cOMMON OBJECTIONS TO CATHOLIC TEACHING
OBJECTION #1
Do NOT call a Priest Father!
Matthew 23:9
"Call no one on earth your father, for you have but one Father, and he is in heaven. " + Jesus
Do NOT call a Priest Father!
Matthew 23:9
"Call no one on earth your father, for you have but one Father, and he is in heaven. " + Jesus
When interpreting any passage of the Bible, three things are foundational for a proper interpretation: 1. Cordon off the immediate context, that is, have laser sharp focus on where the interaction begins and ends by asking who, what, when, and where? 2. Identify the intent of the speaker or author and all other subjects in the context by asking “why” is the subject saying this or doing that; and 3. Respect the earliest interpretations of the verses you are considering.
In the context of Matthew 23, using this who, what, when, and where approach, we find Jesus in the midst of destroying the arguments of the Sadducees and Pharisees (22:23-45) by speaking to the multitudes (and to His disciples) in the hearing of these self-important, holier-than-thou religious leaders (23:1-7). By asking who here, we identify the major players: Jesus, the multitudes, His disciples, the Scribes and Pharisees. By asking, “what,” we must identify the specific topic being addressed, which is, dealing with arrogant pride within these specific religious leaders. The “when” and “where” are not overly important here to catch the drift, but the when is nearing the end of Jesus’ ministry during his first advent and the place or where is Jerusalem.
The Scribes and the Pharisees sat arrogantly on Moses’ seat. To deflate their egos, Jesus then warned them to never allow themselves to be called ‘Rabbi,’ for they, all being part in the same hypocrisy, needed to look to the only one true, legitimate Rabbi, Jesus, whom they would come to reject. Jesus then said to them, ". . . call no one on earth your father, for you have but one Father, and he is in heaven" (v.9) and then in verse 10, our Lord said, “Don’t let anyone call you ‘Teacher,’ for you have only one teacher, the Messiah.”
Well then, that should settle it. The multitudes, His many disciples, and the 12 Apostles hearing this would never dare to allow themselves to be called “Rabbi,” “father,” or “teacher.” But not so fast!
Is Jesus' teaching here for every believer and every religious authoriy that will come after this lesson? The answer is no. How do we know this? We know this by examining the holy Apostles' use of the words "father" and "teacher" in their later writings. Let's look at these Scriptures now.
- Acts 7
- James 2
- Romans 4:1-2
In Romans 4:11-12, St. Paul continues: "And he [Abraham] received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised."
Here in Romans chapter 4, Paul calls Abraham the "father' of ALL believers; the "father" of circumcision; and the "father" of the faith (v.12). It is noteworthy that Paul is quite comfortable calling a man, Abraham, "father."
- 1 Corinthians 4:15.
In keeping with the father/son theme, St. Paul also referred to Timothy as his son: “This precept I commend to thee, O son Timothy; according to the prophecies going before on thee,” (1 Tim 1:18); Also, “You then, my son, be strong in the grace that is in Christ Jesus” (2 Tim. 2:1).
- Philippians 2:22
What are we to conclude by this continued use of the seemingly prohibited word "father" directed towards religious authorities (i.e., Abraham and St. Paul)? We can conclude that Jesus made the prohibition in a unique and specific context with the intentions of wresting prideful power from the Sadducees and Pharisees who had, by their own hypocrisy, disqualified themselves from such respectable titles.
This is helpful too: Call No Man Father
OBJECTION #2
"Catholics Sould Not be Praying to Saints!"
Matthew 6:9
When you pray say, "Our Father. . ."
"Catholics Sould Not be Praying to Saints!"
Matthew 6:9
When you pray say, "Our Father. . ."
While it is true that nowhere in the Bible are we commanded to pray to saints, it is from the Bible that we receive this open door to them in prayer. Catholics believe that the reposed recognized by the Church for their remarkable holiness, continue to be a part of this communion in the body of Christ (His church) even after their physical deaths. When Catholics pray to saints, they are reaching out to these lively, holy individuals to pray with them to God. We seek their intercession and guidance because of their new and intimate relationship with God.
While all people in heaven are saints by virtue of being made holy/sanctified by God, some are officially designated as having lived lives of heroic Christian virtue and are thus worthy of imitation and veneration (but not worship). Another way to explain the practice of praying to saints is by highlighting the part they play as role-models and sources of inspiration. We may for example ask St. Ignatius of Antioch, who stood strong and fearless while being mauled to death by wild beasts, to pray for us that we too would have his kind of courage and perseverance under persecution.
One instance in the New Testament Scriptures where we see the saints in heaven appealing for the saints in the tribulation is in Revelation 6:10, where we read, "How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?” Here, St. John records a vision of the saints in heaven are crying out for final justice for their brethren on earth as well as themselves. The idea here is that they are NOT unaware or unconcerned with the activities going on in time and on earth, even though they are in eternity.
Just as we would ask our brethren at church to pray for us for a new job, for sickness, or for anything, we can pray to those saints who have nothing but time to worship, pray, and serve the church here while they still have the opportunity.
These are helpful too: Prayer to Saints in Heaven; Why Catholics Pray to Saints
While all people in heaven are saints by virtue of being made holy/sanctified by God, some are officially designated as having lived lives of heroic Christian virtue and are thus worthy of imitation and veneration (but not worship). Another way to explain the practice of praying to saints is by highlighting the part they play as role-models and sources of inspiration. We may for example ask St. Ignatius of Antioch, who stood strong and fearless while being mauled to death by wild beasts, to pray for us that we too would have his kind of courage and perseverance under persecution.
One instance in the New Testament Scriptures where we see the saints in heaven appealing for the saints in the tribulation is in Revelation 6:10, where we read, "How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?” Here, St. John records a vision of the saints in heaven are crying out for final justice for their brethren on earth as well as themselves. The idea here is that they are NOT unaware or unconcerned with the activities going on in time and on earth, even though they are in eternity.
Just as we would ask our brethren at church to pray for us for a new job, for sickness, or for anything, we can pray to those saints who have nothing but time to worship, pray, and serve the church here while they still have the opportunity.
These are helpful too: Prayer to Saints in Heaven; Why Catholics Pray to Saints
OBJECTION # 3
"It is NOT okay to Confess our Sins to a Man (the priest)."
Proverbs 28:13
He who covers his sins will not prosper, But whoever confesses and forsakes them will have mercy.
"It is NOT okay to Confess our Sins to a Man (the priest)."
Proverbs 28:13
He who covers his sins will not prosper, But whoever confesses and forsakes them will have mercy.
Protestants often reference 1 Timothy 2:5, "For there is one God, and one mediator between God and men, the man Christ Jesus;" when trying to establish why we don't need a man or a priest in the confession of sins. Most Protestants embrace Sola Scriptura, which essentially means that if something is not found in the Bible, then it is forbidden in worship. But what does the Bible say about Confession of sins? Throughout the old Testament, the Israelites were instructed to confess their sins.
St. John the apostle writes, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” and St. James in his New Testament epistle speaks of confessing to other Christians: “Confess your sins to one another” (James 5:16). To continue this study, click the lnks below:
Confessing Sins to a Priest Worth the Read Here
- Leviticus 5:5-6; Numbers 5:6, 7: A person must confess their sins.
- Leviticus 16:21: Aaron confesses the sins of the Israelites over a goat.
St. John the apostle writes, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” and St. James in his New Testament epistle speaks of confessing to other Christians: “Confess your sins to one another” (James 5:16). To continue this study, click the lnks below:
Confessing Sins to a Priest Worth the Read Here
ADDITIONAL OBJECTIONS TO CATHOLIC TEACHING
Why Did Catholics ADD Books to God's Word?
To the question, "Why did Catholics ADD books to God's Word, the Bible, the answer is simple! They didn't! The fact is, Protestants after the Reformation, removed or took away books from the Bible that was already codified in A.D. 419 at the Council of Carthage.
Council of Carthage (A.D. 419)
Canon 24. (Greek xxvii.)
That nothing be read in church besides the Canonical Scripture
Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture.
But the Canonical Scriptures are as follows:
Canon 24. (Greek xxvii.)
That nothing be read in church besides the Canonical Scripture
Item, that besides the Canonical Scriptures nothing be read in church under the name of divine Scripture.
But the Canonical Scriptures are as follows:
- Genesis.
- Exodus.
- Leviticus.
- Numbers.
- Deuteronomy.
- Joshua the Son of Nun.
- The Judges.
- Ruth.
- The Kings, iv. books.
- The Chronicles, ij. books.
- Job.
- The Psalter.
- The Five books of Solomon.
- The Twelve Books of the Prophets.
- Isaiah.
- Jeremiah.
- Ezechiel.
- Daniel.
- Tobit.
- Judith.
- Esther.
- Ezra, ij. books.
- Macchabees, ij. books.
- The New Testament.
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