In the New Testament, the term “bishop” or its Greek equivalent ἐπίσκοπος (episkopos), meaning “overseer,” appears in several passages.

The English word “bishop” derives from the Greek word “episcopos”:

Episcopos > Episcop > Piscop > Biscop > Bishop

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Hebrews 8:13: “In speaking of a new covenant, he makes the first one obsolete.”

“Finally, He says to them: ‘Your new moons and your Sabbaths I cannot endure.’ You see what He means: it is not the present Sabbaths that are acceptable to Me, but the one which I have made, when, giving rest to all things, I shall make the beginning of an eighth day, that is, the beginning of another world.

Wherefore also we keep the eighth day with joyfulness, the day on which Jesus rose from the dead, and after He had appeared, ascended into the heavens.”

Epistle of Barnabas 15:8–9 (Ante-Nicene Fathers [ANF], Vol. 1, p. 147).

Why Christians Worship on Sunday Instead of Saturday

From a Christian viewpoint, the shift from worshiping on Saturday (the Jewish Sabbath) to Sunday (Christian Lord’s Day) is a profound theological and historical development rooted in the New Testament, early Church tradition, and the fulfillment of the Old Covenant in Christ.

Today, I’ll explore why Christians do not communal worship on Saturday but instead on Sunday, drawing on Sacred Scripture—particularly the New Testament—and the writings of early Church Fathers like Ignatius of Antioch and the author of the Epistle of Barnabas. We now belong to the New Testament and the New Creation in the New Adam, who is Jesus Christ.

Christ’s Resurrection and the Lord’s Day

The New Testament provides the foundational basis for Sunday worship, emphasizing Christ’s resurrection as the defining event that transforms the rhythm of Christian life. In the Gospel of Matthew, Jesus rises on “the first day of the week” (Matthew 28:1), which corresponds to Sunday in the Jewish reckoning of days beginning at sundown. Similarly, Mark 16:2 states, “And very early on the first day of the week, when the sun had risen, they went to the tomb,” and Luke 24:1 echoes, “But on the first day of the week, at early dawn, they went to the tomb.” John 20:1 reinforces this: “Now on the first day of the week Mary Magdalene came to the tomb early.” This consistent testimony across the Gospels identifies Sunday as the day of Christ’s triumph over death, a pivotal moment that Catholics see as inaugurating a new creation.

New Testament Witness

This resurrection significance extends to early Christian practice. Acts 20:7 records, “On the first day of the week, when we were gathered together to break bread, Paul talked with them.” The phrase “break bread” is widely understood in Catholic tradition as a reference to the Eucharist, the central act of worship. This gathering on Sunday reveals a shift from the Jewish Sabbath (Saturday) to a new day of Eucharistic worship tied to Christ’s rising. Likewise, 1 Corinthians 16:2 advises, “On the first day of every week, each of you is to put something aside and store it up,” indicating a regular Sunday collection during worship, further evidencing its liturgical prominence.

Revelation 1:10 adds a theological layer: “I was in the Spirit on the Lord’s Day.” Though not explicitly cited as “Sunday,” early Christians interpreted “the Lord’s Day” (kyriakē hēmera) as the first day of the week, commemorating Christ’s resurrection. The Didache (c. AD 70–120) and later Fathers confirm this usage. Thus, the New Testament establishes Sunday as the day when Christians gathered to celebrate the Eucharist and honor Christ’s victory, distinguishing it from the Jewish Sabbath.

Fulfillment of the Sabbath in Christ

The New Testament views the Sabbath—a commandment to rest on the seventh day (Exodus 20:8–11)—as part of the old creation and old covenant, fulfilled and transformed by Christ in the New Covenant.

Colossians 2:16–17 states, “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” Paul here identifies the Sabbath as a “shadow,” a prefigurement of the spiritual rest found in Christ, not a perpetual obligation for Christians.

Hebrews 4:9–10 deepens this: “So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his.” This “Sabbath rest” is eschatological, realized in Christ’s redemptive work, not tied to a specific day.

The Council of Jerusalem (Acts 15) further supports this shift. When debating whether Gentile converts must follow Mosaic Law, the apostles, led by Peter, ruled that only minimal requirements (e.g., abstaining from idolatry and immorality) were necessary, omitting Sabbath observance (Acts 15:28–29). This decision, authoritative for Christians, signals that the ceremonial laws, including the Saturday Sabbath, do not bind Christians.

Early Church Fathers: Ignatius of Antioch

Ignatius of Antioch (d. c. AD 108), a disciple of the Apostle John, provides early testimony to the abandonment of Saturday worship in favor of Sunday. In his Epistle to the Magnesians 9:1, he writes,

“If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death—whom some deny… how shall we be able to live apart from Him?” (ANF, Vol. 1, p. 62).

Ignatius contrasts the Jewish Sabbath with the Lord’s Day (Sunday), linking the latter to Christ’s resurrection as the source of new life. His phrase “no longer observing the Sabbath” explicitly rejects Saturday worship for Christians, emphasizing a theological shift rooted in Easter.
Ignatius’ context is anti-Judaizing: he warns against Christians reverting to Jewish practices, which he sees as denying Christ’s grace (Magnesians 8:1: “If we still live according to the Jewish law, we acknowledge that we have not received grace”). For Christians, Ignatius’ witness, as an Apostolic Father, carries weight, reflecting apostolic tradition that Sunday supplants Saturday as the day of worship.

Early Church Fathers: Epistle of Barnabas

The Epistle of Barnabas (c. AD 70–132), though not canonical, offers a sharp critique of literal Sabbath-keeping, reinforcing the Catholic view. In Barnabas 15:8–9, the author declares,

“Finally, He says to them: ‘Your new moons and your Sabbaths I cannot endure.’ You see what He means: it is not the present Sabbaths that are acceptable to Me, but the one which I have made, when, giving rest to all things, I shall make the beginning of an eighth day, that is, the beginning of another world. Wherefore also we keep the eighth day with joyfulness, the day on which Jesus rose from the dead” (ANF, Vol. 1, p. 147).

Citing Isaiah 1:13, the author argues that God rejects the Jewish Sabbath, reinterpreting it as an eschatological rest fulfilled in Christ. The “eighth day” (Sunday, following the seventh-day Sabbath) symbolizes this new era, aligning with resurrection theology.

Christians observe this as evidence of an early Christian consensus that Saturday worship is obsolete, replaced by Sunday’s celebration of the “new world” begun in Christ. While Barnabas is polemical and not magisterial, its influence on early theology underscores the shift away from Judaizing practices.

Theological Rationale: Sunday as the Day of the New Creation

Christian doctrine ties Sunday worship to the concept of a “new creation.” Just as God rested on the seventh day after creating the world (Genesis 2:2–3), Christ’s resurrection on the first day marks the renewal of a new creation. Christ fulfills the Sabbath’s purpose—rest and communion with God—in a new context, as Christ’s victory over sin and death (Romans 6:4) surpasses the old order.

The Church Fathers amplify this. Ignatius’ “life has sprung up again” (Magnesians 9) and Barnabas’ “beginning of another world” (15:8) echo 2 Corinthians 5:17: “If anyone is in Christ, he is a new creation.” Sunday thus becomes the day when Catholics celebrate this renewal through the Mass, which re-presents Christ’s sacrifice and resurrection.

Traditional Witness and Authority

Historically, Christian Sunday communal worship emerged early, as seen in Acts 20:7 and 1 Corinthians 16:2, and was codified by Church authority. The Council of Laodicea (c. AD 363–364), Canon 29, later declared, “Christians must not judaize by resting on the Sabbath, but must work on that day… preferring in honor the Lord’s Day” (NPNF, Series 2, Vol. 14, p. 148). This reflects a Catholic reliance on apostolic tradition and the Magisterium to interpret Scripture, per 2 Thessalonians 2:15: “Stand firm and hold to the traditions that you were taught by us.”

Conclusion for Christians

Christians worship on Sunday, not Saturday, because the New Testament establishes it as the day of Christ’s resurrection (Matthew 28:1, Acts 20:7), fulfilling the Sabbath’s shadow (Colossians 2:16–17) in a New Covenant of grace (Acts 15). Fathers such as Ignatius of Antioch confirm this shift, rejecting Sabbath observance for the Lord’s Day (Magnesians 9:1), while Barnabas redefines rest as an eschatological reality celebrated on the “eighth day” (15:8–9). Theologically, Sunday honors the new creation in Christ, a truth the Catholic Church, guided by apostolic authority, has upheld since the resurrection of Christ. For Christians, this is not a rejection of the Sabbath’s sanctity but its transformation into a higher celebration of redemption, lived out each Sunday in the Eucharist.

Are you interested in going deeper? Please sign up for my online Theology course at: nsti.com.

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1. Didache
2. Epistle of Clement of Rome
3. Epistle of Barnabas

Brief history of the Epistle of Barnabas:

1. The Epistle of Barnabas dates between AD 70 and AD 135 with an attribution to the Apostle Barnabas, the co-missionary with the Apostle Paul. “When the apostles Barnabas and Paul had heard, rending their clothes, they leaped out among the people, crying.” (Acts 14:13) Barnabas speaks of the Jerusalem temple being destroyed, an event that happened in AD 70.
2. Barnabas is quite familiar with New Testament literature and he refers to or cites Matthew, John, Romans, 1 Corinthains, Hebrews, and 1 Peter.
3. The complete text of Barnabas is preserved in the 4th-century Codex Sinaiticus. It appears at the end of the New Testament, following the Book of Revelation and before the Shepherd of Hermas.
4. Some early Fathers of the Church ascribed it to the Barnabas mentioned in the Acts of the Apostles. Early Egyptian Christians, namely Clement of Alexandria, Origen, and Didymus the Blind quoted from Barnabas. May scholars today attribute it to an otherwise unknown early Christian teacher. I personally believe it was written by Saint Barnabas, who appears in Acts. The theological argument corresponds closely to the theology of Paul’s Galatians and Hebrews (yes, I also believe Paul is the author of Hebrews with Luke as a writer).

Who is the Evil Angel?

Barnabas on the Deception of Food Laws

1. Swine: Forgetfulness of God and ingratitude
2. Eagle, Hawk, Kite, Crow: Stealing dead meat as injustice, oppression, and greed
3. Fish Without Scales: Instability and wickedness living at the bottom in darkness
4. Rabbit: Sexual immorality, pederasty and promiscuity
5. Hyena: Sexual perversion and transgenderism
6. Weasel: Sins of the mouth, such as slander and oral sodomy

Is the Evil Angel the Demiurge or Satan?

Satan as Evil Angel

The post Who is the Evil Angel in the Epistle of Barnabas? Are the Rabbis Satanic? appeared first on Taylor Marshall.

1. Baruch
2. Tobit,
3. 1 Maccabees,
4. 2 Maccabees
5. Judith
6. Ecclesiasticus (also known as Sirach)
7. Wisdom
8. In addition, the Septuagint Old Testament contains extra chapters and verses for Daniel and Esther

Christ and the Apostles

For example, in John 10:36, our Lord Jesus Christ accepts the inspiration of 2 Maccabees as He analogizes the Hanukkah consecration to His own consecration to the Father in 1 Macc. 4:36.

Christ our Lord also accepts Tobit, as His parable on the seven brothers who die in the context of marriage (Matt. 22:25; Mark 12:20; Luke 20:29) refers back to the details about the seven brothers who die after marriage in Tobit 3:8 and 7:11.

Saint Paul also quotes the book of Wisdom in Romans 1 when he discusses the depravity of worshipping creation in the form of men, birds, animals and reptiles. (See Wisdom 11:15;12:24-27;13:10;14:8). Moreover, Wisdom 14:24-27 describes how sexual degeneracy follows this idolatry. It’s easy to see that Paul had the book of Wisdom open before him when he wrote Romans, or had it memorized.

Dead Sea Scrolls

It was long assumed the Deuterocanonical books were Greek additions to the Hebrew Old Testament. However, the Dead Sea Scrolls discovery has proved that these books had Hebrew originals and were widely read and circulated by Jews before Christ.

1. The Book of Sirach, whose Hebrew text was already known from the Cairo Geniza, has been found in two of the Dead Sea Scrolls (2QSir or 2Q18, 11QPs_a or 11Q5) in Hebrew.
2. The Hebrew scroll of Sirach has been found in Masada (MasSir).
3. Five fragments from the Book of Tobit have been found in Qumran written in Aramaic and in one written in Hebrew (papyri 4Q, nos. 196–200).
4. The Letter of Jeremiah, which is Baruch chapter 6, has been found in cave 7 (papyrus 7Q2) in Greek.

Early Councils

The Council of Rome (AD 382), Synod of Hippo (AD 393), followed by the Council of Carthage (AD 397) and the Council of Carthage (AD 419) affirm the exact canon received today by the Roman Catholic Church:

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, Kings IV books [1 Samuel, 2 Samuel, 1 Kings, 2 Kings], Chronicles II books, 150 Psalms, three books of Solomon [Proverbs, Ecclesiastes, Song of Songs], Wisdom, Ecclesiasticus, Isaiah, Jeremiah with Cinoth i.e. his lamentations, Ezechiel, Daniel, Hosea, Amos, Micah, Joel, Obadiah, Jonah, Nahum, Habbakuk Zephaniah, Haggai, Zechariah, Malachi, Job, Tobit, Esdras II books [Ezra, Nehemiah], Ester, Judith, Maccabees II books.

Early Church Fathers

The Christians that lived after the Apostles and the subsequent Church Fathers also accepted these books:

1. Epistle of Barnabas
2. Didache
3. Clement of Rome
4. Polycarp of Smyrna
5. Irenaeus of Lyons
6. Tertullian
7. Clement of Alexndria
8. Origen of Alexandria
9. Hippolytus of Rome
10. Cyprian of Carthage
11. Cyril of Jersualem
12. Athanasius of Alexandria
13. Basil the Great
14. Gregory Nazianzus
15. Gregory Nyssa
16. Hilary of Poitiers
17. Ambrose of Milan
18. Damasus of Rome
19. Augustine of Hippo
20. John Chrysostom

Church Fathers Citing the Deuterocanonical Books:

Below are all the quotations of the Church Fathers citing the deuterocanonical books. This extensive list was paintstakenly compiled by “Scripture Catholic” and can be found at this link.

Here begins the list:

“What, then, again says the prophet? ‘The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb,'[Ps. 22:17,118:12] and ‘upon my garment they cast lots'[Ps. 22:19]. Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, ‘Woe to their soul, because they have counselted an evil counsel against themselves[Isa. 3:9,] saying, Let us bind the just one, because he is displeasing to us'[Wisdom 2:12]. And Moses also says to them, ‘Behold these things, saith the Lord God: Enter into the good land which the Lord sware tto give to Abraham, and Isaac, and Jacob, and inherit ye it, a land flowing with milk and honey'[Ex. 33:1, Lev. 20:24].” Epistle of Barnabas, 6 (A.D. 74).

“Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie. Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might He established all things, and by His word He can overthrow them. ‘Who shall say unto Him, What hast thou done ? Or, who shall resist the power of His strength?'[Wisdom 12:12,ll:22] When and as He pleases He will do all things, and none of the things determined by Him shall pass away? All things are open before Him, and nothing can be hidden from His counsel. ‘The heavens declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.'[Ps. 19:1-3].” Clement of Rome,To the Corinthians, 27:5 (c. A.D. 80).

“‘Be just in your judgement’ [Deut 1:16,17 Prov 31:9] make no distinction between man and man when correcting transgressions. Do not waver in your decision. ‘Do not be one that opens his hands to receive, but shuts them when it comes to giving’ [Sirach 4:31].” Didache, 4:3-5 (A.D. 90).

“Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because ‘alms delivers from death'[Tobit 4:10,12:9]. Be all of you subject one to another? [1 Pt 5:5] having your conduct blameless among the Gentiles,’ [1 Pt 2:12] that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! [Isa 52:5] Teach, therefore, sobriety to all, and manifest it also in your own conduct.” Polycarp, To the Phillipians, 10 (A.D. 135).

“Melito to his brother Onesimus, greeting: Since thou hast often, in thy zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and hast also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing thy zeal for the faith, and thy desire to gain information in regard to the word, and knowing that thou, in thy yearning after God, esteemest these things above all else, struggling to attain eternal salvation. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to thee as written below. Their names are as follows: Of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song off Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books.” Melito of Sardes, Fragment in Eusebius’ Ecclesiatical History, 4:26 (A.D. 177).

“Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, ‘No man sees us,’ shall be convicted by the Word, who does not judge after outward appearance (secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: ‘O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust perverted thy heart'[Daniel 13:56-Susanna]. Thou that art waxen old in wicked days, now thy sins which thou hast committed aforetime are come to light; for thou hast pronounced false judgments, and hast been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord saith, The innocent and the righteous shalt thou not slay’ [Daniel 13:52-53-Susanna]. Of whom also did the Lord say: “But if the evil servant shall say in his heart, My lord delayeth his coming, and shall begin to smite the man-servants and maidens, and to eat and drink and be drunken; the lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the unbelievers.’ [Matt 24:48].” Irenaeus, Against Heresies, IV:26:3 (A.D. 180).

“For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one. For it is in reference to them that the prophet says: ‘And those that are left shall multiply upon the earth,’ And Jeremiah the prophet has pointed out, that as many believers as God has prepared for this purpose, to multiply those left upon earth, should both be under the rule of the saints to minister to this Jerusalem, and that [His] kingdom shall be in it, saying, “Look around Jerusalem towards the east, and behold the joy which comes to thee from God Himself. Behold, thy sons shall come whom thou hast sent forth: they shall come in a band from the east even unto the west, by the word of that Holy One, rejoicing in that splendour which is from thy God. O Jerusalem, put off thy robe of mourning and of affliction, and put on that beauty of eternal splendour from thy God. Gird thyself with the double garment of that righteousness proceeding from thy God; place the mitre of eternal glory upon thine head. For God will show thy glory to the whole earth under heaven. For thy name shall for ever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the east, and behold thy sons from the rising of the sun, even to the west, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from thee, while they were drawn away by the enemy. God shall bring them in to thee, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendour, with the pity and righteousness which proceeds from Him.'[Baruch 4:36-5:9].” Irenaeus, Against Heresies, V:35:1 (A.D. 180).

“For, when one reads of God as being ‘the searcher and witness of the heart’ [Wisdom 1:6]; when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, ‘Why think ye evil in your hearts?'[Matt 9:4] when David prays ‘Create in me a clean heart, O God'[Ps 51:12], and Paul declares, ‘With the heart man believeth unto righteousness,'[Romans 10:10] and John says, ‘By his own heart is each man condemned’[1 John 3:20]; when, lastly, ‘he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart’ [Matt 5:28],–then both points are cleared fully up, that there is a directing faculty of the soul…” Tertullian, On the Soul, 15 (A.D. 197).

“[New Testament books…] The Epistle of Jude, indeed, and two belonging to the above-named John–or bearing the name of John–are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour.” Muratorian Fragment (A.D. 200).

“Our instruction comes from ‘the porch of Solomon,’ who had himself taught that ‘the Lord should be sought in simplicity of heart'[Wisdom 1:1].” Tertullian, Prescription Against the Heretics, 7 (A.D. 200).

“For they remembered also the words of Jeremias writing to those over whom that captivity was impending: ‘And now ye shall see borne upon men’s shoulders the gods of the Babylonians, of gold and silver and wood, causing fear to the Gentiles. Beware, therefore, that ye also do not be altogether like the foreigners, and be seized with fear while ye behold crowds worshipping those gods before and behind, but say in your mind, Our duty is to worship Thee, O Lord'[Baruch 6:3]. Therefore, having got confidence from God, they said, when with strength of mind they set at defiance the king’ s threats against the disobedient: ‘There is no necessity for our making answer to this command of yours. For our God whom we worship is able to deliver us from the furnace of fire and from your hands; and then it will be made plain to you that we shall neither serve your idol, nor worship your golden image which you have set up'[Daniel 3:16]’” Tertullian, Scorpiace, 8 (A.D. 205).

“At this stage some rise up, saying that the Lord, by reason of the rod, and threatening, and fear, is not good; misapprehending, as appears, the Scripture which says, ‘And he that feareth the Lord will turn to his heart'[Sirach 21:6], and most of all, oblivious of His love, in that for us He became man. For more suitably to Him, the prophet prays in these words: ‘Remember us, for we are dust'[Ps 103:14]; that: is, Sympathize with us; for Thou knowest from personal experience of suffering the weakness of the flesh. In this respect, therefore, the Lord the Instructor is most good and unimpeachable, sympathizing as He does from the exceeding greatness of His love with the nature of each man. ‘For there is nothing which the Lord hates'[Wisdom 11:24]. For assuredly He does not hate anything, and yet wish that which He hates to exist Nor does He wish anything not to exist, and yet become the cause of existence to that which He wishes not to exist. Nor does He wish anything not to exist which yet exists. If, then, the Word hates anything, He does not wish it to exist. But nothing exists, the cause of whose existence is not supplied by God. Nothing, then, is hated by God, nor yet by the Word. For both are one–that is, God. For He has said, ‘In the beginning the Word was in God, and the Word was God'[John 1:1].’” Clement of Alexandria, The Instructor, I:8 (A.D. 202).

“And again He says, ‘Come all to Me, who labour, and are heavy laden, and I will give you rest'[Matt 11:28]; and that which is added the Lord speaks in His own person. And very clearly He calls to goodness by Solomon, when He says, ‘Blessed is the man who hath found wisdom, and the mortal who hath found understanding'[Prov 3:13]. ‘For the good is found by him who seeks it, and is wont to be seen by him who has found it'[Prov 2:4,5;3:15]. By Jeremiah, too, He sets forth prudence, when he says, ‘Blessed are we, Israel; for what is pleasing to God is known by us'[Baruch 4:4]–and it is known by the Word, by whom we are blessed and wise. For wisdom and knowledge are mentioned by the same prophet, when he says, ‘Hear, O Israel, the commandments of life, and give ear to know understanding.'[Baruch 3:9] By Moses, too, by reason of the love He has to man, He promises a gift to those who hasten to salvation. For He says, ‘And I will bring you into the good land, which the Lord sware to your fathers’ [Deut 31:20].” Clement of Alexandria, The Instructor ,I:8 (A.D. 202).

“[H]aving heard the Scripture which says, ‘Fasting with prayer is a good thing'[Tobit 12:8].” Clement of Alexandria, The Stromata, 6:12 (A.D. 202).

“But they said, ‘We will not come forth: neither will we do the king’s commandment; we will die in our innocency: and he slew of them a thousand souls'[1 Macc 2:33]. The things, therefore, which were spoken to the blessed Daniel are fulfilled: ‘And my servants shall be afflicted, and shall fall by famine, and by sword, and by captivity'[Dan. 11:33]. Daniel, however, adds: ‘And they shall be holpen with a little help.’ For at that time Matthias arose, and Judas Maccabaeus, and helped them, and delivered them from the hand of the Greeks.” Hippolytus, Commentary on Daniel, 2:32 (A.D. 204).

“What is narrated here, happened at a later time, although it is placed before the first book at the beginning of the book [of Daniel]. For it was a custom with the writers to narrate many things in an inverted order in their writings…To all these things, therefore, we ought to give heed, beloved, fearing lest any one be overtaken in any transgression, and risk the loss of his soul, knowing as we do that God is the Judge of all; and the Word Himself is the Eye which nothing that is done in the world escapes. Therefore, always watchful in heart and pure in life, let us imitate Susannah.” Hippolytus, Commentary on Daniel, 6:1,61 (A.D. 204).

“‘For even now the angel of God.’ He shows also, that when Susannah prayed to God, and was heard, the angel was sent then to help her, just as was the case in the instance of Tobias [Tobit 3:17] and Sara. For when they prayed, the supplication of both of them was heard in the same day and the same hour, and the angel Raphael was sent to heal them both.” Hippolytus, Commentary on Daniel, 6:55 (A.D. 204).

“‘[T]he prophet says, “The ungodly said, reasoning with themselves, but not aright,” that is, about Christ, “Let us lie in wait for the righteous, because he is not for our turn, and he is clean contrary to our doings and words, and upbraideth us with our offending the law, and professeth to have knowledge of God; and he calleth himself the Child of God'[Wisdom 2:1,12,13]. And then he says, ‘He is grievous to us even to behold; for his life is not like other men’s, and his ways are of another fashion. We are esteemed of him as counterfeits, and he abstaineth from our ways as from filthiness, and pronounceth the end of the just to be blessed [Wisdom 2:15,16].” Hippolytus, Against the Jews ,65 (ante A.D. 235).

“But the case stands not thus; for the Scriptures do not set forth the matter in this manner. But they make use also of other testimonies, and say, Thus it is written: ‘This is our God, and there shall none other be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant (son), and to Israel His beloved. Afterward did He show Himself upon earth, and conversed with men'[Baruch 3:25-38].” Hippolytus, Against the Noetus, 2 (A.D. 210).

“But that we may believe on the authority of holy Scripture that such is the case, hear how in the book of Maccabees, where the mother of seven martyrs exhorts her son to endure torture, this truth is confirmed; for she says, ‘ ask of thee, my son, to look at the heaven and the earth, and at all things which are in them, and beholding these, to know that God made all these things when they did not exist'[2 Maccabees 7:28].” Origen, Fundamental Principles, 2:2 (A.D. 230).

“[T]he Wisdom of Solomon, a work which is certainly not esteemed authoritative by all. In that book, however, we find written as follows: “For thy almighty hand, that made the world out of shapeless matter, wanted not means to send among them a multitude of bears and fierce lions'[Wisdom 11:17].” Origen, Fundamental Principles, 2:2 (A.D. 230).

“‘It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two; corresponding with the number of their letters.’ Farther on he says: ‘The twenty-two books of the Hebrews are the following: That which is called by us Genesis, but by the Hebrews, from the beginning of the book, Bresith, which means, ‘In the beginning’; Exodus, Welesmoth, that is, ‘These are the names’; Leviticus, Wikra, ‘And he called’; Numbers, Ammesphekodeim; Deuteronomy, Eleaddebareim, ‘ These are the words’; Jesus, the son of Nave, Josoue ben Noun; Judges and Ruth, among them in one book, Saphateim; the First and Second of Kings, among them one, Samouel, that is, ‘The called of God’; the Third and Fourth of Kings in one, Wammelch David, that is, ‘The kingdom of David’; of the Chronicles, the First and Second in one, Dabreiamein, that is, ‘Records of days’; Esdras, First and Second in one, Ezra, that is, ‘An assistant’; the book of Psalms, Spharthelleim; the Proverbs of Solomon, Me-loth; Ecclesiastes, Koelth; the Song of Songs (not, as some suppose, Songs of Songs), Sir Hassirim; Isaiah, Jessia; Jeremiah, with Lamentations and the epistle in one, Jeremiah[Baruch 6]; Daniel, Daniel; Ezekiel, Jezekiel; Job, Job; Esther, Esther. And besides these there are the Maccabees, which are entitled Sarbeth Sabanaiel.” Origen, Canon of the Hebrews, Fragment in Eusebius’ Church History, 6:25 (A.D. 244).

“[A]s is written in the book of Tobit: ‘It is good to keep close the secret of a king, but honourable to reveal the works of God'[Tobit 12:7],–in a way consistent with truth and God’s glory, and so as to be to the advantage of the multitude.” Origen, Against Celsus, 5:19 (A.D. 248).

“But he ought tp know that those who wish to live according to the teaching of Sacred Scripture understand the saying, ‘The knowledge of the unwise is as talk without sense'[Sirach 21:18], and have learnt ‘to be ready always to give an answer to everyone that asketh us a reason for the hope that is in us'[1 Pt 3:15].” Origen, Against Celsus, 7:12 (A.D. 248).

“In the Gospel according to John: ‘No one can receive anything, except it were given him from heaven'[John 3:27]. Also in the first Epistle of Paul to the Corinthians: ‘For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it?'[1 Cor 4:7]. Also in the first of Kings: ‘Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge.'[1 Sam 2:4] Also in the same place: ‘The bow of the mighty men has been made weak, and the weak are girt about with strength'[1 Sam 2:5]. Of this same thing in the Maccabees: ‘It is just to be subjected to God, and that a mortal should not think things equal to God'[2 Macc 9:12]. Also in the same place: ‘And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished'[1 Macc 2:62,63].” Cyprian, Treatises, 12:3:4 (A.D. 248).

“In Genesis: ‘And God, tempted Abraham, and said to him, Take thy only son whom thou lovest, Isaac, and go into the high land, and offer him there as a burnt-offering on one of the mountains of which I will tell thee'[Gen 22:1,2]. Of this same thing in Deuteronomy: ‘The Lord your God proveth you, that He may know if ye love the Lord your God with all your heart, and with all your soul’[Deut 13:3]. Of this same thing in the Wisdom of Solomon: ‘Although in the sight of men they suffered torments, their hope is full of immortality; and having been in few things distressed, yet in many things they shall be happily ordered, because God tried them, and found them worthy of Himself. As gold in the furnace He proved them, and as a burnt-offering He received them. And in their time there shall be respect of them; they shall judge the nations, and shall rule over the people; and their Lord shall reign for ever'[Wisdom 3:4-8]. Of this same thing in the Maccabees: ‘Was not Abraham found faithful in temptation, and it was accounted unto him for righteousness?'[1 Macc 2:52].” Cyprian, Treatises, 12:3:15 (A.D. 248).

“For since it is written, ‘God did not make death, neither hath He pleasure in the destruction of the living'[Wisdom 1:13].” Cyprian, Epistle 51/55:22 (A.D. 252).

“[T]his the faith of the sacred Scripture assures us, and in telling us how such as these prayed, gives an example which we ought to follow in our prayers, in order that we may be such as they were: ‘Then these three,’ it says, ‘as if from one mouth sang an hymn, and blessed the Lord'[3 Youths-Daniel 3:51].” Cyprian, Treatise 4,8 (A.D. 252).

“And thus Holy Scripture instructs us, saying, ‘Prayer is good with fasting and almsgiving'[Tobit 12:8].” Cyprian, Treatise 4,32 (A.D. 252).

“Holy Scripture teaches and forewarns, saying, ‘My son, when thou comest to the service of God, stand in righteousness and fear, and prepare thy soul for temptation'[Sirach 2:1,4]. And again: ‘In pain endure, and in thy humility have patience; for gold and silver is tried in the fire, but acceptable men in the furnace of humiliation.[Sirach 2:5].” Cyprian, Treatise 7,9 (A.D. 252).

“In all these cases consider whether it would not be well to remember the words, ‘Thou shalt not remove the ancient landmarks which thy fathers have set.’ Nor do I say this because I shun the labour of investigating the Jewish Scriptures, and comparing them with ours, and noticing their various readings. This, if it be not arrogant to say it, I have already to a great extent done to the best of my ability, labouring hard to get at the meaning in all the editions and various readings; while I paid particular attention to the interpretation of the Seventy, lest I might to be found to accredit any forgery to the Churches which are under heaven, and give an occasion to those who seek such a starting-point for gratifying their desire to slander the common brethren, and to bring some accusation against those who shine forth in our community.” Origen, To Africanus, 5 (defending the canonicity of Susanna [Daniel 13], Bel and the Dragon[Daniel 14], the prayers of Azarias[Daniel 3], and the hymn of praise of the three youths in the fiery furnace[Daniel 3]) (ante A.D. 254).

“And I make it my endeavour not to be ignorant of their various readings, lest in my controversies with the Jews I should quote to them what is not found in their copies, and that I may make some use of what is found there, even although it should not be in our Scriptures. For if we are so prepared for them in our discussions, they will not, as is their manner, scornfully laugh at Gentile believers for their ignorance of the true reading as they have them.” Origen, To Africanus, 5 (defending the canonicity of Susanna [Daniel 13], Bel and the Dragon[Daniel 14], the prayers of Azarias[Daniel 3], and the hymn of praise of the three youths in the fiery furnace[Daniel 3]) (ante A.D. 254).

“And, forsooth, when we notice such things, we are forthwith to reject as spurious the copies in use in our Churches, and enjoin the brotherhood to put away the sacred books current among them, and to coax the Jews, and persuade them to give us copies which shall be untampered with, and free from forgery! Are we to suppose that that Providence which in the sacred Scriptures has ministered to the edification of all the Churches of Christ, had no thought for those bought with a price, for whom Christ died.” Origen, To Africanus, 4 (defending the canonicity of Susanna [Daniel 13], Bel and the Dragon [Daniel 14], the prayers of Azarias[Daniel 3], and the hymn of praise of the three youths in the fiery furnace[Daniel 3]) (ante A.D. 254).

“[T]hat they worship Him alone, saying: ‘O king Nebuchodonosor, there is no need for us to answer thee in this matter. For the God whom we serve is able to deliver us out of the furnace of burning fire; and He will deliver us from thy hands, O king. And if not, be it known unto thee, that we do not serve thy gods, and we do not adore the golden image which thou hast set up'[Dan 3:16-18]. And Daniel, devoted to God, and filled with the Holy Spirit, exclaims and says: ‘I worship nothing but the Lord my God, who founded the heaven and the earth'[Dan 14:5 Bel & Dragon]. Tobias also, although under a royal and tyrannical slavery, yet in feeling and spirit free, maintains his confession to God, and sublimely announces both the divine power and majesty, saying: ‘In the land of my captivity I confess to Him, and I show forth His power in a sinful nation'[Tobit 13:6].” Cyprian, Treatises, 11:11 (A.D. 257).

“Also in Daniel: ‘There was a man dwelling in Babylon whose name was Joachim; and he took a wife by name Susanna, the daughter of Helchias, a very beautiful woman, and one that feared the Lord. And her parents were righteous, and taught their daughter according to the law of Moses'[Susanna-Daniel 13:1-3]. Moreover, in Daniel: ‘And we are lowly this day in all the earth because of our sins, and there is not at this time any prince, or prophet, or leader, or burnt-offering, or oblation, or sacrifice, or incense, or place to sacrifice before Thee, and to find mercy from Thee. And yet in the soul and spirit of lowliness let us be accepted as the burnt-offerings of rams and bulls, and as it were many thousands of lambs which are fattest. If our offering may be made in Thy presence this day, their power shall be consumed, for they shall not be ashamed who put their trust in Thee. And now we follow with our whole heart, and we fear and seek Thy face. Give us not over unto reproach, but do with us according to Thy tranquility, and according to the multitude of Thy mercy deliver us'[3 Youths-Daniel 3:37-43].” Cyprian, Testimonies, 20 (ante A.D. 258).

“But listen to the divine oracles: ‘The works of the Lord are in judgment; from the beginning, and from His making of them, He disposed the parts thereof. He garnished His works for ever, and their principles unto their generations'[Sirach 16:24-25].” Dionysius the Great, On Nature, 3 (ante A.D. 265).

“He is a Spirit–for says He, ‘God is a Spirit'[John 4:24]–fittingly again is Christ called Breath; for ‘He,’ saith He, ‘is the breath of God’s power'[Wisdom 7:25].” Dionysius the Great, To Dionsyius of Rome, 4 (ante A.D. 265).

“Solomon also shows that it is the Word of God, and no other, by whose hands these works of the world were made. ‘I,’ He says, ‘came forth out of the mouth of the Most High before all creatures: I caused the light that faileth not to arise in the heavens, and covered the whole earth with a cloud. I have dwelt in the height, and my throne is in the pillar of the cloud'[Sirach 24:3-5].” Lactanius, Institutions, 4:8 (A.D. 310).

“Therefore, I do not think men ought to be considered pious who presume to investigate this subject, in disobedience to the injunction, ‘Seek not what is too difficult for thee, neither enquire into what is too high for thee'[Sirach 3:21]. For if the knowledge of many other things incomparably inferior is beyond the capacity of the human mind, and cannot therefore be attained, as has been said by Paul, ‘Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared far them that lave Him'[1 Cor 2:9], and as God also said to Abraham, that the stars could not be numbered by him; and it is likewise said,’ Who shall number the grains of sand by the sea-shore, or the drops of rain?'[Sirach 1:2].” Alexander of Alexandria, To brother Alexander, fragment in Theodoret of Cyrus’ Ecclesiastical History, 1:3 (A.D. 324).

“For this was accomplished at that time, when the venerable and aged Eleazar was slain, and the sons of the blessed Samuna, seven in number [2 Maccabees 6:18-31], and when Judas (Maccabeus) and his brethren were struggling on behalf of their people [2 Maccabees 5:27].” Aphraates the Persian Sage, Demonstrations, 5:19 (A.D. 345).

“He leads away to himself the wealthy, the sons of luxury; And ‘they leave their possessions as the waves of the sea'[Sirach 29:17].” Aphraates the Persian Sage, Demonstrations, 22:7 (A.D. 345).

“Of these read the two and twenty books, but have nothing to do with the apocryphal writings. Study earnestly these only which we read openly in the Church. Far wiser and more pious than thyself were the Apostles, and the bishops of old time, the presidents of the Church who handed down these books. Being therefore a child of the Church, trench thou not upon its statutes. And of the Old Testament, as we have said, study the two and twenty books, which, if thou art desirous of learning, strive to remember by name, as I recite them. For of the Law the books of Moses are the first five, Genesis, Exodus, Leviticus, Numbers, Deuteronomy. And next, Joshua the son of Nave, and the book of Judges, including Ruth, counted as seventh. And of the other historical books, the first and second books of the Kings are among the Hebrews one book; also the third and fourth one book. And in like manner, the first and second of Chronicles are with them one book; and the first and second of Esdras are counted one. Esther is the twelfth book; and these are the Historical writings. But those which are written in verses are five, Job, and the book of Psalms, and Proverbs, and Ecclesiastes, and the Song of Songs, which is the seventeenth book. And after these come the five Prophetic books: of the Twelve Prophets one book, of Isaiah one, of Jeremiah one, including Baruch [1-5] and Lamentations and the Epistle[of Jeremiah-Baruch 6]; then Ezekiel, and the Book of Daniel, the twenty-second of the Old Testament.” Cyril of Jerusalem, Catechetical Lectures, 4:33 (A.D. 350).

“The Divine Nature then it is impossible to see with eyes of flesh: but from the works, which are Divine, it is possible to attain to some conception of His power, according to Solomon, who says, ‘For by the greatness and beauty of the creatures proportionably the Maker of them is seen'[Wisdom 13:5]. He said not that from the creatures the Maker is seen, but added proportionably. For God appears the greater to every man in proportion as he has grasped a larger survey of the creatures: and when his heart is uplifted by that larger survey, he gains withal a greater conception of God. Wouldest thou learn that to comprehend the nature of God is impossible? The Three Children in the furnace of fire, as they hymn the praises of God, say ‘Blessed art thou that beholdest the depths, and sittest upon the Cherubim'[Daniel 3:55-Three Youths].” Cyril of Jerusalem, Catechetical Lectures, 9:2,3 (A.D. 350).

“[L]earn from this instance the mightiness of God: for ‘He hath numbered the drops of rain'[Job 26:27], which have been poured down on all the earth, not only now but in all time. The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze steadfastly upon the sun, and then curiously scan the Lord of the sun. ‘Seek not the things that are too deep for thee, neither search out the things that are above thy strength: what is commanded thee, think thereupon'[Sirach 3:20,21].” Cyril of Jerusalem, Catechetical Lectures, 6:4 (A.D. 350).

“Hear the Prophet saying, ‘This is our God, none other shall be accounted of in comparison with Him. He hath found out every way of knowledge, and given it to Jacob His servant, and to Israel His beloved. Afterwards He[she] was seen on earth, and conversed among men'[Baruch 3:36-38].” Cyril of Jerusalem, Catechetical Lectures, 9:15 (A.D. 350).

“He says to Daniel; young though thou be, convict old men infected with the sins of youth; for it is written, ‘God raised up the Holy Spirit upon a young stripling'[Daniel 13:45-Susanna].” Cyril of Jerusalem, Catechetical Lectures, 16:31 (A.D. 350).

“For when they speak against the ascension of the Saviour, as being impossible, remember the account of the carrying away of Habakkuk: for if Habakkuk was transported by an Angel, being carried by the hair of his head[Daniel 14-Bel & the Dragon], much rather was the Lord of both Prophets and Angels, able by His own power to make His ascent into the Heavens on a cloud from the Mount of Olives.” Cyril of Jerusalem, Catechetical Lectures, 14:25 (A.D. 350).

“[T]he sacred writers to whom the Son has revealed Him, have given us a certain image from things visible, saying, ‘Who is the brightness of His glory, and the Expression of His Person;'[Heb 1:3] and again, ‘For with Thee is the well of life, and in Thy light shall we see lights;'[Ps 36:9] and when the Word chides lsrael, He says, ‘Thou hast forsaken the Fountain of wisdom'[Baruch 3:12]; and this Fountain it is which says, ‘They have forsaken Me the Fountain of living waters'[Jer 2:13].” Athanasius, Defense of the Nicene Faith, 2:12 (A.D. 351).

“[F]or it is written of the other, ‘The foolish person will speak foolishness’ [Is 32:6 LXX]; but of these, ‘Ask counsel of all that are wise'[Tobit 4:18].” Athanasius, Defense before Constantius, 17 (A.D. 357).

“The Lord is now making trial of your love for Him. Now there is an opportunity for you, through your patience, to take the martyr’s lot. The mother of the Maccabees [2 Maccabees 7] saw the death of seven sons without a sigh, without even shedding one unworthy tear.” Basil, To the Wife of Nectarius, Epistle 6:2 (A.D. 358).

“They say that the Father has prescience of all things, as the blessed Susanna says, ‘O eternal God, that knowest secrets, and knowest all things before they be'[Daniel 13:42-Susanna].” Hilary of Poitiers, On the Trinity, 4:8 (A.D. 359).

“As you have listened already to Moses and Isaiah, so listen now to Jeremiah inculcating the same truth as they:–‘This is our God, and there shall be none other likened unto Him, Who hath found out all the way of knowledge, and hath given it unto Jacob His servant and to Israel His beloved. Afterward did He shew Himself upon earth and dwelt among men'[Baruch 3:36-38]. Hilary of Poitiers, On the Trinity, 4:42 (A.D. 359).

“Such suggestions are inconsistent with the clear sense of Scripture. For all things, as the Prophet says[2 Maccabees 7:28], were made out of nothing; it was no transformation of existing things, but the creation into a perfect form of the non-existent.” Hilary of Poitiers, On the Trinity, 4:16 (A.D. 359).

“Then, while the devout soul was baffled and astray through its own feebleness, it caught from the prophet’s voice this scale of comparison for God, admirably expressed, ‘By the greatness of His works and the beauty of the things that He hath made the Creator of worlds is rightly discerned'[Wisdom 13:5].” Hilary of Poitiers, On the Trinity, 1:7 (A.D. 359).

” And where the sacred writers say, Who exists before the ages,’ and ‘By whom He made the ages,'[Heb 1:2] they thereby as clearly preach the eternal and everlasting being of the Son, even while they are designating God Himself. Thus, if Isaiah says, ‘The Everlasting God, the Creator of the ends of the earth ‘[Is 40:28]; and Susanna said, ‘O Everlasting God'[Daniel 13:42-Susanna]; and Baruch wrote, ‘I will cry unto the Everlasting in my days,’ and shortly after, ‘My hope is in the Everlasting, that He will save you, and joy is come unto me from the Holy One'[Baruch 4:20,22;].” Athanasius, Discourses Against the Arians, 1:4 (A.D. 362).

“[I]t is written that ‘all things were made through the Word,’ and ‘without Him was not made one thing,'[John 1:3] and again, ‘One Lord Jesus, through whom are all things'[1 Cor 8:9], and ‘in Him all things consist'[Col 1:17], it is very plain that the Son cannot be a work, but He is the Hand of God and the Wisdom. This knowing, the martyrs in Babylon, Ananias, Azarias, and Misael, arraign the Arian irreligion. For when they say, ‘O all ye works of the Lord, bless ye the Lord'[Daniel 3:57-Three Youths].” Athanasius, Discourses Against the Arians, 2:71 (A.D. 362).

“Daniel said to Astyages, ‘I do not worship idols made with hands, but the Living God, who hath created the heaven and the earth, and hath sovereignty over all flesh;'[Daniel 14:5-Bel & the Dragon].” Athanasius, Discourses Against the Arians, 3:30 (A.D. 362).

“Passing by the elders in the book of Daniel [Daniel 13:5-Susanna]; for it is better to pass them by, together with the Lord’s righteous sentence and declaration concerning them…” Gregory of Nazianzen, Oration 2, Flight to Pontus 64 (A.D. 362).

“But if this too fails to persuade them, let them tell us themselves, whether there is any wisdom in the creatures or not? If not how is it that the Apostle complains, ‘For after that in the Wisdom of God the world by wisdom knew not God?'[1 Cor 1:21] or how is it if there is no wisdom, that a ‘multitude of wise men'[Wisdom 6:24] are found in Scripture? for ‘a wise man feareth and departeth from evil'[Prov 14:16]; and ‘through wisdom is a house builded'[Prov 24]; and the Preacher says, ‘A man’s wisdom maketh his face to shine;’ and he blames those who are headstrong thus, ‘Say not thou, what is the cause that the former days were better than these? for thou dost not inquire in wisdom concerning this'[Eccl 8:1,7:10]. But if, as the Son of Sirach says, ‘He poured her out upon all His works; she is with all flesh according to His gift, and He hath given her to them that love Him,'[Sirach 1:8,9].” Athanasius, Discourses Against the Arians, 2:79 (A.D. 362).

“[T]he Old Testament is reckoned as consisting of twenty-two books…so that of Moses there be five books…with the Lamentations and the Letter[Baruch 6-Epistle of Jeremiah], and Daniel…bringing the number of the books to twenty-two. It is to be noted also that by adding to these Tobias and Judith, there are twenty-four books, corresponding to the number of letters used by the Greeks.” Hilary of Poitiers, Prologue to the Psalms, 15 (A.D. 365).

“There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews; their respective order and names being as follows. The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament…But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple. Athanasius, Festal Letters, 39:4,7 (A.D. 367).

“What Scripture says is very true, ‘As for a fool he changeth as the moon'[Sirach 27:11]. Basil, Hexaemeron, 6:10 (A.D. 370).

“[T]he Scripture tells us, ‘into the malicious soul Wisdom cannot come'[Wisdom 1:4].” Gregory of Nyssa, On Virginity, 15 (A.D. 371).

“Not by raining down manna, as for Israel of old[Ex 16:14] or opening the rock, in order to give drink to His thirsting people,[ Ps 78:24] or feasting her by means of ravens, as Elijah,[1 Kings 17:6] or feeding her by a prophet carried through the air, as He did to Daniel when a-hungered in the den.[Daniel 14:33,34-Bel & Dragon].” Gregory of Nazianzen, Oration 18, On the Death of his Father 30 (A.D. 374).

“So as Judith says, ‘Thou hast thought, and what things thou didst determine were ready at hand’[Judith 9:5,6].” Basil, On the Holy Spirit, 8:19 (A.D. 375).

“The Lord ordereth ‘all things in measure and weight'[Wisdom 11:20].” Basil, To Clergy of Samosata, Epistle 219:1 (A.D. 375).

“Standing and sitting, I apprehend, indicate the fixity and entire stability of the nature, as Baruch, when he wishes to exhibit the immutability and immobility of the Divine mode of existence, says, ‘For thou sittest for ever and we perish utterly'[Baruch 3:3].” Basil, On the Holy Spirit, 6:15 (A.D. 375).

“But the Spirit is believed to have been operating at the saint time in Habakkuk and in Daniel at Babylon,[Daniel 14:35-Bel & the Dragon] and to have been at the prison with Jeremiah,[Jer 20:2] and with Ezekiel at the Chebar[Ez 1:1].” Basil, On the Holy Spirit, 23:54 (A.D. 375).

“Nor do I allege any opinion of my own, but I repeat that which the Holy Spirit spake by the prophet: ‘Blessed is the barren that is undefiled'[Wisdom 3:13].” Ambrose, Concerning Virginity, 7:35 (A.D. 378).

“So then, holy Judith,[Judith 10:3ff] strengthened by lengthened mourning and by daily fasting, sought not the enjoyments of the world regardless of danger, and strong in her contempt for death.” Ambrose, Concerning Widows, 7:38 (A.D. 378).

“[T]he prophetical writing says, ‘knoweth all things before they be'[Daniel 3:42-Susanna].” Gregory of Nyssa, Against Making of Man, 16 (A.D. 379).

“And how shall we preserve the truth that God pervades all things and fills all, as it is written ‘Do not I fill heaven and earth? saith the Lord,'[Jer 23:24] and ‘The Spirit of the Lord filleth the world'[Wisdom 1:7], if God partly contains and partly is contained?” Gregory of Nazianzen, Oration 28, 2nd Theological 8 (A.D. 380).

“[T]he just man in the den, restraining the lions’ rage,[ref Daniel 6:22] and the struggle of the seven Maccabees,[2 Maccabees 7:1] who were perfected with their father and mother in blood, and in all kinds of tortures.” Gregory of Nazianzen, Oration 43, Panegyric on Basil 74 (A.D. 381).

“Daniel also, unless he had received the Spirit of God, would never have been able to discover that lustful adultery, that fraudulent lie. For when Susanna, assailed by the conspiracy of the elders, saw that the mind of the people was moved by consideration for the old men, and destitute of all help, alone amongst men, conscious of her chastity she prayed God to judge; it is written: ‘The Lord heard her voice, when she was being led to be put to death, and the Lord raised up the Holy Spirit of a young youth, whose name was Daniel'[Daniel 13:44,45-Susanna].” Ambrose, On the Holy Spirit, 3:6:39 (A.D. 381).

“The order of the Old Testament begins here: Genesis, one book; Exodus, one book; Leviticus, one book; Numbers, one book; Deuteronomy, one book; Joshua [Son of] Nave, one book; Judges, one book; Ruth, one book; Kings, four books [ie., 1 and 2 Samuel and 1 and 2 Kings]; Paralipomenon [Chronicles], two books; Psalms, one book; Solomon, three books: Proverbs, one book; Ecclesiastes, one book; Canticle of Canticles, one book; likewise Wisdom, one book; Ecclesiasticus [Sirach], one book. Likewise the order of the Prophets. Isaias one book, Jeremias one book,…lamentations, Ezechiel one book, Daniel one book, Osee … Nahum … Habacuc … Sophonias … Aggeus … Zacharias … Malachias … Likewise the order of the historical [books]: Job, one book; Tobit, one book; Esdras, two books [Ezra and Nehemiah]; Esther, one book; Judith, one book; Maccabees, two books.” Council of Rome, Decree of Pope Damasus (A.D. 382).

“[I]n the Scripture the ‘Seed of the Chaldeans'[Judith 5:6] removed, and the children of Babylon dashed against the Rocks and destroyed.” Gregory of Nazianzen, Oration 45, 2nd Oration on Easter 15 (A.D. 383).

“[T]he prophet says, ‘was seen upon earth and conversed with men'[3:38].” Gregory of Nyssa, Against Eunomius, 6:4 (A.D. 384).

“And the Lord bids them lay aside the garments of mourning, and to cease the groanings of repentance, saying: ‘Put off, O Jerusalem, the garment of thy mourning and affliction. and clothe thyself in beauty, the glory which God hath given thee for ever'[Baruch 5:1].” Ambrose, Concerning Repentance, I:9:43 (A.D. 384).

“And again; ‘Do not to another what thou hatest'[Tobit 4:15].” John Chrysostom, Concerning Statues, 7 (A.D. 387).

“Wherefore we must cast out all wickedness from our souls, and never more contrive any deceit; for, saith one, ‘To the perverse God sendeth crooked paths [Prov 21:8 LXX]; and, ‘The holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding'[Wis. 1:5].” John Chrysostom, Homilies on John, 41 (A.D. 391).

“Let us then repeat to ourselves soothing charms drawn from the holy Scripture, and say, ‘Thou art earth and ashes.’ ‘Why is earth and ashes proud?’ [Sirach 10:9], and, ‘The sway of his fury shall be his destruction’ [Sirach 1:19] and, ‘The wrathful man is not comely’ [Prov. 11:25 LXX].” John Chrysostom, Homilies on John, 48 (A.D. 391).

“Wherefore the Scripture says well: ‘A wise man will keep silence until there is opportunity'[Sirach 20:6].” Ambrose, Duties of the Clergy, I:2:5 (A.D. 391).

“When Jeremiah understood what they wanted he said: ‘The spot will remain unknown until God shall gather His people together and be gracious to them. Then God shall reveal these things and the majesty of the Lord shall appear'[2 Maccabees 2:7].” Ambrose, Duties of the Clergy, III:17:101 (A.D. 391).

“This preface to the Scriptures may serve as a ‘helmeted’ introduction to all the books which we now turn from Hebrew into Latin, so that we may be assured that what is not found in our list must be placed amongst the Apocryphal writings. Wisdom… the book of …Sirach, and Judith, and Tobias, and the Shepherd are not in the canon. The first book of Maccabees I have found to be in Hebrew, the second in Greek, as can be proved from the very style.” Jerome, Preface to Samuel and Kings [Prologus Galeatus] (A.D. 391).

“Elsewhere the Scripture takes the term “old” in the sense of blame; for seeing that the things are of various aspect as being composed of many parts, it uses the same words both in a good and an evil import, not according to the same shade of meaning. Of which you may see an instance in the blame cast elsewhere on the old: [Ps. 17:46 LXX] ‘They waxed old, and they halted from their paths.’ And again, [Ps. 6:7 LXX] ‘I have become old in the midst of all mine enemies.’ And again, [Daniel 13:52-Susanna] ‘O thou that art become old in evil days.’ So also the ‘Leaven’ is often taken for the kingdom of Heaven, although here found fault with. But in that place it is used with one aspect, and in this with another.” John Chrysostom, Homilies on 1st Corinthians, 15 (A.D. 392).

“And to prove that I say not this upon conjecture; when they fell into the furnace, they bewailed themselves after this sort, saying [Daniel 3:29,33-Three Youths], ‘We have sinned, we have done iniquity, we cannot open our mouth.’ John Chrysostom, Homilies on 1st Corinthians, 18 (A.D. 392).

“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, four books. The Chronicles, two books. Job. The Psalter. The Five books of Solomon. The Twelve Books of the Prophets. Isaiah. Jeremiah. Ezechiel. Daniel. Tobit. Judith. Esther. Ezra, two books. Macchabees, two books.” Council of Hippo, Canon 36 (A.D. 393).

“At least that is what Solomon says: “wisdom is the gray hair unto men'[Wisdom 4:9].” Jerome, To Paulinus, Epistle 58 (A.D. 395).

“And what safety can there be for us unless we wash away our sins by fasting, since Scripture says that fasting and alms do away sin? [Tobit 12:8,9]” Ambrose, Epistle 63:16 (A.D. 396).

“[It has been decided] that nothing except the canonical Scriptures should be read in the Church under the name of the divine Scriptures. But the canonical Scriptures are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, four books of Kings, Paralipomenon, two books, Job, the Psalter of David, five books of Solomon [Proverbs, Ecclesiastes, Song of Songs, Wisdom, Sirach], twelve books of the Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobit, Judith, Esther, two books of Esdras, two books of the Maccabees.” Council of Carthage III, Canon 397 (A.D. 397).

“We have the authentic book of Jesus son of Sirach, and another pseudepigraphic work, entitled the Wisdom of Solomon. I found the first in Hebrew, with the title, ‘Parables’, not Ecclesiasticus, as in Latin versions…The second finds no place in Hebrew texts, and its style is redolent of Greek eloquence: a number of ancient writers assert that it is a work of Philo Judaeus. Therefore, just as the Church reads Judith, Tobit, and the books of Maccabees, but does not admit them to the canon of Scripture; so let the Church read these two volumes, for the edification of the people, but not to support the authority of ecclesiastical doctrines.” Jerome, Preface to Proverbs (A.D. 398).

“I would cite the words of the psalmist: ‘the sacrifices of God are a broken spirit'[Ps 51:17], and those of Ezekiel ‘I prefer the repentance of a sinner rather than his death'[Ez 18:23], and those of Baruch, ‘Arise, arise, O Jerusalem'[Baruch 5:5], and many other proclamations made by the trumpets of the prophets.” Jerome, To Oceanus, Epistle 77:4 (A.D. 399).

“Of the Old Covenant: the five books of Moses–Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; one of Joshua the son of Nun, one of the Judges, one of Ruth, four of the Kings, two of the Chronicles, two of Ezra, one of Esther, one of Judith, three of the Maccabees, one of Job, one hundred and fifty psalms; three books of Solomon–Proverbs, Ecclesiastes, and the Song of Songs; sixteen prophets. And besides these, take care that your young persons learn the Wisdom of the very learned Sirach.” Apostolic Constitutions, 47:85 (A.D. 400).

“What sin have I committed in following the judgment of the churches? But when I repeat what the Jews say against the Story of Susanna and the Hymn of the Three Children, and the fables of Bel and the Dragon, which are not contained in the Hebrew Bible, the man who makes this a charge against me proves himself to be a fool and a slanderer; for I explained not what I thought but what they commonly say against us.”
Jerome, Against Rufinus, 11:33 (A.D. 402).

“And Baruch in the book of Jeremiah says ‘this is our God: no other shall be reckoned by the side of Him: He found out every path of knowledge and gave it to Jacob His servant, and lsrael his beloved. After these things also He appeared upon the earth, and held converse with men'[Baruch 3:35-37]. And David signifying His incarnate presence said ‘He shall come down like the rain into a fleece of wool, and like the drop which distills upon the earth'[Ps 72:6] because He noiselessly and gently entered into the Virgin’s womb.” John Chrysostom, Against Marcionist & Manicheans (ante A.D. 403).

“[D]oes not the scripture say: ‘Burden not thyself above thy power'[Sirach 13:2]?” Jerome, To Eustochium, Epistle 108 (A.D. 404).

“Which also the Prophet fore told when he said, ‘This is our God: no other shall be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant and to Israel His beloved. Afterward He showed Himself upon the earth, and conversed with men'[Baruch 3:36-38].” Rufinus of Aquileia, The Apostles Creed, 37-38 (A.D. 404).

“Of the Old Testament, therefore, first of all there have been handed down five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Then Jesus Nave, (Joshua the son of Nun), The Book of Judges together with Ruth; then four books of Kings (Reigns), which the Hebrews reckon two; the Book of Omissions, which is entitled the Book of Days (Chronicles), and two books of Ezra (Ezra and Nehemiah), which the Hebrews reckon one, and Esther; of the Prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; moreover of the twelve (minor) Prophets, one book; Job also and the Psalms of David, each one book. Solomon gave three books to the Churches, Proverbs, Ecclesiastes, Canticles. These comprise the books of the Old Testament…But it should be known that there are also other books which our fathers call not ‘Canonical’ but ‘Ecclesiastical:’ that is to say, Wisdom, called the Wisdom of Solomon, and another Wisdom, called the Wisdom of the Son of Syrach, which last-mentioned the Latins called by the general title Ecclesiasticus, designating not the author of the book, but the character of the writing. To the same class belong the Book of Tobit, and the Book of Judith, and the Books of the Maccabees…These are the traditions which the Fathers have handed down to us, which, as I said, I have thought it opportune to set forth in this place, for the instruction of those who are being taught the first elements of the Church and of the Faith, that they may know from what fountains of the Word of God their draughts must be taken.” Rufinus of Aquileia, The Apostles Creed,3 7-38 (A.D. 404).

“A brief addition shows what books really are received in the canon. These are…of Moses five books…and Josue, of Judges one book, of Kings four books, and also Ruth, of the Prophets sixteen books, of Solomon five books, the Psalms. Likewise of the histories, Job one book, of Tobias one book, Esther one, Judith one, of the Machabees two, of Esdra two, Paralipomenon two books…” Pope Innocent [regn. A.D. 401-417], To Exsuperius, Epistle 6 (A.D. 405).

“The words of 2 Maccabees v. 17, which say that Antiochus Epiphanes had power to overthrow the Temple, ‘because of the multitude of sins'[2 Macc 5:17], are quoted in connection with the confessions of Daniel.” Jerome, Against the Pelagians, II:30 (A.D. 415).

“Wherefore, as Scripture says, ‘when you go forth to serve the Lord stand in the fear of the Lord, and prepare your mind'[Sirach 2:1].” John Cassian, The Institutes, 4:37 (A.D. 426).

“Now the whole canon of Scripture on which we say this judgment is to be exercised, is contained in the following books:–Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; one book of Joshua the son of Nun; one of Judges; one short book called Ruth, which seems rather to belong to the beginning of Kings; next, four books of Kings, and two of Chronicles –these last not following one another, but running parallel, so to speak, and going over the same ground. The books now mentioned are history, which contains a connected narrative of the times, and follows the order of the events. There are other books which seem to follow no regular order, and are connected neither with the order of the preceding books nor with one another, such as Job, and Tobias, and Esther, and Judith, and the two books of Maccabees, and the two of Ezra,(ie. Ezra & Nehemiah) which last look more like a sequel to the continuous regular history which terminates with the books of Kings and Chronicles. Next are the Prophets, in which there is one book of the Psalms of David; and three books of Solomon, viz., Proverbs, Song of Songs, and Ecclesiastes. For two books, one called Wisdom and the other Ecclesiasticus, are ascribed to Solomon from a certain resemblance of style, but the most likely opinion is that they were written by Jesus the son of Sirach. Still they are to be reckoned among the prophetical books, since they have attained recognition as being authoritative. The remainder are the books which are strictly called the Prophets: twelve separate books of the prophets which are connected with one another, and having never been disjoined, are reckoned as one book; the names of these prophets are as follows:–Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk Zephaniah, Haggai, Zechariah, Malachi; then there are the four greater prophets, Isaiah, Jeremiah, Daniel, Ezekiel. The authority of the Old Testament is contained within the limits of these forty-four books.” Augustine, On Christian Doctrine, II:8 (A.D. 426).

“[A]s Scripture itself testifies: ‘For God made not death, neither rejoiceth in the destruction of the living’[Wisdom 1:13].” John Cassian, Third Conference of Abbot Chaermon, 7 (A.D. 428).

“[T]he Prophet says, ‘the Lord Himself is God, who found out all the way of knowledge; who was seen upon earth and conversed with men’[Baruch 3:37,38].” John Cassian, The Incarnation of Christ, 4:13 (A.D. 430).

“[T]he divine Oracles cry aloud, ‘Remove not the landmarks, which thy fathers have set,'[Prov 22:28] and ‘Go not to law with a Judge'[Sirach 8:14,] and ‘Whoso breaketh through a fence a serpent shall bite him'[Eccles 10:8].” Vincent of Lerins, Commonitory for the Authenticity and Universality of the Catholic Faith, 21:51 (A.D. 434).

“Two officers in the army, who were shield bearers in the imperial suite, at a certain banquet lamented in somewhat warm language the abomination of what was being done, and employed the admirable language of the glorious youths at Babylon, ‘Thou hast given us over to an impious Prince an apostate beyond all the nations on the earth'[Daniel 3:32-Three Youths].” Theodoret of Cyrus, Ecclesiastical History, 3:11 (A.D. 440).

“And hence Tobias also, while instructing his son in the precepts of godliness, says, ‘Give alms of thy substance, and turn not thy face from any poor man: so shall it come to pass that the face of GOD shall not be turned from thee'[Tobit 4:7].” Pope Leo the Great [regn. A.D. 440-461], Sermon 10:4 (ante A.D. 461).

“[T]he sins which are washed away either by the waters of baptism, or the tears of repentance, may be also blotted out by alms-giving; for the Scripture says, ‘As water extinguisheth fire, so alms extinguisheth sin'[Sirach 3:29]. Through our Lord Jesus Christ.” Pope Leo the Great [regn. A.D. 440-461], Sermon 49:6 (ante A.D. 461).

“But O ungodliest of men [Judas Iscariot], “thou seed of Chanaan and not of Juda'[Daniel 13:56-Susanna].” Pope Leo the Great [regn. A.D. 440-461], Sermon 67 (ante A.D. 461).

“Who[ie the Son] is equal with God the Father, have assumed the form of a slave and the likeness of sinful flesh. But because ‘by the devil’s malice death entered into the world'[Wisdom 2:24].” Pope Leo the Great [regn. A.D. 440-461], Sermon 78:2 (ante A.D. 461).

“A wise man who knew all this full well reasons about deaths of this kind and says, ‘Yea; speedily was he taken away, lest that wickedness should alter his understanding’[Wisdom 4:11].” Theodoret of Cyrus, To Cyrus Magistrianus, Epistle 136 (ante A.D. 466).

“For of him it is written, But by envy of the devil death entered into the world'[Wisdom 2:24].” Pope Gregory the Great [regn. A.D. 590-604], Pastoral Care, 10 (ante A.D. 604).

“[L]et them hear what is written, ‘Give to every man that asketh of thee'[Luke 6:30]. Lest they should give something, however little to those on whom they ought to bestow nothing at all, let them hear what is written. ‘Give to the good man, and receive not a sinner: do well to him that is lowly, and give not to the ungodly'[Sirach 12:4]. And again, ‘Set out thy bread and wine on the burial of the just, but eat and drink not thereof with sinners’ [Tobit 4:17].” Pope Gregory the Great [regn. A.D. 590-604], Pastoral Care, 20 (ante A.D. 604).

“The divine Scripture likewise saith that ‘the souls of the just are in God’s hand'[Wisdom 3:1] and death cannot lay hold of them.” John Damascene, Orthodox Faith, 4:15 (A.D. 743).

“But others, though future, are put in the past tense, as, for instance, This is our God: ‘Therefore He[she] was seen upon the earth and dwell among men'[Baruch 3:38].” John Damascene, Orthodox Faith, 4:18 (A.D. 743).

“[S]o that in them was fulfilled that which is written, ‘The service of God is abominable to the sinner'[Sirach 1:22].” 7th Ecumenical Council, Nicea II, Canon 6 (A.D. 787).

The post Did the Early Church accept the “extra” Deuterocanonical Books in their Bibles? Yes they did! appeared first on Taylor Marshall.

• Some bishops didn’t properly vet seminarians and admit perverts.
• Some bishops ordained mental disturbed, predatory priests.
• Some bishops covered the crimes of Judas priests.
• Some bishops relocated the predatory Judas priests.
• Some bishops made secret payouts to victims to keep them quiet.
• Some bishops have been molesting and having homo-relations with seminarians and priests.

The laity are shocked that so-called Episcopoi (Greek word for “bishop” meaning “supervisor” or “overseer”) could do such horrible things and still show up smiling for photos after the post-confirmation ceremonies. How could this be?

Continue reading the article below or watch the video Youtube version here:

Three Reasons for Sexual Scandals:

1. Denial of Christian Faith. These clerics are secretly atheists, agnostics, or Satanists who see the Church as a social justice network that pays well and provides a lifestyle of insurance, income, retirement and unquestioned access to compromised men and vulnerable children.
2. Homosexuality. The 2004 John Jay Report publicized that 80% of priest abuse victims are male. The orientation of abuse was overwhelming homosexual According to James Martin and Larry Stammer, 15–58% of American Catholic priests are homosexual in orientation. Father Dariusz Oko of Poland has suggested that 50% of the bishops in the United States are homosexual.
3. Evolution of the Mega-Diocese. Since 1900, the concept of the Catholic diocese has morphed into something that would not be recognized by Christians of the medieval period, and certainly not by the Church Fathers.

Today, I want to focus on the third. The problem of the Mega-Diocese: what it is, how it happened, and how it leads to clericalism and sexual abuse.

[callout]I am NOT stating that the Mega-Diocese is the root cause of sexual scandal or that eradicating it will fix everything! We need a a refocus on intrinsic evils, formation of true consciences, biblical literacy, removal of sexual active bishops/clergy, orthodox theological, Thomism, liturgical reverence, and heroic priests. But the Mega-Diocese is certainly infertile soil for these changes. Read on to discover the historic origin of this deformation and why it fosters abuse.[/callout]

Picture above: a bishop gathered with his diocese.

What is a Mega-Diocese?

A Mega-Diocese is a diocese so enormous that a bishop cannot oversee it. Remember “bishop” in Greek is επίσκοπος (episcopos) which means “overseer.” Epi means “over” as in the word epidermis. Skopos means “see” as in the English words scope and telescope.

[bctt tweet=”A Mega-Diocese is a diocese so enormous that a bishop cannot oversee it. ” username=”taylorrmarshall”]

We all desire lower Student/Teacher Ratios:

Parents eagerly search for schools with a low teacher/student ratio. Everyone in education knows that as you raise the teacher/student ratio, scores and academic performance go down. 12 students to 1 teacher proves to produce higher scores and better outcomes. 40 students to 1 teacher proves to produce lower scores and more drop outs.

But we currently have very high Disciple/Bishop Ratios:

What we have created over the last 150 years (since the loss of the Papal States, really) is an insanely high disciple/bishop ratio with regard to bishops. Bishops belong to the magisterium in union with the Pope. Magister is Latin for teacher. The bishop is the primary teacher. So we are discussing a student/teacher ratio here, as well. As the disciple/bishop ratio increases, what do we see? Lay people know their faith less (akin to lower scores), and they drop out at higher numbers (leave the church).

Currently here are the number of baptized in the top 4 USA archdioceses:

1  Los Angeles 4,174,304
2 New York 2,521,087
3 Chicago 2,442,000
4 Boston 2,077,487

How can a bishop manage this? He cannot. Not even Saint Paul could manage this? So how did we get here?

How did we get high Disciple/Bishop Ratios?

In the Patristic and Medieval Church, every wrinky-dink town had it’s own bishop. For evidence look at Italy:

• Italy has 227 dioceses. 116,350 sq mi and population of 60,483,973 people
• USA has 167 dioceses. 3,796,742 sq mi and population of 325,719,178 people

Here are 2 maps that I created for reference:

What we see here is that the Catholic Church from AD 100-1500 was appointing a bishop for almost every “town” in Italy since a bishop should be able to geographically access his flock.

[bctt tweet=”Italy has 227 dioceses.  USA has 167 dioceses. This is wrong for the USA and it’s contrary to subsidiarity.” username=”taylorrmarshall”]

After 1520, but especially after 1870, the Catholic Church slowed down its bishop appointments, and the Papacy began to settle for “mega-dioceses.” By the 1900s, this problem was everywhere in the United States and has become ridiculous since the death of Pope John Paul II.

In 1950, the bishop of Los Angeles served 832,375 lay Catholics. In 2016, the archbishop of Los Angeles was responsible for 4,392,000 lay Catholics.

How the Mega-Diocese Fails Christians:

The Mega-Diocese is based on the presumption that one man can shepherd a million people and oversee hundreds of priests (both are impossible). The Archdiocese of Los Angeles has 1,117 priests and 4,392,000 baptized laity. One bishop can not oversee 1000+ priests. One bishop cannot be shepherd for 4.3 million people. For reference, the entire population of England in AD 1086 was 3.6 million. Imagine if all of England in AD 1086 had only one bishop! Ridiculous.

[bctt tweet=”The Mega-Diocese is based on the presumption that one man can shepherd a million people and oversee hundreds of priests (both are impossible). ” username=”taylorrmarshall”]

Enter the Legal Fiction of Auxiliary Bishops:

In order to “fix” this problem, the Popes began to appoint “Auxiliary Bishops.” According to Apostolic example, Patristic custom, and ancient Catholic Councils, a bishop must be a bishop of a geographic place. So you cannot have 3 bishops of the same geographic region. For Saint Ignatius of Antioch or Polycarp, multiple bishops in one place would be a schismatic and heretical act. There is only one geographic bishop for one geographic place. 

So the Popes (initially Pope Leo X) created a legal fiction called Auxiliary Bishops with titular sees. The Pope appoints the Auxiliary Bishop to a geographical diocese that no longer exists, and then sends that auxiliary bishop to work inside the diocese of another bishop. Incidentally, the Pope that first allowed this legal fiction was the infamous Medici Pope Leo X (the same Pope whom Martin Luther spoke out against in 1517). Previous popes had banned the custom of auxiliary bishops with fictional titular sees.

For example, Bishop Robert Barron (to choose the most well-known auxiliary bishop) is an auxiliary bishop in Los Angeles. However, since every bishop must actually be a canonical bishop of his own geographical area, Bishop Barron is actually the titular bishop of “Macriana in Mauretania” – an ancient Berber town in Algeria.

On paper and in reality, this canonical appointment to Macriana in Mauretania is ridiculous. Bishop Barron has nothing to do with Macriana and we shouldn’t create the legal fiction of bishops over non-existing “sees.”

In the early Catholic Church, Bishop Barron would simply be bishop ordinary of his pastoral region of Santa Barbara. He would simply become Bishop of Santa Barbara – not Pretend Bishop of “Macriana in Mauretania” but really serving the people of Santa Barbara under the auspices of the geographical bishop of Los Angeles. What a mess.

I’m not blaming Bishop Barron or any auxiliary bishop for this situation. They are obeying the directives of canon law and the Pope and are in good faith with regard to their appointments. There are great men serving as auxiliary bishops throughout the world. But when we look at it from a systemic point of view, it reveals an ecclesiological problem that contradicts both the Council of Nicea and biblical and patristic theology about the local ecclesia.

How to fix the Mega-Diocese? Break it up with Subsidiarity

The Mega-Diocese is an offense against the Catholic doctrine of subsidiarity – the doctrine that matters ought to be handled by the smallest and most proximate competent authority – not by a Cardinal Archbishop living 90 miles away who also has the direct canonical care of souls for 1 million people. It’s a mistake to ask a bishop to be responsible for 1 million people and 1,000 priests. It’s a crime against the laity, too. The Mega-Diocese is bad for everyone.

[bctt tweet=”The Mega-Diocese is an offense against the Catholic doctrine of subsidiarity – the principle that matters ought to be handled by the smallest and most proximate competent authority – not by an archbishop living 90 miles away who has canonical care of souls for 1 million people.” username=”taylorrmarshall”]

When we see a public school teacher with 50 students in a class, we know its bad for the teacher and bad for the students. Everyone loses. Same the episcopal-diocesan structure.

How do we fix the Mega-Diocese problem? Obviously, a diocese of over one million souls is too big and too spread out. We need to follow the custom of ancient popes and have many, many, many more dioceses and bishops appointed. We need ecclesial subsidiarity. If Italy has 227 dioceses and the USA has 167 dioceses, we have an apparent problem. Creating more Mega-Dioceses and more and more auxiliary bishops will yield more abuse inside a broken system.

How big should a diocese be? 

There were around 150-250,000 Catholics in the Archdiocese of Paris during the medieval era. It may seem extreme, but I don’t see the benefit of having a diocese any bigger than that. If a bishop had 100 priests and 100,000 people, it would be a manageable situation.

Still don’t believe me, ask Moses:

The biblical Mega-Diocese of Moses in Exodus 18 and the advice of Jethro:

Moses was exhausted overseeing the 400,000 Israelites under his pastoral supervision. His father-in-law Jethro observed this and rebuked Moses while providing a solution to break up his “Mega-Diocese”:

13 The next day Moses took his seat to serve as judge for the people, and they stood around him from morning till evening. 14 When his father-in-law (Jethro) saw all that Moses was doing for the people, he said, “What is this you are doing for the people? Why do you alone sit as judge, while all these people stand around you from morning till evening?”

15 Moses answered him, “Because the people come to me to seek God’s will. 16 Whenever they have a dispute, it is brought to me, and I decide between the parties and inform them of God’s decrees and instructions.”

17 Moses’ father-in-law replied, “What you are doing is not good. 18 You and these people who come to you will only wear yourselves out. The work is too heavy for you; you cannot handle it alone….21 But select capable men from all the people—men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. 22 Have them serve as judges for the people at all times, but have them bring every difficult case to you; the simple cases they can decide themselves. That will make your load lighter, because they will share it with you. 23 If you do this and God so commands, you will be able to stand the strain, and all these people will go home satisfied.”

If Moses couldn’t handle it, so also the modern bishop cannot handle it. Moses followed the advice of Jethro. He appointed men to oversee “thousands, hundreds, fifties and tens.” He didn’t place men “over 10,000 or even 100,000.” That’s too much! In other words, Jethro tells Moses: “Lets practice pastoral subsidiarity.”

[bctt tweet=”In other words, Jethro tells Moses: Lets practice pastoral subsidiarity.” username=”taylorrmarshall”]

It’s comical that my own enormous state of Texas has – 15 dioceses! The disciple/bishopratio here is horrible. Moreover, bishops spend entire weekends driving out into the country for confirmations at their parishes hours away.

Just like parents with kids in the school district, we lay people should beg and ask for a better disciple/bishop ratios. Say no to more auxiliary bishops. That’s a cheap bandaid covering the wound. The Archdioceses of LA and NYC should be broken into the 5 dioceses. The reason it won’t happen now is money. But in a pastorally sensitive church, those Mega-Dioceses would be prudently divided into 5 geographic dioceses. Let an auxiliary bishop simply be a bishop of that deanery and call him “bishop ordinary.”

[bctt tweet=”The Archdioceses of LA & NYC should be broken into the 5 dioceses. The reason it won’t happen now is money. But in a pastorally sensitive church, those Mega-Dioceses should be divided into 5 dioceses. Let an auxiliary bishop simply be a bishop ordinary of his deanery. ” username=”taylorrmarshall”]

Until we break up the Mega-Dioceses, do not expect clerical sexual scandal to get better or heal. The Mega-Diocese is unaccountable, noisy, not policed, and unsupervised. The Mega-Diocese allows the predatory priest (and bishop) to wear camouflage. Meanwhile a bishop close to his people and even closer to his priests as “father to fathers” is both more accountable and a better supervisor as episcopos.

I’d love to hear more recommendations, objections, and thoughts, especially from laity and clergy existing within the Mega-Diocese structures. One thing that I didn’t cover is that Mega-Diocese usually have low native seminarian counts and low ordination counts. They statistically cannot produce vocations. If the bishop is the sacramental “father of fathers,” then he is the overworked “absent father figure” within a Mega-Diocese. Vocations are not conceived by absent fathers.

[reminder]

Pray for the Church ad Jesum per Mariam cum Petro,
Dr Taylor Marshall

[bctt tweet=”If the bishop is the sacramental father of fathers, then he is the overworked absent father figure within a Mega-Diocese. Vocations are not conceived by absent fathers.” username=”taylorrmarshall”]

PS: I would also add that bishops should be chosen from among the local presbytery or at least from near regional dioceses, and not “imported” from elsewhere. Moreover, bishops should not be moved all over the nation like bishop pieces on a chess board. A bishop should stay the bishop of one place for life…like marriage. St John Fisher, pray for us.

The post Does the Mega-Diocese foster sexual scandals and bad priests? Yes appeared first on Taylor Marshall.

As one who connects the Old Testament features to Catholic dogma (see this book: The Crucified Rabbi), I’ve always been painfully aware that the term “apostle” doesn’t have a slick connection to Old Testament kingdom language.

Pagan “Boat” Sources for the Term Apostle:

In pagan Greek sources (such as in the writings of the Greek historian Herodotus), ἀπόστολος (apostolos) refers to a political or military delegate or messenger. ἀπόστολος also refers to the commander of a naval force.

In fact, στόλος refers to a naval division or to a colony. So an ἀπόστολος is one who travels out to these naval colonies. Sometimes ἀπόστολος is used to refer to a formal naval dispatch or to an export license to/from these colonies.

So when the New Testament authors adopt this Greek term, they are not merely referring to a local rabbi or preacher. They are using a term that referred to diplomats who traveled to the farrest ends of the earth. It’s a global or catholic term.

Pauline Sources for the Term:

The term ἀπόστολος appears only once in the Greet Septuagint (Greek version of Old Testament) at 1 Kings 14:6 where ἀπόστολος is a translation of the Hebrew שָׁלוּחַ (sha-lach). The term appears 79 times in the New Testament – 68 of which are found in the writings of Paul and his disciple Luke.

It seems that originally ἀπόστολος referred to each of the original Twelve Apostles. However, Saint Paul opened the term to include himself, Barnabas (Acts 14:14) and Timothy and Silvanus (1 Thessalonians 2:7). Paul also speaks of false apostles in 2 Corinthians.

In Hebrews, Luke/Paul identify Jesus as “the apostle and high priest of our confession” (Heb 3:1). In this context, apostleship is associated with the high priesthood. This is our biggest hint into how early Christians understood the term ἀπόστολος. It was missionary and priestly. Just as an ἀπόστολος origianlly referred to naval delegates to colonies, so a high priest bridges over water as a pontifex, a bridge builder between God and man.

According to Paul, apostles surpass the various other offices within the Church of “teachers, evangelists, and prophets” (διδάσκαλος, εὐαγγελιστής, προφήτης). In the mind of Paul, an apostle is more than these three. I would argue, that for Paul an apostle is all three of these at once while also being priestly diplomats for Christ.

Are Apostles Political or Priestly?

At first glance into a Greek dictionary, the term ἀπόστολος seems political or mercantile. It’s a civil title. However, the Christians looked to King Melchizedek and King David as “priest kings” or “liturgical kings” as the prototypes for King Jesus. So the political realm collapses into the priestly liturgical realm. This is why Christ is both establishing a “kingdom” (political) and also building at “temple” (priestly). He is king and pontiff. And so also, his political ministers are both political and cultic. The ἀπόστολος is a naval delegate for foreign colonies throughout the world but he is also a sacrificial priest who offers the Gentiles to God as sacrifice and who offers the Eucharist as sacrifice.

Apostles on a Boat:

One final related topic. I couldn’t help but noticed that in Acts, the vivid scenes of Paul traveling by ship may in fact be intentionally recounted with detail to bolster Paul’s identity as ἀπόστολος. In the Greek mind, the ἀπόστολος is primarily naval and thus Paul is literally fulfilling his role as ἀπόστολος (maybe better so than the Twelve!). Also, the stories of Saint James Zebedee going to and from (posthumously) to Spain by boat ratifies James as a true apostle for Jesus. And let’s not forget all the “Jesus in a boat” scenes from the Gospels!

[reminder]

The post What is an Apostle? (And How it Relates to all the Boat Scenes in the Bible) appeared first on Taylor Marshall.

The original and correct Greek version of Hebrews 1:3 read:

“He reflects the glory of God and bears the very stamp of his nature, UPHOLDING (φερων) the universe by his word of power. When he had made purification for sins, he sat down at the right hand of the Majesty on high.”

But the manuscript was changed by someone to read:

“He reflects the glory of God and bears the very stamp of his nature, REVEALING (φανερων) the universe by his word of power. When he had made purification for sins, he sat down at the right hand of the Majesty on high.”

A marginal note reads: “Fool and knave, leave the old reading and do not change it!”

What does this mean?

1. We know that early biblical scribes changed the text either on purpose or by accident.
2. My guess here is that somebody with proto-Arian tendencies did not like the idea of the Son of God “upholding the universe.” That, he thought, is the job of God the Father! So he changed a few letters for it read “revealing the universe.”
3. Another explanation is that these manuscripts were created by one man reading the text aloud and another man writing it down. So he heard the word wrongly and changed a few letters on accident.
4. We also see that Christians would feel free to write corrections or even rebukes in the margins of NT texts.

The post Hebrews 1:3 – A Manuscript Changes and a Rebuke appeared first on Taylor Marshall.

My own theory is that Luke-Acts-Hebrew is a Pauline dissertation packet prepared by Luke (see my book on this topic) for the Jews of Jerusalem and that the books were likely delivered together.

What’s interesting is how Hebrews came into the canon of the New Testament with regard to selection of book order:

Saint Jerome placed Hebrews after all the Pauline epistles and before the 7 Catholic epistles. This has become our received ordering of the epistles.

However, there are examples before Jerome of placing Hebrews within the Pauline corpus of epistles. For example:

1. One of our oldest manuscripts Papyrus 46 (dated between AD 175 and 225) places Hebrews between Romans and 1 Corinthians. It confirms that Christians in the second century believed Hebrews to by authored by Paul. This order is also found in minuscules 103, 455, 1961, 1964, 1977, 1994.
2. Codex Vaticanus (ca. AD 330) lists Hebrews between Galatians and Ephesians. This is either an error or left over from a previous manuscript from which Vaticanus was copied, because in the actual text of Vaticanus, Hebrews follows 2 Thessalonians.
3. This order (2 Thess > Hebrews) conforms to almost all of our earliest Greek manuscripts have Hebrews between 2 Thessalonians and 1 Timothy: Sinaiticus (ca. AD 400), Alexandrinus (ca AD 400), Ephraemi, H, I, P, 0150, 0151, and about 60 others.

It’s also noteworthy that in the Roman Rite liturgy of the Mass up until 1970, whenever Hebrews was read in the liturgy it was announced as “Paul to the Hebrews” with Paul stated explicitly.

The post Did Paul write Hebrews? Historical Place of Hebrews in New Testament Canon appeared first on Taylor Marshall.

Since then I’ve found a fifth option within Saint Luke’s Gospel. As I explain in my book The Catholic Perspective on Paul, I always try to interpret Saint Paul’s Epistles in light of Luke-Acts and vice versa. I do this because Saint Paul explicitly cites the Gospel of Luke as Sacred Scripture (read about it here).

So this new “fifth option” of finding Christ appear to the 500 within Luke’s Gospel is especially attractive to me, since I believe that Saint Paul received and carried Luke’s written Gospel as his favorite Gospel:

Luke on Christ appearing to more than the Apostles “at one time”:

It is the episode after the apparition of Christ to the two disciples on the Road to Emmaus on the actual afternoon of Christ’s resurrection. First, Christ appears to “the women,” and then to Peter in the morning. Then later, on the road to Emmaus Christ appears to the two, and then once again to a larger group that includes the Apostles who are gathered with an unspecified number of people:

³³ And they [the two Emmaus witnesses] rose that same hour and returned to Jerusalem; and they found the Eleven gathered together and those who were with them [Is this the 500? We are not told how many had gathered together with the Apostles on that day, but word had gotten out already since the two on the road had already heard of it – so the followers of Jesus were already talking and likely coming together on Sunday], ³⁴ who said [to the two returning from Emmaus], “The Lord has risen indeed, and has appeared to Simon!” [So Luke records Jesus appearing to Peter here] ³⁵ Then they told what had happened on the road, and how he was known to them in the breaking of the bread. [Euchastic theology here]

³⁶ As they were saying this, Jesus himself stood among them, and said to them [the Apostles, the two from the Road to Emmaus and however many more – is this the 500?], “Peace to you.” ³⁷ But they were startled and frightened, and supposed that they saw a spirit. ³⁸ And he said to them, “Why are you troubled, and why do questionings rise in your hearts? ³⁹ See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have.” ⁴⁰ And when he had said this, he showed them his hands and his feet. ⁴¹ And while they still disbelieved for joy, and wondered, he said to them, “Have you anything here to eat?” ⁴² They gave him a piece of broiled fish, ⁴³ and he took it and ate before them. [It doesn’t get more “resurrection of the body” than that.]

This is definitely a resurrection appearance of Christ, but I had never previously noted that the Apostles were not alone. They were with “others.” Could this be the “500 at one time” from 1 Corinthians. I’m now inclined to think so.

Luke’s Timeline for First Week after Resurrection:

I’m also wondering if Luke has telescoped the timeline here. Luke specifically says that the two disciples arrived to Emmaus on the day of the resurrection: “today is the third day since these things happened.”

But then after dark they have invite the Stranger (Jesus) to dine with them and during the dinner the Stranger “breaks bread” and they realize that is is Jesus! By now it’s likely 8pm.

It says that they rose up and returned to Jerusalem. But Jerusalem is 7 miles from Emmaus. If they ran it would take 1-2 hours. If they walked, it would take about 3 hours. By now it’s closer to midnight.

I believe that the two Emmaus disciples actually met up with the Eleven one week later. Why?

Luke says that the “eleven” were together, and that they touched and “handled” Christ. However, John tell us on the day of the Resurrection (first day of Easter), only 10 Apostles were assembled and not all 11 Apostles since Thomas was absent. It was the next Sunday that Thomas was there (all 11 Apostles) and we have the details of touching and handling Jesus Christ. This, I think, is when the 2 Emmaus disciples met with the “eleven.”

For those interested in private revelation, Blessed Anne Katherine Emmerich states that the two disciples on the Road to Emmaus were Cleopas (named in the Gospel) and…Saint Luke.

[reminder]

The post Did St Luke mention Christ appearing “over 500” from 1 Corinthians? appeared first on Taylor Marshall.

In 1 Corinthians 15, Saint Paul recites what seems to be a formula or creedal statement about the resurrection of Christ. I’ll bullet point it to make it clear:

For I delivered to you as of first importance what I also received:

• that Christ died for our sins in accordance with the Scriptures,
• that he was buried,
• that he was raised on the third day in accordance with the Scriptures,
• and that he appeared to Cephas,
• then to the Twelve.
• Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep.
• Then he appeared to James,
• then to all the Apostles.
• Last of all, as to one untimely born, he appeared also to me. (1 Cor 15:3-8)

Here we have the kernel of the Apostles Creed (died, buried, rose on third day) but appended to it six resurrection appearances. Five apparitions and then finally one apparition to Saint Paul himself.

Paul speaks of the resurrected Christ appearing to “more than five hundred” and this event is recorded nowhere in the four Gospels or within St Luke’s Acts of the Apostles. So what is Saint Paul describing?

Christ Appearing to Over 500?

There are 4 opinions on this “500 witnesses event”:

1. Never Happened: Liberal scholars say that Saint Paul made this up to make it sound like there were plenty of witnesses to the resurrection. It never happened. It’s a lie. The Catholic Christian cannot allow that the Apostle Paul would bear false witness within Divine Scripture.
2. Galilee Event: Saint Paul refers to the Galilee appearance of the resurrected Jesus Christ as described by Saint Mark: “But go, tell his disciples and Peter that he goeth before you into Galilee. There you shall see him, as he told you” (Mark 16:7). The 11 Apostles would have then gathered over 500 believers to join them in Galilee where Jesus appeared to them in His resurrected body.
3. After the Ascension: Saint John Chrysostom speculates that this event happened after Ascension because the Greek “more than (ἐπάνω) five hundred” could accurately be translated “above five hundred,” as in “above in the sky.”
4. Pentecost in Jerusalem: Saint Paul is referring to Pentecost. Saint Luke says that 120 Christians (Mary, Apostles, the Seventy, the women, the brethren of Jesus) were gathered for miracle of the descent of the Holy Spirit on Pentecost in Jerusalem. These 120 and the first several converts somehow witnessed an apparition of the resurrected Christ on this day, as well. Or perhaps the manifestation of the “Spirit of Christ” is counted as an apparition of Christ by Paul.

The majority position is (2) that this happened in Galilee when the Apostles went back to Jerusalem to witness Christ there. Here’s why this is the best answer:

1. The Ten Apostles (without Thomas) saw the resurrected Christ on the evening of the Resurrection Sunday when Christ appeared to them within locked doors and breathed on them.
2. The Eleven Apostles (now with Thomas) saw the resurrected Christ one Sunday later and allowed Thomas to place his fingers within His wounds.
3. If the Apostles saw Christ at least twice in Jerusalem, why then would Christ instruct them to go to Galilee to be witnesses there? Presumably so that all of Christ’s followers in Galilee could see Him resurrected there. This would make sense and this is why “more than five hundred” would see Christ resurrected. This “more than 500” would be the nucleus of the 5000 that were fed and of those who had seen His miracles.
4. When Saint Paul writes: “then to all the Apostles,” at the end of his list, he is likely referring to the Ascension of Christ. So the appearance to 500 likely happened before the Ascension. That rules out (3) Christ appearing after Ascension as suggested by Saint John Chrysostom. Sorry Chrysostom.
5. It also rules out (4) Christ appearing at Pentecost, because Christ appearing to disciples at Pentecost would have been recorded by Paul’s friend Saint Luke. After all, Saint Luke mentions Christ appearing to Saint Stephen – so why would he omit an apparition of Jesus on Pentecost? So then, it seems safe to say that Christ did not appear on Pentecost.

It could also be that Saint Matthew records the “500 Event” as having occurred in Galilee without mentioning “500”:

“The eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him they worshipped him, but some doubted” (Mt 28:16-17).

Matthew speaks only of the 11 living Apostles but says “some doubted.” Surely the 11 didn’t doubt at this time since it follows the “doubting Thomas” event that happened 13 days after the Resurrection in Jerusalem. So it could be that “some doubted” refers to “some of the 500 doubted.”

Christ is risen!
Dr Taylor Marshall

[reminder]I’d love to hear others weigh in on this topic. Who were the five hundred and when did it happen? I think it was the Galilee Event but I’m open to other ideas.[/reminder]

Please share this post on Facebook.

The post The Resurrected Christ appeared to 500: When and Where did this Happen? appeared first on Taylor Marshall.

Don’t take this too far. Saint Paul speaks plenty of human damnation and believes in punishment in the afterlife. For example:

“But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed…But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger.” (Rom 2:5, 8)

“If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” (Gal 1:8-9).

“He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power on the day he comes to be glorified in his holy people and to be marveled at among those who have believed.” (2 Thess 1:8-10)

“All will be condemned who have not believed the truth but have delighted in wickedness.” (2 Thes 2:12)

My belief is that Paul is does not use the language of “Hades” because it conjures ideas of Homer and Virgil in Roman audiences. And he does not use the language of “Gehenna” because it’s an exclusively Jewish idea. So “eternal condemnation” and “fire” are his favorite categories for Gentile audiences.

There is a lot of crazy stuff on the internet (and bookstores) on Saint Paul. If you want a concise Catholic commentary on all the writings of Saint Paul, please check out this book: The Catholic Perspective on Paul.

The post Saint Paul never once mentions the word Hell appeared first on Taylor Marshall.

Since the Apostles and Church Fathers universally recognized that baptism was the instrumental means by which Jesus Christ removes sin and infuses grace, they also received the pastoral question of what happens to unbaptized babies. Before we look St Gregory the Theologian, let that sink in. The presumption is that infants should be baptized.

Not only that, but we know from the Eastern Fathers and from Western Fathers like Cyprian, Ambrose, and Augustine that baptized infants were confirmed and received the Holy Eucharist. We Roman Catholics would do well to request that the Apostolic and Patristic practice of paedo-communion (infant communion) be rightfully restored to our children.

Here is Saint Gregory “the Theologian” Nazianzus on the death of unbaptized children:

“And so also in those who fail to receive the gift [of baptism]…perhaps on account of infancy, or some perfectly involuntary circumstance through which they are prevented from receiving it, even if they wish…will be neither glorified nor punished by the righteous Judge, as unsealed [by baptism] and yet not wicked, but persons who have suffered rather than done wrong. For not every one who is not bad enough to be punished is good enough to be honored; just as not every one who is not good enough to be honored is bad enough to be punished.”

-Saint Gregory Nazianzus, Oration 40 on the Topic of Baptism, AD 329-390)

Let’s break all this down in bullet point format for clarity:

• Gregory begins with those that die without baptism as adults who are not baptized because of “involuntary circumstance.”
• Gregory then distinguishes those that die without baptism “on account of infancy.”
• Gregory states such persons are neither glorified or punished.

“neither glorified nor punished”

The terms “glorified” and “punished” are most important. What do they mean here?

Let’s start with “punished.” There are two forms of punishment in the afterlife. The first punishment of Gehenna is eternal. It is the punishment of everlasting damnation. The second punishment of therapeutic and cleanses the soul. This is the fire of purification in 1 Corinthians 3:15, and what we call purgative fire.

Clearly an unbaptized baby is not going to be burning in Gehenna forever (Augustine is the only known Christian theologian to even suggest this, and he admits it being untenable). Moreover, it is also untenable to suggest that unbaptized infants go into purgative fires after death, because there is not evil in the soul to cleanse. What is lacking is the gift of sanctifying grace.

In conclusion, no infant (by which we mean ages 0-7 years) would ever go into the eternal fires of Gehenna or the temporary fires of Purgatory.

What is Glorification?

Let’s now look at the term “glorified.” Saint Paul uses the language of “glorification” to describe the final transformation of the Christian after death in the presence of God:

“And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.” (Romans 8:30)

Glorified means to enter the glory of God. It refers to the human soul partaking of the divine nature. Thomas Aquinas calls this becoming “deiform.”

Saint Gregory Nazianzus teaches that the unbaptized infant would not enter the divine glory or partake of the divine nature. So where does this leave the unbaptized baby?

It would seem that the Church Fathers were open to the idea of a natural paradise in the afterlife that was not the same as the supernatural glory paradise of Heaven. What is a “natural paradise”? Well it would entail perfect natural happiness. This would include all pleasure that could be naturally experienced. Saint Thomas Aquinas even suggests that angels infuse light and knowledge into the souls of unbaptized infants. However, it would stop short of the beatific vision and partaking of the divine nature.

Example: the Mother and Child in the Louvre

I once heard a priest suggest that it might be like a 3 year old accompanying his mother the Louvre Museum in Paris. The mother is in awe as she studies the Venus de Milo or the Mona Lisa. However, the 3 year old child does not possess the capacity to admire the Mona Lisa like his mother. The child may be perfectly happy holding the mother’s hand, or examining the pattern of her mother’s dress, or watching the janitor mop the floor in the adjacent gallery.

1. Is the child happy? Yes.
2. Is the child suffering or being punished? No.
3. Are the mother and child together? Yes.
4. Are the mother and child experiencing the same thing? No.
5. Can the child appreciate the Louvre more than he would appreciate a playground? Probably not – and that is perfectly fine!

Whether we call it Limbo, natural paradise, or something else, it doesn’t seem that we must rush to “all dogs and all babies go to Heaven no matter what.” One of the richest elements of Catholicism (that I constantly stress this on Youtube) is that there is a rich and exotic geography in the Catholic afterlife.

The Catholic Geography of the Afterlife:

There are “many mansions” in Heaven. There are various levels along the way. There is Hades or Inferno which contains up to 4 sections, including Purgatory which also contains various levels. Catholicism does have a binary finality of “Heaven and Hell” but that there are many levels, provinces, guilds, and neighborhoods within each. Every person in Heaven experiences God is a particular way relative to his life on earth. Every person in Hell experiences a varying degree of punishment and intensity relative to his life on earth. God is perfectly just and he doesn’t punish people inordinately.

You sometimes hear someone say: “So you’re saying that if I skip Mass on Sunday, I’m going to burn in Hell forever just like Adolf Hitler?”

That is not what we are saying. We are saying that there is a Hell and if you sin mortally you will be rightfully punished in Hell. That punishment for neglecting Mass will justly be less than the person who performed 5,000 abortions, raped 10 people, donated to the Nazi party, tortured pets, and was ordained as a priest of the Church of Satan. If there are a million and four people in Hell, there are one million and four justly arranged penalties for each and every inhabitant. God is infinitely and perfectly just, and he would never punish someone beyond the measure of their crimes.

The reverse is also true of Heaven. If there are one million and four people in Heaven, there are one million and four different ways of reward and experience of the divine nature. Saint Francis’s proximity and experience of the Holy Trinity is different than that of Saint Mary Magdalene or Saint Ambrose. Each has a various level of charity and merit based on their life and decisions. This delights God.

In conclusion, whether we speak of the Saints, the Old Testament righteous before Christ, those in purgatory, the unbaptized infant, or even the damned in Hell, the afterlife is indeed “customized” by the providential and perfect judgment of God in response to our faith, works, and charity. Nobody, as Gregory states, is punished for something he never performed.

If you’d like to take an online course in Church Fathers (including Gregory Nazianzus) or New Testament Studies (including St Paul on baptism), please visit our online classes for Catholic students:

• Certificate in Church Fathers
• Certificate in New Testament Studies

The post Concerning the Death of Unbaptized Infants by St Gregory Nazianzus appeared first on Taylor Marshall.

It became quite stylish in the liturgical reforms of the 1960s and 1970s to teach that the Greek word for liturgy is λειτουργία (leitourgia) and that this word means “work of the people.” This led to the new idea that λειτουργία or “liturgy” is something that lay people should be leading and even performing within the context of worship.

Does λειτουργία mean “work of the people”? No.

Liturgy certainly does not mean “work of the people,” and I’ll show you why from examples in Sacred Scripture. But before looking at Scripture, let’s look at the actual Greek word:

The Word “Liturgy” in Greek

λειτουργία, like so many words in Greek, is a composite. The first word half of the word derives form the Greek word “laos” meaning “people.” (There is also the variation of “leos” which is the Attic Greek version of the same word for “people.”) This word “laos” (or “leos” in Attic) is where we get laity and laypeople. It’s a generic word for a collection of people. The Greek name Menelaos means “withstanding the people” and the Greek name Nikolaos means “conquering the people.”

The second part of the word derives from the Greek word “ergon” meaning “work,” as in ergonomic, energy, and synergy.

When you smash the two Greek words together to describe something you get: leitourgia or λειτουργία.

Does λειτουργία mean “work of the people” or “work for the people”?

So the term contains the two Greek words for “people” and “work,” but how do we arrange it for its meaning? On one hand, it could be “work of the people,” meaning something the people work out together. On the other hand, it could be “work for the people,” meaning something done for the benefit of the people.

Option 1: Liturgy as “Work of the People”

The kumbaya (Elvis liturgy) crowd of the 1960s and 1970s insisted that it was former – something people work out when they come together. This led to the idea that lay people should lead prayers, read the lessons, prepare the altar, handle chalices, handle the Eucharist, distribute the Eucharist, bless people in the Communion line, and cleanse the vessels. After all, if liturgy means “work of the people,” then the people ought to be up there doing active work.

Option 2: Liturgy as “Work Done for the People”:

The historical, traditional, and received definition of liturgy or λειτουργία is that it is something done by one for the sake of the people. This may come as a crushing blow to the legions of Christians who were taught that liturgy was the “work of the people,” but it’s the plain truth. In Plato and other Greek authors, λειτουργία is something done by one for the sake of the people. Consequently, the Greek term is usually a priestly or political term depending on the context. And in the Bible, it is usually a priestly term, but we will examine one passage in Romans that is expressly political:

Let’s look at Sacred Scripture to settle the debate:

In the account of the birth of John the Baptist, we discover that his father Zacharias is an Aaronic priest of the tribe of Levi. As such, he serves in the Temple as a priest when it is the time of his allotment. [I explain elsewhere how this detail leads us to know that Christ as born in late December.] The passage explains that St Zacharias goes to the Temple to minister and the original Greek word is that he goes there to do liturgy:

And when his time of service (λειτουργίας) was ended, he went to his home. (Luke 1:23)

Did Zacharias gather a bunch of people to worship the Lord? No, the passage explains that his duty was to go into the Temple and offer incense to Yahweh. He did this to ceremoniously present the prayers of the people to God. It becomes obvious that his “liturgy” was something he did as a priest for the benefit of the people, not something he did as a priest with other people present.

Let’s look at another example from Hebrews:

And in the same way he sprinkled with the blood both the tent and all the vessels used in worship (λειτουργίας). (Heb 9:22)

This is a description of how Moses consecrated the tabernacle and vessels for divine worship in the Old Testament. The tent/tabernacle and the vessels could only be handled and used by the Levites, as they administered them for the benefit of Israel. Once again we see that λειτουργία refers to what is done by a priestly class on behalf of the laity.

The Liturgy of Christ as for the people:

But as it is, Christ has obtained a ministry (λειτουργίας) which is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. (Heb 8:6)

The author describes Christ as a High Priest who now administers a better New Covenant through a better λειτουργία or Liturgy. Once again, this λειτουργία is something Christ is administering on our behalf for our salvation. Notably it is His presentation of His Body and Blood to the Father for our redemption – something that is presented in every Liturgy of the Mass.

Roman Emperor as Liturgizer:

And let’s not forget that Saint Paul calls the evil Emperor Nero a “liturgizer.” In Romans 13, Saint Paul explains how the Roman Emperor (at that time Nero) and all political rulers are “liturgizers””

3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval, 4 for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain; he is the servant (διάκονός or diakonos) of God to execute his wrath on the wrongdoer. 5 Therefore one must be subject, not only to avoid God’s wrath but also for the sake of conscience. 6 For the same reason you also pay taxes, for the authorities are ministers (λειτουργοὶ or leitourgoi) of God, attending to this very thing. 7 Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

Saint Paul identifies the Emperor as διάκονός or deacon and as all rulers as λειτουργοὶ or liturgizers. Be mindful that this Emperor was Nero, and yet he receives sacerdotal titles from Paul.

In fact, the dalmatic (which is worn by deacons) is an imperial garment traditionally reserved for the Byzantine court. I cannot find the source at the moment, but I recall reading once that Constantine was allowed to read Scripture in liturgy while still unbaptized because he was considered to be a quasi-deacon by virtue of his status as Emperor. And the Emperor in Constantinople processed with the Patriarch and the clergy, often in a dalmatic.

Back to “liturgy” in Romans 13. It’s manifest that the Roman Emperor and other Roman rulers are accorded the title of λειτουργοὶ. They are not liturgists designing services. Nero isn’t leading the people in “Gather us in, the rich and the haughty.” Rather these Roman rulers are, according to Paul, appointed by God to administer justice for the people. 

Liturgy as Something Done for People

Liturgy, at least in the Old and New Testament is something priestly or political that is done for the sake of the people. It is communal only in that it is done for others.

A priest saying the Mass alone in a Russian hotel room is doing “work for the people” without anyone else gathered together with him.

Likewise, the Pope gathered at a Mass of 10,000 people is doing “work for the people,” but the people being present doesn’t make it “liturgy.” The liturgy is accomplished in persona Christi for the people. Just as Zacharias was able to do “liturgy” all alone with his thurible in the Temple.

When Christ died on the cross, He administered a new λειτουργία for the people of the world. It was a liturgical act in which nobody participated by dancing, performing, reading from a book, or carrying a vessel. The truly “active participation” was accomplished by the Mother of God, Saint Mary Magdalene, the other women, and by the Apostle John when they lifted up their hearts to the divine Crucified Rabbi on the cross. They painfully and silently received the bloody λειτουργία of Christ on their behalf.

The time has come for us to understand liturgy as sacerdotal and as something done by Christ for His people. Cardinal Sarah summed this up recently with these words:

Liturgy is about God and His work for His people. Whoever tells us that we must celebrate ourselves in the liturgy is undermining biblical liturgy. Liturgy as “work of the people” is liturgical Pelagianism – the heresy that says that man can naturally work for his salvation.

If you’d like to learn about Sacramental Theology and earn your Certificate in Catholic Theology along the way, please join us at the New Saint Thomas Institute. We have a 2 part video on the “Mystical Meanings of the Mass according to Thomas Aquinas” waiting for you:

Learn more about our online theology courses and earn up to 6 Certificates in Philosophy, Theology, and Church History at newsaintthomas.com, the largest global online Institute for theological studies.

Godspeed,
Dr. Taylor Marshall

The post Liturgy does NOT mean Work of the People (Against Liturgical Pelagianism) appeared first on Taylor Marshall.

The post Is Our Salvation Based on the Concepts of Debt and Law? appeared first on Taylor Marshall.

I have a question for you from “The Catholic Perspective on Paul.” You make brief conversation about the protestant idea of ‘imputed righteousness’ by way of Luther, but didn’t discuss other verses he may have drawn that idea from. In particular, I know James White (a popular debater on YouTube) likes to quote from Romans 4 and the Psalm therein about the “blessed man to whom the Lord imputes to guilt” and makes a big deal about “God’s imputation of our sins to our account”, saying that even if we can be forgiven by the Sacrament of Penance, we would still be un-blessed because God “blames us” for our sins under the Roman system of Theology. Have you discussed this idea before? I would love to hear your thoughts

I was also curious what translation of the Bible you were quoting from in your books. While similar to the RSV2CE I own, I like many passages you quoted because they seem a bit more poetic than what I’m used to reading. What translation are you using?

Here is my response:

Dylan,

• If Dylan owes me one million dollars, I could just pretend that you don’t owe me (Lutheranism) and say you are forgiven.
• The Catholic way is that I actually give Dylan a million dollars and the debt is actually paid back to me.

The post How and Why Catholics can use Language of Imputation appeared first on Taylor Marshall.

Everyone wants to be happy, but few are truly happy. Let’s look at how our attitude about Lent reveals our level of happiness in 3 ways:

In Christianity there is a subtle difference between internal and exterior happiness. Internal happiness is usually identified with “joy” (laetitia in Latin). External happiness depends on happenstance. In the case of “external happiness,” the happiness depends on “what happens” with our money, sex life, health, relationships, politics, etc.

The Christian has learned from Christ that internal happiness (joy) is the secret to life. And the annual Christian practice of Lent is a training camp for internal happiness.

We refocus the lens of our soul on internal joy but restricting the sources of external happiness. The Roman Stoic (not Christian) Seneca followed natural law and came up with his own personal Lenten season:

Set aside a certain number of days, during which you shall be content with the scantiest and cheapest fare, with coarse and rough dress, saying to yourself the while: “Is this the condition that I feared?”

So he would drink water and plain meals and wear cheap clothes just to prove to himself that it didn’t deeply diminish his happiness. And so much more for the Christian who has Christ within the soul!

There are three reasons why Lent reveals your level of human happiness:

1. If Lent robs you, it reveals the extent to which you are focused on “external happiness.” This sets you up for misery in the future. Because the externals can be ripped away by bankruptcy and disease. Saint Paul wrote:

Not that I complain of want; for I have learned, in whatever state I am, to be content. I know how to be abased, and I know how to abound; in any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want. I can do all things in him who strengthens me. (Phil 4:11-13)

Christ is at the center of Paul’s internal joy.

2. Lack in external happiness requires either despair or a turn to Christ within. When we cannot take comfort in alcohol, food, sex, Facebook, TV, etc. we must either lack all happiness OR take a turn into the core of our heart and search for Jesus to give us joy.

Lent turns into a discovery expedition. Is Christ still hidden deep in your heart? Can you see Him? Can you hear Him? If not, then despair is all that’s left.

3. Lent as Desert vs. Dessert. Catholicism has a perennial respect for the Desert Fathers and Mothers who lived in the Egyptian desert to deny themselves of the pleasures of the world. Lent allows you to become a hidden Desert Father or Mother. The daily denial. The embrace of the wilderness.

Compare the desert monks and to those we see on Food Network undergoing great stress and competition while they attempt to create the most tasty cupcake. I like cupcakes just like everyone else. There’s nothing evil about cupcakes. But do we try half as hard as the contestants on Cupcake Wars to keep a good Lent? 

Living a life of little is living a life of great interior joy. As Saint Francis de Sales taught, we should be like the pharmacist in the pharmacy. The pharmacist is surrounded by powerful drugs that can either heal or hurt those that receive them. The pharmacist has a duty to avoid poisoning himself with the substances he handles.

Lent reminds us that we can live in a prosperous world, and yet not inwardly digest the wealth that surrounds us.

The pharmacist finds joy, not in secretly giving himself oxycontin from beneath the counter, but by his interior knowledge of how to heal the sick. 

TV, Facebook, cupcakes, and wine are not evil per se. Not drugs in and of themselves. But our attachment to them can be toxic. If we have become addicted to the exterior drugs that surround us, Lent marks a season of rehab.

[reminder]

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The post 3 Reasons Why Lent Determines Your Happiness Year Round appeared first on Taylor Marshall.

When I was Protestant, we relished in the belief that the Apostle Paul was thoroughly Protestant. We considered him to be the proto-Martin Luther. We believed that Paul taught:

• justification by faith alone
• once saved always saved
• authority of Scripture alone (no Tradition)
• sacraments as symbolic

However, there were always those little verses in Paul that made me feel uncomfortable. Here were things that we tried to ignore:

• Paul rejoiced in being celibate – I didn’t know any celibate Protestant pastors that spoke like Paul did
• Paul called himself “Father” in relation to his converts – he once refers to his ministry as “priestly”
• he speaks of baptism transformative and saving
• he speaks of obedience and good works quite often
• he holds out the possibility that he might forfeit his own salvation through infidelity

This passages kept bubbling up until at last I saw that Protestantism couldn’t hold all the tension within these passages…and so I became Catholic.

After entering the Catholic Church, I wrote a simple and systematic explanation of nearly every major Catholic doctrine within the writings of Saint Paul. Not only does the book walk you step by step through Paul’s thoroughly sacramental and ecclesial theology, it also includes an appendix with all the verses in Paul – a kind of Pauline cheat sheet for Catholic theology. This appendix will save you hours of time looking for passages. It already arranged for you.

To celebrate Saint Paul’s own conversion, this book is half price today (and down to only $0.99 on Kindle): The Catholic Perspective on Paul. This is a great resource for anyone interested in Apologetics, Pauline theology, New Testament studies, or for anyone who wants to become familiar with Paul’s letters. Check out the Table of Contents and read a free sample here:

If you’ve read the book already, please leave a review by clicking here. I’d love to read your thoughts and I’d be grateful for your review.

Saint Paul, pray for us.

Happy Feast Day of Saint Paul,

Taylor Marshall

The post The CATHOLIC (not Protestant) Perspective on Paul appeared first on Taylor Marshall.

This man emphasized that we are not simply a soul and body, but that we are spirit, soul, and body.

So what is the Catholic to say?

This the bipartite vs. tripartite debate on human anthropology. The majority position in the Catholic Church is that we have a physical element (body headed by the brain) and a metaphysical element (soul headed by the spirit). The spirit is the highest intellectual faculty of the soul.

The locus classicus on this topic is Hebrews 4:12

“For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”

Tripartite advocates point here showing that “soul and spirit” are distinguished and thus separate. The problem here is that if soul and spirit are different entities then our body is also twofold with different entities, namely joins and marrow.

Soul Vocab in Scripture

Let’s review the terminology in Hebrew and Greek:

Hebrew

• Basar: flesh or body. In Genesis, this comes from dirt, mud, or grime. It is the lowest basest element of man.
• Nephesh: soul or life force. In Genesis this is the life of a living thing. It can be said that animals and perhaps plants have nephesh or a living force within them.
• Ruach: spirit or breath. In Genesis, God breathes this into Adam and it is what makes human unique from all other animals. It is something we share with God – the intellectual and voluntary faculty that makes us rational animals or human.

Greek

• Sarx: flesh. In Greek it is the body but also includes the animal passions of the body for nutrition and sex. Saint Paul typically uses sarx to include the effects of original sin in all humans. Hence sarx has a somewhat pejorative meaning in the New Testament as in the sinful “law of the flesh.”
• Soma: body. This is a physical body and doesn’t necessarily include the passionate elements of sarx above, but it can. Used 129 times in NT.
• Psyche: soul or life force. The Greeks explicitly stated that all living things have a “soul” or psyche, including plants, animals, and humans. Some speculated whether each star and planet had a psyche since they also had an interior principle of motion similar to life. Used 105 times.
• Nous: mind. In Greek this refers to the highest intellectual faculty of the human.
• Pneuma: spirit or breath. This is a spiritual or supernatural element in man. Used 385 times, but about 80 times for the human spirit, as opposed to the Holy Spirit.

The Church Father Origen (who spoke Greek) speculated that “nous” referred to the human mind, but “pneuma” referred to the human mind redeemed and filled with grace. I rather like Origen’s suggestion. It makes a lot of sense to me.

Early Gnostics (drawing from Paul in 1 Corinthians, esp. chs. 2 and 15) spoke of three kinds of people:

1. sarkic or fleshly people. He relates this to Jews and unsaved people who have not the ability to see Jesus Christ as the Son of God and Savior. They live according to sight and according to the flesh. For Paul, the Jewish preoccupation with circumcision is an example of them living “by the flesh.”
2. pscyhic or soulish people. Common people in the mainstream church who have not been initiated into the deeper knowledge of the Gnostic teachers.
3. pneumatic or spiritual people. Those who have acquired the secret teachings passed along by visions or by secret traditions allegedly derived from the Paul or the Apostles.

Church Fathers on Bipartite vs. Tripartite

The Eastern Orthodox Church tends toward a tripartite anthropology and this likely derives from the distinctions of Saint Paul, but especially from the writings of Origen and, through his influence, the writings of the three Cappadocian Fathers Saint Basil, Saint Gregory of Nyssa, and Saint Gregory Nazianzus. If you are interested in learning more about Origen and these three sainted teachers and their theology, please watch the NSTI video lessons on them in our Historical Theology Modules.

In the West, the Pelagian heretics wrongly taught that the soul and body were corrupted by sin, but that the human spirit remained unaffected by sin and remained righteous and good. Consequently, Saint Augustine and others blew a hole in the Pelagian tripartite anthropology showing that the moral state of the soul was the same as the moral state of the human spirit. The strict tripartite arrangement was associated with Pelagianism and was thus held suspect in the Latin West.

What and How Can We Speak of “Spirit and Soul”?

When speak of the soul by the Hebrews (nephesh) and by the Greeks (psyche), they spoke chiefly of life and motion. Oak trees, weeds, crabs, fish, squirrels, and gorillas possess this “life force” or “soul.” The Jews by divine revelation and the Greeks through philosophy were speaking of the same thing.

Even more, both understand that within the human person, there was something beyond the life force. Beyond our motion across earth. Beyond our pursuit for food and sex. It was something that set us apart. Something that made us religious and reflective. It is what made us homo liturgicus. It was the rational spirit they sparks within us the questions of “Why am I alive? What is the purpose of life? Who made us? What are we supposed to be doing? Where are we headed? What happens after all this?”

In the Latin West, we call this the “rational soul” or the “intellectus.” Those terms work, but I rather like the poetic distinction between the “soul” and the “spirit” in Scripture. As Saint Paul said, Adam had for us a soul. But Christ became for us a “life giving spirit.” Here Paul doesn’t mean that Christ was a docetic or solely spiritual phantasm. Rather, he is capturing that Christ becomes for us the means by which we find the answers to the spiritual questions that I’ve listed above.

And as Origen (though not a saint and somewhat dangerous) observed, his suggestion that “mind/intellect” and “spirit” are simply two ways of referring to the same thing but from different points of view – with the spirit being the way to refer to the illuminated and redeemed mind.

It seems that the presence of the divine Holy Spirit in our soul transforms our intellect into a spiritual intellect or into a spirit. My guess is that the liturgical response “and with your spirit” is an acknowledgment of this reality in the communal life of the Church. When we respond that way, we aren’t just saying “and also with you,” but we are acknowledging the transformative power of the Holy Spirit within the celebrant.

The post Do we have spirit, soul, and body or just soul and body? appeared first on Taylor Marshall.

Free Video: Catholic Theological Core of Saint Paul as “en Christo”

Free audio mp3s: Catholic Perspective on Paul (11 presentations)

If you are looking for a concise book proving that Saint Paul and the New Testament is Catholic, my book The Catholic Perspective on Paul has become a go-to resource for seminaries and apologists. Today it is on sale today for 50% off on Kindle and on sale in paperback:

GK Chesterton once observed that the Catholic Church has been “attacked on all sides and for all contradictory reasons. No sooner had one rationalist demonstrated that it was too far to the east than another demonstrated with equal clearness that it was much too far to the west.” The same may be said of Saint Paul. The history of heresy is essentially a series of contradictory positions, each claiming the authority of the Apostle Paul.

In today’s video I explain how understanding Paul’s “core theology” can help you explain and defend EVERY Catholic teaching and doctrine:

[youtube id=”CCuyPQG_g-M”]

According to some heretics, Paul was the first corrupter of the life and doctrines of Jesus Christ. To others Paul alone preserved the true message of Christ that had been corrupted by the Twelve. Some consider Paul to have been the champion of grace, while others accuse him of yielding to the so-called Jewish legalism of Peter and James. Paul has since been accused of being too Greek, too Jewish, too gnostic, and too orthodox.

In his own day, he was held by some to be an apostle and by others to be a heretic. Martin Luther claimed Paul’s authority, as did the Catholic Council of Trent. He has been called both a misogynist and a liberator of women. Some hail him as a proponent of freedom and others revile him for imposing rules against sexual freedom and social progress. Always and everywhere, Paul is pulled and tugged in opposite directions. Paul has been stretched out so thinly that his features have become faint, almost forgotten. Prophetically, Saint Peter aptly described the controversial nature of Paul’s epistles:

Also our most dear brother Paul, according to the wisdom given him, hath written to you: As also in all his epistles, speaking in them of these things; in which are certain things hard to be understood, which the unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction (2 Pet 3:15-16).

All the detractors of Paul stand united in their conviction that the historical Paul is certainly not the same Paul revered by the Catholic Church. There is today a deep prejudice against the so-called “Saint Paul” of the Catholic Church. They will grant that Paul was a rabbi, missionary, mystic, polemicist, author, and apostle. However, they will not grant that the man enshrined in the mosaics, statues, and stained glass of a thousand Catholic cathedrals is the Paul of history. The critics are convinced that the Catholic religion as we know it today has little to do with the historic Paul of Tarsus.

Paul is none other than a saint of the Holy Roman and Catholic Church. He spent his life wishing to bring his feet within the walls of Rome and he surrendered his head to the sword outside those very walls. Within his writings, we find the primitive and pristine doctrines of the Catholic Faith. We discover a Paul who is Catholic, a theologian who is sacramental, a churchman who is hierarchical, a mystic who is orthodox.

Please watch this video to learn more about Saint Paul:

[youtube id=”CCuyPQG_g-M”]

[reminder]

The post Did You Know Saint Paul was a Catholic Priest? appeared first on Taylor Marshall.

#101: Jewish Priests and Catholic Priests [Podcast]

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• Proverb of the Week: Sirach 7:31
• Featured Segment: 101 Jewish Priests and Catholic Priests
• Tip of the Week: Front Load Your day
• Announcements:
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  • Please visit: newsaintthomas.com for more details.
• Latin Phrase of the Week: Sacerdos

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[reminder]

If you like this podcast, please leave a review.

The post 101: Jewish Priests and Catholic Priests [Podcast] appeared first on Taylor Marshall.

The claim is that it was Saul/Paul, not Christ, who founded the religion of Christianity and that the historical Christ was universalized and divinized into a cosmic Christ.

The argument goes that Saul had some kind of conversion from radical Pharisaic Judaism to belief in Christ, but that Saul/Paul had zero interaction with the dead Rabbi Jesus.

It is true that Saul/Paul did not claim to have known or seen Jesus of Nazareth prior to His crucifixion. Instead, Saul/Paul claims to have met and known Jesus of Nazareth through mystical experiences.

[callout]To read of Paul’s three encounters with Jesus in the Acts of the Apostles, click here.[/callout]

Paul’s first encounter with Jesus is his conversion on the Road to Damascus. Luke retells the conversion of Acts and the narrative compares Jesus to an Old Testament theophany of Yahweh.

In Acts 9:7, Luke writes:

And the men which journeyed with him stood speechless, hearing a voice, but seeing no one.”

Here Luke is making the connection with God’s theophany in Deuteronomy with Christ’s theophany to Paul:

Then the Lord spoke to you out of the midst of the fire; you heard the sound of words, but saw no form; there was only a voice.” (Deut 4:12)

Notice that in both cases there is no visual form, but only the voice.

The Alleged Controversy of the Paul’s Damascus Accounts

The “heard voice, saw nothing” account in Acts 9 makes for a great parallel with Deuteronomy but it opens up a problem.

There is a alleged contradictory account of between Luke’s narrative account of Paul’s conversion in Acts 9 and the second version retold by Paul himself in Acts 22:6-9:

6 “As I made my journey and drew near to Damascus, about noon a great light from heaven suddenly shone about me. 7 And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why do you persecute me?’ 8 And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth whom you are persecuting.’ 9 Now those who were with me saw the light but did not hear the voice of the one who was speaking to me.

Some claim that this contradicts the account in Acts 9 because:

• Acts 9: men with Saul hear a voice, but see no one.
• Acts 22:6-9: men with Saul saw the light but did not hear the voice.

The contradiction is dispensed with easily in this way:

• Acts 9 reports that the men saw no one and Acts 22 says they saw a light. This is not a contradiction. These men saw a light but saw no form or person in it.
• Acts 9 reports that the men heard a generic voice, but Acts 22 says they “did not hear the voice of the one who was speaking to me.” In Acts 22, the stress is on “the voice of the one speaking to Saul.” This means that the men heard a sound (Acts 9), but that it was not intelligible to them (Acts 22).

Here we can see that Saul’s encounter with Christ is not fictionalized. The fact that it is recounted three times in Acts is remarkable. It is the anchor of Paul’s claim to apostleship. Without it, Paul is merely an enthusiast. Luke’s Acts demonstrates that Paul’s apostleship is accompanied by miracles and this fact reveals Paul as a true and valid prophet for the New Covenant [Catholic] Church.

[reminder]

The post Paul’s Damascus Conversion: Does Acts 9 Contradict Acts 22? appeared first on Taylor Marshall.

1) Paul’s Vision on the Road to Damascus (described in Acts 9, 22, and 26). Paul is walking on the road to Damascus in order to arrest Christians in Damascus.

[callout]To read my theory that Saul/Paul had Herodian connections to accomplish this political task, click here.[/callout]

A bright light surrounds Saul and he hears a voice claiming: “I am Jesus whom you are persecuting. It is hard for you to kick against the goads.” Saul loses his sight but gains it again through the laying on of hands by Ananias who then baptizes Saul/Paul.

2) Paul’s Trance in the Temple (Acts 22:17-21). After his conversion, Paul returns to Jerusalem and while he is praying in the Temple, he enters into a trance. In Greek, the word for trance is ἐκστάσει {ecstasei} or “ecstasy.”

17 “When I had returned to Jerusalem and was praying in the temple, I fell into a trance {ἐκστάσει} 18 and saw him saying to me, ‘Make haste and get quickly out of Jerusalem, because they will not accept your testimony about me.’ 19 And I said, ‘Lord, they themselves know that in every synagogue I imprisoned and beat those who believed in thee. 20 And when the blood of Stephen thy witness was shed, I also was standing by and approving, and keeping the garments of those who killed him.’ 21 And he said to me, ‘Depart; for I will send you far away to the Gentiles.’”

We learn something more about Saul here. Although he did not capture Christians in Damascus, he did previously and personally “imprison and and beat” Christians in Jerusalem – “in every synagogue.” Saul was the chief of Anti-Christian police in Jerusalem. Saul would have had to have authority from the High Priest and Herod Antipas to accomplish this.

3) Paul’s Vision in Prison (Acts 23:11). This is the big “Roman Catholic” passage that I stress in my book on Saint Paul as Roman and in my book on Rome as the Capital of Christianity. Here Jesus Christ connects the Apostolic ministry from Jerusalem…to Rome. Romanism is a mandate delivered to Paul from the resurrected mouth of Jesus Christ:

“The following night the Lord stood by him and said: Take courage, for as you have testified about me at Jerusalem, so you must bear witness also at Rome.” (Acts 23:11)

Christ connects the Great Commission as a line drawn from Jerusalem to Rome. We see this in the thematic structure of the four Gospels (the Jerusalem/Pilate struggle) and also in the narrative structure of the Acts of the Apostles (Acts starts in Jerusalem and ends in Rome). The Book of Revelation, rightly interpreted is a vision about the unholy adultery between Whore of Babylon (Jerusalem) and the Beast (Rome).

[reminder]

The post Paul’s Three Encounters with Christ Jesus in Acts appeared first on Taylor Marshall.