WikiChristian - User contributions [en]

Refuting Sola Scriptura (AmericanCatholic)

2008-06-19T01:01:10Z

AmericanCatholic: /* Private Judgment */

{{opinionarticle}}
{{rtoc}}
''By [[User:AmericanCatholic]]''

== Introduction ==

When discussing theology, dispute often arises between Catholics and Protestants regarding the origin of principles and doctrines. Many of these disputes can be attributed to the idea of [[Sola Scriptura]], or "Scripture Alone", a Protestant tenant. The basis of this idea is that the Bible is clear on doctrine, and is sufficient of itself to the final authority on Christian doctrine. In other words, the Bible is the only legitimate source of Christian theology and stands alone. Of course, this places interpretation absolutely in the realm of private interpretation, which is very appealing. This distinction in principles has far-reaching consequences; not only for theology, but also in the every day life and understanding of Protestants and Catholics on Christianity. Often in a debate, a Catholic will be asked, "Where is that said in the Bible?" The average Catholic may say (and in Catholic theology, rightly so) "I don't know, but it's what the Church says." In Catholicism, the interpretative authority of the Church is unquestioned. The Bible itself is considered a part of the Church's [[tradition]], and therefore not at odds with Church interpretations.

The aim of this article is to present some practical problems of Sola Scriptura and Biblical evidence to refute it.

== Problems of Sola Scriptura==

=== Private Judgment===

The primary consequence of Sola Scriptura is that doctrine is placed in the hands of private judgment rather than in the hands of the Church. This is because if a Christian adhered to Sola Scriptura, '''every''' interpretation of the Bible other than the Bible itself (and thus, consequently its reader) is not a legitimate authority. It's simply another opinion presented to the reader who has the option to choose from a grocery aisle of doctrines. But this is at odds with the philosophical construction of theology in the first place. [[Thomas Aquinas]] asserted that theology is as sure and absolute as any science because it originates from God. In this sense, theology is not dependent upon any individual, but upon God Himself. If someone posits that the reader is infallible in his reading of Scripture, then he must assert that each man is his own Pope. Yet, if it is conceded that the reader is not infallible in his reading, then it must be asked of what use is Sola Scriptura?

For many Catholics, the faith which originates from private judgment appears to be strange, and even sometimes arrogant, in its presentation and treatment of theology. Of course, that presentation is often unintentional, but it is a natural consequence of such theology if it is not prepared with respect of opposing theological views. Catholics are familiar with the following responses to their questions: ''"I just know it''" or ''"Because it's in the Bible''". It is not to say that such statements are not true, but often that such statements create false dichotomies that polarize discussion. If an individual contains within himself the final and infallible authority on Scripture (which is necessary to support Sola Scriptura), what point is there to debate?

But we know that the reader is in fact fallible. This is conceded by all mainstream Christian churches. Christians do not exercise their interpretative readership consistently. Even Christians who believe in Sola Scriptura disagree with one another on other theological principles, discrediting the idea that the Bible is "obviously" clear on all doctrine. Catholics cite the disintegration of Protestantism into tens of thousands of denominations as the chief example of the failure of Sola Scriptura. This assertion by Catholics is often met with the counter-claim that the other churches are false, and that the one particular Protestant in question has the handle on truth. The absurdity of this counter-claims is evident because ''every'' Protestant church makes the same statement despite the fundamental differences on every single aspect of doctrine. Sola Scriptura has not created certainty and unity, despite the Bible calling upon the Church to be one as God is one (Jn 17.21-22; see also: 1 Cor 1.10).

St. Peter states: ''So also our beloved brother Paul wrote to you according to the wisdom given to him, speaking of this as he does in all his letters. 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 Peter 3.15-16)

St. Paul said to Timothy: ''..what you have heard from me through many witnesses entrust to faithful people who will be able to teach others as well.'' (2 Tim 2.2)

St. Paul also warns of private interpretation: ''We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming.'' (Eph 4.14)

St. Peter makes a similar warning in 2 Peter 1:20.

Paul also exhorts the importance of teachers in the Church who exercise authority on doctrine in Hebrews 5.

Matthew 15.4-14 warns of the "precepts of men".

The passages cited above together illustrate a picture in which the Church, not individuals, exercise authority on doctrine. The principle of Sola Scriptura appears to be in fact extra-Biblical.

=== Sola Scriptura in the Bible ===

At first appearance, it seems that the doctrine is Biblical. Men that "proclaim" so-called gospels that are "contrary" to what is
"received" will be "accursed" (Galatians 1.6-10). Paul states that the "sacred writings...instruct [men] for... salvation through faith in Christ Jesus" (2 Timothy 3.15-17). But this only tells a portion of the story. Paul also states that men should "stand firm and hold fast to the traditions" they had been given "by word of mouth or by... letter" (2 The 2:15). It is also stated that what is "heard" should be passed down by "faithful people who will be able to teach others as well" (2 Tim 2:2). Men are commended for "[maintaining] the traditions" as they were handed to them (1 Corinthians 11.2:). Indeed, men should avoid the "idleness" of others that do not live "according to the tradition" they received (2 Thessalonians 3.6). Even the Devil quotes Scripture, but is refuted by Christ and is reminded that men ought to hang on to ''every'' of word of God, implying not just the written Word (Matthew 4:1-11). It is clear that both the apostles and those who came after them (until the Reformation) relied on the teachings of the church's leadership as much as the word of Scripture.

=== Critical Questions ===

* How many Christians in the Early Church had access to a private Bible? For that matter, how many were literate?
* How many present Christians can read Greek and Hebrew, the languages in which the books of Scripture were written?
* How can each individual be an absolute authority on doctrine?
* Does the average Christian have the time and historical knowledge to identify all doctrines in Scripture?
* Where does the Bible state that Sola Scriptura is a doctrine? Is it even hinted at in the Old Testament?
* While we're asking questions about the Bible, where does it state which books are divinely inspired?
* Why is Sola Scriptura not taught until the 16th century?

{{returnto}} [[Sola Scriptura]]

Dispelling Myths of Roman Catholicism (AmericanCatholic)

2008-06-18T09:10:36Z

AmericanCatholic: /* Catholics ignore the Bible */

{{opinionarticle}}

== Introduction ==

There exists many myths and falsehoods about Catholicism. Some of it has to do with intentional and malicious assaults on the Church driven by anti-Catholicism. But the majority of myths persist because of misunderstandings; either by a lack of research or interest in studying Catholicism by its critics, or by inappropriate behavior (moral, legal, or otherwise) of members of the Church. The intent of this article, therefore, is to dispel myths which surround Catholicism.

== Dispelling the Myths ==

=== Catholics are not Christians ===

This is perhaps the most serious myth about Catholicism. It contends that because of Catholic theology, they are not Christian (and therefore regulated to Hell). This claim originated from anti-Catholic "ministers" which targeted Catholicism for a variety of political and social reasons between the 16th and 20th centuries. The malicious version of this myth has lost momentum but persists in a passive version inherited through a combination of social institutions. Not only is Catholicism a Christian denomination, it is the ''largest'' denomination in the world, with a little more than half of all Christians (about 2 billion) identifying themselves as Catholic. It necessarily played a central role in the development of Christian theology for nearly 1500 years until the Reformation, in which the first separate (and recognized) denominations were established in the West. This is often lost on Christians in America, where Catholics consist of about a fifth of the claimed Christian population. If having Christ at the center of one's life and worship constitutes one as Christian, then the Catholic Church is most certainly Christian.

The Catechism of the Catholic Church states:

''423. We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He 'came from God',4 'descended from heaven',5 and 'came in the flesh'.6 For 'the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. . . And from his fullness have we all received, grace upon grace.'7

''424. Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: 'You are the Christ, the Son of the living God.'8 On the rock of this faith confessed by St. Peter, Christ built his Church".'' (Part One, Section Two, Chapter Two)

=== Catholics worship Saints ===

The doctrine of the [[Communion of the Saints]] and its associated practices often causes confusion because it does not exist in Protestant theology. It is often asserted that because Catholics pray to saints, that they are worshiped. This is not true. Catholics do not worship saints. Rather, Catholics respect the saints as brothers in Christ who are glorified with Him. Just as we pray for one another on earth, Catholics pray for one another in the life afterwards as well.

The Catechism states:

''After confessing "the holy catholic Church," the Apostles' Creed adds "the communion of saints." In a certain sense this article is a further explanation of the preceding: "What is the Church if not the assembly of all the saints?"479 The communion of saints is the Church.

''947 "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."480 "As this Church is governed by one and the same Spirit, all the goods she has received necessarily become a common fund."481

''948 The term "communion of saints" therefore has two closely linked meanings: communion in holy things (sancta)" and "among holy persons (sancti).'' (Part One, Section Two, Chapter Three, Article Nine, Paragraph Five)

=== Catholics ignore the Bible ===

Because Catholics do not rely upon the Bible as the exclusive and single authority on Christian doctrine, it sometimes claimed that Catholics ignore it. But this is false. Instead, the Bible is considered a part of the [[Deposit of Faith]] alongside [[Sacred Tradition]] (in other words, [[Apostolic Succession]]). The Bible is the ''written'' part of tradition. This is reinforced by the historical development of the Bible, which began in the 1st Century and ended with the present structure of the Bible with the acknowledgment of the [[Council of Trent]] in the 16th Century. Therefore, the Bible is not ignored, but is interpreted as a component of Church tradition. There are no sources in Catholic theology except for Scripture and Tradition.

The Catechism states:

''101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."63

''102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:64

''You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.'' (Part One, Section One, Chapter Two, Article Three)

=== Lay Catholics are not encouraged to read the Bible ===

It is often said that because Catholics rely on the interpretative authority of the Church, lay Catholics are not encouraged to read the Bible. This is not true at all. Catholics are encouraged to understand theology for themselves, and to seek answers from Scripture. If a Catholic is able to become a theologian, this is certainly encouraged, and a Catholic will understand the context of his work within the community of the Church.

The Catechism states:

''133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ.'' (Part One, Section One, Chapter Two, Article Three)

=== Catholics worship the Pope ===

The central role of the Pope and his leadership in the Church recognized by Catholics is often confused by Protestants as some kind of worship. This is absurd, as the Church clearly asserts its worship of God. Rather, Catholics respect the holiness and pivotal role of the Pope in the well-being of the Church. He is appointed by Christ, the head of the Church, to tend to the faithful.

The catechism states:

''880 When Christ instituted the Twelve, "he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them."398 Just as "by the Lord's institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another.'' (Part One, Section Two, Chapter Three)

== End Notes ==

I am sure there are many other serious and pervasive myths which exist. If you know of any, feel free to e-mail them to me.

Dispelling Myths of Roman Catholicism (AmericanCatholic)

2008-06-18T09:09:57Z

AmericanCatholic:

{{opinionarticle}}

== Introduction ==

There exists many myths and falsehoods about Catholicism. Some of it has to do with intentional and malicious assaults on the Church driven by anti-Catholicism. But the majority of myths persist because of misunderstandings; either by a lack of research or interest in studying Catholicism by its critics, or by inappropriate behavior (moral, legal, or otherwise) of members of the Church. The intent of this article, therefore, is to dispel myths which surround Catholicism.

== Dispelling the Myths ==

=== Catholics are not Christians ===

This is perhaps the most serious myth about Catholicism. It contends that because of Catholic theology, they are not Christian (and therefore regulated to Hell). This claim originated from anti-Catholic "ministers" which targeted Catholicism for a variety of political and social reasons between the 16th and 20th centuries. The malicious version of this myth has lost momentum but persists in a passive version inherited through a combination of social institutions. Not only is Catholicism a Christian denomination, it is the ''largest'' denomination in the world, with a little more than half of all Christians (about 2 billion) identifying themselves as Catholic. It necessarily played a central role in the development of Christian theology for nearly 1500 years until the Reformation, in which the first separate (and recognized) denominations were established in the West. This is often lost on Christians in America, where Catholics consist of about a fifth of the claimed Christian population. If having Christ at the center of one's life and worship constitutes one as Christian, then the Catholic Church is most certainly Christian.

The Catechism of the Catholic Church states:

''423. We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He 'came from God',4 'descended from heaven',5 and 'came in the flesh'.6 For 'the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. . . And from his fullness have we all received, grace upon grace.'7

''424. Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: 'You are the Christ, the Son of the living God.'8 On the rock of this faith confessed by St. Peter, Christ built his Church".'' (Part One, Section Two, Chapter Two)

=== Catholics worship Saints ===

The doctrine of the [[Communion of the Saints]] and its associated practices often causes confusion because it does not exist in Protestant theology. It is often asserted that because Catholics pray to saints, that they are worshiped. This is not true. Catholics do not worship saints. Rather, Catholics respect the saints as brothers in Christ who are glorified with Him. Just as we pray for one another on earth, Catholics pray for one another in the life afterwards as well.

The Catechism states:

''After confessing "the holy catholic Church," the Apostles' Creed adds "the communion of saints." In a certain sense this article is a further explanation of the preceding: "What is the Church if not the assembly of all the saints?"479 The communion of saints is the Church.

''947 "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."480 "As this Church is governed by one and the same Spirit, all the goods she has received necessarily become a common fund."481

''948 The term "communion of saints" therefore has two closely linked meanings: communion in holy things (sancta)" and "among holy persons (sancti).'' (Part One, Section Two, Chapter Three, Article Nine, Paragraph Five)

=== Catholics ignore the Bible ===

Because Catholics do not rely upon the Bible as the exclusive and single authority on Christian doctrine, it sometimes claimed that Catholics ignore it. But this is false. Instead, the Bible is considered a part of the [[Deposit of Faith]] alongside [[Sacred Tradition]] (in other words, [[[Apostolic Succession]]). The Bible is the ''written'' part of tradition. This is reinforced by the historical development of the Bible, which began in the 1st Century and ended with the present structure of the Bible with the acknowledgment of the [[Council of Trent]] in the 16th Century. Therefore, the Bible is not ignored, but is interpreted as a component of Church tradition. There are no sources in Catholic theology except for Scripture and Tradition.

The Catechism states:

''101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."63

''102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:64

''You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.'' (Part One, Section One, Chapter Two, Article Three)

=== Lay Catholics are not encouraged to read the Bible ===

It is often said that because Catholics rely on the interpretative authority of the Church, lay Catholics are not encouraged to read the Bible. This is not true at all. Catholics are encouraged to understand theology for themselves, and to seek answers from Scripture. If a Catholic is able to become a theologian, this is certainly encouraged, and a Catholic will understand the context of his work within the community of the Church.

The Catechism states:

''133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ.'' (Part One, Section One, Chapter Two, Article Three)

=== Catholics worship the Pope ===

The central role of the Pope and his leadership in the Church recognized by Catholics is often confused by Protestants as some kind of worship. This is absurd, as the Church clearly asserts its worship of God. Rather, Catholics respect the holiness and pivotal role of the Pope in the well-being of the Church. He is appointed by Christ, the head of the Church, to tend to the faithful.

The catechism states:

''880 When Christ instituted the Twelve, "he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them."398 Just as "by the Lord's institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another.'' (Part One, Section Two, Chapter Three)

== End Notes ==

I am sure there are many other serious and pervasive myths which exist. If you know of any, feel free to e-mail them to me.

Dispelling Myths of Roman Catholicism (AmericanCatholic)

2008-06-18T09:08:11Z

AmericanCatholic: /* Catholics are not Christians */

{{opinionarticle}}

== Introduction ==

There exists many myths and falsehoods about Catholicism. Some of it has to do with intentional and malicious assaults on the Church driven by anti-Catholicism. But the majority of myths persist because of misunderstandings; either by a lack of research or interest in studying Catholicism by its critics, or by inappropriate behavior (moral, legal, or otherwise) of members of the Church. The intent of this article, therefore, is to dispel myths which surround Catholicism.

== Dispelling the Myths ==

=== Catholics are not Christians ===

This is perhaps the most serious myth about Catholicism. It contends that because of Catholic theology, they are not Christian (and therefore regulated to Hell). This claim originated from anti-Catholic "ministers" which targeted Catholicism for a variety of political and social reasons between the 16th and 20th centuries. The malicious version of this myth has lost momentum but persists in a passive version inherited through a combination of social institutions. Not only is Catholicism a Christian denomination, it is the ''largest'' denomination in the world, with a little more than half of all Christians (about 2 billion) identifying themselves as Catholic. It necessarily played a central role in the development of Christian theology for nearly 1500 years until the Reformation, in which the first separate (and recognized) denominations were established in the West. This is often lost on Christians in America, where Catholics consist of about a fifth of the claimed Christian population. If having Christ at the center of one's life and worship constitutes one as Christian, then the Catholic Church is most certainly Christian.

The Catechism of the Catholic Church states:

''423. We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He 'came from God',4 'descended from heaven',5 and 'came in the flesh'.6 For 'the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. . . And from his fullness have we all received, grace upon grace.'7

''424. Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: 'You are the Christ, the Son of the living God.'8 On the rock of this faith confessed by St. Peter, Christ built his Church".'' (Part One, Section Two, Chapter Two)

=== Catholics worship Saints ===

The doctrine of the [[Communion of the Saints]] and its associated practices often causes confusion because it does not exist in Protestant theology. It is often asserted that because Catholics pray to saints, that they are worshiped. This is not true. Catholics do not worship saints. Rather, Catholics respect the saints as brothers in Christ who are glorified with Him. Just as we pray for one another on earth, Catholics pray for one another in the life afterwards as well.

The Catechism states:

''After confessing "the holy catholic Church," the Apostles' Creed adds "the communion of saints." In a certain sense this article is a further explanation of the preceding: "What is the Church if not the assembly of all the saints?"479 The communion of saints is the Church.

947 "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."480 "As this Church is governed by one and the same Spirit, all the goods she has received necessarily become a common fund."481

948 The term "communion of saints" therefore has two closely linked meanings: communion in holy things (sancta)" and "among holy persons (sancti).'' (Part One, Section Two, Chapter Three, Article Nine, Paragraph Five)

=== Catholics ignore the Bible ===

Because Catholics do not rely upon the Bible as the exclusive and single authority on Christian doctrine, it sometimes claimed that Catholics ignore it. But this is false. Instead, the Bible is considered a part of the [[Deposit of Faith]] alongside [[Sacred Tradition]] (in other words, [[[Apostolic Succession]]). The Bible is the ''written'' part of tradition. This is reinforced by the historical development of the Bible, which began in the 1st Century and ended with the present structure of the Bible with the acknowledgment of the [[Council of Trent]] in the 16th Century. Therefore, the Bible is not ignored, but is interpreted as a component of Church tradition. There are no sources in Catholic theology except for Scripture and Tradition.

The Catechism states:

''101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."63

102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:64

You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.'' (Part One, Section One, Chapter Two, Article Three)

=== Lay Catholics are not encouraged to read the Bible ===

It is often said that because Catholics rely on the interpretative authority of the Church, lay Catholics are not encouraged to read the Bible. This is not true at all. Catholics are encouraged to understand theology for themselves, and to seek answers from Scripture. If a Catholic is able to become a theologian, this is certainly encouraged, and a Catholic will understand the context of his work within the community of the Church.

The Catechism states:

''133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ.'' (Part One, Section One, Chapter Two, Article Three)

=== Catholics worship the Pope ===

The central role of the Pope and his leadership in the Church recognized by Catholics is often confused by Protestants as some kind of worship. This is absurd, as the Church clearly asserts its worship of God. Rather, Catholics respect the holiness and pivotal role of the Pope in the well-being of the Church. He is appointed by Christ, the head of the Church, to tend to the faithful.

The catechism states:

''880 When Christ instituted the Twelve, "he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them."398 Just as "by the Lord's institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another."' (Part One, Section Two, Chapter Three)

== End Notes ==

I am sure there are many other serious and pervasive myths which exist. If you know of any, feel free to e-mail them to me.

Dispelling Myths of Roman Catholicism (AmericanCatholic)

2008-06-18T09:07:48Z

AmericanCatholic: /* Catholics are not Christians */

{{opinionarticle}}

== Introduction ==

There exists many myths and falsehoods about Catholicism. Some of it has to do with intentional and malicious assaults on the Church driven by anti-Catholicism. But the majority of myths persist because of misunderstandings; either by a lack of research or interest in studying Catholicism by its critics, or by inappropriate behavior (moral, legal, or otherwise) of members of the Church. The intent of this article, therefore, is to dispel myths which surround Catholicism.

== Dispelling the Myths ==

=== Catholics are not Christians ===

This is perhaps the most serious myth about Catholicism. It contends that because of Catholic theology, they are not Christian (and therefore regulated to Hell). This claim originated from anti-Catholic "ministers" which targeted Catholicism for a variety of political and social reasons between the 16th and 20th centuries. The malicious version of this myth has lost momentum but persists in a passive version inherited through a combination of social institutions. Not only is Catholicism a Christian denomination, it is the ''largest'' denomination in the world, with a little more than half of all Christians (about 2 billion) identifying themselves as Catholic. It necessarily played a central role in the development of Christian theology for nearly 1500 years until the Reformation, in which the first separate (and recognized) denominations were established in the West. This is often lost on Christians in America, where Catholics consist of about a fifth of the claimed Christian population. If having Christ at the center of one's life and worship constitutes one as Christian, then the Catholic Church is most certainly Christian.

The Catechism of the Catholic Church states:

''423. We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He 'came from God',4 'descended from heaven',5 and 'came in the flesh'.6 For 'the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. . . And from his fullness have we all received, grace upon grace.'7

""424. Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: 'You are the Christ, the Son of the living God.'8 On the rock of this faith confessed by St. Peter, Christ built his Church".'' (Part One, Section Two, Chapter Two)

=== Catholics worship Saints ===

The doctrine of the [[Communion of the Saints]] and its associated practices often causes confusion because it does not exist in Protestant theology. It is often asserted that because Catholics pray to saints, that they are worshiped. This is not true. Catholics do not worship saints. Rather, Catholics respect the saints as brothers in Christ who are glorified with Him. Just as we pray for one another on earth, Catholics pray for one another in the life afterwards as well.

The Catechism states:

''After confessing "the holy catholic Church," the Apostles' Creed adds "the communion of saints." In a certain sense this article is a further explanation of the preceding: "What is the Church if not the assembly of all the saints?"479 The communion of saints is the Church.

947 "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."480 "As this Church is governed by one and the same Spirit, all the goods she has received necessarily become a common fund."481

948 The term "communion of saints" therefore has two closely linked meanings: communion in holy things (sancta)" and "among holy persons (sancti).'' (Part One, Section Two, Chapter Three, Article Nine, Paragraph Five)

=== Catholics ignore the Bible ===

Because Catholics do not rely upon the Bible as the exclusive and single authority on Christian doctrine, it sometimes claimed that Catholics ignore it. But this is false. Instead, the Bible is considered a part of the [[Deposit of Faith]] alongside [[Sacred Tradition]] (in other words, [[[Apostolic Succession]]). The Bible is the ''written'' part of tradition. This is reinforced by the historical development of the Bible, which began in the 1st Century and ended with the present structure of the Bible with the acknowledgment of the [[Council of Trent]] in the 16th Century. Therefore, the Bible is not ignored, but is interpreted as a component of Church tradition. There are no sources in Catholic theology except for Scripture and Tradition.

The Catechism states:

''101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."63

102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:64

You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.'' (Part One, Section One, Chapter Two, Article Three)

=== Lay Catholics are not encouraged to read the Bible ===

It is often said that because Catholics rely on the interpretative authority of the Church, lay Catholics are not encouraged to read the Bible. This is not true at all. Catholics are encouraged to understand theology for themselves, and to seek answers from Scripture. If a Catholic is able to become a theologian, this is certainly encouraged, and a Catholic will understand the context of his work within the community of the Church.

The Catechism states:

''133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ.'' (Part One, Section One, Chapter Two, Article Three)

=== Catholics worship the Pope ===

The central role of the Pope and his leadership in the Church recognized by Catholics is often confused by Protestants as some kind of worship. This is absurd, as the Church clearly asserts its worship of God. Rather, Catholics respect the holiness and pivotal role of the Pope in the well-being of the Church. He is appointed by Christ, the head of the Church, to tend to the faithful.

The catechism states:

''880 When Christ instituted the Twelve, "he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them."398 Just as "by the Lord's institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another."' (Part One, Section Two, Chapter Three)

== End Notes ==

I am sure there are many other serious and pervasive myths which exist. If you know of any, feel free to e-mail them to me.

Dispelling Myths of Roman Catholicism (AmericanCatholic)

2008-06-18T09:05:16Z

AmericanCatholic: New page: {{opinionarticle}} == Introduction == There exists many myths and falsehoods about Catholicism. Some of it has to do with intentional and malicious assaults on the Church driven by anti-...

{{opinionarticle}}

== Introduction ==

There exists many myths and falsehoods about Catholicism. Some of it has to do with intentional and malicious assaults on the Church driven by anti-Catholicism. But the majority of myths persist because of misunderstandings; either by a lack of research or interest in studying Catholicism by its critics, or by inappropriate behavior (moral, legal, or otherwise) of members of the Church. The intent of this article, therefore, is to dispel myths which surround Catholicism.

== Dispelling the Myths ==

=== Catholics are not Christians ===

This is perhaps the most serious myth about Catholicism. It contends that because of Catholic theology, they are not Christian (and therefore regulated to Hell). This claim originated from anti-Catholic "ministers" which targeted Catholicism for a variety of political and social reasons between the 16th and 20th centuries. The malicious version of this myth has lost momentum but persists in a passive version inherited through a combination of social institutions. Not only is Catholicism a Christian denomination, it is the ''largest'' denomination in the world, with a little more than half of all Christians (about 2 billion) identifying themselves as Catholic. It necessarily played a central role in the development of Christian theology for nearly 1500 years until the Reformation, in which the first separate (and recognized) denominations were established in the West. This is often lost on Christians in America, where Catholics consist of about a fifth of the claimed Christian population. If having Christ at the center of one's life and worship constitutes one as Christian, then the Catholic Church is most certainly Christian.

The Catechism of the Catholic Church states:

''423. We believe and confess that Jesus of Nazareth, born a Jew of a daughter of Israel at Bethlehem at the time of King Herod the Great and the emperor Caesar Augustus, a carpenter by trade, who died crucified in Jerusalem under the procurator Pontius Pilate during the reign of the emperor Tiberius, is the eternal Son of God made man. He 'came from God',4 'descended from heaven',5 and 'came in the flesh'.6 For 'the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. . . And from his fullness have we all received, grace upon grace.'7

424. Moved by the grace of the Holy Spirit and drawn by the Father, we believe in Jesus and confess: 'You are the Christ, the Son of the living God.'8 On the rock of this faith confessed by St. Peter, Christ built his Church".'' (Part One, Section Two, Chapter Two)

=== Catholics worship Saints ===

The doctrine of the [[Communion of the Saints]] and its associated practices often causes confusion because it does not exist in Protestant theology. It is often asserted that because Catholics pray to saints, that they are worshiped. This is not true. Catholics do not worship saints. Rather, Catholics respect the saints as brothers in Christ who are glorified with Him. Just as we pray for one another on earth, Catholics pray for one another in the life afterwards as well.

The Catechism states:

''After confessing "the holy catholic Church," the Apostles' Creed adds "the communion of saints." In a certain sense this article is a further explanation of the preceding: "What is the Church if not the assembly of all the saints?"479 The communion of saints is the Church.

947 "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."480 "As this Church is governed by one and the same Spirit, all the goods she has received necessarily become a common fund."481

948 The term "communion of saints" therefore has two closely linked meanings: communion in holy things (sancta)" and "among holy persons (sancti).'' (Part One, Section Two, Chapter Three, Article Nine, Paragraph Five)

=== Catholics ignore the Bible ===

Because Catholics do not rely upon the Bible as the exclusive and single authority on Christian doctrine, it sometimes claimed that Catholics ignore it. But this is false. Instead, the Bible is considered a part of the [[Deposit of Faith]] alongside [[Sacred Tradition]] (in other words, [[[Apostolic Succession]]). The Bible is the ''written'' part of tradition. This is reinforced by the historical development of the Bible, which began in the 1st Century and ended with the present structure of the Bible with the acknowledgment of the [[Council of Trent]] in the 16th Century. Therefore, the Bible is not ignored, but is interpreted as a component of Church tradition. There are no sources in Catholic theology except for Scripture and Tradition.

The Catechism states:

''101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."63

102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:64

You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.'' (Part One, Section One, Chapter Two, Article Three)

=== Lay Catholics are not encouraged to read the Bible ===

It is often said that because Catholics rely on the interpretative authority of the Church, lay Catholics are not encouraged to read the Bible. This is not true at all. Catholics are encouraged to understand theology for themselves, and to seek answers from Scripture. If a Catholic is able to become a theologian, this is certainly encouraged, and a Catholic will understand the context of his work within the community of the Church.

The Catechism states:

''133 The Church "forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ.'' (Part One, Section One, Chapter Two, Article Three)

=== Catholics worship the Pope ===

The central role of the Pope and his leadership in the Church recognized by Catholics is often confused by Protestants as some kind of worship. This is absurd, as the Church clearly asserts its worship of God. Rather, Catholics respect the holiness and pivotal role of the Pope in the well-being of the Church. He is appointed by Christ, the head of the Church, to tend to the faithful.

The catechism states:

''880 When Christ instituted the Twelve, "he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them."398 Just as "by the Lord's institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another."' (Part One, Section Two, Chapter Three)

== End Notes ==

I am sure there are many other serious and pervasive myths which exist. If you know of any, feel free to e-mail them to me.

Talk:Justification by faith alone (G.G.)

2008-06-18T02:57:48Z

AmericanCatholic: New page: === Historical note about selling indulgences === It's inaccurate to state that the Church sold "forgiveness for money". Indeed, a handful of corrupt priests had done so in efforts to ra...

=== Historical note about selling indulgences ===

It's inaccurate to state that the Church sold "forgiveness for money". Indeed, a handful of corrupt priests had done so in efforts to raise money for the construction of Churches, financing the Crusades, and so forth. But often, when this information had reached the ears of Bishops, warrants for arrest of the offending priests were issued. Yes -- corruption existed in the Church. This is admitted fully. But the Church does not claim to be perfect in act, which would be absurd. It claims to be infallible only on questions of faith and morals; in other words, on questions of doctrine. The criminal actions of isolated individuals (who were condemned by the Church) do not speak against the Church as a whole.

-- Very respectfully, AmericanCatholic

Refuting Sola Scriptura (AmericanCatholic)

2008-06-17T11:20:50Z

AmericanCatholic: New page: {{opinionarticle}} == Introduction == When discussing theology, dispute often arises between Catholics and Protestants regarding the origin of principles and doctrines. Many of these dis...

{{opinionarticle}}

== Introduction ==

When discussing theology, dispute often arises between Catholics and Protestants regarding the origin of principles and doctrines. Many of these disputes can be attributed to the idea of [[Sola Scriptura]], or "Scripture Alone", a Protestant tenant. The basis of this idea is that the Bible is clear on doctrine, and is sufficient of itself to the final authority on Christian doctrine. In other words, the Bible is the only legitimate source of Christian theology and stands alone. Of course, this places interpretation absolutely in the realm of private interpretation, which is very appealing. This distinction in principles has far-reaching consequences; not only for theology, but also in the every day life and understanding of Protestants and Catholics on Christianity. Often in a debate, a Catholic will be asked, "Where is that said in the Bible?" The average Catholic may say (and in Catholic theology, rightly so) "I don't know, but it's what the Church says." In Catholicism, the interpretative authority of the Church is unquestioned. The Bible itself is considered a part of the Church's [[tradition]], and therefore not at odds with Church interpretations.

The aim of this article is to present some practical problems of Sola Scriptura and Biblical evidence to refute it.

== Problems of Sola Scriptura==

=== Private Judgment===

The primary consequence of Sola Scriptura is that doctrine is placed in the hands of private judgment rather than in the hands of the Church. This is because if a Christian adhered to Sola Scriptura, '''every''' interpretation of the Bible other than the Bible itself (and thus, consequently its reader) is not a legitimate authority. It's simply another opinion presented to the reader who has the option to choose from a grocery aisle of doctrines. But this is at odds with the philosophical construction of theology in the first place. [[Thomas Aquinas]] asserted that theology is as sure and absolute as any science because it originates from God. In this sense, theology is not dependent upon any individual, but upon God Himself. If someone posits that the reader is infallible in his reading of Scripture, then he must assert that each man is his own Pope. Yet, if it is conceded that the reader is not infallible in his reading, then it must be asked of what use is Sola Scriptura?

For many Catholics, the faith which originates from private judgment appears to be strange, and even sometimes arrogant, in its presentation and treatment of theology. Of course, that presentation is often unintentional, but it is a natural consequence of such theology if it is not prepared with respect of opposing theological views. Catholics are familiar with the following responses to their questions: ''"I just know it''" or ''"Because it's in the Bible''". It is not to say that such statements are not true, but often that such statements create false dichotomies that polarize discussion. If an individual contains within himself the final and infallible authority on Scripture (which is necessary to support Sola Scriptura), what point is there to debate?

But we know that the reader is in fact fallible. This is conceded by all mainstream Christian churches. Christians do not exercise their interpretative readership consistently. Even Christians who believe in Sola Scriptura disagree with one another on other theological principles, discrediting the idea that the Bible is "obviously" clear on all doctrine. Catholics cite the disintegration of Protestantism into tens of thousands of denominations as the chief example of the failure of Sola Scriptura. This assertion by Catholics is often met with the counter-claim that the other churches are false, and that the one particular Protestant in question has the handle on truth. The absurdity of this counter-claims is evident because ''every'' Protestant church makes the same statement despite the fundamental differences on every single aspect of doctrine. Sola Scriptura has not created certainty and unity, despite the Bible calling upon the Church to be one as God is one (Jn 17.21-22; see also: 1 Cor 1.10).

St. Peter states: ''So also our beloved brother Paul wrote to you according to the wisdom given to him, speaking of this as he does in all his letters. 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 Peter 3.15-16)

St. Paul said to Timothy: ''..what you have heard from me through many witnesses entrust to faithful people who will be able to teach others as well.'' (2 Tim 2.2)

St. Paul also warns of private interpretation: ''We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming.'' (Eph 4.14)

He also exhorts the importance of teachers in the Church who exercise authority on doctrine in Hebrews 5.

Matthew 15.4-14 warns of the "precepts of men".

The passages cited above together illustrate a picture in which the Church, not individuals, exercise authority on doctrine. The principle of Sola Scriptura appears to be in fact extra-Biblical.

=== Sola Scriptura in the Bible ===

At first appearance, it seems that the doctrine is Biblical. Men that "proclaim" so-called gospels that are "contrary" to what is
"received" will be "accursed" (Galatians 1.6-10). Paul states that the "sacred writings...instruct [men] for... salvation through faith in Christ Jesus" (2 Timothy 3.15-17). But this only tells a portion of the story. Paul also states that men should "stand firm and hold fast to the traditions" they had been given "by word of mouth or by... letter" (2 The 2:15). It is also stated that what is "heard" should be passed down by "faithful people who will be able to teach others as well" (2 Tim 2:2). Men are commended for "[maintaining] the traditions" as they were handed to them (1 Corinthians 11.2:). Indeed, men should avoid the "idleness" of others that do not live "according to the tradition" they received (2 Thessalonians 3.6). Even the Devil quotes Scripture, but is refuted by Christ and is reminded that men ought to hang on to ''every'' of word of God, implying not just the written Word (Matthew 4:1-11). It is clear that both the apostles and those who came after them (until the Reformation) relied on the teachings of the church's leadership as much as the word of Scripture.

=== Critical Questions ===

* How many Christians in the Early Church had access to a private Bible? For that matter, how many were literate?
* How many present Christians can read Greek and Hebrew, the languages in which the books of Scripture were written?
* How can each individual be an absolute authority on doctrine?
* Does the average Christian have the time and historical knowledge to identify all doctrines in Scripture?
* Where does the Bible state that Sola Scriptura is a doctrine? Is it even hinted at in the Old Testament?
* While we're asking questions about the Bible, where does it state which books are divinely inspired?
* Why is Sola Scriptura not taught until the 16th century?

Talk:Bible

2008-06-17T08:40:51Z

AmericanCatholic: /* Apocrypha naming convention */

Let me know what you all think of the format I used on this page. I was trying to get it to look a bit more organized. [[User:Cpark|Cpark]] 18:08, 5 Feb 2005 (PST)

----

The new format looks good. Graham
==Picture==
Don't be shy about changing the pictures I put on the page. If you can find something better, feel free to change it. --[[User:Mustaphile|Mustaphile]] 04:14, 9 May 2005 (PDT)

----
==Apocrypha naming convention==
The Roman Catholic term for the books it retains is "dueterocanonical", not apocrypha. The former term is more appropriate because (1) it is the terminology used by the Church and (2) apocrypha has negative connotations as it relates to the debate between the Hebrew and Greek traditions.
V/r
AmericanCatholic

Talk:Bible

2008-06-17T08:40:05Z

AmericanCatholic:

User talk:AmericanCatholic

2008-06-17T07:58:54Z

AmericanCatholic: /* Welcome! */

==Welcome!==

Hi, AC! Welcome to WikiChristian! Thanks for your contributions. If you need anything, feel free to contact me :) God bless! -- [[User:P.B. Pilhet|P.B. Pilhet]] / [[User talk:P.B. Pilhet|Talk]] 22:59, 16 June 2008 (PDT)

P.S. -- I think you forgot to enable the email feature in your preferences :)

----
Thanks for the welcome! Let me review my e-mail features to make sure it's correct.

V/r
AC

The Necessity of Baptism (AmericanCatholic)

2008-06-17T04:52:25Z

AmericanCatholic: New page: {{opinionarticle}} == Introduction == Baptism. The first sacrament of the Catholic Church, and believed by the majority of Christians (over half of which are Catholics) to effect gra...

{{opinionarticle}}

== Introduction ==

[[Baptism]]. The first sacrament of the Catholic Church, and believed by the majority of Christians (over half of which are Catholics) to effect grace upon the recipient. In the United States, this is a major issue as the majority of Christians are Protestants of various organizations and beliefs, resulting in a wide variety of theological claims. The intent of this article is to make a short and clear claim regarding the effect of baptism; specifically, to promote the sacramental value of the act and to refute what is commonly called [[believer's baptism]].

== The Case for Baptism==

Men are clearly instructed to be baptized and that it is essential for salvation. This is because baptism washes away sin (Acts 22.16; Acts 2.38). Water may wash away dirt, but the act of baptism washes away sin. It was "prefigured" as an "appeal to God" made through Christ (1 Peter 3.21) Peter affirms clearly that baptism saves and that it is done in the name of Christ. Peter makes it very obvious that baptism is not a simple memorial washing. He outright states that baptism "saves". Men who are baptized will be "saved" (Mark 16.16.). Baptism is essentially equal with belief. Men who refuse baptism reject God (Luke 7.30). When men are baptized in the name of Christ, they are "clothed with Christ" without exception (Galatians 3.27). ''Everyone'' who is baptized receive the grace of Christ, and there is no added stipulation here that such baptism must include affirmation of belief. Christ himself states that men must be "born of water and spirit" (John 3.5).

Therefore, if a man believes and has been baptized, he will be saved (permitting, of course, that he does not persist in sin; which is another subject entirely (see [[Penance]])). It is not a memorial washing. Nor is it ever mentioned that it is a public statement of faith, though we are called to publicly declare our faith elsewhere.

Baptism has a saving power effected through God's grace.

User talk:Graham grove/Problems with Purgatory, prayers for the dead and indulgences

2008-06-17T04:39:15Z

AmericanCatholic:

1) "Purgatory is not discussed in the Bible, so where did this belief come from?"

Catholics believe that 1 Corinthians 3:10-15 refers to the state of Purgatory.

2) "2 Maccabees is one of the books of the apocrypha and was never part of the canon of Scripture."

It was part of Christian canon from the first formal determinations, including the Council of Rome in 382 AD, Council of Hippo in 393 AD, and the Second Council of Carthage in 397 AD.

: Thanks. I've reworded the paragraphs and hopefully removed any incorrect facts. It now reads, "The word 'purgatory' is not found in the Bible"; and says that 2 Maccabees is not considered Scripture by Protestants. --[[User:Graham grove|Graham grove]] 00:03, 13 November 2006 (EST)

----

I think your question:

''If Christ paid for our debt in full and there is no condemnation in Christ, then how can purgatory be required or real?''

... has an inherent (and likely unintended) definitional bias. You ask how purgatory can exist if those whom are saved are not condemned. However, purgatory is clearly not a condemnation as all those who experience purgatory are destined for Heaven anyway. So -- when you structure your question in such a way, you will by default conclude that purgatory is false.

Very respectfully,
[[User:AmericanCatholic|AmericanCatholic]] 16 June 2008

User talk:Graham grove/Problems with Purgatory, prayers for the dead and indulgences

2008-06-17T04:38:50Z

AmericanCatholic:

The Theology of the Church (AmericanCatholic)

2008-06-17T04:21:49Z

AmericanCatholic:

{{opinionarticle}}

== Introduction ==
The nature of the church, that is its composition and the subsequent implications of that design, is a subject inherent to any discussion about the Christian faith. The church, in its broadest application, is a community, and taken together the Christian community is synonymous with the Christian Church. Thus, it is important to establish what constitutes "Christian" in order to differentiate between churches that claim to be Christian and churches which are in practice Christian. An understanding of the nature and functions of the church as described in the Bible will
necessarily impose conditions upon what constitutes "Christian", as the Church cannot refer to the Christian community if that community is not in fact Christian. Thus the Church, however defined, is a component of the comprehensive Christian belief and any discussion of it in the Bible cannot be separated from the whole.

== The Theology of the Church ==

===1. Is there a Christian Church?===

Claim: Everyone is a holy and royal priest (1 Peter 2.5, 2.9). Because everyone is their own priest, it would seem that there are only Christians but no Christian Church.

''On the contrary'', each priest is like a "living stone" being "built into a spiritual house". This "spiritual house" is the Christian Church. Therefore we see clearly that there is a particular Christian Church.

===2. Did Christ establish the Christian Church?===

Claim: Because the Christian Church consists of men, each of whom is a priest in the "spiritual house", it would seem that Christ did not establish the Church, but that men built it.

''On the contrary'', Christ declares to Peter that he will build the Church, and give him the "keys to the kingdom of Heaven" (Matthew 16.18-19). It is the will of God to establish the Church for that purpose (Lk 12:32). For this reason, Christ is the head of the Church (Col 1:18). Therefore, it is made clear that Christ established a Church with himself as its head.

===3. Did Christ make the Christian Church holy?===

Claim: The Christian Church consists of men, and all men fall short of the glory of God (Romans 3.23). Therefore it would seem that the Christian Church also falls short of the glory of God.

''On the contrary'', as Christ is the head of the Church, it is his body and the "fullness of him" (Eph 1.22-23). Christ surrendered himself for the Church, his body, "in order to make her holy" (Eph 5:25-26), so that the Church is "without a spot or wrinkle... holy and without blemish" (Eph 5:27). Because the Church is the body of Christ, and thus holy, it works fundamentally through love (Eph 4.12). Thus, it is the case that the Church is holy and perfect by an act of Christ.

===4. Does Christ remain with the Christian Church?===

Claim: Christ is holy and perfect, but men are not. It would seem, therefore, that Christ has not remained with his Church since there has been a clear history of sin within it.

''On the contrary'', Christ is with his Church "always, and to the end of the age" (Mt 28:19-20). Christ remains with the Church because it is his body, so he does not hate it. He nourishes it (Eph 5.29). Sin originates from men, not from Christ. The Church is the body of Christ. Therefore, the Church does not sin, but men do. As we know that Christ died for his Church to make it holy, we also see that he remains with his Church despite the problems it may face on earth. Not even hell will over come it (Matthew 16.18).

===5. Who are members of the Christian Church?===

Claim: Not all who claim to be Christian will be saved (Matthew 7.21) and many Christians have different beliefs. Therefore, it would seem that not everyone who claims to be Christian is a part of the Christian Church.

''On the contrary'', those in every place who call on Christ are members of the Church (1 Cor 1.2). All Christians are members of the body of Christ (1 Cor 12.12-31). All who obey God are brothers in Christ (Matthew 12.50). Even so, because the Church includes men, it likewise includes sinners (Acts 20.30). Every Christian, sinner or otherwise, is a member of the Church.

===6. Is the Christian Church visible?===

Claim: God built a spiritual house of Christians. Therefore, it would seem that there is no visible Christian Church established by Christ.

''On the contrary'', the Church is the "light of the world" and "cannot be hidden" (Matt 5.14). The light allows others to "see...good works" and "[gives] glory to [the] Father in Heaven" (Matt 5.16). The Church is clearly visible to the world by its own inherent nature, and can be further seen in its good works.

===7. Can the Christian Church be identified?===

Claim: Christ built a spiritual and physical Church, which is his body. But since Christ is perfect, he cannot be understood by imperfect men. Therefore, his Church cannot be identified.

''On the contrary'', the Church can be known by the love its members have for one another (John 13.34-35). Love is made visible through works.

===8. Is there only one Christian Church?===

Claim: Christians have a wide variety of beliefs and the association with one another based on those beliefs. Therefore, it seems as if there is more than one Christian Church.

''On the contrary'', Christians are to be one, just as Christ and the Father are one (Jn 17.21-22). As a consequence, the Church ought to be "perfectly united in mind and thought" (1 Cor 1.10). Christ aims to "bring [the children of God] together and make them one" (Jn 11:52). There will be "one flock and one shepherd" (Jn 10.16). There should be "no division" in the Church, as it is the body of Christ, and everyone is a part of it (1 Cor 12.25-27).

===9. Are Christians separated from the visible Church saved?===

Claim: Christ states that only through Him are men saved. Many Christians are separated from his body, the Church. It would seem they are not saved.

''On the contrary'', Christ states: "I am the way and the truth and the life. No one comes to the Father except through me"(Jn 14.6). The Church is his body, of which all Christians are members. No one outside of his body is saved for these men, despite knowing righteousness, reject it (2 Peter 2.15, 20-21). That is, Christians separated from the visible Church may be saved given particular conditions regarding their faith and conduct.

===10. Is the Church apostolic?===

Claim: Christ appointed the Apostles directly, and no others, to lead his Church. Therefore, it would seem that the Church is not apostolic.

''On the contrary'', the Church is "built upon the foundation of the apostles" (Ephesians 2:19-20). The Church is devoted to the "apostles' teaching and fellowship" (Acts 2:42).

===11. Is there a Church hierarchy?===

Claim: Each man is a "holy" and "royal" priest. Thus, it seems as if there is no hierarchy in the Church.

Claim: Everyone is a sinner, and all fall short of the glory of God. Therefore, as no man is better than any other, there is no Church hierarchy.

''On the contrary'', God "appointed in the church" both apostles and teachers (1 Cor 12.28). Church leaders appointed new bishops and elders to follow them (Acts 14.23, Acts 1.20-26).

===12. Is the Church responsible for doctrine?===

Claim: God reveals the truth to all men, who are his priests. Therefore, it seems that the Church is not responsible for doctrine.

''On the contrary'', the truth is to be "[entrusted] to faithful men" who can "teach others" (2 Tim 2.2). This is because there are difficult things to understand in Scripture, which the "ignorant" may not fully grasp on their own (2 Peter 3.15-16). Without the Church, men invent their own doctrines (Eph 4.14, 2 Tim 4.3). Church leaders protect doctrine (Titus 1.9, Titus 2.1).

===13. Is the Church infallible on doctrine?===

Claim: The Church consists of imperfect men. Thus it appears that the Church cannot be infallible on doctrine.

''On the contrary'', the "wisdom of God" is made known through the Church (Eph 3.10),as it is the "pillar and bulwark of truth" (1 Tim 3.15). It would be absurd to claim that the wisdom of God is fallible.

The Theology of the Church (AmericanCatholic)

2008-06-17T04:17:22Z

AmericanCatholic: New page: {{opinionarticle}} == Introduction == The nature of the church, that is its composition and the subsequent implications of that design, is a subject inherent to any discussion about the C...

{{opinionarticle}}

== Introduction ==
The nature of the church, that is its composition and the subsequent implications of that design, is a subject inherent to any discussion about the Christian faith. The church, in its broadest application, is a community, and taken together the Christian community is synonymous with the Christian Church. Thus, it is important to establish what constitutes "Christian" in order to differentiate between churches that claim to be Christian and churches which are in practice Christian. An understanding of the nature and functions of the church as described in the Bible will
necessarily impose conditions upon what constitutes "Christian", as the Church cannot refer to the Christian community if that community is not in fact Christian. Thus the Church, however defined, is a component of the comprehensive Christian belief and any discussion of it in the Bible cannot be separated from the whole.

== The Theology of the Church ==

===1. Is there a Christian Church?===

Claim: Everyone is a holy and royal priest (1 Peter 2.5, 2.9). Because everyone is their own priest, it would seem that there are only Christians but no Christian Church.

On the contrary, each priest is like a "living stone" being "built into a spiritual house". This "spiritual house" is the Christian Church. Therefore we see clearly that there is a particular Christian Church.

===2. Did Christ establish the Christian Church?===

Claim: Because the Christian Church consists of men, each of whom is a priest in the "spiritual house", it would seem that Christ did not establish the Church, but that men built it.

On the contrary, Christ declares to Peter that he will build the Church, and give him the "keys to the kingdom of Heaven" (Matthew 16.18-19). It is the will of God to establish the Church for that purpose (Lk 12:32). For this reason, Christ is the head of the Church (Col 1:18). Therefore, it is made clear that Christ established a Church with himself as its head.

===3. Did Christ make the Christian Church holy?===

Claim: The Christian Church consists of men, and all men fall short of the glory of God (Romans 3.23). Therefore it would seem that the Christian Church also falls short of the glory of God.

On the contrary, as Christ is the head of the Church, it is his body and the "fullness of him" (Eph 1.22-23). Christ surrendered himself for the Church, his body, "in order to make her holy" (Eph 5:25-26), so that the Church is "without a spot or wrinkle... holy and without blemish" (Eph 5:27). Because the Church is the body of Christ, and thus holy, it works fundamentally through love (Eph 4.12). Thus, it is the case that the Church is holy and perfect by an act of Christ.

===4. Does Christ remain with the Christian Church?===

Claim: Christ is holy and perfect, but men are not. It would seem, therefore, that Christ has not remained with his Church since there has been a clear history of sin within it.

On the contrary, Christ is with his Church "always, and to the end of the age" (Mt 28:19-20). Christ remains with the Church because it is his body, so he does not hate it. He nourishes it (Eph 5.29). Sin originates from men, not from Christ. The Church is the body of Christ. Therefore, the Church does not sin, but men do. As we know that Christ died for his Church to make it holy, we also see that he remains with his Church despite the problems it may face on earth. Not even hell will over come it (Matthew 16.18).

===5. Who are members of the Christian Church?===

Claim: Not all who claim to be Christian will be saved (Matthew 7.21) and many Christians have different beliefs. Therefore, it would seem that not everyone who claims to be Christian is a part of the Christian Church.

On the contrary, those in every place who call on Christ are members of the Church (1 Cor 1.2). All Christians are members of the body of Christ (1 Cor 12.12-31). All who obey God are brothers in Christ (Matthew 12.50). Even so, because the Church includes men, it likewise includes sinners (Acts 20.30). Every Christian, sinner or otherwise, is a member of the Church.

===6. Is the Christian Church visible?===

Claim: God built a spiritual house of Christians. Therefore, it would seem that there is no visible Christian Church established by Christ.

On the contrary, the Church is the "light of the world" and "cannot be hidden" (Matt 5.14). The light allows others to "see...good works" and "[gives] glory to [the] Father in Heaven" (Matt 5.16). The Church is clearly visible to the world by its own inherent nature, and can be further seen in its good works.

===7. Can the Christian Church be identified?===

Claim: Christ built a spiritual and physical Church, which is his body. But since Christ is perfect, he cannot be understood by imperfect men. Therefore, his Church cannot be identified.

On the contrary, the Church can be known by the love its members have for one another (John 13.34-35). Love is made visible through works.

===8. Is there only one Christian Church?===

Claim: Christians have a wide variety of beliefs and the association with one another based on those beliefs. Therefore, it seems as if there is more than one Christian Church.

On the contrary, Christians are to be one, just as Christ and the Father are one (Jn 17.21-22). As a consequence, the Church ought to be "perfectly united in mind and thought" (1 Cor 1.10). Christ aims to "bring [the children of God] together and make them one" (Jn 11:52). There will be "one flock and one shepherd" (Jn 10.16). There should be "no division" in the Church, as it is the body of Christ, and everyone is a part of it (1 Cor 12.25-27).

===9. Are Christians separated from the visible Church saved?===

Claim: Christ states that only through Him are men saved. Many Christians are separated from his body, the Church. It would seem they are not saved.

On the contrary, Christ states: "I am the way and the truth and the life. No one comes to the Father except through me "(Jn 14.6). The Church is his body. No one outside of his body is saved for these men, despite knowing righteousness, reject it (2 Peter 2.15, 20-21).

===10. Is the Church apostolic?===

Claim: Christ appointed the Apostles directly, and no others, to lead his Church. Therefore, it would seem that the Church is not apostolic.

On the contrary, the Church is "built upon the foundation of the apostles" (Ephesians 2:19-20). The Church is devoted to the "apostles' teaching and fellowship" (Acts 2:42).

===11. Is there a Church hierarchy?===

Claim: Each man is a "holy" and "royal" priest. Thus, it seems as if there is no hierarchy in the Church.

Claim: Everyone is a sinner, and all fall short of the glory of God. Therefore, as no man is better than any other, there is no Church hierarchy.

On the contrary, God "appointed in the church" both apostles and teachers (1 Cor 12.28). Church leaders appointed new bishops and elders to follow them (Acts 14.23, Acts 1.20-26).

===12. Is the Church responsible for doctrine?===

Claim: God reveals the truth to all men, who are his priests. Therefore, it seems that the Church is not responsible for doctrine.

On the contrary, the truth is to be "[entrusted] to faithful men" who can "teach others" (2 Tim 2.2). This is because there are difficult things to understand in Scripture, which the "ignorant" may not fully grasp on their own (2 Peter 3.15-16). Without the Church, men invent their own doctrines (Eph 4.14, 2 Tim 4.3). Church leaders protect doctrine (Titus 1.9, Titus 2.1).

===13. Is the Church infallible on doctrine?===

Claim: The Church consists of imperfect men. Thus it appears that the Church cannot be infallible on doctrine.

On the contrary, the "wisdom of God" is made known through the Church (Eph 3.10),as it is the "pillar and bulwark of truth" (1 Tim 3.15).

The Case for Purgatory (AmericanCatholic)

2008-06-17T03:56:34Z

AmericanCatholic:

{{opinionarticle}}

== Introduction ==

[[Purgatory]], when defined by that term, is a concept unique to [[Roman Catholicism]]. It has a central role in the structure of salvation and the after-life, as it posits that men undergo a purification of some kind after death but before entrance into Heaven. As with most things related to Christian doctrine, it is particularly defined, yet because of the imperfect nature of human understanding, it is often misunderstood, whether by critics who aim to refute aspects of the theology they mistakenly attribute to it, or proponents who harm the theology by invoking principles unrelated to its defense. The aim of this article, therefore, is to provide a clear Roman Catholic perspective on purgatory founded upon the doctrine of the Church. The intent is not to enter into the particular ''nature'' of purgatory, but simply to establish its role within the economy of salvation.

== Defining Purgatory and Common Misunderstandings ==

The Catechism of the Catholic Church defines purgatory as a "final purification". It states:

''All who die in God's 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.''

The Catholic Encyclopedia states:

''Purgatory (Lat., "purgare", to make clean, to purify) in accordance with Catholic teaching is a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.''

It is important to note here in order to clarify a common misconception, that the Church does not claim purgatory to be a place or condition, but that it could be either or both. This is not an issue defined by the Church, and it is left up to individual members. Some Catholics even consider that ''all'' men undergo purgatory and that no person is condemned (or, at least very few). These kinds of views are considered [[heterodoxy]] because they do not conform with orthodoxy, but are not necessarily heretical.

A second misconception which must be addressed is the claim that purgatory is a "second justification". The Catechism makes it clear that purgatory is reserved for the elect. These individuals have already been judged and deemed sufficient, though certainly not proficient, for salvation. In this sense, purgatory is anything but a condemnation, as it is clearly defined as a "purification". Therefore, purgatory should be understood as the complete termination of sin rather than condemnation for it.

As I will illustrate in the next section, if we accept the definition of purgatory with a clear understanding of its terms and implications, there exists Biblical evidence for it. I have purposely decided to focus exclusively on the use of Scripture from universally accepted Biblical books in order to avoid the divisions which arise from citing [[Tradition]] and the [[Deuterocanonical Books]].

== The Case for Purgatory ==

Purgatory assumes three important theological concepts: first, that theological doctrines are not always implicit in the Bible, and can exist implicitly; second, that the [[Communion of the Saints]] includes all the living ''and'' the dead who interact with one another; and third, that justification is a process to be endured, as opposed to an event.

=== Implicit Doctrine ===

Not all doctrine, even commonly accepted principles, are explicitly defined, or even mentioned in the Bible. This is naturally a major cause of debate, and thus requires intellectual maneuvering since particular concepts cannot always be understood (or even known!) if read simply on face value. To illustrate, consider a few questions about Scripture:

* Which verse states that God the Father, the Son, and the Holy Spirit are three subsisting in one persons, equal and separate yet of the same substance?
* Is the "Trinity" mentioned even once in Scripture?
* Where is the nature of Christ as fully man and fully human explicitly defined?
* Is the term "pope" ever said in Scripture?
* Why do most Christian churches reject abortion if it is not explicitly prohibited in Scripture?
* Where is original sin mentioned?
* How many times is "faith alone" or "Bible alone" mentioned?

Many Christians unknowingly accept implicit doctrines, Protestants and Catholics alike. Doctrines such as the Holy Trinity, the Pope and papal infallibility, original sin, faith alone, and the rejection of abortion and other modern moral dilemmas originate from implicit concepts drawn from Scripture. Purgatory is an implicit doctrine not specifically mentioned. Yet it is alluded to by the construction of the after-life presented in Scripture. It cannot be dismissed because it is not explicitly mentioned. Otherwise, we would have to dismiss many concepts that exist at the foundation of Christian theology.

=== The Communion of Saints ===

The Bible establishes that the dead continue to live and interact, with one another and with those on Earth. The most clear example of course is when Moses and Elijah appear to Jesus, Peter, James, and John (Matthew 17:1-9). A rich man in the New Testament (Lk 16.19-31) spoke to Abraham after his own death (illustrating that the dead converse with one another), asking for Abraham to send someone "from the dead" to warn his family of the "place of torment" (illustrating that the dead not only concern themselves with earthly affairs, but seek to intervene on our behalf). Paul asks rhetorically why bother doing anything for the dead "if the dead are not raised at all" (1 Cor 15.29). Paul believes in prayer for the dead, as he illustrates in 2 Timothy 1.16-18 when invoking a prayer for a deceased friend. In Revelation 6.9-10, the dead pray to God directly. 1 Samuel 28.12-15 provides another clear example of the dead interacting with the living, with Saul calling upon Samuel (who is dead) to help him. It is clear that the dead are not "dead" at all, but instead live; some in glory with God (such as Moses) and others in torment (such as the rich man). Yet both take an active interest in the affairs on earth.

Several questions arise:

* If we are exhorted to pray for fellow Christians, and the dead not only continue to live and interact, but also intercede on our behalf, why is it absurd to pray for the dead?
* If we are to pray for the dead, and the saved do not require prayer while the condemned are beyond it, then of what profit is prayer for the dead?
* In essence, if we are praying for the dead, why are we doing it?

=== Justification ===

Without holiness, no one will "see the Lord" (Hebrews 12.14). It is a necessity repeated elsewhere (Rev 21.27; 2 Cor 7.1). Every aspect of man's unholiness is contrasted to God's perfection when in His presence (Isiah 6.5-7). For reasons already known, men require some kind of forgiveness of sins. This forgiveness, however, not only takes place here, but also in the afterlife (Matthew 12.32). Matthew also speaks to the judgment of men ''after'' death, where the words and deeds of each man will be measured (Mt. 12:31-36).

Another question arises: how are sins forgiven in the afterlife, especially if men are admitted directly and immediately into Heaven or Hell?

=== The Role of Purgatory ===

Purgatory answers the questions raised above. Men will pay for their sins "to the last penny" (Matthew 5.25-26). Those men are in a "prison" (1 Peter 3.19-20). Elsewhere it is referred to as a "waterless pit" (Zec 9.11) Our lives will be tested by "fire" and we will be saved, "but only as through fire" (1 Cor 3.11-15). This is because "God is a consuming fire" (Heb 12.29; see also Exodus 3.2-6). God washes away "filth" with a "spirit of judgment" and a "spirit of burning" (Isiah 4.4). An angel cleansed Isiah with a burning coal (Isiah 6.5-7). God is a "purifier" and "refiner" (Malachi 3.2-4).

Prayer for the dead is made effective because we are guaranteed by divine revelation (e.g. the Bible) that prayer has a purpose.

It is clear from these passages that men undergo some kind of purification after death but before entrance into Heaven. Whether this purification is a particular place, or simply a process, it is not clear. Nevertheless, some kind of "fire" cleanses souls before entrance into heaven, and it is a process that must be endured. The name "purgatory", therefore is aptly applied as it means "to make clean" or "purify". Purgatory does not have to be explicitly stated in Scripture.

== Theological Counter-Claims ==

'''1. Claim:''' Purgatory is a third or intermediary destination. Men will pass directly to Heaven or Hell upon death. Therefore, purgatory is not true.

''On the contrary'', it is not certain if purgatory is a place at all. Purgatory is, at it's most basic, a process. If it exists as a place, it is the front porch of Heaven as purgatory is reserved for the elect. It is not a third or intermediary destination separate from Heaven.

'''2. Claim:''' Christ paid for the sins of all men. The fire of purgatory is a punishment for sins Christ already forgave. Therefore, either Christ did not effect salvation, or purgatory does not exist.

''On the contrary'', sin still has consequences endured by men even when forgiven (Numbers 20:11-12). God forgives David, but still punishes him(2 Samuel 12:13-14). Christ died for man's entrance into Heaven to be effected by grace. Men are not ''condemned'' because of Christ's work, but they are still punished for sins committed.

The Case for Purgatory (AmericanCatholic)

2008-06-17T03:53:35Z

AmericanCatholic: /* The Role of Purgatory */

{{opinionarticle}}

== Introduction ==

Purgatory, when defined by that term, is a concept unique to [[Roman Catholicism]]. It has a central role in the structure of salvation and the after-life, as it posits that men undergo a purification of some kind after death but before entrance into Heaven. As with most things related to Christian doctrine, it is particularly defined, yet because of the imperfect nature of human understanding, it is often misunderstood, whether by critics who aim to refute aspects of the theology they mistakenly attribute to it, or proponents who harm the theology by invoking principles unrelated to its defense. The aim of this article, therefore, is to provide a clear Roman Catholic perspective on purgatory founded upon the doctrine of the Church. The intent is not to enter into the particular ''nature'' of purgatory, but simply to establish its role within the economy of salvation.

== Defining Purgatory and Common Misunderstandings ==

The Catechism of the Catholic Church defines purgatory as a "final purification". It states:

''All who die in God's 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.''

The Catholic Encyclopedia states:

''Purgatory (Lat., "purgare", to make clean, to purify) in accordance with Catholic teaching is a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.''

It is important to note here in order to clarify a common misconception, that the Church does not claim purgatory to be a place or condition, but that it could be either or both. This is not an issue defined by the Church, and it is left up to individual members. Some Catholics even consider that ''all'' men undergo purgatory and that no person is condemned (or, at least very few). These kinds of views are considered [[heterodoxy]] because they do not conform with orthodoxy, but are not necessarily heretical.

A second misconception which must be addressed is the claim that purgatory is a "second justification". The Catechism makes it clear that purgatory is reserved for the elect. These individuals have already been judged and deemed sufficient, though certainly not proficient, for salvation. In this sense, purgatory is anything but a condemnation, as it is clearly defined as a "purification". Therefore, purgatory should be understood as the complete termination of sin rather than condemnation for it.

As I will illustrate in the next section, if we accept the definition of purgatory with a clear understanding of its terms and implications, there exists Biblical evidence for it. I have purposely decided to focus exclusively on the use of Scripture from universally accepted Biblical books in order to avoid the divisions which arise from citing [[Tradition]] and the [[Deuterocanonical Books]].

== The Case for Purgatory ==

Purgatory assumes three important theological concepts: first, that theological doctrines are not always implicit in the Bible, and can exist implicitly; second, that the [[Communion of the Saints]] includes all the living ''and'' the dead who interact with one another; and third, that justification is a process to be endured, as opposed to an event.

=== Implicit Doctrine ===

Not all doctrine, even commonly accepted principles, are explicitly defined, or even mentioned in the Bible. This is naturally a major cause of debate, and thus requires intellectual maneuvering since particular concepts cannot always be understood (or even known!) if read simply on face value. To illustrate, consider a few questions about Scripture:

* Which verse states that God the Father, the Son, and the Holy Spirit are three subsisting in one persons, equal and separate yet of the same substance?
* Is the "Trinity" mentioned even once in Scripture?
* Where is the nature of Christ as fully man and fully human explicitly defined?
* Is the term "pope" ever said in Scripture?
* Why do most Christian churches reject abortion if it is not explicitly prohibited in Scripture?
* Where is original sin mentioned?
* How many times is "faith alone" or "Bible alone" mentioned?

Many Christians unknowingly accept implicit doctrines, Protestants and Catholics alike. Doctrines such as the Holy Trinity, the Pope and papal infallibility, original sin, faith alone, and the rejection of abortion and other modern moral dilemmas originate from implicit concepts drawn from Scripture. Purgatory is an implicit doctrine not specifically mentioned. Yet it is alluded to by the construction of the after-life presented in Scripture. It cannot be dismissed because it is not explicitly mentioned. Otherwise, we would have to dismiss many concepts that exist at the foundation of Christian theology.

=== The Communion of Saints ===

The Bible establishes that the dead continue to live and interact, with one another and with those on Earth. The most clear example of course is when Moses and Elijah appear to Jesus, Peter, James, and John (Matthew 17:1-9). A rich man in the New Testament (Lk 16.19-31) spoke to Abraham after his own death (illustrating that the dead converse with one another), asking for Abraham to send someone "from the dead" to warn his family of the "place of torment" (illustrating that the dead not only concern themselves with earthly affairs, but seek to intervene on our behalf). Paul asks rhetorically why bother doing anything for the dead "if the dead are not raised at all" (1 Cor 15.29). Paul believes in prayer for the dead, as he illustrates in 2 Timothy 1.16-18 when invoking a prayer for a deceased friend. In Revelation 6.9-10, the dead pray to God directly. 1 Samuel 28.12-15 provides another clear example of the dead interacting with the living, with Saul calling upon Samuel (who is dead) to help him. It is clear that the dead are not "dead" at all, but instead live; some in glory with God (such as Moses) and others in torment (such as the rich man). Yet both take an active interest in the affairs on earth.

Several questions arise:

* If we are exhorted to pray for fellow Christians, and the dead not only continue to live and interact, but also intercede on our behalf, why is it absurd to pray for the dead?
* If we are to pray for the dead, and the saved do not require prayer while the condemned are beyond it, then of what profit is prayer for the dead?
* In essence, if we are praying for the dead, why are we doing it?

=== Justification ===

Without holiness, no one will "see the Lord" (Hebrews 12.14). It is a necessity repeated elsewhere (Rev 21.27; 2 Cor 7.1). Every aspect of man's unholiness is contrasted to God's perfection when in His presence (Isiah 6.5-7). For reasons already known, men require some kind of forgiveness of sins. This forgiveness, however, not only takes place here, but also in the afterlife (Matthew 12.32). Matthew also speaks to the judgment of men ''after'' death, where the words and deeds of each man will be measured (Mt. 12:31-36).

Another question arises: how are sins forgiven in the afterlife, especially if men are admitted directly and immediately into Heaven or Hell?

=== The Role of Purgatory ===

Purgatory answers the questions raised above. Men will pay for their sins "to the last penny" (Matthew 5.25-26). Those men are in a "prison" (1 Peter 3.19-20). Elsewhere it is referred to as a "waterless pit" (Zec 9.11) Our lives will be tested by "fire" and we will be saved, "but only as through fire" (1 Cor 3.11-15). This is because "God is a consuming fire" (Heb 12.29; see also Exodus 3.2-6). God washes away "filth" with a "spirit of judgment" and a "spirit of burning" (Isiah 4.4). An angel cleansed Isiah with a burning coal (Isiah 6.5-7). God is a "purifier" and "refiner" (Malachi 3.2-4).

Prayer for the dead is made effective because we are guaranteed by divine revelation (e.g. the Bible) that prayer has a purpose.

It is clear from these passages that men undergo some kind of purification after death but before entrance into Heaven. Whether this purification is a particular place, or simply a process, it is not clear. Nevertheless, some kind of "fire" cleanses souls before entrance into heaven, and it is a process that must be endured. The name "purgatory", therefore is aptly applied as it means "to make clean" or "purify". Purgatory does not have to be explicitly stated in Scripture.

== Theological Counter-Claims ==

'''1. Claim:''' Purgatory is a third or intermediary destination. Men will pass directly to Heaven or Hell upon death. Therefore, purgatory is not true.

''On the contrary'', it is not certain if purgatory is a place at all. Purgatory is, at it's most basic, a process. If it exists as a place, it is the front porch of Heaven as purgatory is reserved for the elect. It is not a third or intermediary destination separate from Heaven.

'''2. Claim:''' Christ paid for the sins of all men. The fire of purgatory is a punishment for sins Christ already forgave. Therefore, either Christ did not effect salvation, or purgatory does not exist.

''On the contrary'', sin still has consequences endured by men even when forgiven (Numbers 20:11-12). God forgives David, but still punishes him(2 Samuel 12:13-14). Christ died for man's entrance into Heaven to be effected by grace. Men are not ''condemned'' because of Christ's work, but they are still punished for sins committed.

The Case for Purgatory (AmericanCatholic)

2008-06-17T03:43:47Z

AmericanCatholic: New page: {{opinionarticle}} == Introduction == Purgatory, when defined by that term, is a concept unique to Roman Catholicism. It has a central role in the structure of salvation and the afte...

{{opinionarticle}}

== Introduction ==

Purgatory, when defined by that term, is a concept unique to [[Roman Catholicism]]. It has a central role in the structure of salvation and the after-life, as it posits that men undergo a purification of some kind after death but before entrance into Heaven. As with most things related to Christian doctrine, it is particularly defined, yet because of the imperfect nature of human understanding, it is often misunderstood, whether by critics who aim to refute aspects of the theology they mistakenly attribute to it, or proponents who harm the theology by invoking principles unrelated to its defense. The aim of this article, therefore, is to provide a clear Roman Catholic perspective on purgatory founded upon the doctrine of the Church. The intent is not to enter into the particular ''nature'' of purgatory, but simply to establish its role within the economy of salvation.

== Defining Purgatory and Common Misunderstandings ==

The Catechism of the Catholic Church defines purgatory as a "final purification". It states:

''All who die in God's 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.''

The Catholic Encyclopedia states:

''Purgatory (Lat., "purgare", to make clean, to purify) in accordance with Catholic teaching is a place or condition of temporal punishment for those who, departing this life in God's grace, are, not entirely free from venial faults, or have not fully paid the satisfaction due to their transgressions.''

It is important to note here in order to clarify a common misconception, that the Church does not claim purgatory to be a place or condition, but that it could be either or both. This is not an issue defined by the Church, and it is left up to individual members. Some Catholics even consider that ''all'' men undergo purgatory and that no person is condemned (or, at least very few). These kinds of views are considered [[heterodoxy]] because they do not conform with orthodoxy, but are not necessarily heretical.

A second misconception which must be addressed is the claim that purgatory is a "second justification". The Catechism makes it clear that purgatory is reserved for the elect. These individuals have already been judged and deemed sufficient, though certainly not proficient, for salvation. In this sense, purgatory is anything but a condemnation, as it is clearly defined as a "purification". Therefore, purgatory should be understood as the complete termination of sin rather than condemnation for it.

As I will illustrate in the next section, if we accept the definition of purgatory with a clear understanding of its terms and implications, there exists Biblical evidence for it. I have purposely decided to focus exclusively on the use of Scripture from universally accepted Biblical books in order to avoid the divisions which arise from citing [[Tradition]] and the [[Deuterocanonical Books]].

== The Case for Purgatory ==

Purgatory assumes three important theological concepts: first, that theological doctrines are not always implicit in the Bible, and can exist implicitly; second, that the [[Communion of the Saints]] includes all the living ''and'' the dead who interact with one another; and third, that justification is a process to be endured, as opposed to an event.

=== Implicit Doctrine ===

Not all doctrine, even commonly accepted principles, are explicitly defined, or even mentioned in the Bible. This is naturally a major cause of debate, and thus requires intellectual maneuvering since particular concepts cannot always be understood (or even known!) if read simply on face value. To illustrate, consider a few questions about Scripture:

* Which verse states that God the Father, the Son, and the Holy Spirit are three subsisting in one persons, equal and separate yet of the same substance?
* Is the "Trinity" mentioned even once in Scripture?
* Where is the nature of Christ as fully man and fully human explicitly defined?
* Is the term "pope" ever said in Scripture?
* Why do most Christian churches reject abortion if it is not explicitly prohibited in Scripture?
* Where is original sin mentioned?
* How many times is "faith alone" or "Bible alone" mentioned?

Many Christians unknowingly accept implicit doctrines, Protestants and Catholics alike. Doctrines such as the Holy Trinity, the Pope and papal infallibility, original sin, faith alone, and the rejection of abortion and other modern moral dilemmas originate from implicit concepts drawn from Scripture. Purgatory is an implicit doctrine not specifically mentioned. Yet it is alluded to by the construction of the after-life presented in Scripture. It cannot be dismissed because it is not explicitly mentioned. Otherwise, we would have to dismiss many concepts that exist at the foundation of Christian theology.

=== The Communion of Saints ===

The Bible establishes that the dead continue to live and interact, with one another and with those on Earth. The most clear example of course is when Moses and Elijah appear to Jesus, Peter, James, and John (Matthew 17:1-9). A rich man in the New Testament (Lk 16.19-31) spoke to Abraham after his own death (illustrating that the dead converse with one another), asking for Abraham to send someone "from the dead" to warn his family of the "place of torment" (illustrating that the dead not only concern themselves with earthly affairs, but seek to intervene on our behalf). Paul asks rhetorically why bother doing anything for the dead "if the dead are not raised at all" (1 Cor 15.29). Paul believes in prayer for the dead, as he illustrates in 2 Timothy 1.16-18 when invoking a prayer for a deceased friend. In Revelation 6.9-10, the dead pray to God directly. 1 Samuel 28.12-15 provides another clear example of the dead interacting with the living, with Saul calling upon Samuel (who is dead) to help him. It is clear that the dead are not "dead" at all, but instead live; some in glory with God (such as Moses) and others in torment (such as the rich man). Yet both take an active interest in the affairs on earth.

Several questions arise:

* If we are exhorted to pray for fellow Christians, and the dead not only continue to live and interact, but also intercede on our behalf, why is it absurd to pray for the dead?
* If we are to pray for the dead, and the saved do not require prayer while the condemned are beyond it, then of what profit is prayer for the dead?
* In essence, if we are praying for the dead, why are we doing it?

=== Justification ===

Without holiness, no one will "see the Lord" (Hebrews 12.14). It is a necessity repeated elsewhere (Rev 21.27; 2 Cor 7.1). Every aspect of man's unholiness is contrasted to God's perfection when in His presence (Isiah 6.5-7). For reasons already known, men require some kind of forgiveness of sins. This forgiveness, however, not only takes place here, but also in the afterlife (Matthew 12.32). Matthew also speaks to the judgment of men ''after'' death, where the words and deeds of each man will be measured (Mt. 12:31-36).

Another question arises: how are sins forgiven in the afterlife, especially if men are admitted directly and immediately into Heaven or Hell?

=== The Role of Purgatory ===

Purgatory answers the questions raised above. Men will pay for their sins "to the last penny" (Matthew 5.25-26). Those men are in a "prison" (1 Peter 3.19-20). Elsewhere it is referred to as a "waterless pit" (Zec 9.11) Our lives will be tested by "fire" and we will be saved, "but only as through fire" (1 Cor 3.11-15). This is because "God is a consuming fire" (Heb 12.29; see also Exodus 3.2-6). God washes away "filth" with a "spirit of judgment" and a "spirit of burning" (Isiah 4.4). An angel cleansed Isiah with a burning coal (Isiah 6.5-7). God is a "purifier" and "refiner" (Malachi 3.2-4).

It is clear from these passages that men undergo some kind of purification after death but before entrance into Heaven. Whether this purification is a particular place, or simply a process, it is not clear. Nevertheless, some kind of "fire" cleanses souls before entrance into heaven, and it is a process that must be endured. The name "purgatory", therefore is aptly applied as it means "to make clean" or "purify". Purgatory does not have to be explicitly stated in Scripture.

== Theological Counter-Claims ==

'''1. Claim:''' Purgatory is a third or intermediary destination. Men will pass directly to Heaven or Hell upon death. Therefore, purgatory is not true.

''On the contrary'', it is not certain if purgatory is a place at all. Purgatory is, at it's most basic, a process. If it exists as a place, it is the front porch of Heaven as purgatory is reserved for the elect. It is not a third or intermediary destination separate from Heaven.

'''2. Claim:''' Christ paid for the sins of all men. The fire of purgatory is a punishment for sins Christ already forgave. Therefore, either Christ did not effect salvation, or purgatory does not exist.

''On the contrary'', sin still has consequences endured by men even when forgiven (Numbers 20:11-12). God forgives David, but still punishes him(2 Samuel 12:13-14). Christ died for man's entrance into Heaven to be effected by grace. Men are not ''condemned'' because of Christ's work, but they are still punished for sins committed.

Purgatory

2008-06-17T02:09:53Z

AmericanCatholic:

{{Infobox_Contents |
topic_name = Purgatory |
subtopics = [[Heaven]], [[Hell]], [[Afterlife]], [[Death]]
* [[Prayer for the dead]]
* [[Roman Catholic Doctrine]] |
opinion_pieces = {{short_opinions}}
* [[Problems with Purgatory, prayers for the dead and indulgences (G.G.)]]
* [[The Case for Purgatory (AmericanCatholic)]] |
}}

Pugatory is a belief that is unique to the [[Roman Catholic Church]]. Other [[Christian]] [[denomination]]s reject the concept. The Roman Catholic Church teaches that purgatory is a place or state of punishment or purification that occurs after death for Christians before they can enter [[heaven]]. It is not [[hell]], because hell is a permanent state - eternal separation from God. Purgatory is only a temporary state, and once purified, the Christian enters heaven.

The word "Purgatory" comes from the Latin word ''purgare'', meaning "to purify."

Purgatory is intimately connected to a few other Catholic ideas: [[substitutionary atonement]], [[indulgences]], and [[prayers for the dead]].

===History and Doctrine===

Though there are some Scriptural verses which [[Roman Catholicism|Catholics]] use to argue the doctrine of purgatory (such as [[1 Corinthians 3]]:11-15), support chiefly comes from [[Tradition]]. The first Church Father to speculate about purgatory was [[Augustine of Hippo]], who quoted [[Matthew 12:32]] and said "that some sinners are not forgiven either in this world or in the next would not be truly said unless there were other sinners who, though not forgiven in this world, are forgiven in the world to come." This idea was primarily conjecture for Augustine, and it was not instituted as church doctrine until the papacy of [[Gregory the Great]] (590-604). For Gregory, purgatory was a place where souls offered satisfaction to [[God]] for sins committed, which was a prerequisite for entering [[heaven]].

After the rise of [[Scholasticism]] and the introduction of the [[Substitutionary Atonement|substitutionary theory of atonement]] by [[Anselm of Canterbury]], the doctrine of purgatory underwent a gradual change. Since Anselm affirmed that the [[crucifixion]] of [[Jesus]] was sufficient to offer satisfaction to God, repentance has taken a higher priority in all of Catholic life and doctrine, including that of purgatory. Thus there is now an element of repentance tied in with purgatory; souls in purgatory are offered a chance to repent of the sins they did not repent of in physical life.

Catholics affirm that [[God]] metes out temporal punishment even to believers (see, for example, [[Numbers 20]]:11-12). They also believe that sins are forgiven if and only if they are repented of ([[Isaiah 55:7]], [[Luke 17]]:3-4). Catholics do not treat [[sin]] as a collective entity that one can dispose of in whole; if one repents of one sin but not of another, then one is not fully repentant and thus not fully forgiven. Since God cannot behold evil ([[Habbakuk 1:13]]), Catholics claim it follows that one must be fully repentant of all sins before entering [[heaven]]. Since it is unlikely that one will be able to fully repent of all sins in this life, they argue, purgatory is offered as a place to do that, instead of eternal damnation.

==Quotes==

[[C.S. Lewis]], Letters To Malcolm: Chiefly on Prayer, chapter 20, paragraphs 7-10, pages 108-109

:Our souls demand Purgatory, don't they? Would it not break the heart if God said to us, 'It is true, my son, that your breath smells and your rags drip with mud and slime, but we are charitable here and no one will upbraid you with these things, nor draw away from you. Enter into the joy'? Should we not reply, 'With submission, sir, and if there is no objection, I'd rather be cleaned first.' 'It may hurt, you know' - 'Even so, sir.'

==Links==

* [http://www.newadvent.org/cathen/12575a.htm The Catholic Encyclopedia - Purgatory]
* [http://en.wikipedia.org/wiki/Purgatory Wikipedia - Purgatory]

{{returnto}} [[Roman Catholic Doctrine]] | [[Afterlife]]