(Daddy Bob) If they were not praying to idols and candles, what were they doing kneeling down towards the idols and candles and crossing themselves?”
(Cristoiglesia) I apologize in advance for pointing out the absurdity of your claims. I do not do this to embarrass you but to instruct you and to save you from making such ridiculous errors in the future. Catholics do not pray to candles or idols. There are no idols in Catholic Churches or Catholic homes. Idolatry is strictly prohibited not only in the Decalogue but in the Catechism of the Catholic Church. The first is the Word of God and the second is God’s inspired teaching to the Church. Since I suspect you will not deny the teaching of Scripture I will not post the prohibition against idolatry but it also states that it is prohibited as the Catechism.
First of all crossing oneself is a form of prayer where we direct our prayers to the Holy Trinity of the Father, Son and Holy Spirit. We often begin and end our prayers by this action. I suppose that you are saying that praying in the proximity of candles and religious art that you seem to think are idols even though they do not meet any criteria for idols. An idol is something that is worshiped as God. Catholics are forbidden from such practices or beliefs and to do so results in an immediate self-excommunication of the participant.
Let me give you an example….I often bow beside my bed after awakening in the morning and pray. Since I am in close proximity of my bed following your logic, I am worshiping my bed. You would obviously declare that my bed is an idol to be consistent in your accusation. Are you sure you want to continue with such ridiculous analogies?
Here is what the Catechism says about your accusation:
“ PART THREE
LIFE IN CHRIST
THE TEN COMMANDMENTS
"YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND"
THE FIRST COMMANDMENT
I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them.3
It is written: "You shall worship the Lord your God and him only shall you serve."4
I. "YOU SHALL WORSHIP THE LORD YOUR GOD AND HIM ONLY SHALL YOU SERVE"
2084 God makes himself known by recalling his all-powerful loving, and liberating action in the history of the one he addresses: "I brought you out of the land of Egypt, out of the house of bondage." The first word contains the first commandment of the Law: "You shall fear the LORD your God; you shall serve him. . . . You shall not go after other gods."5 God's first call and just demand is that man accept him and worship him.
2085 The one and true God first reveals his glory to Israel.6 The revelation of the vocation and truth of man is linked to the revelation of God. Man's vocation is to make God manifest by acting in conformity with his creation "in the image and likeness of God":
There will never be another God, Trypho, and there has been no other since the world began . . . than he who made and ordered the universe. We do not think that our God is different from yours. He is the same who brought your fathers out of Egypt "by his powerful hand and his outstretched arm." We do not place our hope in some other god, for there is none, but in the same God as you do: the God of Abraham, Isaac and Jacob.7
2086 "The first commandment embraces faith, hope, and charity. When we say 'God' we confess a constant, unchangeable being, always the same, faithful and just, without any evil. It follows that we must necessarily accept his words and have complete faith in him and acknowledge his authority. He is almighty, merciful, and infinitely beneficent. Who could not place all hope in him? Who could not love him when contemplating the treasures of goodness and love he has poured out on us? Hence the formula God employs in the Scripture at the beginning and end of his commandments: 'I am the LORD.'"8
2087 Our moral life has its source in faith in God who reveals his love to us. St. Paul speaks of the "obedience of faith"9 as our first obligation. He shows that "ignorance of God" is the principle and explanation of all moral deviations.10 Our duty toward God is to believe in him and to bear witness to him.
2088 The first commandment requires us to nourish and protect our faith with prudence and vigilance, and to reject everything that is opposed to it. There are various ways of sinning against faith:
Voluntary doubt about the faith disregards or refuses to hold as true what God has revealed and the Church proposes for belief. Involuntary doubt refers to hesitation in believing, difficulty in overcoming objections connected with the faith, or also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to spiritual blindness.
2089 Incredulity is the neglect of revealed truth or the willful refusal to assent to it. "Heresy is the obstinate post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an obstinate doubt concerning the same; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to him."11
2090 When God reveals Himself and calls him, man cannot fully respond to the divine love by his own powers. He must hope that God will give him the capacity to love Him in return and to act in conformity with the commandments of charity. Hope is the confident expectation of divine blessing and the beatific vision of God; it is also the fear of offending God's love and of incurring punishment.
2091 The first commandment is also concerned with sins against hope, namely, despair and presumption:
By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God's goodness, to his justice - for the Lord is faithful to his promises - and to his mercy.
2092 There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit).
2093 Faith in God's love encompasses the call and the obligation to respond with sincere love to divine charity. The first commandment enjoins us to love God above everything and all creatures for him and because of him.12
2094 One can sin against God's love in various ways:
- indifference neglects or refuses to reflect on divine charity; it fails to consider its prevenient goodness and denies its power.
- ingratitude fails or refuses to acknowledge divine charity and to return him love for love.
- lukewarmness is hesitation or negligence in responding to divine love; it can imply refusal to give oneself over to the prompting of charity.
- acedia or spiritual sloth goes so far as to refuse the joy that comes from God and to be repelled by divine goodness.
- hatred of God comes from pride. It is contrary to love of God, whose goodness it denies, and whom it presumes to curse as the one who forbids sins and inflicts punishments.
II. "HIM ONLY SHALL YOU SERVE"
2095 The theological virtues of faith, hope, and charity inform and give life to the moral virtues. Thus charity leads us to render to God what we as creatures owe him in all justice. The virtue of religion disposes us to have this attitude.
2096 Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy.13
2097 To adore God is to acknowledge, in respect and absolute submission, the "nothingness of the creature" who would not exist but for God. To adore God is to praise and exalt him and to humble oneself, as Mary did in the Magnificat, confessing with gratitude that he has done great things and holy is his name.14 The worship of the one God sets man free from turning in on himself, from the slavery of sin and the idolatry of the world.
2098 The acts of faith, hope, and charity enjoined by the first commandment are accomplished in prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of praise and thanksgiving, intercession and petition. Prayer is an indispensable condition for being able to obey God's commandments. "[We] ought always to pray and not lose heart."15
2099 It is right to offer sacrifice to God as a sign of adoration and gratitude, supplication and communion: "Every action done so as to cling to God in communion of holiness, and thus achieve blessedness, is a true sacrifice."16
2100 Outward sacrifice, to be genuine, must be the expression of spiritual sacrifice: "The sacrifice acceptable to God is a broken spirit. . . . "17 The prophets of the Old Covenant often denounced sacrifices that were not from the heart or not coupled with love of neighbor.18 Jesus recalls the words of the prophet Hosea: "I desire mercy, and not sacrifice."19 The only perfect sacrifice is the one that Christ offered on the cross as a total offering to the Father's love and for our salvation.20 By uniting ourselves with his sacrifice we can make our lives a sacrifice to God.
Promises and vows
2101 In many circumstances, the Christian is called to make promises to God. Baptism and Confirmation, Matrimony and Holy Orders always entail promises. Out of personal devotion, the Christian may also promise to God this action, that prayer, this alms-giving, that pilgrimage, and so forth. Fidelity to promises made to God is a sign of the respect owed to the divine majesty and of love for a faithful God.
2102 "A vow is a deliberate and free promise made to God concerning a possible and better good which must be fulfilled by reason of the virtue of religion,"21 A vow is an act of devotion in which the Christian dedicates himself to God or promises him some good work. By fulfilling his vows he renders to God what has been promised and consecrated to Him. The Acts of the Apostles shows us St. Paul concerned to fulfill the vows he had made.22
2103 The Church recognizes an exemplary value in the vows to practice the evangelical counsels:23
Mother Church rejoices that she has within herself many men and women who pursue the Savior's self-emptying more closely and show it forth more clearly, by undertaking poverty with the freedom of the children of God, and renouncing their own will: they submit themselves to man for the sake of God, thus going beyond what is of precept in the matter of perfection, so as to conform themselves more fully to the obedient Christ.24
The Church can, in certain cases and for proportionate reasons, dispense from vows and promises25
The social duty of religion and the right to religious freedom
2104 "All men are bound to seek the truth, especially in what concerns God and his Church, and to embrace it and hold on to it as they come to know it."26 This duty derives from "the very dignity of the human person."27 It does not contradict a "sincere respect" for different religions which frequently "reflect a ray of that truth which enlightens all men,"28 nor the requirement of charity, which urges Christians "to treat with love, prudence and patience those who are in error or ignorance with regard to the faith."29
2105 The duty of offering God genuine worship concerns man both individually and socially. This is "the traditional Catholic teaching on the moral duty of individuals and societies toward the true religion and the one Church of Christ."30 By constantly evangelizing men, the Church works toward enabling them "to infuse the Christian spirit into the mentality and mores, laws and structures of the communities in which [they] live."31 The social duty of Christians is to respect and awaken in each man the love of the true and the good. It requires them to make known the worship of the one true religion which subsists in the Catholic and apostolic Church.32 Christians are called to be the light of the world. Thus, the Church shows forth the kingship of Christ over all creation and in particular over human societies.33
2106 "Nobody may be forced to act against his convictions, nor is anyone to be restrained from acting in accordance with his conscience in religious matters in private or in public, alone or in association with others, within due limits."34 This right is based on the very nature of the human person, whose dignity enables him freely to assent to the divine truth which transcends the temporal order. For this reason it "continues to exist even in those who do not live up to their obligation of seeking the truth and adhering to it."35
2107 "If because of the circumstances of a particular people special civil recognition is given to one religious community in the constitutional organization of a state, the right of all citizens and religious communities to religious freedom must be recognized and respected as well."36
2108 The right to religious liberty is neither a moral license to adhere to error, nor a supposed right to error,37 but rather a natural right of the human person to civil liberty, i.e., immunity, within just limits, from external constraint in religious matters by political authorities. This natural right ought to be acknowledged in the juridical order of society in such a way that it constitutes a civil right.38
2109 The right to religious liberty can of itself be neither unlimited nor limited only by a "public order" conceived in a positivist or naturalist manner.39 The "due limits" which are inherent in it must be determined for each social situation by political prudence, according to the requirements of the common good, and ratified by the civil authority in accordance with "legal principles which are in conformity with the objective moral order."40
III. "YOU SHALL HAVE NO OTHER GODS BEFORE ME"
2110 The first commandment forbids honoring gods other than the one Lord who has revealed himself to his people. It proscribes superstition and irreligion. Superstition in some sense represents a perverse excess of religion; irreligion is the vice contrary by defect to the virtue of religion.
2111 Superstition is the deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand, is to fall into superstition.41
2112 The first commandment condemns polytheism. It requires man neither to believe in, nor to venerate, other divinities than the one true God. Scripture constantly recalls this rejection of "idols, [of] silver and gold, the work of men's hands. They have mouths, but do not speak; eyes, but do not see." These empty idols make their worshippers empty: "Those who make them are like them; so are all who trust in them."42 God, however, is the "living God"43 who gives life and intervenes in history.
2113 Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, "You cannot serve God and mammon."44 Many martyrs died for not adoring "the Beast"45 refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God.46
2114 Human life finds its unity in the adoration of the one God. The commandment to worship the Lord alone integrates man and saves him from an endless disintegration. Idolatry is a perversion of man's innate religious sense. An idolater is someone who "transfers his indestructible notion of God to anything other than God."47
Divination and magic
2115 God can reveal the future to his prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confidently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it. Improvidence, however, can constitute a lack of responsibility.
2116 All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future.48 Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.
2117 All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity.
2118 God's first commandment condemns the main sins of irreligion: tempting God, in words or deeds, sacrilege, and simony.
2119 Tempting God consists in putting his goodness and almighty power to the test by word or deed. Thus Satan tried to induce Jesus to throw himself down from the Temple and, by this gesture, force God to act.49 Jesus opposed Satan with the word of God: "You shall not put the LORD your God to the test."50 The challenge contained in such tempting of God wounds the respect and trust we owe our Creator and Lord. It always harbors doubt about his love, his providence, and his power.51
2120 Sacrilege consists in profaning or treating unworthily the sacraments and other liturgical actions, as well as persons, things, or places consecrated to God. Sacrilege is a grave sin especially when committed against the Eucharist, for in this sacrament the true Body of Christ is made substantially present for us.52
2121 Simony is defined as the buying or selling of spiritual things.53 To Simon the magician, who wanted to buy the spiritual power he saw at work in the apostles, St. Peter responded: "Your silver perish with you, because you thought you could obtain God's gift with money!"54 Peter thus held to the words of Jesus: "You received without pay, give without pay."55 It is impossible to appropriate to oneself spiritual goods and behave toward them as their owner or master, for they have their source in God. One can receive them only from him, without payment.
2122 The minister should ask nothing for the administration of the sacraments beyond the offerings defined by the competent authority, always being careful that the needy are not deprived of the help of the sacraments because of their poverty."56 The competent authority determines these "offerings" in accordance with the principle that the Christian people ought to contribute to the support of the Church's ministers. "The laborer deserves his food."57
2123 "Many . . . of our contemporaries either do not at all perceive, or explicitly reject, this intimate and vital bond of man to God. Atheism must therefore be regarded as one of the most serious problems of our time."58
2124 The name "atheism" covers many very different phenomena. One common form is the practical materialism which restricts its needs and aspirations to space and time. Atheistic humanism falsely considers man to be "an end to himself, and the sole maker, with supreme control, of his own history."59 Another form of contemporary atheism looks for the liberation of man through economic and social liberation. "It holds that religion, of its very nature, thwarts such emancipation by raising man's hopes in a future life, thus both deceiving him and discouraging him from working for a better form of life on earth."60
2125 Since it rejects or denies the existence of God, atheism is a sin against the virtue of religion.61 The imputability of this offense can be significantly diminished in virtue of the intentions and the circumstances. "Believers can have more than a little to do with the rise of atheism. To the extent that they are careless about their instruction in the faith, or present its teaching falsely, or even fail in their religious, moral, or social life, they must be said to conceal rather than to reveal the true nature of God and of religion."62
2126 Atheism is often based on a false conception of human autonomy, exaggerated to the point of refusing any dependence on God.63 Yet, "to acknowledge God is in no way to oppose the dignity of man, since such dignity is grounded and brought to perfection in God. . . . "64 "For the Church knows full well that her message is in harmony with the most secret desires of the human heart."65
2127 Agnosticism assumes a number of forms. In certain cases the agnostic refrains from denying God; instead he postulates the existence of a transcendent being which is incapable of revealing itself, and about which nothing can be said. In other cases, the agnostic makes no judgment about God's existence, declaring it impossible to prove, or even to affirm or deny.
2128 Agnosticism can sometimes include a certain search for God, but it can equally express indifferentism, a flight from the ultimate question of existence, and a sluggish moral conscience. Agnosticism is all too often equivalent to practical atheism.
* IV. "YOU SHALL NOT MAKE FOR YOURSELF A GRAVEN IMAGE . . .">
2129 The divine injunction included the prohibition of every representation of God by the hand of man. Deuteronomy explains: "Since you saw no form on the day that the Lord spoke to you at Horeb out of the midst of the fire, beware lest you act corruptly by making a graven image for yourselves, in the form of any figure. . . . "66 It is the absolutely transcendent God who revealed himself to Israel. "He is the all," but at the same time "he is greater than all his works."67 He is "the author of beauty."68
2130 Nevertheless, already in the Old Testament, God ordained or permitted the making of images that pointed symbolically toward salvation by the incarnate Word: so it was with the bronze serpent, the ark of the covenant, and the cherubim.69
2131 Basing itself on the mystery of the incarnate Word, the seventh ecumenical council at Nicaea (787) justified against the iconoclasts the veneration of icons - of Christ, but also of the Mother of God, the angels, and all the saints. By becoming incarnate, the Son of God introduced a new "economy" of images.
2132 The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, "the honor rendered to an image passes to its prototype," and "whoever venerates an image venerates the person portrayed in it."70 The honor paid to sacred images is a "respectful veneration," not the adoration due to God alone:
Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. The movement toward the image does not terminate in it as image, but tends toward that whose image it is.71
2133 "You shall love the Lord your God with all your heart, and with all your soul and with all your strength" (Deut 6:5).
2134 The first commandment summons man to believe in God, to hope in him, and to love him above all else.
2135 "You shall worship the Lord your God" (Mt 4:10). Adoring God, praying to him, offering him the worship that belongs to him, fulfilling the promises and vows made to him are acts of the virtue of religion which fall under obedience to the first commandment.
2136 The duty to offer God authentic worship concerns man both as an individual and as a social being.
2137 "Men of the present day want to profess their religion freely in private and in public" (DH 15).
2138 Superstition is a departure from the worship that we give to the true God. It is manifested in idolatry, as well as in various forms of divination and magic.
2139 Tempting God in words or deeds, sacrilege, and simony are sins of irreligion forbidden by the first commandment.
2140 Since it rejects or denies the existence of God, atheism is a sin against the first commandment.
2141 The veneration of sacred images is based on the mystery of the Incarnation of the Word of God. It is not contrary to the first commandment.
3 Ex 20:2-5; cf. Deut 5:6-9.
4 Mt 4:10.
5 Deut 6:13-14.
6 Cf. Ex 19:16-25; 24:15-18.
7 St. Justin, Dial. cum Tryphone Judaeo 11,1:PG 6,497.
8 Roman Catechism 3,2,4.
9 Rom 1:5; 16:26.
10 Cf. Rom 1:18-32.
11 CIC, can. 751: emphasis added.
12 Cf. Deut 6:4-5.
13 Lk 4:8; Cf. Deut 6:13.
14 Cf. Lk 1:46-49.
15 Lk 18:1.
16 St. Augustine, De civ Dei 10,6:PL 41,283.
17 Ps 51:17.
18 Cf. Am 5:21-25; Isa 1:10-20.
19 Mt 9:13; 12:7; Cf. Hos 6:6.
20 Cf. Heb 9:13-14.
21 CIC, can. 1191 § 1.
22 Cf. Acts 18:18; 21:23-24.
23 Cf. CIC, can. 654.
24 LG 42 § 2.
25 Cf. CIC, cann. 692; 1196-1197.
26 DH 1 § 2.
27 DH 2 § 1.
28 NA 2 § 2.
29 DH 14 § 4.
30 DH 1 § 3.
31 AA 13 § 1.
32 Cf. DH 1.
33 Cf. AA 13; Leo XIII, Immortale Dei 3,17; Pius XI, Quas primas 8,20.
34 DH 2 § 1.
35 DH 2 § 2.
36 DH 6 § 3.
37 Cf. Leo XIII, Libertas praestantissimum 18; Pius XII AAS 1953,799.
38 Cf. DH 2.
39 Cf. Pius VI, Quod aliquantum (1791) 10; Pius IX, Quanta cura 3.
40 DH 7 § 3.
41 Cf. Mt 23:16-22.
42 Ps 115:4-5, 8; cf. Isa 44:9-20; Jer 10:1-16; Dan 14:1-30; Bar 6; Wis 13:1-15:19.
43 Josh 3:10; Ps 42:3; etc.
44 Mt 6:24.
45 Cf. Rev 13-14.
46 Cf. Gal 5:20; Eph 5:5.
47 Origen, Contra Celsum 2,40:PG 11,861.
48 Cf. Deut 18:10; Jer 29:8.
49 Cf. Lk 4:9.
50 Deut 6:16.
51 Cf. 1 Cor 10:9; Ex 17:2-7; Ps 95:9.
52 Cf. CIC, cann. 1367; 1376.
53 Cf. Acts 8:9-24.
54 Acts 8:20.
55 Mt 10:8; cf. already Isa 55:1.
56 CIC, can. 848.
57 Mt 10:10; cf. Lk 10:7; 2 Cor 9:5-18; 1 Tim 5:17-18.
58 GS 19 § 1.
59 GS 20 § 2.
60 GS 20 § 2.
61 Cf. Rom 1:18.
62 GS 19 § 3.
63 Cf. GS 20 § 1.
64 GS 21 § 3.
65 GS 21 § 7.
66 Deut 4:15-16.
67 Sir 43:27-28.
68 Wis 13:3.
69 Cf. Num 21:4-9; Wis 16:5-14; Jn 3:14-15; Ex 25:10-22; 1 Kings 6:23-28; 7:23-26.
70 St. Basil, De Spiritu Sancto 18,45:PG 32,149C; Council of Nicaea II: DS 601; cf. Council of Trent: DS 1821-1825; Vatican Council II: SC 126; LG 67.
71 St. Thomas Aquinas, STh II-II,81,3 ad 3.”
(Daddy Bob) Also, explain why Catholic priests are called "FATHER" when Jesus said not to do that? Also what about the various Catholic titles that the priests use? Didn't Jesus also warn against that?
(Cristoiglesia) From the early Church we find that clergy were addressed as father. There are those with little knowledge of history or hermeneutical discipline such as understanding Scriptures within context, who believe that the Bible prohibits one from calling a priest father. The words they rely on come directly from Christ:
(Mat 23:9 DRB) And call none your father upon earth; for one is your father, who is in heaven.
Keeping the verse in context let us look at the verse preceding this verse:
(Mat 23:8 DRB) But be not you called Rabbi. For one is your master: and all you are brethren.
Rabbi means teacher and the Latin word for teacher is doctor so anyone using these terms as well are violating the literal interpretation of the text.
Let us look at the verse after verse 9:
(Mat 23:10 DRB) Neither be ye called masters: for one is your master, Christ.
There is no way that the interpretation could be correct if one reads and understands the Matthew passage in context. He is clearly teaching that one should not look to any human authority as our teacher, father, master, doctor or other titles of respect but instead give to God those things that are reserved for Him. Do you also refuse to call people doctor, teacher, professor, mister, or master? All of these are forbidden as well if we are to accept a literal understanding.
Context also requires that we investigate what the other Scriptures say as well as the understanding of these words by those who followed Christ. There are many instances where the writers of the New Testament contradict a literal understanding of not calling a man father, teacher or master. Consider the following verses:
(Act 5:34 DRB) But one in the council rising up, a Pharisee, named Gamaliel, a doctor of the law, respected by all the people, commanded the men to be put forth a little while.
(Col 4:1 DRB) Masters, do to your servants that which is just and equal: knowing that you also have a master in heaven.
(2Ti 1:11 DRB) Wherein I am appointed a preacher and an apostle and teacher of the Gentiles.
Let us examine the statements of St. Stephen to see if he understood Christ to be speaking literally….In is soliloquy (Acts Chapter 7) before the Sanhedrin before his stoning to martyrdom he used the term father in referring to Abraham Isaac and Jacob as fathers and also to his Israelite ancestors as fathers.
St. John the beloved disciple also did not understand Christ to be teaching literally as we can see in the following verses:
(1Jn 2:13 DRB) I write unto you, fathers, because you have known him who is from the beginning. I write unto you, young men, because you have overcome the wicked one.
(1Jn 2:14 DRB) I write unto you, babes, because you have known the Father. I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one.
(1Jn 2:15 DRB) Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him.
(1Jn 2:16 DRB) For all that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life, which is not of the Father but is of the world.
St. Paul also had a different understanding of Christ’s words than the literalists:
(1Co 4:14 DRB) I write not these things to confound you: but I admonish you as my dearest children.
(1Co 4:15 DRB) For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.
(1Co 4:16 DRB) Wherefore, I beseech you, be ye followers of me as I also am of Christ.
St. Paul was speaking of the fact that he is called to shepherd the flock as are all priests. We not only give birth to the Christian through Baptism but also nourish the faithful with the Holy Eucharist and God’s Word. We care for them and bind their spiritual wounds through the delivery of the Sacraments. It is no wonder that we are called father as we care for our Church family as a father cares for his own family.
(Daddy Bob) How about the old "purgatory and hellfire" scams that make so much money for the Catholics?
(Cristoiglesia) You know, I have heard this accusation before from other Jehovah Witnesses. Like you they do not explain why they make such a statement. Rather than speculate about what you mean, why do you not explain your rather dubious accusation. Why do you call these doctrines scams and how do you perceive they are profitable to the Church?
“Aren't catholic priests paid and yet jesus taught not to do that?”
Priests receive very little in payment and some live in poverty according to their vows. I am not aware of Jesus teaching that clergy should not receive sustenance.
King James Version (KJV)
5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
6 But go rather to the lost sheep of the house of Israel.
7 And as ye go, preach, saying, The kingdom of heaven is at hand.
8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
9 Provide neither gold, nor silver, nor brass in your purses,
10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.
(Daddy Bob) Maybe you can help me understand these things.
(Cristoiglesia) I pray that I have done as you wished and helped your understanding. God bless!