God and our bodies will return to the earth from which they were made. The only difference lies in our eternal destinies, whether it be eternal life or eternal damnation. Man dies and is forgotten. His life is but a candle that dims upon melting. His life is forever hidden from posterity. Man no longer partakes of things in this world once he passes away (Ecclesiastes 9:5-6). 

          Ecclesiastes crushes any form of human pride by setting forth a proper perspective of life. The point being made is not that earthly pursuits as such are bad in and of themselves. Rather, it is a grave error to excessively esteem our status and achievements. We are mostly reinventing the wheel, so to speak. Life from a materialistic perspective is futile. It is vain and pointless. That is the reason for the author's usage of the phrase "vanity of vanities." He decries the futility of the ways of mankind and his lack of wisdom.

          The human heart longs for something more than this life. That is why man is instinctively religious. He has a strong desire for something that transcends this temporal order. Man wants an ultimate sense of fulfillment which he cannot find in the various forms of entertainment that the world has to offer, and is available to someone wealthy like Solomon. The human heart finds its fulfillment in God. The world and the things therein are perishing. The things of our fallen world are subject to wear and tear. The human heart can only rest content in God.

Did The Catholic Church Give The World The Bible?

• Defining The Issues:

          -The Church of Rome argues that if we did not have what it considers to be apostolic oral tradition, then we would not know what books belong in canon of Scripture. This claim is obviously an attempt by Rome to exalt itself as an infallible authority in addition to the Bible. If we cannot know which books are inspired by God, then Sola Scriptura is rendered unworkable at best.
          -It is claimed that the canon issue was settled at the Council of Hippo (393 AD) and the Council of Carthage (397 AD). Then, these decisions are said to have been cemented by the Council of Trent (1545-1563 AD). Therefore, we are indebted to the Roman Catholic Church and personally obligated to accept its claims to having been founded by Christ Himself.

          -Roman Catholic apologists oftentimes argue that we must embrace the traditions of Rome in order to know with any degree of certainty which writings of both testaments are canonical. It is argued that we have no ability to know for ourselves which writings are authentic, apart from Rome's authoritative declarations on the matter.

• This Claim Is A Circular Appeal:

          -It is the Roman Catholic Church that defines what the contents of the Bible are and what constitutes apostolic tradition. That same institution interprets those same sources in a way that gives credence to its claim of having been given infallible teaching authority by Christ. That is a circular position for one to embrace. For starters, we cannot know for sure whether Rome's claims are true, unless we are permitted for ourselves to evaluate the meaning of Scripture and weigh that against various oral traditions, a move denied to us at all times. If that were to be allowed, then Rome's highly skeptical approach to our ability to make sense of divine revelation without an infallible teaching office has been undermined. After all, we would be competent to assess the truthfulness of religious claims on our own, defeating the very purpose for which Rome claims to exist. This is obviously an awkward position to hold from which there is no escaping.

• What About The Councils Of Hippo And Carthage?:

          -The councils of Hippo and Carthage were only provincial. The decisions of these groups were limited to their respective regions, despite there being debates with broader implications than their associated localities like clerical discipline, baptism, and heretical practices. However, their rulings were not binding on the Christian church as a whole. Further, these were African councils, not decisions made by Rome. Neither the councils of Hippo nor Carthage were able to definitively settle any issues occurring in the church during the time in which they occurred. Most of the texts that Christians now regard as canonical were already long regarded as such, making the councils of Hippo and Carthage less relevant within that context.

• The Problem Of The Old Testament Canon:

          -How did the Jewish people, who lived centuries prior to the birth of Christ, correctly identify which Old Testament books were inspired by God? For example, the Prophet Daniel makes mention of the Book of Jeremiah (Daniel 9:2). Moreover, Jesus cited the Prophet Isaiah by name (Matthew 15:7-9) and spoke of the writings of Moses (John 5:46-47). Peter cited Joel by name (Acts 2:16-18). Paul specifically cited Isaiah (Romans 9:27-29). The author of Hebrews quotes David from the Psalms (Hebrews 3:7-11). The author of Matthew quotes Jeremiah by name (Matthew 27:9). Recognition of inspired writings happened emergently within the biblical period itself, not centuries later by an external authority. How did the Jews know which writings were inspired without the assistance of an infallible teaching authority? Moreover, there is no reliable historical evidence among the ancient Hebrews pointing to belief in the infallibility of their leaders to define dogma. Jesus Christ Himself rebuked the scribes and Pharisees because of their doctrinal errors (Matthew 15; Mark 7).

• How Can We Know Which Person Wrote Which Books Of The Bible?:

          -We must be dependent on outside sources of information in order to correctly identify the canon of Scripture. The apostles and prophets themselves are no longer alive to be able to tell us anything about their writings. We cannot ask them such questions. Therefore, we must resort to the extant ancient writings of the early church and Jewish authorities. We have no choice but to draw a number of our conclusions about the canon from people who lived centuries before us.

          -As far as the New Testament canon is concerned, there was surprisingly little disagreement over its contents. Early councils only affirmed what was already widely regarded as canonical. There has been nearly unanimous consensus on that matter for over 1,500 years. This picture is contrasted with something like the apocrypha, which has always been challenged as to its reliability.

          -As far as apocryphal gospels are concerned, they contain fanciful stories of Jesus bringing deceased friends back to life, Him healing the bones of people, and turning clay birds into living ones that fly away. None of this silliness is consistent with the simplicity of the four canonical gospel accounts, which points to their authenticity. Spurious works usually were written long after the apostles were deceased, which eliminates them for consideration into the New Testament canon.

          -Canonical writings such as Job and Hebrews have unknown authors, yet the Roman Catholic Church has never officially identified who wrote those books. If not knowing the author automatically means a denial of the divine inspiration of a text, then would Roman Catholics be willing to discard those books of the Bible, since their authors are unknown?

• The Irony Of Affirming The Need Of Infallible Certainty Over The Canon:

          -“According to Catholic doctrine, the proximate criterion of the Biblical canon is the infallible decision of the Church. This decision was not given until rather late in the history of the Church (at the Council of Trent). Before that time there was some doubt about the canonicity of certain Biblical books, i.e., about their belonging to the canon.” (The New Catholic Encyclopedia, Volume 3, page 29, Copyright 1967; Under “Canon, Biblical”)

            *If infallible certainty over the canon is as important as Roman Catholic apologists make it sound, then why did it take Rome over 1,500 years to officially settle the issue at the Council of Trent? Why would an infallible institution wait so long to give adherents infallible certainty as to the canon of Scripture?

            *If the Roman Catholic Church dogmatically settled the issue of the canon during the fourth century, then why did other canon lists continue to get produced and circulated at much later times? Was Rome unsure of itself on this issue?

            *The claim that Rome is the custodian of the canon is rendered absurd by the fact that many of its own scholars no longer hold to the traditional authorship of various biblical books.

• The Canon Of Scripture And Church Councils:

          -While church councils helped to make more pronounced the canon of Scripture, they did not assign to those books their authority. Further, that claim is not an official teaching of the Roman Catholic Church, but a popular assertion parroted by its apologists. Church councils mostly reflected what was already the popular opinion of their times. They were symptomatic of the direction which the church was headed on various issues.

          -The degree of certainty that one can possess regarding the canon is sufficient certainty. The early Christians identified inspired writings and affirmed them as such. The lists produced by church councils were not inspired, but the lists named inspired books.

          -There were already lists containing almost the entire New Testament canon by the second century. Given that our knowledge of this period is fragmentary, it is possible that there may have been earlier lists that corresponded exactly to what we have today.

          -Rome was never the sole contributor to the development of the canon or its sole possessor at any given time. Eastern churches, heretical sects, Jews, and even pagans possessed copies or fragments of biblical works. It is an oversimplification to claim that any single church council decided for all time and for everybody else what books belonged in the canon of Scripture.

          -"It is a remarkable fact no early Church Council selected the books that should constitute the New Testament Canon. The books that we now have crushed out all rivals, not by any adventitious authority, but by their own weight and worth. This is in itself a strong proof of the genuineness and authenticity of the books that have survived. It is not until the close of fourth that any Council even discussed the subject." (Henry Clarence Thiessen, Introduction to the New Testament, p. 25)

          -"The question of the limits of the canon may be theoretically open; but the history of the church indicates that it is for practical purposes closed. The 27 books are there in the church, at work in the church. They are what Athanasius called them, "the wellsprings of salvation" for all Christendom. And in the last analysis, the church of God can become convinced and remain assured that they are indeed the wellsprings of salvation only by drinking them." (The Word of the Lord Grows: An Introduction to the Origin, Purpose, and Meaning of the New Testament, Martin H. Franzmann, p. 295)

Loving One's Neighbor

We all have the tendency to act selfishly toward others. In our world, people are constantly thinking of themselves and fail to recognize that it is not right or proper for them to behave in such a manner. If we can support ourselves and focus on our own desires, then what barrier is preventing us from doing the same with other people? A distinguishing characteristic of Christian piety is not simply love for one's own, but love even for enemies. We often do not live according to Christ's teaching ourselves. Why would God create us if our purpose was only to live in a dungeon of sin? Jesus Christ commanded us to love our neighbors as ourselves. Our purpose in life is to know, love, and serve God in this world with the intent of spending eternity with Him.

We act according to God's will when we love our neighbors as ourselves. His Son gave Himself up on a cross for our sake so that we could be with God eternally in heaven. We who worship Him can give ourselves up by spreading the Gospel of Grace. We can help others to see beyond a self-serving scope which is created by the lenses on the glasses of sin. We know God through His work. We can see things clearly when we put on the glasses of godliness. What is the right decision in life? The proper decision is to demonstrate our love for God by loving our neighbor. We can do kind deeds for others such as raking lawns for the elderly, giving food to the poor, and forgiving the wrongful actions against us committed by others.

We more fully understand what it means to love God when we love our neighbors. If we do not love them, then we do not love God and cannot serve Him. Jesus said,"If you love Me, you will keep my commandments" (John 14:15). Our lives as Christians are to be lived out in obedience to Him. Human life itself has intrinsic value. God judges without showing partiality. The love of self is the natural predisposition of man. It is our assumed state of being. The challenge lies in projecting that love away from ourselves. We ought to love God and neighbor. 

We serve the Creator when we love our neighbors as we love ourselves. When we serve others, we are fulfilling His message of doing good for others. When we feed the hungry, we are serving God. When we cloth the naked and visit the prisoners, we are serving God. When we do any form of charity, we are serving God. Preaching the gospel should be our utmost way of serving Him.

We live in a world that is selfish. This is not the way that God intended things to be. That way of life is contrary to His morality. We must look beyond ourselves and our passions. We must extend a helping hand to others, especially our brethren in the church. We are fully capable of doing good works through the grace of God and the indwelling of the Holy Spirit. He changes the hearts of people who repent of their sins and believe on Christ for salvation. We are to devote ourselves to the will of God with an eternal perspective.

What Is The Relationship Between Faith And Reason?

          Secular people tend to believe that religion and science contradict each other. They are depicted as not being compatible entities. It is claimed by atheists that faith and reason together cannot be used to construct a coherent worldview. A dichotomy is set up between an irrational, old-fashioned person who believes in religion and the rational, educated, sane person who believes in science alone. On the contrary, that is a misguided conception of things. It would be akin to saying that one has greater faith in science than in faith itself.

          The truth of the matter is that people who maintain that faith and reason are utterly opposed to each other have presented us with a false dichotomy. A logical person can also be religious. A religious person can indeed be intelligent. Further, foundational scientific advancements were made during a time when most scientists were openly religious people. While faith and reason are distinct from each other, they function together in different degrees.

          Faith and reason are inseparable. Faith cannot operate without reason. Reason cannot operate without faith. One cannot function independently of the other. Both co-exist harmoniously. Faith and reason overlap. The two do not stand in contradiction to each other when their relationship is properly understood. They complement each other. Beliefs rest on both faith and reason. Faith exists no matter how strong the evidence for a given proposition is.

          Our faith should not be blind, but informed by evidence. We occupy reason to grasp scientific concepts such as DNA, the atmosphere, and dinosaurs. Truths revealed solely through divine revelation would include the Trinity and virgin birth. These spiritual truths transcend the natural realm. Faith and reason overlap in areas such as intelligent design, objective moral laws, and the resurrection. These matters require both elements. 

           When faith and reason walk together, we see completeness in our lives. Rather than opposing forces, they enhance our understanding of reality. Intertwined, they provide a balanced lens through which we can view the world. By harmonizing the spiritual with the rational, faith and reason together enrich our journey, offering profound insights and guiding our pursuit of truth. It forms a holistic perspective of things.

Is Mandatory Celibacy For Church Leaders A Biblical Custom?

• Introduction:

          -For centuries, the Church of Rome has enforced strict regulations regarding the marriage of clergymen. Bishops and priests have been required to remain in an unmarried state as long as they practice their profession. However, we must ask whether this custom has any grounding in solid biblical or ethical principles? Is it lawful for any church government to establish as a discipline the prohibition of ministers from having marital relationships? This Roman Catholic practice is here weighed against the bar of Scripture and the historical record.

• Consider This Quotation From The Roman Catholic Catechism:

          -"In the Eastern Churches a different discipline has been in force for many centuries: while bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This practice has long been considered legitimate; these priests exercise a fruitful ministry within their communities. Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry." (CCC, 1580).

• Pope Paul VI, In His Decree Presbyterorum Ordinis, On The Ministry And Life Of Priests, Says That The Celibate Life Is:

          -"...not demanded by the very nature of the priesthood, as is apparent from the practice of the early Church and from the traditions of the Eastern Churches, where, besides those who with all the bishops, by a gift of grace, choose to observe celibacy, there are also married priests of highest merit. This holy synod, while it commends ecclesiastical celibacy, in no way intends to alter that different discipline which legitimately flourishes in the Eastern Churches. It permanently exhorts all those who have received the priesthood and marriage to persevere in their holy vocation so that they may fully and generously continue to expend themselves for the sake of the flock commended to them."

• Consider These Words From The New Advent Catholic Encyclopedia On The First Lateran Council:

          -"Canons 3 and 11 forbid priests, deacons, subdeacons, and monks to marry or to have concubines; it is also forbidden them to keep in their houses any women other than those sanctioned by the ancient canons. Marriages of clerics are null pleno jure, and those who have contracted them are subject to penance."
          -In 1079 AD, celibacy was first enforced for priests and bishops by Pope Gregory VII. Previously, they were permitted to marry.

• Apostolic Teaching Permits Ministers To Have Spouses:

          -The New Testament teaches that a bishop (also known as an "elder" or "overseer") can be married and have children (1 Timothy 3:1-5; Titus 1:5-9). In fact, how a man raises his family shows whether he can handle a position of authority in the church. Clergymen at least have the right to make that decision for themselves without being required to give up their ministerial position.

• Examples Of Married Church Leaders In The New Testament:

          -The Apostle Peter was married (Matthew 8:14). This is significant because the Roman Catholic Church claims that Peter was its first pope. In addition, the Apostle Paul said that the other apostles (including Peter) and all brethren in the Lord have the right to marriage (1 Corinthians 9:5). The Bible routinely speaks positively of that ordinance (Genesis 2:18). Sex within the confines of marriage does not make one unfit to uphold a position of leadership in the church.

• A Route Into Apostasy:

          -The Holy Spirit warns that "forbidding to marry" and "commanding to abstain from meats" are "doctrines of demons" (1 Timothy 4:1-4). Not only does the Roman Catholic Church forbid leaders from marriage, but it also teaches adherents to abstain from meats for long periods of time such as Lent. In fact, the Church of Rome used to forbid adherents from eating meat every Friday. However, no elder in the church has any authority to impose these kinds of restrictions on the people of God. Rome has therefore clearly been shown to be in error. These kind of things happen when leaders are not held accountable for their actions.

• Any Scriptural Support?:

          -Biblical texts such as Matthew 19:11–12 commend celibacy as a gift, not a requirement. Jesus affirms that some may choose celibacy “for the sake of the kingdom of heaven,” but He also makes clear that “not everyone can accept this word.” This passage celebrates spiritual discipline, not institutional exclusion.
          -Nowhere in Scripture is there a mandate that ministry must be reserved for the celibate. Instead, the Bible consistently upholds marriage as honorable and godly. The Apostle Paul affirms in 1 Corinthians 7 that both marriage and singleness are gifts from God.
          -To force a man to choose between being a minister and becoming a husband and father is not only arbitrary, but cruel. It denies the fullness of his calling and the richness of his humanity. A man who can nurture a family has already demonstrated the capacity to shepherd the people of God with love, patience, and responsibility.
          -Let us not confuse tradition with truth. Celibacy should be honored, but never imposed. The church thrives when its leaders reflect the diversity of God’s call, some single, some married, all devoted. It is time for the Roman Catholic Church to embrace a more compassionate and biblically faithful vision of ministry.

Is The Roman Catholic Eucharist Biblical?

• Introduction:

          -Transubstantiation is the belief that, during the worship gathering, the elements (i.e. bread and wine) are changed into the actual body and blood of Jesus Christ. They are to be accepted literally as His body and consumed orally by Roman Catholics. There is said to be a change in the substance, but not in the appearance, of the bread and wine. This transformation occurs at the elevation of the elements by a priest. The center of the mass is the eucharistic sacrifice, which is claimed to be a bloodless re-presentation of Christ's atonement. The most commonly cited biblical references to substantiate Roman Catholic eucharistic theology are the Bread of Life Discourse and Lord's Supper.

• There Is No Evidence That Christ Intended His Words To Be Understood In A Woodenly Literal Sense:

          -There are no implications in the biblical accounts of the Lord's Supper that the apostles believed the elements to literally be changed into the body and blood of Christ. Nor are the consecrated elements ever worshiped as God in the New Testament. Jesus presented bread and wine to his disciples, stating that they were His body and blood. Yet, He sat there with them, whole and unblemished. Obviously, Christ's words were metaphorical, emphasizing a symbolic act rather than a literal transformation.

• After The Institution Of The Lord's Supper, Both The Elements Were Still Called Bread And Wine:

          -Jesus Christ spoke figuratively of His blood as being the "fruit of the vine," even after transubstantiation was supposed to occur (Matthew 26:28-29). The Apostle Paul mentions the Lord's Supper and still refers to the element of bread as bread and the element of wine as wine (1 Corinthians 11:23-28). Further, no one clarified that the teaching on communion was to be understood literally.

• The Mass Violates Old Testament Prohibitions Against Drinking Blood:

          -The Law of Moses consistently forbade the consumption of blood (Genesis 9:5; Leviticus 17:10–14; Deuteronomy 12:23). Blood was sacred, representing life itself, and was reserved for God alone. Against this backdrop, Christ’s words about eating His flesh and drinking His blood must be understood in light of the Law’s unchanging holiness. The New Covenant was not inaugurated until His blood was shed on the cross (Luke 22:20; Hebrews 9:15–16). Any interpretation that suggests literal consumption prior to the cross would place Christ in violation of the very Law He came to fulfill, undermining His mission of atonement. The consistency of God’s commands makes clear that figurative meaning is the only way His teaching harmonizes with divine holiness.

• The Mass Reduces The Glory Of God To A Physical Likeness:

          -Isaiah 42:8 declares that God will not share His glory with another. The transformation of bread and wine into a supposed divine essence assigns glory to created elements, which Scripture warns against. Deuteronomy 4:15–16 cautions against crafting tangible forms of the divine, and Isaiah 40:18 reminds us that no image can compare to God. To attribute divinity to physical matter blurs the distinction between Creator and creation, reducing God’s majesty to a likeness that Scripture explicitly forbids. The uniqueness of God’s glory is safeguarded only when worship remains directed to Him alone, unmediated by physical representations.

• There Is No Remission Of Sins Without The Shedding Of Blood (Hebrews 9:22):

          -Christ's atonement is propitiation for our sins. His blood was shed on the cross. That is what is required in order for the wrath of God to be turned away from us. The idea of a bloodless atonement sacrifice would have been unintelligible to Jewish ears in Jesus' day. The context of Hebrews 9:22 allows for no new economy of sacrifices for sin like that of the Levitical system. In fact, it explicitly denies that such a category exists.

• Jesus Christ's Body Was Shed On The Cross Once For All, Not On A Continuous Basis:

          -The Book of Hebrews teaches that Jesus Christ made atonement for our sin once and for all during these last days (Hebrews 9:26-28; 10:10-18). His act was done a single time for eternity. That means His work is not ongoing or continuing to be offered as the Roman Catholic Church claims.

• The Kingdom Of God Does Not Consist Of Food And Drink, Which Contradicts The Emphasis Of Eating The Eucharist To Receive Divine Grace:

          -Rome elevates the eucharist as the means by which Christians sustain spiritual life, calling it the summit of communion with God. Yet the Apostle Paul speaks plainly: “The kingdom of God is not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit” (Romans 14:17). The blessings of the kingdom flow from God’s grace, not from repeated acts of consumption. If salvation truly depended on the continual eating of Christ’s body, Paul’s teaching would have been the perfect place to affirm it. Instead, he categorically dismisses food and drink as defining features of the kingdom. His words leave no room for a system that ties divine grace to ritual eating, but rather point believers to the Spirit’s work as the true source of life.

• Exegetical Comments On Eating Christ's Flesh And Drinking His Blood:

          -Jesus oftentimes spoke to the crowds using parables (Matthew 13:10-11; 34; Mark 4:11; 34). Notice that the Gospel of John itself records many symbolic statements made by Jesus. Examples would include "born again," "living water," "meat that ye know not of," and "destroy this temple." Moreover, Christ made several "I am" statements throughout John's gospel (John 15:5; 8:12; 10:7; 10:11). Out of the four gospels, only in John are these terms used by Jesus. Thus, we have good reason to believe that He was speaking metaphorically in John chapter 6. Jesus often used physical metaphors to illustrate spiritual truths.

          -In the Old Testament, eating bread was considered the equivalent of obedience to God (Deuteronomy 8:3; Matthew 4:4). This kind of reasoning in regard to the Book of the Law is echoed in the Jewish apocrypha (Sirach 24:20-22). Ben Sira also spoke of being fed with the bread of understanding and given the water of wisdom (Sirach 15:3). The Book of Proverbs employs similar imagery in the context of receiving instruction (Proverbs 9:5). The Jewish Philosopher Philo spoke in terms of consuming divine wisdom.

          -Just as God provided manna to the Israelites in the wilderness to preserve their physical lives, He sent Jesus Christ into the world as the true and greater provision who gives eternal life. This is the meaning of Christ being the “bread from heaven.” The manna sustained Israel temporarily, but Christ Himself is the only one who can satisfy our deepest spiritual need and grant everlasting life (John 6:49–51). When Jesus speaks of “eating His flesh” and “drinking His blood,” He is using sacrificial language to call us to trust in Him, specifically in His atoning death, as the source of salvation. We “consume” Him by faith, and through that same faith He continually nourishes and sustains us spiritually.

          -The use of future tense (i.e. "The bread which I shall give") refers to the forthcoming crucifixion and the spiritual nourishment that comes from Jesus' sacrificial act. This act is foundational for belief in Him and the salvation that He offers. When the Jews murmur about Jesus' statement of coming down from heaven, the focus remains on belief rather than literal consumption. The continuation of metaphorical language in this context suggests that the introduction of “flesh” and “blood” as elements to be "eaten" and "drunk" are intended to deepen the metaphor, not pivot to a literal sacramental understanding.
          -It is the words of Christ that impart life to those who believe (John 5:24; 6:63). This perspective of eating finds its basis in the Old Testament (Jeremiah 15:16; Ezekiel 2:8-3:3). Eating Christ's flesh and drinking His blood means coming to Him and believing on His name (John 6:35).

          -The teachings about faith surrounding the discourse on eating Christ's flesh suggest a continuous theme: that spiritual nourishment and eternal life come from believing in Jesus and accepting His sacrifice. The "eating" and "drinking" metaphorically describe the depth of this spiritual communion and dependence on Christ. Just as the food and drink that we consume becomes a part of our being, so we become one with Christ as we abide in Him by faith.

          -"...it must have been pretty plain to candid hearers that He meant something above the gross idea which the bare terms expressed. And farther, when He added that they "had no life in them unless they thus ate and drank," it was impossible they should think He meant that the temporal life they were then living was dependent on their eating and drinking, in this gross sense, His flesh and blood. Yet the whole statement was certainly confounding, and beyond doubt was meant to be so. Our Lord had told them that in spite of all they had "seen" in Him, they "did not believe" (Joh 6:36). For their conviction therefore he does not here lay Himself out; but having the ear not only of them but of the more candid and thoughtful in the crowded synagogue, and the miracle of the loaves having led up to the most exalted of all views of His Person and Office, He takes advantage of their very difficulties and objections to announce, for all time, those most profound truths which are here expressed, regardless of the disgust of the unteachable, and the prejudices even of the most sincere, which His language would seem only designed to deepen. The truth really conveyed here is no other than that expressed in Joh 6:51, though in more emphatic terms—that He Himself, in the virtue of His sacrificial death, is the spiritual and eternal life of men; and that unless men voluntarily appropriate to themselves this death, in its sacrificial virtue, so as to become the very life and nourishment of their inner man, they have no spiritual and eternal life at all. Not as if His death were the only thing of value, but it is what gives all else in Christ's Incarnate Person, Life, and Office, their whole value to us sinners." (Excerpt taken from Robert Jamieson, A. R. Fausset, David Brown, A Commentary: Critical, Practical and Explanatory, On the Old and New Testaments, Bread of Life Discourse)

          -Just as circumcision was a symbol of the Mosaic Covenant (Genesis 17:10-11), bread and wine are used as symbols by Jesus for the New Covenant (Luke 22:19-20; 1 Corinthians 11:23-25). The Lord's Supper has sacrificial overtones because the elements point to the finished work of Jesus Christ on the cross at Calvary, not themselves.

• Why Did Many Disciples Leave Jesus Christ During The Bread Of Life Discourse? Was It Because He Taught They Literally Had To Eat His Flesh And Drink His Blood?:

          -The audience left Jesus because it did not accept the claims that He had established concerning His divine messiahship (John 6:52). Unbelievers, who were in this case the Jews, had hardened their hearts against God. They remained around Christ because they were physically hungry. They were thinking only in material terms, whereas He pointed them to greater realities. The Jews were not searching for the truth of the gospel, which satisfies all longings of the human soul. Their thinking was not spiritual, but carnal. Misunderstanding does not prove literalism. It proves the statement was shocking, not necessarily physical.

          -If Jesus were teaching literal flesh‑eating, His statement that “the flesh profits nothing” (John 6:63) would directly contradict His own command. In John’s Gospel, “flesh” consistently refers to mere physicality, and Jesus’ clarification shows that His words were never meant to be taken in a crude, bodily sense. His teaching points to a spiritual reality that only God can open the heart to receive. Christ Himself is the life‑giving source, and we partake of Him not by physical consumption but by believing in Him with the faith that unites us to His saving work.

          -Even if the Jews had understood His words literally, that does not prove such an interpretation to be correct. It is clear throughout the four gospel accounts that Jesus Christ did not have a problem with speaking bluntly and offending those who clung to their man-made traditions. He was not afraid to offend Jewish sensibilities. He spoke in a figurative manner, which requires interpretation. Jesus did not always explain His teaching (e.g. John 2:19-21), nor was He obligated to do so. Further, Christ knew from the very beginning who would have faith and who would not (John 6:64). 

          -Jesus often taught difficult and seemingly paradoxical truths (e.g. "the first shall be last," "lose your life to find it"). The difficulty that the disciples faced was about grasping the profound spiritual truth and the need for faith, not a literal directive to eat His flesh. Moreover, the Jews had erroneous ideas as to what the Messiah would be like. Therefore, Christ did not meet their expectations. His focus was on the kingdom of God, whilst theirs were political aspirations of an earthly kingdom.

• Does Christ's Use Of Graphic Language Prove His Teaching To Be Literal?:

          -The shift from a generic term for eating in John 6 to a more graphic term in Greek (i.e. phago) would be the intensification of a metaphor. This shift is best understood as a way of stressing the importance of fully taking in Jesus' sacrifice and teachings, not as a command to literally eat His flesh and drink His blood. The stronger language works like a metaphor that grabs attention and makes the point clear: just as food must be consumed to give life, so faith in Jesus must be deeply received to bring eternal life. Rather than pointing to a physical act, the passage highlights the need for a deep, personal trust in Christ that nourishes the soul the way bread nourishes the body. Metaphors often intensify when the speaker wants to drive home a spiritual point. Graphic imagery is a common device for deepening a metaphor, not abandoning it. Here are a few examples from the Bible: “Cut off your hand” (Mark 9:43), “Pluck out your eye” (Matthew 5:29), and “Eat the scroll” (Ezekiel 3:1–3). No one takes these commands literally, yet the graphic nature intensifies their seriousness.

• Does The Repetitive Nature Of Christ's Words Prove Them To Be Literal?:

          -Repetition can be a method to ensure a consistent message throughout different lectures. It does not necessarily prove any degree of literalness, but serves to reinforce a particular teaching or theme. In many cultures, especially in ancient times, repetition was a common rhetorical device used to emphasize important points. For instance, Ezekiel repeatedly laid on his side for long periods to symbolize the siege and suffering of Jerusalem (Ezekiel 4:1-8). The prophet's use of vivid imagery and repetition helped to emphasize his messages and make them memorable to his audience. Further, Ezekiel frequently repeated phrases such as "Thus says the Lord God" to emphasize the divine authority behind his prophecies. Ezekiel often reiterated themes of judgment and restoration. Another example of phrases and themes happening again and again would be that of Solomon in Ecclesiastes (e.g. "vanity of vanities" in 1:2, "a time for" in 3:1-8, the theme of the pursuit of knowledge, and themes of toil and labor). This piece of wisdom literature emphasizes the transient nature of life and recounts man's quest of finding joy and meaning. It uses repetition to drive home philosophical points. Repetition helps in memorization and emphasis, which are important in oral traditions.

• Does The Forcefulness Or Vividness Of Christ's Words Prove Them To Be Literal?:

          -The use of vivid language can often be attributed to the author's literary style rather than a call for a literal understanding. Religious texts use powerful imagery to convey deeper meanings and evoke emotional responses. Vivid language in religious texts often serves to captivate and persuade the audience. For example, the Book of Revelation, authored by John himself, used incredibly vivid and powerful imagery to convey his eschatological visions (Revelation 6:1-8; 13:1-10). This persuasive technique was meant to leave a lasting impression, not ensure a literal interpretation of said teachings.

• Does Genesis 14:18 Foreshadow The Roman Catholic Eucharist?:

          -The bread and wine Abraham offered to Melchizedek was in celebration of victory over Kedorlaomer and his allies. It has nothing to do with some alleged change in the communion elements into the literal body and blood of Christ during the Last Supper. Bread and wine were actually commonly used in the days of Abraham. Further, even if the bread and wine in Genesis 14:18 did somehow foreshadow the bread and wine used during the Lord's Supper, they could just as well serve as a memorial of His passion. This is not a matter of literally eating the Jewish Messiah's flesh and drinking His blood for eternal life.

          -The offering of bread and wine by Melchizedek can be seen as a symbolic act. In this context, they symbolize God's provision and blessing through Melchizedek. If bread and wine are symbolic in the Old Testament, they can be seen similarly in the New Testament. The communion elements, then, symbolize His body and blood. The use of bread and wine as symbols shows a continuity of God's message through different covenants. In this view, the elements in the Lord's Supper serve as symbols that remind believers of Christ's sacrifice and the New Covenant established through His death.

• Does Malachi 1:11 Prove That The Lord's Supper Is A Sacrifice?:

          -The "incense" is a reference to prayers (Psalm 141:2; Revelation 8:3-4). The "pure offering" is a metaphorical reference to believers offering their praise and good deeds as sacrifices, which satisfy God (Hebrews 13:15-16; Philippians 4:18). The theme of spiritual sacrifice or offering is found throughout Scripture (Psalm 51:17; Isaiah 66:20; 1 Peter 2:5).

• Does Hebrews 9:23 Support The Repetitive Sacrifices Of The Catholic Mass?:

           -"[9:23–28] Since the blood of animals became a cleansing symbol among Old Testament prefigurements, it was necessary that the realities foreshadowed be brought into being by a shedding of blood that was infinitely more effective by reason of its worth (Heb 9:23). Christ did not simply prefigure the heavenly realities (Heb 9:24) by performing an annual sacrifice with a blood not his own (Heb 9:25); he offered the single sacrifice of himself as the final annulment of sin (Heb 9:26). Just as death is the unrepeatable act that ends a person’s life, so Christ’s offering of himself for all is the unrepeatable sacrifice that has once for all achieved redemption (Heb 9:27–28)." (Excerpt taken from the New American Bible Revised Edition)