the fullness of truth_ a handbo - james m. seghers

8/18/2019 The Fullness of Truth_ a Handbo - James M. Seghers

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THE FULLNESS OF TRUTH:

A HANDBOOK FOR UNDERSTANDING AND EXPLAINING THE CATHOLIC FAITH

BIBLICALLY

BY

JAMES M. SEGHERS

TheFullnessOfTruth.com - Email: [email protected]

© 2010

http://thefullnessoftruth.com/


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ACKNOWLEDGMENT

In 1983, I read Ralph Martin’s book, A Crisis of Truth: The Attack on Faith, Morality and Mission of the

Catholic Church. It was a soul-searching experience to realize that I had naively accepted false ideas under the

pretext they were taught in the spirit of Vatican II. It was the beginning of my reconnection with the Catholic faithas proclaimed by the Church’s teaching authority for two thousand years as opposed to distortions propagandized

by some false teachers within the Church.

A few years later my brother-in-law James and I attended an apologetic seminar conducted by Patrick Madrid at

St. Dorothy’s church in Glendora, California. The room was crowded with well-educated Catholics who were

clueless about how to explain or defend the Catholic faith biblically. That experience triggered in me adetermination to begin a serious study of the biblical underpinnings of the Catholic faith.

In God’s providence, I met Terry Barber that evening. Terry is the founder of St. Joseph Communication. Hewas handing out audiotapes of Scott Hahn’s conversion together with catalogues of the audiotapes available

through St. Joseph Communication. Scott opened the Scriptures for me in a way that made the Word of God come

alive. I began listening to audiotapes, studying and attending the wonderful Family Conferences sponsored by St.

Joseph Communication. Subsequently, I attended an apologetic seminar with Scott at Christendom College. Ifeel very much indebted to Ralph, Patrick, Terry and Scott. I am also profoundly indebted to Dr. John Thompson

and Mark Sanborn whose continuing support makes available the tools I need for research and writing.

This workbook is the fruit of the study that began eighteen or more years ago. Mrs. Melody Barousse, the

principal at St. Peter School, and Mrs. Celie Clark, the director of St. Peter’s Parish School of Religion, gave

invaluable insight into the format and structure of this workbook. Katie Montelepre, Matt and Glenda Hardey andmy daughter, Audrey Seghers, proofed the typing and made insightful suggestions to improve the clarity of the

finished product. Their help was invaluable. Ron MacInnis designed the beautiful cover. His work is always

wonderfully creative. I need to acknowledge my gratitude to my wife, Michelle, who supports my work and

creates a home environment that allows me to spend many hours studying and writing. Finally, I need to expressmy profound appreciation to the generosity of Dr. Herb Flood and Matt Hardey who made the electronic edition

of this work possible.

James M. Seghers

The Jesus PrayerBy St. John Gabriel Perboyre, C.M.

O my Divine Savior, transform me into yourself.

May my hands be the hands of Jesus.

May my tongue be the tongue of Jesus,Grant that every faculty of my body may serve only to glorify you.

Above all, transform my soul and all its powers,

that my memory, my will and my affections may be the memory, the will and the affections of Jesus.

I pray you to destroy in me all that is not you.

Grant that I may live but in you and for you,

and that I may truly say with St. Paul:“I live, now not I, but Christ lives in me” (Gal 2:20).


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INTRODUCTION

“There are not a hundred people in the world who hate the Catholic Church, but there are thousands who hate

what they mistakenly believe the Catholic Church to be.” Bishop Sheen

This handbook is intended as an aid to instructing students how to understand, explain and defend the Catholic

faith biblically. Therefore the content presented here is targeted to adults, although older children could benefit

for reading and studying it. The material presented here could form the basis of a stand-alone course in the later years of grammar school or in high school, but that is not its primary purpose.

This handbook is structured to supplement the school’s normal religion curriculum. Therefore the varioussegments will dovetail well with the Religion courses taught in traditional Catholic schools and parish schools of

religion. It will also be an invaluable aid to Catholic homeschoolers. Individual topics are developed in each of

the first five major parts. They begin with a one-page cliff note that summarizes the topic. A short essay on thesame topic follows each cliff note, providing a more detailed development. The Addendum contains short essays

on six different topics.

All references to “teachers” are intended to include parents. The Church affirms the vital role of parents in theformation of their children in the faith:

“In our own time, in a world often alien and even hostile to the faith, believing families are of primary

importance as centers of living, radiant faith.”1

“The role of parents in education [in the faith] is of such importance that it is almost impossible to provide an

adequate substitute.”2

“ Education in the faith by the parents should begin in the child’s earliest years … Family catechesis precedes,accompanies, and enriches other forms of instruction in the faith. Parents have the mission of teaching their

children to pray and to discover their vocation as children of God.”3

Tragically, many Catholics have been drawn out of the Catholic Church because they could not explain or defendCatholic beliefs and practices biblically. In these circumstances they are led to believe by well meaning

Protestants that many unique Catholic beliefs are unbiblical.

Understanding the biblical foundation for Catholic beliefs guards Catholics from this deception, and empowers

them to evangelize non-Catholic Christians so they can embrace the complete Christian message, instead of one of

the numerous truncated Protestant versions.

Bob Sungenis tells how he was persuaded to leave the Catholic Church:

“I embraced their [Protestant] view of the Catholic Church, seeing it as a deception, a diabolical detour which

leads souls away from Christ by entangling them in a morass of ritual, legalism, and unbiblical traditions of

men. I’m ashamed now at the memory of how I so effortlessly allowed myself to be talked into leaving theChurch.”4

Protecting children and adults from distortions of the Christian faith is important, but there exists a more pressing

reason to teach the Catholic faith biblically. In the Word of God one encounters the Word who is God.5 Therefore

the Church teaches that the Bible is the “soul of theology.”6 When the truths of the Catholic faith are studied apartfrom Sacred Scripture, it easily becomes a mere intellectual exercise devoid of vitality. Then it becomes the

study of a corpse! This leads to head knowledge that never enflames the heart. It is in this context that the Church

makes its own the words of St. Jerome: Ignorance of the Scriptures is ignorance of Christ .7


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Finally, Catholics are called to evangelize all those who do not have the fullness of truth. The Church has a

missionary mandate “to preach the Gospel to all men.”8 Christ desires to fulfill his prophetic office in the laity,

not only in the hierarchy. Christ entrusts the laity with his apostolate “by virtue of their Baptism and

Conformation.”9 He accomplishes this by making the laity “witnesses and provides them with the sense of the

faith [ sernsus fidei] and the grace of the word.”10 Thus, the Catechism makes its own the words of St. Thomas

Aquinas:

“To teach in order to lead others to faith is the task of every preacher and of each believer .”11

Sacred Scripture is also the indispensable meeting ground to have a meaningful discussion with non-Catholic

Christians about matters of faith and practice. Therefore when Catholics do not understand their faith biblically

they leave the impression on non-Catholics that Catholic beliefs are not based on God’s revelation. Furthermore,Catholics are left tentative and even afraid to engage in serious religious discussions with Bible-believing

Protestants, when they lack an understanding the biblical basis of their faith.

Many Catholics are also unaware that a great deal of anti-Catholic propaganda is circulated in some Protestants

circles. Yet the vast majority of Protestants have never heard the Catholic faith authentically presented. Steve

Wood, a former Presbyterian minister, wrote:“There are many Protestants who have read dozens, even hundreds, of books on theology, Church history, and

Scripture, but have never read a single book on Catholicism written by a Catholic. They assume Catholicism is

wrong without any serious investigation.”12

Steve Ray narrates his remarkable conversion journey in Crossing the Tiber . He and his wife embraced the

Catholic faith before they talked to a Catholic priest or entered a Catholic church. They were moved to tears

during the first Mass they attended. Steve wrote about their deeply profound experience:

“These [Catholics] were supposed to be pagans and statue worshipers, idolaters and the ‘unsaved.’ Janet and Iwere angry about the lies we have been fed and at the same time overjoyed to find a Church to match what we

had read about [in the Bible and the writings of the early Church].” 13

The material presented here is organized in such a way that it will provide a useful aid in guiding students to

understand their faith biblically, to embrace it fully, and to proclaim it faithfully. This results in vibrant, well-informed Catholics who can radiate the entire Christian message.

Tim Staples is a Catholic today because a fellow marine knew and lived his faith and he could defend it

biblically. Tim wrote:

“I thank God that Matt had enough knowledge of and love for his faith, to give me intelligent answer aboutCatholicism. If it were not for him I would not be Catholic today. I pray that my testimony will encourage

Catholics to defend their Faith when challenged by non-Catholics. I thank God for letting me encounter a

Catholic who was willing and able to contend for the Faith (Jude 13).”14


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CONTENTSAcknowledgment

Introduction

PART I: AUTHORITY

Authority

Apostolic Succession

TraditionThe BibleCanon of the Bible

Infallibility

Objections to InfallibilityThe Bible Alone – S ola Scriptura

PART II: JUSTIFICATION

Justification

Good WorksInterior Transformation

Faith Alone – Sol a Fide

Total Depr avityOnce Saved, Always Saved

PART III: SACRAMENTS

Sacraments

BaptismConfirmation

The Real Presence

Denial of the Real PresenceThe Eucharist as a Sacrifice

Confession

Anointing of the Sick Matrimony

Holy Orders

PART IV: MARY

Mary: The Mother of GodMary’s Immaculate Conception

Mary’s Perpetual Virginity

Mary’s Assumption into HeavenMary: Co-Redemptrix and Mediatrix

PART V: MISCELLANEOUS

Communion of Saints

IndulgencesPraying to Saints

Purgatory

Rapture and the End TimesStatues

ADDENDUM

Baptism by Immersion Only


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Baptism of InfantsCelibacy

Divorce and Remarriage

Male Only PriesthoodRelics

BIBLIOGRAPHY


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AUTHORITY

CCC 551-553, 880-886

WHAT?Catholics obey the Church because it is the voice of Christ speaking with his authority.

WHY?Jesus told his Apostles, “He who receives you receives me” (Mt 10:40). Authority is a vital component because

everything a Christian believes rests on that foundation. All authority comes from God:15 “For there is noauthority except from God, and those that exist have been instituted by God” (Rom 13:1). Therefore, the

foundation of all authority in the Catholic Church is God’s revelation, which was verbally passed from Jesus to

the Apostles, and from the Apostles to the Church, and was also written in Sacred Scripture.

Peter and his successors, the Popes, guard and teach God’s revelation without error. Jesus promised to give his

authority to Peter as the visible head of his Church:

“You are Peter [rock petros], and on this rock [ petra] I will build my Church, and the gates of Hades will not prevail against it. I will

give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on

earth shall be loose d in heaven” (Mt 16:18-19).

The giving of keys indicates the specific authority given to Peter to govern the Church as the chief shepherd.

During the Last Supper, Jesus reminded Peter to fulfill this office by strengthening his brothers: “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat [that is, severely test you], but I have prayed

for you that your faith may not fail; and when you have turned again [repented], strengthen your brethren” (Lk

22:31-32).

The power to bind and loose gives Peter the capability to absolve sins and to make to sure judgments in matters

of faith and morals. Although the keys were given to Peter alone as the head, Peter and the Apostles formed a

single apostolic assembly in Christ’s earthly kingdom. Similarly, Peter’s successors the Popes, and the bishops,

the successors of the Apostles, are also united to one another. In this way the Pope is a perpetual and visiblesource and foundation of the unity between the bishops and the faithful.16

After the Resurrection, Jesus confirmed Peter as the head of his Church when he commanded Peter, “Feed mylamb … Tend my sheep … Feed my sheep,” then Jesus added, “Follow me” (Jn 21:15, 16, 17, 19).

St. Paul illustrates how authority was passed on from the Apostles: “You then, my son, be strong in the grace thatis in Christ Jesus, and what you have heard from me before many witnesses entrust to faithful men who will be

able to teach others also” (2 Tim 2:1-2).

WOW!

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


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AUTHORITY

CCC 551-553, 880-886

The Object of the ExerciseStudents need to understand the importance of authority. It is the principle that separates the Catholic Church from

all other religions. Specifically, students need to know that the unique foundation of Catholic beliefs and

practices is made up of three elements: Sacred Tradition, Sacred Scripture, and the Infallible Teaching of the

Popes. Sacred Tradition and Sacred Scripture provide the content of faith. Papal infallibility insures that theCatholic Church teaches the truth in matters of faith and morals. Students should memorize Matthew 16:18-19.

Supporting Information

The FoundationA foundation is the basis upon which something stands. The foundation of any religion is the basic principle or

principles that supports its system of beliefs and practices. Therefore, an understanding of a religion’s foundation

is critical to understanding the structure that is built upon it. This idea is essential for understanding thedifferences between Protestants and Catholics. In this essay the focus will be on the three foundational principles

of the Catholic Church. Subsequently, an examination will be made of the foundational principle of Protestantism.

The fundamental difference between Catholics and Protestants rests on their different understanding of

authority much more than it does on the differences of specifics beliefs.

Therefore unless an understanding can be reached on the subject authority, individual differences cannot be

reconciled.

Divine RevelationThe Catholic Church proclaims the amazing reality and purpose of God’s revelation:“God, who ‘dwells in unapproachable light,’ wants to communicate his own divine life to the men he freely

created, in order to adopt them as his sons in his only-begotten Son. By revealing himself God wishes to make

them capable of responding to him, and of knowing him and of loving him far beyond their own naturalcapacity.”17

God’s revelation was transmitted orally to the prophets of the Old Testament and to the Apostles in New

Testament times. This oral revelation is called Tradition, Sacred Tradition, or Apostolic Tradition. God also

inspired men to write the great love letters of his mercy that make up the books of the Bible. The Catholic Churchrecognizes God’s word as the single source of divine revelation, which comes in two forms: oral and written -

Sacred Tradition and the Bible.

The author of Hebrews wrote, “In many and various ways God spoke of old to our fathers by the prophets, but in

these last days he has spoken to us by a Son” (Heb 1:1-2). Christ, the Son of God made man, is the Father's one,

perfect and unsurpassable Word (Jn 1:1). He is the fullness of God’s revelation; there will be no other DivineWord other than this one.18 Jesus established the definitive family bond, called the Covenant, between God andman that will never pass away. No new public revelation is to be expected before Jesus’ glorious second

coming.19

Tradition and the BibleThe Catechism lays out the relationship of Tradition and the Bible:“Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other.

For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing,

and move towards the same goal.”20


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“Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit. And

[Holy] Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the

Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth,

they may faithfully preserve, expound and spread it abroad by their preaching.”21

The faith-filled study of the Bible, which is the word of God, leads to encountering the Word who is God.

Therefore, the Catechism teaches:

“For this reason, the Church has always venerated the Scriptures as she venerates the Lord's Body. She never ceases to present to the faithful the bread of life, taken from the one table of God's Word and Christ's Body.”22

The Magisterium, the Teaching Office of the ChurchJesus established an infallible Teaching Office in his Church called the Magisterium, which gives Catholics an

accurate understanding of divine revelation, preventing God’s word becoming a riddle subject to the whim of each interpreter.

This teaching office was specifically given to Peter and his successors as the chief shepherds of Christ’s Church.

Jesus made this promise in Matthew 16:18-19:

“You are Pe ter [Rock in Greek petros], and on this rock [ petra] I will build my Church, and the gates of Hades will not prevail against

it. I will give you the ke ys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you

loose on earth shall be loosed in heaven” (Mt 16:18-19).

This passage will be examined at greater length in the essay, “Papal Infallibility.” Here the following important

points are highlighted:1. The key imagery indicates that Peter will be given the office of the prime minister in Jesus’ Church.

2. The power to bind and loose gives Peter and his successors the power to absolve sins and to make definitive

udgments in matters of faith and morals.3. Therefore Peter and his successors are protected from teaching error, because God who is truth binds and

looses in heaven what Peter binds and looses on earth.

4. During the Last Supper, at the very time Jesus predicted Peter’s three-fold denial, Jesus also reminded Peter tofulfill his office by strengthening his brothers after he repented:“Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat [that is, severely test you], but I have prayed for you that

your faith may not fail; and when you have turned again [repented], strengthen your brethren” (Lk 22:31-32).

5. After the Resurrection, Jesus confirmed Peter as the head of his Church when he commanded Peter three times,

“Feed my lambs … Tend my sheep … Feed my sheep;” then Jesus added: “Follow me” (Jn 21:15, 16, 17, 19).

SuccessionThis topic will also be examined at greater length in the essay “Apostolic Succession.” Below one passage isquoted that illustrates the point from St. Paul’s second letter to the Corinthians:

“You then, my son, be strong in the grace that is in Christ Jesus, and what you have heard from me before many

witnesses entrust to faithful men who will be able to teach others also” (2 Tim 2:1-2).23

The task of the Magisterium is to carefully preserve and authentically interpret God’s revelation, giving Christians

a certitude that what is taught is the truth. Therefore the Church teaches:

“Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed

on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it withdedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this

single deposit of faith.”24

One proof of the divine gift of infallibility is the reality that the teaching of the Catholic Church in the twenty-firstcentury is fully compatible with the teaching of the Apostolic Church in the first, second and third centuries,


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indeed, in all subsequent centuries. The reason for this marvel is simple. The teaching of the Catholic Church is

always guided by and under the influence of the Holy Spirit. Therefore, it is not guided by, nor is it under the

influence of, those false ideas and warped values that the world considers politically acceptable.


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APOSTOLIC SUCCESSION

CCC 77, 815, 830, 833, 860-862

WHAT? Jesus established Peter and the Apostles in offices that he intended to be handed on to the popes and the bishopswho are the successors of Peter and the Apostles.

WHY?Jesus confirmed Peter alone in an office as the first of the Apostles. He intended it to be a permanent office

transmitted to Peter’s successors because Jesus’ kingdom will last until the end of time. This office of shepherding the Church is passed on through the sacred office of bishops. Therefore, the Church teaches that “the

bishops have by divine institution taken the place of the apostles as pastors of the Church, in such wise that

whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent

Christ.”25

Peter’s succession is already intimated when Jesus connected the promise of the keys he will give to Peter with

the prime ministerial office in David’s kingdom in Isaiah 22. Jesus affirmed that Peter will be given the dynastic

office of chief shepherd in Jesus’ kingdom.

Apostolic succession is also clearly evident when Peter determined that a successor must be chosen to fill the

place vacated by Judas’ betrayal and suicide:“Brethren, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David,

concerning Judas who was guide to those who arrested Jesus. For he was numbered among us and was allotted

his share in this ministry … For it is written in the book of Psalms, ‘Let his habitation become desolate, and letthere be no one to live in it’; and, ‘His office let another take’” (Acts 1:16-17, 20).

Apostolic succession is evident in the first missionary journey of Paul and Barnabas. They “appointed elders

[bishops and priests] for them in every church, with prayers and fasting, they committed them to the Lord in whom

they believe” (Acts 14:23).

In his second letter to Timothy St. Paul laid out the generational program for apostolic succession that was practiced by the Apostles and their successors, and is continued to the present time:

“You then, my son, be strong in the grace that is in Christ Jesus, and what you [Timothy was the second generation

of Christians] have heard from me [Paul was of the first generation] before many witnesses entrust to faithful men[the third generation] who will be able to teach others [the fourth generation] also” (2 Tim 2:1-2).

By the end of the second century, apostolic succession was understood as the sure indicator of orthodoxy. St.

Irenaeus of Lions, writing against the Gnostics around the year 180, affirmed “the tradition of the Apostles,” wassafeguarded in the unbroken line of succession of those men who were instituted bishops by the Apostles, and

their successors. He placed the greatest importance on the successors of St. Peter in Rome.26

WOW!The successors of Peter, the popes, and the successors of the Apostles, the bishops, guarantee that the living

Gospel is always preserved in the Church, because Peter and the Apostles gave them “their own position of

teaching authority.”27 No other church can make this claim.


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APOSTOLIC SUCCESSION

CCC 77, 815, 830, 833, 860-862

The Object of the ExerciseStudents need to understand that apostolic succession was established by Christ and is built into the very nature of

his Church. In particular, they need to know and be able to explain the connection between the Petrine promise in

Matthew 16:18-19 and Isaiah 22. They should also be familiar with Acts 1:20 and memorize 2 Tim 2:1-2.


Teaching of the ChurchThe First Vatican Council defined as an article of faith that Jesus named Peter the Prince of all the Apostles and

the visible head of the whole Church. Therefore he has both a primacy of honor and the primacy of jurisdiction.This Council also defined the Roman Pontiff, the pope, as the successor of St. Peter in the same primacy.

IntroductionProtestants scholars generally agree, even if somewhat reluctantly, that Jesus promised to establish Peter as head

of his Church. For example, William Hendriksen, who received his doctorate from Princeton Theological

Seminary and for ten years held the position of Professor of New Testament Literature at Calvin Seminary inGrand Rapids, agrees with N. B. Storehouse: “It is unmistakable that Peter is described as exercising on the earth

the power of the keys of the kingdom.”28 Similarly, R. T. France wrote: “Yet it is Peter, not the Twelve, who is

declared to be the foundation rock.”29

Nevertheless, there exists a Protestant unwillingness to admit that Jesus intended Peter’s exalted position to be passed on to his successors. Thus, R. T. France writes, “there is nothing in the passage about any successors to

Peter. It is Simon Peter himself, in his historical role, who is the foundation rock.”30 It is interesting that both

France and Hendriksen connect the key imagery in Matthew 16:19 with Isaiah 22:20-22, but they fail to interpret

its significance beyond that of designating Peter as the chief steward or chief minister in Christ’s kingdom.

There is a basic principle that should guide the interpretation of Old Testament passages cited in the NewTestament. The sacred authors assume the interpreter will draw fully from the Old Testament context to which heis alluding. The failure of France, Hendriksen and others can be attributed to the fundamental mistake of failing to

examine more carefully the significance of Jesus’ use of Isaiah 22:20-22.

The KeysIn the Davidic kingdom, the king appointed a cabinet of ministers (1 Kgs 4:1-6; 2 Kgs 18:37). Of these ministers,

one was elevated to a unique status. His authority was second only to that of the king, who gave him authorityover all other ministers and everyone else in the kingdom. This was a common practice in the Near East. For

example, when Joseph became the prime minister of Egypt, Pharaoh said, “You shall be over my house [dynasty

or kingdom], and all my people shall order themselves as you command; only as regards the throne will I be

greater than you … I am Pharaoh, and without your consent no man shall lift up hand or foot in all the land of Egypt” (Gen 41:40,44). The symbol of Joseph’s office was the signet ring that Pharaoh took from his hand and pu

it on Joseph’s hand (Gen 41:42).

Now let’s fast forward to David’s kingdom. David ruled from 1010 to 970 B.C. However, his dynasty continued

after his death. Hezekiah became the king of Judah at the age of 25 approximately 265 years after King David’sdeath. Hezekiah’s rule from 715 to 687 was marked by a great religious reform. It was during his reign that

Shebna, the prime minister or royal steward (Is 22:15), was removed from his office:

“Behold, the Lord will hurl you away violently, O you strong man … I will thrust you from your office, and you

will be cast down from your station” (Is 22:17, 19).Eliakim will be installed in his place as prime minister (Is 22:20-22). The symbol of that office is “the key of the


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house of David” (Is 22:22).

The point of Jesus’ reference to Isaiah 22 is to indicate that Peter will also be given an office in Jesus’ kingdom,

which is his Church. That office will continue as long as Jesus’ kingdom on earth continues. Jesus is the newMoses. Like the first Moses, Jesus established a priestly hierarchy in his kingdom. Peter and his successors are

the chief ministers in that kingdom, the rock upon which Jesus will build his Church.

Succession in the Acts of the Apostles

Peter’s decision to replace Judas is a clear demonstration that Peter and the Apostles understood the importanceof succession. It is a vial element of the dynastic nature of the Church.

“In those days Peter stood up among the brethren (the company of persons was in all about a hundred and twenty),

and said, ‘Brethren, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of

David, concerning Judas who was guide to those who arrested Jesus. For he was numbered among us and wasallotted his share in this ministry. . . For it is written in the book of Psalms, Let his habitation become desolate,

and let there be no one to live in it [Ps 69:25], and His office let another take’ [Ps 109:8]” (Acts 1:15-17, 20).

The key word in the passage is office. St. Paul will use that same Greek word in his first letter to Timothy, when

he gave instruction about the qualifications for “the office of bishop” (1 Tim 3:1).

Primacy in the Early ChurchHistorically, the evidence is most persuasive that the apostolic Church considered the Bishop of Rome to be the

successor of Peter. Below are a few representative samples from the writings of the early Church Fathers.

St. Ignatius of Antioch (50-115)

“Ignatius, also called Theophorus, to the Church that has found mercy in the transcendent Majesty of the MostHigh Father and of Jesus Christ, His only Son; the Church by the will of Him who willed all things that exist,

beloved and illuminated through the faith and love of Jesus Christ our God; which also presides in the chief

place of the Roman territory; a church worthy of God, worthy of honor, worthy of felicitation, worthy of praise,worthy of success, worthy of sanctification, and presiding in love, maintaining the law of Christ, and bearer of

the Father’s name: her do I therefore salute in the name of Jesus Christ, the Son of the Father.”31

St. Irenaeus (180-190)“But since it would be too long to enumerate in such a volume as this the successions of all the Churches, we

shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through

blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of

the bishops of the greatest and most ancient Church known to all , founded and organized at Rome by the twomost glorious Apostles, Peter and Paul, that Church which has the tradition and the faith which comes down to

after having announced to men by the Apostles. For with this Church, because of its superior origin, all

Churches must agree, that is, all the faithful in the whole world; and it is in her that the faithful everywhere

have maintained the Apostolic tradition.”32

St. Clement of Alexandria (150-214)

“Nor does the kingdom of heaven belong to the sleeping and the lazy; rather, the violent take it by force…. Onhearing these words, the blessed Peter , the chosen, the pre-eminent , the first among the disciples, for whom

alone with Himself the Savior paid tribute, quickly grasped and understood their meaning. And what does he

say? ‘Behold, we have left all and have followed you.’”33

Tertullian (160-c. 220)

“ Peter alone [among the Apostles] do I find married, and through mention of his mother-in-law. I presume he

was a monogamist; for the Church, built upon him, would for the future appoint to every degree of orders none but monogamists. As for the rest, since I do not find them married, I must presume they were either eunuchs or


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continent.”34

“I now inquire into your opinion, to see whence you usurp this right for the Church. Do you presume, because

the Lord said to Peter, ‘On this rock I will build my Church, I have given you the keys of the kingdom of

heaven,’ or ‘whatever you shall have bound or loosed on earth will be bound or loosed in heaven,’ that the power of binding and loosing has thereby been handed on to you, that is, to every Church akin to Peter? What

kind of man are you subverting and changing what was the manifest intent of the Lord when He conferred this

personally upon Peter ? On ‘ you,’ He says, ‘I will build my Church; and I will give to you the Keys,’ not to the

Church; and whatever you shall have bound or you shall have loosed, not what they shall have bound to theyshall have loosed.”35

The Bishops, Successors of the ApostlesThat the bishops are the successors of the Apostles is not the main point of contention between Catholics and

Protestants. It is evident in the New Testament that the Apostles appointed successors. For example, during their

first missionary journey, Paul and Barnabas “appointed elders36 for them in every church, with prayers andfasting, they committed them to the Lord in who they believe” (Acts 14:23).

In his second letter to Timothy, St. Paul laid out the generational program for apostolic succession:“You then, my son, be strong in the grace that is in Christ Je sus , and what you [Timothy was the second generation of Christians]

have heard from me [Paul was of the first generation] before many witnesses entrust to faithful men [the third generation] who will be

able to teach others [the fourth generation] also” (2 Tim 2:1-2).

By the end of the second century apostolic succession was considered a sure indicator of orthodoxy. St. Irenaeus,

writing against the Gnostics around the year 180, declared that “the tradition of the Apostles,” is found in the men

who were instituted bishops.37

PurposeBy establishing the office of the chief shepherd, Peter and his successors, and the office the bishops as thesuccessors of the Apostles, Jesus established in his Church his own visible authority guarded by the Holy Spirit.

When Catholics listen to the Pope and the bishops in union with the Pope, they are listening to Christ.


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TRADITION

CCC 75-79, 80-83, 95, 97, 113, 120

WHAT?Sacred Tradition is a precious source of God’s revelation

WHY?Tradition is important because, together with Sacred Scripture, it is the divine source of all the saving truth andmoral discipline, which teaches Christians what to believe and how to behave. In particular, the Holy Spirit

guided the Apostles to hand on to the Church through their teaching and preaching, all the truths they learned from

the lips of Jesus.

Tradition, also called Sacred Tradition and Apostolic Tradition, refers to God’s unwritten revelation, which

together with the Bible, God’s written revelation, forms the sacred deposit of the word of God given to the

Church.

The word “tradition” is used in two senses in the Bible. It can refer either to human customs or divine

revelation. Scripture condemns those customs (“traditions”) that negate God’s commandments (Mt 15:1-9; Mk 7:1-15) or that promote false values - “philosophy and empty deceit” (Col 2:8). However, the New Testament

affirms Tradition as a source of revelation:

2 Thess 2:15 - “So then, brethren, stand firm and hold to the traditions which you were taught by us, either by

word of mouth or by letter.” St. Paul equates his oral instruction, “traditions,” with his inspired letter.

2 Thess 3:6 - “Now we command you, beloved, in the name of our Lord Jesus Christ , that you keep away from

any brother who is living in idleness and not in accord with the tradition that you received from us.” In this

passage Paul give a standing command in very strong language that has never been revoked.

1 Cor 11:2 - “I commend you because you remember me in everything and maintain the traditions just as I handedthem on to you.” St. Paul commends the Corinthian church because they have faithfully held to the doctrine(“traditions”) Paul taught them.

1 Thess 2:13 - “And we also thank God constantly for this, that when you received the word of God which youheard from us, you accepted it not as the word of men but as what it really is, the word of God , which is at work

in you believers. This quotation is important because St. Paul explicitly equates his oral teaching with the “word

of God.”

Key Christian beliefs depend on Sacred Tradition, for example: 1) The books that belong in the Bible; 2) Publicrevelation ended with the death of the last Apostle; 3) It is forbidden to have more than one wife or husband; 4)

Changing the Lord’s day from Saturday (the Sabbath) to Sunday; and 5) The sacredness of human life from themoment of conception.

WOW!Tradition gives the Catholic Church the gift of the living memory of all that Jesus taught, which has been faithfully

handed on and preserved for two thousand years. It is the fulfillment of Jesus’ promise:

“These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father

will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you” (Jn

14:26).


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TRADITION

CCC 75-79, 80-83, 95, 97, 113, 120

The Object of the ExerciseThe goal is to give students an understanding of Apostolic Tradition, its importance, and its biblical basis. They

should be able to explain and defend Tradition to those who reject it. They should memorize 2 Thessalonians

2:15 and 3:6.


Introduction

The word “tradition” means that which is “handed down.”38 In Catholic theology the terms Tradition, Sacred

Tradition, and Apostolic Tradition are synonyms. In the Greek New Testament, the word translated as “tradition”

is paradosis. This Greek word has a double meaning. It can designate customs or divine revelation handeddown orally. The focus here is on the second meaning, that is, “the Word of God which has been entrusted to the

apostles by Christ the Lord and the Holy Spirit.”39 The Catechism teaches that Sacred Tradition was faithfully

transmitted “to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully

preserve, expound, and spread it abroad by their preaching.”40

Together with Sacred Scripture, Apostolic Tradition forms one sacred deposit of God’s revelation.41 This sacreddeposit contains those truths that God wants us to know for the sake of our eternal salvation. Sacred Tradition,

then, is vitally linked with Sacred Scripture, because they both spring from the identical source - God’s

revelation. The New Testament was written from the living Apostolic Tradition under the inspiration of the HolySpirit.

Misunderstanding Sacred TraditionBecause the New Testament condemns some traditions, Protestants have erroneously concluded that all traditionsare rejected. Let’s consider two examples.

atthew 15:1-9 (cf. Mk 7:1-15) - In this confrontation with the Pharisees and scribes, Jesus does not condemntraditions as such, much less Sacred Tradition. Rather, Jesus rejects sinful behavior, the transgression of “the

commandment of God for the sake of your tradition” (Mt 15:3).

Colossians 2:8 - St. Paul does not condemn all human traditions, much less Apostolic Tradition. His

denunciation is directed toward “philosophy and empty deceit,” which is contrary to the teaching of Christ. Togive Paul’s instruction a modern expression, he condemned secularism, the contemporary paganism that promotes

false ideas like those so commonly accepted today: abortion, divorce and remarriage, birth control and

homosexuality.

Discussing Tradition with Protestants

In discussing Sacred Tradition with Protestants it is important for Catholics to recognize that Tradition is an ideathey have been taught to reject. In addition, many Protestants do not understand the term as used in the Catholic

Church, because they equate Tradition either with the tradition of men condemned in Mt 15:1-9 and Mk 7:1-15, or

with the “philosophy and empty deceit” of Col 2:8. Therefore, before discussing the biblical foundation of Tradition, it is important to clarify the meaning of Sacred Tradition as taught by the Catholic Church.

Furthermore, Protestants are surprised to learn that some of their commonly held beliefs rest solely on Traditionand not the Bible, for example:

• The determination of which books belong in the Bible.

• The sanctity of human life from the moment of conception.


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

• Switching of the Lord’s Day, the Sabbath, from Saturday to Sunday.

• The prohibition against polygamy, which Martin Luther approved: “I confess,” Luther wrote, “that I

cannot forbid a person to marry several wives, for it does not contradict the Scripture.”42

The New Testament Uses TraditionThere are many examples of the New Testament’s use of Sacred Tradition.

1. Mt 2:23 - “That what was spoken by the prophets might be fulfilled, ‘He shall be called a Nazarene.’”

The lack of any such Old Testament quotation indicates that St. Matthew is drawing on oral Tradition.

2. Mt 23:2 - “The scribes and Pharisees sit on Moses’ seat; so practice and observe whatever they tell you, but

not what they do; for they preach, but do not practice.”

Jesus gives this command before launching a blistering denunciation of the scribes and Pharisees for their hypocrisy. There is no reference in the Old Testament to “Moses’ seat.” There is, however, a Jewish tradition

that Moses received God’s revelation, then handed it down in an uninterrupted succession through Joshua, the

elders, the prophets, and the Sanhedrin.

3. 1 Cor 10:4 - “All drank the same supernatural drink. For they drank from the supernatural Rock which

followed them, and the Rock was Christ.”

In this passage, St. Paul shows that the Christian sacraments of Baptism and Eucharist were prefigured in the OldTestament. However, the Old Testament says nothing about a rock that followed the Israelites in the desert (Ex

17:1-7; Num 20:2-13). In contrast, there is a rabbinic tradition that the rock followed the Jews on their journey in

the desert, and another tradition that equates this rock with preexistent Wisdom.

4. 1 Pet 3:19 - “He went and preached to the spirits in prison who formerly did not obey, when God’s patience

waited in the days of Noah.”

St. Peter is drawing upon an oral Tradition not written in the Old Testament.

5. Jude 9 - “When the archangel Michael contending with the devil, disputed about the body of Moses, he did not

presume to pronounce a reviling judgment upon, but said, ‘The Lord rebuke you.’” In relating this altercation between Michael and Satan, St. Jude relies on oral tradition, not the Old Testament.

6. Jude 14-15 - “It was of these also that Enoch in the seventh generation from Adam prophesied, saying, ‘Beholdthe Lord came with myriads of his holy ones, to execute judgment on all, and to convict all the ungodly of all their

deeds of ungodliness which they have committed in such an ungodly way, and of all the harsh thing which ungodly

sinners have spoken against him.’”Jude cites a prophecy of Enoch who lived before Noah, which is not found in the Old Testament, but was handed

down by oral Tradition.

7. 2 Tim 3:8 - St. Paul draws upon Tradition to supply the names of the magicians who opposed Moses in

Pharaoh’s court, namely, “Jannes and Jambres” (cf. Ex 7:8f).

8. Jas 5:17 - James tells us that no rain fell in Israel for three years because of Elijah’s “prayer.” The OldTestament says nothing about Elijah’s prayer in his altercation with King Ahab (1 Kgs 17).

9. Acts 20:35 - Paul quotes Jesus saying: “It is more blessed to give than to receive.” This familiar saying is notfound in any of the Gospels. St. Paul is quoting an oral Tradition.

10. Lk 1:1-4 – Luke’s Gospels was written from the oral tradition: “Just as they were delivered to us by those

who from the beginning were eyewitnesses and ministers of the word.”


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11. Acts 7:52-53; Gal 3:19; Heb 2:2-3 - The Law came through angels, not directly from God. This Jewish

Tradition is found in Josephus’ Antiquities of the Jews and Book of Jubilees, but it is not in the Old Testament.

12. Heb 11:36-37 - This passage lists persecutions endured by the prophets: “mocking and scourging, and even

chains and imprisonment. They were stoned, they were sawed in two, they were killed by the sword.” The

history of these events was handed down in oral tradition and is not found in Old Testament.

The New Testament Affirms Sacred TraditionIn addition to the use of Tradition, the New Testament affirms the Catholic understanding of Tradition.

2 Thess 2:15 - “So then, brethren, stand firm and hold to the traditions which you were taught by us, either by

word of mouth or by letter.” This passage is important because St. Paul explicitly equates his oral instruction with his inspired letter, and he

teaches that both are expression of Tradition. In the context of the passage, Paul encourages the Thessalonians toremain steadfast in their faith. He instructs them that the Lord’s coming is not around the corner. Therefore, they

should not be concerned with such rumors, which might undermine their faith.

The popular New International Version (NIV) shows its anti-Catholic bias by mistranslating the Greek word

aradosis, “tradition,” in this and similar passages (1 Cor 11:2; and 2 Thess 3:6) where this inspired Greek term

is used in a positive sense. In its place “teaching” is substituted. However, when the Greek text uses the word

aradosis in a negative sense43 it is correctly translated as “tradition.” This misleads the reader to conclude thatall “tradition” is condemned in the New Testament.

2 Thess 3:6 - “Now we command you, beloved, in the name of our Lord Jesus Christ , that you keep away from

any brother who is living in idleness and not in accord with the tradition that you received from us.”

In this passage Paul gives a standing command in very strong language that his based on his teaching, which he

identifies as “tradition.”

1 Cor 11:2 - “I commend you because you remember me in everything and maintain the traditions just as I handedthem on to you.”St. Paul commends the Corinthian church because they are faithful to the doctrine, traditions, he taught them.

1 Cor 11:23 - “For I received from the Lord what I also handed on to you.”

In the immediate context of this passage, St. Paul instructs the Corinthians on the seriousness of receiving the

Eucharist worthily because it is the Body and Blood of Jesus. In this instruction, the Apostle describes the

process of Sacred Tradition.

2 Tim 1:11 - “For this gospel I was appointed a preacher and an apostle and a teacher .” The Apostle’s emphasis

is on Tradition, his oral teaching.

2 Tim 1:13-14 - “Follow the pattern of the sound words which you have heard from me, in the faith and love

which are in Christ Jesus; guard the truth that has been entrusted to you by the Holy Spirit who dwells withinyou.”

Again, we see St. Paul’s emphasis on Tradition, his oral instruction.

2 Tim 2:1-2 - “You then, my son, be strong in the grace that is in Christ Jesus, and what you have heard from me

before many witnesses entrust to faithful men who will be able to teach others also.”

This passage is important because it not only stresses Tradition, but it also instructs Timothy in the method of handing on the revelation Paul received from Jesus - oral Tradition.


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1 Thess 2:13 - “And we also thank God constantly for this, that when you received the word of God which youheard from us, you accepted it not as the word of men but as what it really is, the word of God , which is at work

in you believers.”

In this passage St. Paul explicitly equates his oral teaching with the “word of God.” It is interesting that even theProtestant apologist, John MacArthur, correctly affirms that Paul’s preaching was “inspired and infallible and true

as Scripture itself.”44

Practice of the Early Church

Protestant scholars affirm that “the spread of Christianity was achieved by preachers, not writers. For almost ageneration the memories of Christ’s life and teaching were kept by oral tradition.”45 It is historically irrefutable

that the Christian faith was established and passed on well into the second century by means of oral tradition and

not writings.46

The Baptist scholar Lee McDonald also confirms that: “The church had an oral tradition concerning Jesus that

was taught and proclaimed in the early communities of faith (Acts 2:42; 4:33; 6:4) alongside the scriptures of

Judaism [the Old Testament].”47 When heresies arose he explains how the Church defended the authentic Gospel

message. “This was done at first by the ‘rule of faith’ that appears to have embodied the oral tradition aboutJesus, but eventually also by the rule of certain writings that were believed to transmit faithfully the tradition of

Jesus.”

48

The internationally respected Protestant scholar, J. N. D. Kelly, gives an accurate account of the practice of theearly Church, which will form a succinct summary of this discussion of Tradition. He testifies that “when asked

where the authentic faith was to be found, their [the early Church] answer was clear and unequivocal: in a general

way it was contained in the Church’s continuous tradition of teaching, and more concretely in the Holy

Scriptures. These were in fact the twin - as we shall see, overlapping - authorities to which Christians looked for

the confirmation of their beliefs.”49

“In the primitive Church, the apostolic testimony was not confined to written documents coming from or attributed

to the Apostles.” Their testimony “stood prior to the documents, and it would be more correct to say that the latter

were valued precisely because they were held to enshrine the former.”50

It is unlikely that Christian teachers had“books specifically in mind on the majority of occasions when they referred to the apostolic testimony. It is much

more plausible that they were thinking generally of the common body of facts and doctrines, definite enough in

outline though with varying emphasis, which found expression in the Church’s day-to-day preaching, liturgical

action and catechetical instruction, just as much as in its formal documents.”51

When doctrinal disputes arose, where did the early Christians discover the authentic apostolic testimony or

tradition? “The most obvious answer was that the apostles had committed it orally to the Church, where it had been handed down from generation to generation. Irenaeus believed that this was the case, stating that the Church

preserved the tradition inherited from the apostles and passed it on to her children. It was, he thought, a living

tradition which was, in principle, independent of written documents; and he pointed to barbarian tribes which

received this faith without letters.”52


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THE BIBLE

CCC 80-83, 101-141

WHAT?The Bible is God’s written message to his children.

WHY?

God’s love for us is so great that he wanted to teach us about himself and what will make us happy in this life andfor all eternity in heaven. In order to give us a written record, the Holy Spirit inspired some men to write down in

human language his love messages. This written collection is called the Bible. Therefore, God is the primaryauthor of each of the books that make up the Bible. God’s authorship insures that the Sacred Scriptures teach

truth. What is written in one book never contradicts what is inspired in another book. Thus, the Catechism

teaches:“Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy

Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which

God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.”53

But Christianity is not a religion of a book, even a divinely inspired book. Christianity is a religion of three

divine Persons: the Father, the Son, and the Holy Spirit. The study of the word of God, the Bible, leads the believer to embrace with his whole heart the Word who is God, Jesus Christ. Jesus is the great revelation of

God’s truth and of his love for us.

Therefore, the Church urges the faithful “to learn the surpassing knowledge of Jesus Christ, by frequent reading of

the divine Scriptures” and makes its own the saying of St. Jerome: “Ignorance of the Scriptures is ignorance of

Christ.”54 Because the Bible does not interpret itself, our study always learns from and is subordinate to theinfallible teaching office Christ gave his Church.

Sacred Scripture gives an exciting freshness to the study of the Catholic faith, because it makes the faith comealive like the human soul makes the body live. When we study the Bible the love of the Holy Spirit leaps from the

page and enflames our hearts. Therefore we should begin the study Scripture by asking the Holy Spirit to guide

us. It is also important that we are attentive to the lessons the Holy Spirit wants to teach us.

The Bible is made up of 73 books: of these, 46 books make up the Old Testament, and 27 books make up the New

Testament. The four Gospels occupy a special place because they focus on the life and words of Jesus.

Therefore, we stand at Mass when the Gospel is read. Although written many years apart by many differenthuman authors, there is a wonderful unity between the two Testaments. The Old Testament prepares for the New

and looks to the coming of the Savior. The New Testament fulfills the Old in the Person of Jesus Christ. In this

way, the two Testaments shed light on and complement each other.

WOW!The books of the Bible form a single volume of God’s love letters to the human race. Jesus is the center of this

great love story because his life perfectly illustrates God’s love and the wonderful destiny God has prepared for

each of us. Jesus is not only the focal point of the Bible, he is the hinge upon which all history turns.


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THE BIBLE

CCC 101-141

The Object of the ExerciseThe purpose of this lesson is to give students an overview of the Bible together with an appreciation that the Bible

is a collection of God’s love letters to his earthly children. Students should memorize the books of the Bible (at

least the New Testament books). Students must also become familiar with how to navigate around the Bible so

they can find passages. Sword drills are great fun - See the section on “Sword Drills” below. When introducingstudents to the Bible, begin with stories from the Gospels and Acts of the Apostles, as well as narratives from the

Old Testament.


The StructureThe books that make up the Bible were composed under the inspiration of the Holy Spirit over many centuries and

by many different human authors. These books can be viewed as the chapters of the Bible, because the HolySpirit is their primary author, forming each part into one harmonious whole. The Bible contains 73 books: of

these, 46 chapters (books) make up the Old Testament,55 which is also called the Jewish Bible, and 27 chapters

make up the New Testament. The pro phetic books of the Old Testament are divided between the 6 major

rophets and the 12 minor prophets. This division is based on the length of these books, not on their relativeimportance. Authorship of the first five books of the Bible, called the Pentateuch, is attributed to Moses. They

are the oldest writings in the Bible. The Wisdom literature has the practical aim of guiding God’s children to live

a well-ordered and holy life. Solomon is considered the author of wisdom literature, although he did not write all

the seven books that are gathered under the title of wisdom. The historical books focus on the history of theHebrew people.

The four Gospels focus on the words and deeds of Jesus. Acts of the Apostles gives a narrative of the earlyChurch, first by focusing on St. Peter and then by shifting the focus to St. Paul. The letters of Paul, John, James,

Jude and Peter address specific pastoral issues written under the inspiration of the Holy Spirit. The book of

Revelation is a description of John’s vision of the heavenly worship, the Mass in heaven, and how it controls thedestiny of men and nations.

ImportanceThe Bible, along with Sacred Tradition, is the supreme rule of faith for Catholics. The Second Vatican Council

teaches: “For, inspired by God and committed once and for all to writing, they impart the word of God himself

without change, and make the voice of the Holy Spirit resound in the words of the prophets and apostles.” 56

Together, the Bible and Sacred Tradition form the sacred deposit of God’s revelation, which is the basis of all theCatholic Church’s doctrine.

Because the Bible is the Holy Spirit’s ardent whisper of love communicated to men in writing, Sacred Scripturegives an exciting freshness to the study of the Catholic faith, because it makes the faith come alive, like the human

soul animates the body. When we study the Bible with an open heart, the love of the Holy Spirit leaps from the

page and enflames our hearts. Therefore we should begin the study of Scripture by asking the Holy Spirit to guideus. It is also important that we are attentive to the lessons the Holy Spirit wants to teach us.

It is vital that teaching the Catholic faith is saturated with lessons from the Bible. This grounds the lesson in

God’s word and makes the instruction come alive. When the faith is taught without its biblical foundation it islike dissecting a corpse. At the same time is must be emphasized that the Catholic Faith is not a religion of a

book, even a divinely inspired book. Christianity is a religion of three divine Persons: the Father, the Son, and the

Holy Spirit who are revealed to us by the Son of God made man, Jesus Christ. Therefore, the study of the word o

God, the Bible, leads the believer to embrace with his whole hearts the Word who is God, Jesus Christ. Jesus isthe great revelation of God’s truth and his love for us.


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Therefore, the Church urges the faithful “to learn the surpassing knowledge of Jesus Christ, by frequent reading of

the divine Scriptures” and makes its own the saying of St. Jerome: “Ignorance of the Scriptures is ignorance of

Christ.”57

Because the Bible does not interpret itself, its study always learns from and is subordinate to the infallible

teaching office Christ gave his Church and the Holy Spirit faithfully guards.

TruthThe Bible teaches truth, not opinion. This is an important element of God’s word in a world where almost anyridiculous idea is respected, almost all opinions are given equal value, and objective, immutable truth is generally

denied. Therefore the Catholic Church affirms:

“Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy

Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which

God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.”58

Interpreting the BibleThe Second Vatican Council gives three criteria for interpreting the Bible:

1. Be especially attentive “to the content and unity of the whole Scripture.” The different books of the Bible

form a unity by reason of the oneness of God’s plan, of which Christ Jesus is the center and heart. 59 2. Read the Scripture within “the living Tradition of the whole Church.” According to a saying of the

Fathers, Sacred Scripture is written principally in the Church’s heart rather than in documents and records,for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives

her the proper and complete interpretation of the Scripture.60

3. Be attentive to the analogy of faith. By the “analogy of faith” is meant the coherence of the truths of faith

among themselves and within the whole plan of Revelation. For example, the Holy Spirit does not affirm the

divinity of Jesus Christ in one book and deny it in another.61

Therefore, when faithful Catholics interpret the Bible, individual interpretations are always subordinate to theinfallible teaching of the Catholic Church. Here a comparison can be made with a drive from New Orleans to Los

Angeles. There are many different routes that one can take to arrive at that ultimate destination depending on time

and interests. However, even within the broad framework of choices, one still can’t safely drive on the wrongside of the roadway or continually heading East when the ultimate direction is West.

Sword DrillsThe Bible teaches that the “word of God” is the sword of the Spirit (Eph 6:17; Heb 4:12). An effective and

enjoyable technique to familiarize students with the Bible and key verses is to conduct sword drills. The teacher

calls out a verse, for example, Matthew 16:18-19. The first student to find the verse stands and reads it. Students

enjoy the competition.

At first, the searches will be slow and tentative, but eventually they become very fast. A select list of verses for sword drills is provided below. This list was compiled because these verses pertain to subjects that will help the

students defend and explain their faith. Asking the students for a brief interpretation of the verses chosen adds to

the flavor.

Books of the Bible

Old Testament

Pentateuch (5)


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Genesis

Exodus

Leviticus

Numbers

Deuteronomy

Historical Books (16)

Joshua

Judges

Ruth

1 & 2 Samuel1 & 2 Kings

1 & 2 Chronicles

Ezra

Nehemiah

Tobit

Judith

Esther

1 & 2 Maccabees

Major Prophets (6)

Isaiah

Jeremiah

Lamentations

Baruch

Ezekiel

Daniel

Minor Prophets (12)

Amos

Hosea

Micah

Zephaniah

Nahum

Habakkuk

Haggai

Zechariah

Malachi

Obadiah

Joel

Jonah

Wisdom (7)

Job

Proverbs

Ecclesiastes

Sirach

Wisdom

Psalms

Song of Songs

New Testament

Gospels (4) Matthew

Mark

Luke John

Acts of the Apostles (1)

Paul’s Letters (14)


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Romans 1 & 2 Corinthians

Galatians

Ephesians Philippians

Colossians

1 & 2 Thessalonians 1 & 2 Timothy

Titus Philemon Hebrews

Catholic Letters (7)

James 1 & 2 Peter

1, 2, & 3 John

Jude

Revelation - Apocalypse (1)

SWORD DRILLSAuthority

Mt 16:18-19; Lk 22:31-22

Apostolic Succession

2 Tim 2:1-2; Is 22:20-22; Acts 1:20; 1 Tim 3:1

Tradition

2 Thess 2:15; 2 Thess 3:6; 1 Cor 11:2; 1 Tim 1:11; 1 Thess 2:13

Infallibility

Mt 16:18-19; Acts 15:11-12; Jn 14:16, 26; Jn 15:26-27; Jn 16:13 Is 22:20-22; Lk 22:31-32;

Jn 21:15-17Bible Alone

2 Tim 3:14-17; 1 Tim 3:15; 2 Tim 1:13-14; 2 Tim 2:1-2; Acts 17:11; Jn 5:39; Acts 8:31; Lk 10:16; Acts 2:42;2 Pet 3:16; Mt 28:19

Justification

Eph 2:8; Rom 3:24; Acts 15:11; Jn 3:36

Good Works

Phil 2:12-13; Gal 5:6; Eph 2:10; Heb 10:35; Jn 14:15; Jn 14:21; Jn 14:23-24; Rom 1:5;

Rom 16:25-26

Interior Transformation

2 Pet 1:3-4; 2 Cor 5:17-18; 1 Jn 3:1; 1 Cor 3:16

Faith Alone Jas 2:14; Jas 2:17-24; Mt 19:16-17; Phil 2:12; Gal 5:6; Eph 2:10

Total Depravity (Rejected)

2 Cor 5:17-18; 2 Pet 1:3-4

Once Saved, Always Saved (Rejected)

1 Jn 5:13 (the 20 ifs); 1 Cor 10:12-13; Mk 16:16; Jn 5:16-17; Phil 3:12-13; 1 Cor 10:13

Baptism

Jn 3:5; Mk 16:16; Mt 28:19; Acts 2:38; Acts 22:16; Acts 10:22; Gal 3:26-27; Rom 6:3; Tit 3:5;Eph 4:5-6

Confirmation


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Acts 2:17; Acts 8:14-17; Lk 12:11-12; Eph 1:13; 2 Cor 1:21-22; Acts 19:1-6; Heb 6:1-2;1 Jn 2:26-27

Real Presence

Jn 6:53-56; 1 Cor 11:27-30; Mt 26:26; Jn 6:63; Eph 2:14-16; Jn 1:14; 1 Cor 11:24; Jn 6:51;

Heb 10:10

Eucharist a Sacrifice

Heb 9:24; 1 Cor 11:24; Heb 6:19-20; Heb 7:25; Heb 8:1-2; Heb 8:34; Heb 4:14; Rev 5:6;Rev 17:14; Rev 19:16; Mal 1:11

Confession Mk 2:10-12; Lk 7:48; Jn 21:21-23; 2 Cor 5:18; Mt 16:18; Jas 5:16; 1 Jn 1:9

Anointing of the Sick

Mk 2:5-12; Mt 10:8; Jas 4:14-15; Mk 16:18; Mk 6:12-13

Matrimony

Gen 1:27-28; Gen 2:18; Gen 2:24; Mt 19:6; Eph 5:21-24; Eph 5:25-27; Eph 5:28-33

Holy Orders

1 Cor 4:15; Lk 22:19; 1 Cor 4:15; 1 Cor 11:24; 1 Tim 4:14; 2 Tim 1:6-7; 2 Tim 2:1-2

Celibacy

Mt 19:11-22

Praying to Saints

1 Tim 2:1-5; Mt 22:31-32; Jas 5:16; Rev 8:3-4Mary the Mother of God

Lk 1:35; Lk 1:43; Rev 12:17

Mary’s Immaculate Conception

Lk 1:28; Gen 3:15; Lk 1:35; Lk 1:39-56; Rev 11:19-12:1-2; Ex 25:10-26; Ex 16:34; Num 17:10;Heb 9:4; Lk 1:47; Judg 4:21; Judg 5:24; Lk 1:24; Judg 9:5; Judith 13:8; Rev 11:19

Mary’s Perpetual Virginity

Lk 1:34; 1 Cor 15:6; Acts 1:15l Lk 1:35; Mt 1:23; Is 7:14

Mary’s Assumption

1 Cor 15:54-55; Rev 12:1-2

Mary Co-Redemptrix

Jn 19:25; Lk 2:34-35; 1 Kgs 2:19; 1 Kgs 1:16; Jn 2:3; 1 Kgs 2:17

Communion of Saints

1 Cor 12:12-13; 1 Cor 12:27; Rom 12:4-5; 1 Cor 6:15; Col 1:18

Indulgences

Mt 16:18-19; Sir 7:36; Jn 20:21-23; 2 Sam 12:13-14

Purgatory

1 Cor 3:15; 1 Pet 1:7; 2 Macc 12:46; Col 1:14; Heb 12:14; Rev 21:27

Statues

Ex 25:18; 1 Kgs 9:3; Num 21:8; 1 Kgs 6:23

Divorce and Remarriage

Mal 2:14-16; Lk 16:18; Mk 10:9; 1 Cor 7:10-11; Rom 7:2-3Male Only Priesthood Judg 10:10; Judg 18:19; Jn 3:29; Rev 18:23; 1 Cor 4:15; 1 Thess 2:11

Relics

2 Kgs 13:20-21; 2 Kgs 2:11-14; Acts 5:15; Acts 19:11-12


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CANON OF THE BIBLE

CCC 120, 1117

WHAT?The canon of the Bible refers to the authentic list of inspired writings in the Old Testament and the New

Testament that make up the Bible. The word canon comes from a Greek word that means “rule” or “standard.”

WHY?The Christian Scriptures of the first two centuries consisted of the Greek translation of the Old Testament known

as the Septuagint. The Septuagint included books that Jews in the Christian era did not include in their canon: 1and 2 Maccabees, Tobit, Judith, Sir ach, Wisdom, Baruch, and some parts of Esther and Daniel. These seven

books and the two additions are collectively known as the deuterocanonicals (from the Greek for “second canon”)

or the apocrypha in some Protestant Bibles, meaning they are of doubtful origin.

The Catholic Church needed to sift through more than fifty Gospels, twenty-two Acts and many other writings

during the gradual process of determining which Christian writings were divinely inspired and should be includedin the New Testament. This process was completed by a decree of Pope St. Damasus I in 383, and confirmed at

the councils of Hippo in 393 and Carthage in 397 and 419. Subsequently, the councils of Second Nicea in 787,

Florence in 1441, and Trent in 1546 approved the identical canon of the Bible that Catholics still recognize todayas divinely inspired. The Church based its determination of the books that belong in the Bible on Sacred

Tradition.62

Even Luther admitted that the Catholic Church determined which books belong in the Bible:

“We are obliged to yield many things to the Papists - that with them is the word of God, which we received from

them; otherwise we should have known nothing at all about it.”63

However, Protestants reject the infallible authority of the Catholic Church. This creates an enormous problem for

Protestants because it undercuts their security in the canon of the Bible. Thus, Protestant scholars claim: “The

Bible is a fallible collection of infallible books.”64

These Protestant scholars do not attest that the Catholic Church did err in its determination of the books that

belong in the Bible, but the Protestant rejection of the deuterocanonicals, following the lead of Luther, shows thatthey believe something quite different.

The harmful consequences of Luther’s rejection of seven books of Bible and parts two others together with hisdiscounting of James, Hebrews, Jude, and Revelation in the New Testament, led Hartmann Grisar, Luther’s

biographer, to conclude: “It was tragic that no Christian writer ever inflicted so much damage upon the Book of

Books as the man who boasted of having favored it in so high a degree and represented it as the great, nay, the

sole source of faith.”65

WOW!Catholics have an absolute certitude, based on Christ’s guarantee that the 46 books in the Old Testament and the27 books of the New Testament are divinely inspired:

“Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall

be loosed in heaven” (Mt 16:19).


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CANON OF THE BIBLE

CCC 120, 117

The Object of the ExerciseStudents should understand the meaning of the term canon of the Bible. They should also understand that, while

the 46 books of the Old Testament were always accepted by the Church, the process of determining which books

belong in the New Testament took centuries, because the Bible does not come with an infallible index. However,

in both cases it was the infallible decision of the Catholic Church that gives Catholics certitude that the books inCatholic Bibles are divinely inspired. Finally, they need to understand that the rejection of the infallible authority

of the Catholic Church and the rejection of seven books of the Old Testament and parts of Daniel and Esther

undermines the canon of Scripture for Protestants.


Old Testament and the SeptuagintThe historical evidence is overwhelming that the Scriptures of the first Christian centuries was the Greek translation of the Old Testament known as the Septuagint. Eighty-five percent of the Old Testament quotations

found in the New Testament are drawn from the Septuagint. Almost all the Church Fathers regarded the Septuagin

as the standard form of the Old Testament Scriptures. St. Augustine even thought this translation was divinely

inspired.

The Septuagint is the most ancient and important translation of the Old Testament into the Greek language, a work

that was carried out between the third and the first centuries B.C. The word “Septuagint” comes from the Latinword meaning “seventy.” It was so named because seventy translators allegedly worked on the text. It is often

identified with the Roman numerals for seventy, LXX.

The Septuagint included 1 and 2 Maccabees, Tobit, Judith, Sirach, Wisdom, Baruch, and some parts of Esther and

Daniel. These seven books and the two additions are collectively known as the deuterocanonicals (from the

Greek for “second canon”) or the apocrypha in some Protestant Bibles, meaning they are of doubtful origin. Wellinto the third century of Christian era, Jewish rabbis rejected these books as part of the Jewish canon. However,

these scholars did not have divine authority to determine which books of the Old Testament were or were notinspired.

The noted Protestant scholar J.N.D. Kelly affirms that the Christian Church of the first two centuries accepted the

deuterocanonicals as inspired.66 The Baptist scholar Lee MacDonald affirms that there is no evidence to support

the idea that the Jews had a different canon from the Septuagint between the period of the second century B.C. to

the second century A.D. The Septuagint was widely used by Jews throughout the Roman Empire, and it was alsocommonly used in Israel. This explains why its use spread with amazing rapidity among Christians even where

the Hebrew texts were available. All the evidence points to the fact that the Scriptures for the early Christians

were “the same widely diverse body of scriptures that were considered inspired and therefore authoritative byPharisaic Judaism or the various Jewish sects that existed before the separation of the Church from the

synagogue.”67

The New Testament and the Formation of the Christian CanonThe recognition of the inspiration of the books that make up the New Testament and their acceptance on a par with

the Old Testament developed gradually. The Catholic Church needed to sift through more than fifty Gospels,

twenty-two Acts and many other writings during the gradual process of determining which Christian writingsshould be included in the New Testament. This process was completed by a decree of Pope St. Damasus I in 383,

and confirmed at the councils of Hippo in 393 and Carthage in 397 and 419. Subsequently, the councils of Second

Nicea in 787, Florence in 1441, and Trent in 1546 approved the identical canon of the Bible that Catholics stillrecognize today as divinely inspired. The Church made this determination of the canon by drawing on Sacred


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

Protestants Reject Books of the Old TestamentIn the sixteenth century, Martin Luther rejected the seven books that comprise the deuterocanonicals together with parts of Daniel and Esther. He did so because they contained passages that disagreed with his theology. Luther

claimed that all matters of faith and practice were based on the Bible alone, but the Bible never gave Luther the

authority to determine the books that belong in the Bible. Luther also questioned “whether James was in fact

Scripture”69 along with Hebrews, Jude, and Revelation. He referred to Jude as a “superfluous document” and

claimed that Revelation “lacks everything that I hold as apostolic or prophetic.”70

In rejecting the canon of the Bible that was accepted by Christians for over one thousand years, Luther wrenched

Sacred Scripture from the certain foundation upon which they had been established, namely, the infallible

authority of the Catholic Church.71 His treatment of the Bible led Hartmann Grisar, Luther’s biographer, toconclude: “It was tragic that no Christian writer ever inflicted so much damage upon the Book of Books as the

man who boasted of having favored it in so high a degree and represented it as the great, nay, the sole source of

faith.”72

Consequences of This Rejection

In rejecting the infallible authority of the Catholic Church or, for that matter, the infallible authority of any church,Protestants also reject the Christian canon as an infallible decision. This creates an enormous problem for

Protestants because it undercuts their security in the canon of the Bible. Thus, Protestant scholars claim: “The

Bible is a fallible collection of infallible books.”73 These scholars do not attest that the Catholic Church did err in

its determination of the books that belong in the Bible, but the Protestant rejection of the deuterocanonicals,following the lead of Luther, affirms something quite different.

Since Protestants teach that the Bible alone is their ultimate authority, each book of the Bible has a cloud of

suspicion hanging over it because the Bible does not have an infallible table of contents that lists the books thatare divinely inspired and, therefore, should be included in it. If, as Luther taught and Protestants believe, the

Catholic Church was wrong about the deuterocanonicals, isn’t it reasonable to suspect from that perspective that

the Catholic Church made other errors? Perhaps other books should be rejected from the Bible? This is a seriousissue for Protestants.

Catholic GuaranteeIn contrast, Catholics have the absolute certitude, based on Christ’s guarantee that the 46 books in the Old

Testament and the 27 books of the New Testament are divinely inspired. This confidence is based on Jesus’

promise to Peter: “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall beloosed in heaven” (Mt 16:19).

Some Questions Raised by Protestants1. Why did the Catholic Church chain Bibles in churches?

nswer : Yes, Bibles were rare and very expensive, costing as much as a working man’s yearly wage. This practice prevented Bibles from being stolen.

2. Why did the Catholic Church keep the Bible in Latin for so many centuries?

nswer : Latin was the language most of the people in Western Europe spoke.

3. Why did the Catholic Church burn Bibles?

nswer : Catholic authorities burned misleading Bibles that contained false translations and errors.

4. Did the Catholic Church prohibit its members from reading the Bible?


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nswer : Yes, the Catholic Church forbade its members from reading those Bibles that contained faulty translationsand taught errors.


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PAPAL INFALLIBILITY

CCC #’s 880-892, 2035

WHAT?The Pope enjoys infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful he

proclaims by a definitive act a doctrine pertaining to faith or morals.74

WHY? Jesus promised the gift of infallibility to Peter when he declared:

“You are Peter [ petros “rock”], and on this rock [ petra] I will build my Church, and the gates of Hades will

not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth

shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Mt 16:18-19).

Jesus’ use of the expression “the keys of the kingdom” is a reference to Isaiah 22, where the unworthy primeminister Shebna is to be removed from that office:

“Behold, the Lord will hurl you away violently … I will thrust you from your office, and you will be cast down

from your station.” (Is 22:17, 19).

Isaiah also describes the investiture in which Eliakim will be installed as the chief minister:

“In that day I will call my servant Eliakim the son of Hilkiah, and I will clothe him with your robe, and will bind

your belt on him, and will commit your authority to his hand; and he shall be a father to the inhabitants of Jerusalem and to the house of Judah. And I will place on his shoulder the key of the house of David; he shall

open, and none shall shut; and he shall shut, and none shall open” (Is 22: 20-21).

Notice that the prime minister is a father figure, which explains why the Bishop of Rome is called the Pope -Papa or Father.

As the chief minister in Christ’s kingdom, Peter will be given Jesus’ complete authority, just as the prime minister Eliakim can act with the king’s complete authority in David’s kingdom: “he shall open, and none shall shut; and he

shall shut, and none shall open” (Is 22:21). The doctrine of infallibility rests on Jesus words: “whatever you

bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Mt

16:19). God cannot support falsehood in any way. Therefore God binds and looses in heaven whatever Peter binds or looses on earth because God protects Peter and his successors from teaching error.

Peter exercised his infallible authority at the Council in Jerusalem in Acts 15. Some Jews were teaching: “Unlessyou are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1); and “it is necessary to

circumcise them, and to charge them to keep the law of Moses” (Acts 15:5). Paul and Barnabas went to

Jerusalem to settle the matter in a meeting with the Apostles and elders. After much debate Peter addressed theassembly, ending with these words: “But we believe that we shall be saved through the grace of the Lord Jesus,

ust as they will” (Acts 15:11). Peter had spoken, the matter was settled: “And all the assembly kept silence”

(Acts 15:12). There was no more debate.

WOW!Infallibility is a gift to Peter and his successors for the benefit of the Church. It gives Catholics the absolutecertitude that the Popes cannot teach error in matters of faith and morals. This certitude comes from God; we

have Christ’s word for it. It doesn’t get more secure than that!


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INFALLIBILITY

CCC #’s 880-892, 2035

The Object of the ExerciseThis lesson gives students the biblical basis for the Church’s teaching regarding papal infallibility. They should

also have an understanding of what is meant by papal infallibility. Students need to memorize Matthew 16:18-19

and to be able to explain the connection to Isaiah 22:20-21.


DefinitionInfallibility is the gift of the Holy Spirit to the Church whereby the pastors of the Church – the pope and the

bishops in communion with him – can definitively proclaim a doctrine of faith and morals to be divinely

revealed.75 The pope enjoys infallibility in a unique way in virtue of his office as the supreme pastor and teacher of all the faithful.

BackgroundThe gift of infallibility is rooted in Jesus’ promise during the Last Supper:

“And I will ask the Father, and he will give you another Counselor, to be with you for ever , even the Spirit of truth” (Jn 14:16).

“But the Counselor, the Holy Spirit, whom th

the fullness of truth_ a handbo - james m. seghers

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