THE CHURCH

THE BEGINNING OF THE "CHURCH"...

Mark 3:16; John 1:42 – Jesus renames Simon "Kepha" in Aramaic which literally means "rock." This was an extraordinary thing for Jesus to do, because "rock" was not even a name in Jesus' time. Jesus did this, not to give Simon a strange name, but to identify his new status among the apostles. When God changes a person's name, He changes their status.

Gen. 17:5; 32:28; 2 Kings 23:34; Acts 9:4; 13:9 - for example, in these verses, we see that God changes the following people's names and, as a result, they become special agents of God: Abram to Abraham; Jacob to Israel, Eliakim to Jehoiakim, Saul to Paul.

2 Sam. 22:2-3, 32, 47; 23:3; Psalm 18:2,31,46; 19:4; 28:1; 42:9; 62:2,6,7; 89:26; 94:22; 144:1-2 - in these verses, God is also called "rock." Hence, from these verses, non-Catholics often argue that God, and not Peter, is the rock that Jesus is referring to in Matt. 16:18. This argument not only ignores the plain meaning of the applicable texts, but also assumes words used in Scripture can only have one meaning. This, of course, is not true. For example:

1 Cor. 3:11 - Jesus is called the only foundation of the Church, and yet in Eph. 2:20, the apostles are called the foundation of the Church. Similarly, in 1 Peter 2:25, Jesus is called the Shepherd of the flock, but in Acts 20:28, the apostles are called the shepherds of the flock. These verses show that there are multiple metaphors for the Church, and that words used by the inspired writers of Scripture can have various meanings. Catholics agree that God is the rock of the Church, but this does not mean He cannot confer this distinction upon Peter as well, to facilitate the unity He desires for the Church.

Matt. 16:18 - Jesus said in Aramaic, you are "Kepha" and on this "Kepha" I will build my Church. In Aramaic, "kepha" means a massive stone, and "evna" means little pebble. Some non-Catholics argue that, because the Greek word for rock is "petra", that "Petros" actually means "a small rock", and therefore Jesus was attempting to diminish Peter right after blessing him by calling him a small rock. Not only is this nonsensical in the context of Jesus' blessing of Peter, Jesus was speaking Aramaic and used "Kepha," not "evna." Using Petros to translate Kepha was done simply to reflect the masculine noun of Peter.

Moreover, if the translator wanted to identify Peter as the "small rock," he would have used "lithos" which means a little pebble in Greek. Also, Petros and petra were synonyms at the time the Gospel was written, so any attempt to distinguish the two words is inconsequential. Thus, Jesus called Peter the massive rock, not the little pebble, on which He would build the Church. (You don’t even need Matt. 16:18 to prove Peter is the rock because Jesus renamed Simon “rock” in Mark 3:16 and John 1:42!).

Matt. 16:17 - to further demonstrate that Jesus was speaking Aramaic, Jesus says Simon "Bar-Jona." The use of "Bar-Jona" proves that Jesus was speaking Aramaic. In Aramaic, "Bar" means son, and "Jonah" means John or dove (Holy Spirit). See Matt. 27:46 and Mark 15:34 which give another example of Jesus speaking Aramaic as He utters in rabbinical fashion the first verse of Psalm 22 declaring that He is the Christ, the Messiah. This shows that Jesus was indeed speaking Aramaic, as the Jewish people did at that time.

Matt. 16:18 - also, in quoting "on this rock," the Scriptures use the Greek construction "tautee tee" which means on "this" rock; on "this same" rock; or on "this very" rock. "Tautee tee" is a demonstrative construction in Greek, pointing to Peter, the subject of the sentence (and not his confession of faith as some non-Catholics argue) as the very rock on which Jesus builds His Church. The demonstrative (“tautee”) generally refers to its closest antecedent (“Petros”). Also, there is no place in Scripture where “faith” is equated with “rock.”

Matt. 16:18-19 - in addition, to argue that Jesus first blesses Peter for having received divine revelation from the Father, then diminishes him by calling him a small pebble, and then builds him up again by giving him the keys to the kingdom of heaven is entirely illogical, and a gross manipulation of the text to avoid the truth of Peter's leadership in the Church. This is a three-fold blessing of Peter - you are blessed, you are the rock on which I will build my Church, and you will receive the keys to the kingdom of heaven (not you are blessed for receiving Revelation, but you are still an insignificant little pebble, and yet I am going to give you the keys to the kingdom).

Matt. 16:18-19 – to further rebut the Protestant argument that Jesus was speaking about Peter’s confession of faith (not Peter himself) based on the revelation he received, the verses are clear that Jesus, after acknowledging Peter’s receipt of divine revelation, turns the whole discourse to the person of Peter: Blessed are “you” Simon, for flesh and blood has not revealed this to “you,” and I tell “you,” “you” are Peter, and on this rock I will build my Church. I will give “you” the keys to the kingdom, and whatever “you” bind and loose on earth will be bound and loosed in heaven. Jesus’ whole discourse relates to the person of Peter, not his confession of faith.

Matt. 16:13 - also, from a geographical perspective, Jesus renames Simon to rock in Caesarea Philippi near a massive rock formation on which Herod built a temple to Caesar. Jesus chose this setting to further emphasize that Peter was indeed the rock on which the Church would be built.

Matt. 7:24 - Jesus, like the wise man, builds His house on the rock (Peter), not on grain of sand (Simon) so the house will not fall.

Luke 6:48 - the house (the Church) built upon the rock (Peter) cannot be shaken by floods (which represent the heresies, schisms, and scandals that the Church has faced over the last 2,000 years). Floods have occurred, but the Church still remains on its solid rock foundation.

Matt. 16:21 - it is also important to note that it was only after Jesus established Peter as leader of the Church that He began to speak of His death and departure. This is because Jesus had now appointed His representative on earth.

John 21:15 - Jesus asks Peter if he loves Jesus "more than these," referring to the other apostles. Jesus singles Peter out as the leader of the apostolic college.

John 21:15-17 - Jesus selects Peter to be the chief shepherd of the apostles when He says to Peter, "feed my lambs," "tend my sheep," "feed my sheep." Peter will shepherd the Church as Jesus’ representative.

Luke 22:31-32 - Jesus also prays that Peter's faith may not fail and charges Peter to be the one to strengthen the other apostles - "Simon, satan demanded to have you (plural, referring to all the apostles) to sift you (plural) like wheat, but I prayed for you (singular) that your (singular) faith may not fail, and when you (singular) have turned again, strengthen your brethren.

Acts 1,2,3,4,5,8,15 - no one questions Peter's authority to speak for the Church, declare anathemas, and resolve doctrinal debates. Peter is the rock on which the Church is built who feeds Jesus’ sheep and whose faith will not fail.

( SOURCE: http://www.scripturecatholic.com/the_church.html)

COMMENTARY:

Based from the verses cited above, there is no like the Catholic Church. When I first read those verses above, I realize how should I study my faith more. I now love the Bible ever more. I wish to invite you to read more about the Church, the REAL CHURCH...

I am no longer affected by Protestants who keep claiming the victor on this one.

The Primacy of Peter

Perhaps a most pivotal passage of the Bible which divides Roman Catholic Christians from Protestant and Pentecostal Christians is the scripture where Christ singles out Peter from the rest of the Apostles for special consideration and authority. That Bible passage is in the Gospel according to Matthew, chapter 16, verse 18.

The Catholic Church teaches that the first principle of hermeneutics, the science of the translation and interpretation of the Bible, is the literal meaning of the text.

Divino Afflante Spiritus (Pius XII, September 30, 1943)

... discern and define that sense of the biblical words which is called literal ... so that the mind of the author may be made clear. ... the exegete must be principally concerned with the literal sense of the Scriptures.

Spiritus Paraclitus (Benedict XV, September 15, 1920)

As Jerome insisted, all biblical interpretation rests upon the literal sense ...

The definition of the literal sense: The sense which the human author directly intended and which his words convey.

The question to be asked in seeking to grasp the literal meaning of Matthew in conveying what Christ had in his mind in these words to Peter is what was understood by Peter and the other apostles and what was handed on (paradosis) by the Apostolic Church and the constant faith and practice of the Church regarding the meaning of these words of Christ.

Some basic facts about the author, Matthew, are in order to aid the proper search for the meaning of his gospel.

• Matthew is the tax collector called by Christ in 9:9-13;
• Matthew is one of the twelve Apostles, an eye witness;
• Matthew's gospel is directed to a Jewish audience;
• Matthew's gospel is a Gospel of the Church, the only evangelist to use the word "church," and use it twice, 16:18 and 18:17.

The context for interpreting the meaning of the passage is set in the confession of Peter.

Mt 16:13-17

When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Messiah, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father."

Christ then gives Simon son of Jonah a new name and a commission.

Mt 16:18

And so I say to you, you are "Rock", and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.

Since the New Testament was written in the Greek language, it is right to begin the consideration of this critical passage in the language in which it was written:

kago de soi lego oti su ei Petros kai

I also And to you say - You are Peter and

epi taute te petra oikodomeso mou ten ekklesian;

on this - rock I will build of me the church;

As Greek declined in the Mediterranean world and Latin became the common tongue, the first translations of the Bible were in the Latin language. Hence, it is natural for us to consider also the way in which this critical passage was translated into Latin by Jerome (Rome, 383/384 AD).

et ego dico tibi quia tu es Petrus et

and I say to you because you are Peter and

super hanc petram aedificabo ecclesiam meam

upon this rock I will build church my

Two observation must be made on the Greek and the Latin translations of Matthew 16:18. Note in the Greek that the name of Peter is Petros, and the word for rock is petra. In Latin the name of Peter is Petrus and the word for rock is petra. This follows from the demands of the respective languages. Nouns in these languages, unlike English, have gender: some are masculine (e.g., -os or -us ending to words); some are feminine (e.g., -a or -am ending to words). The word for a rock in both languages is, of its nature, feminine; Peter, being a male, could not take a feminine ending to his name. It would be like calling him "Rockette" instead of "Rocky." Quite a difference! Hence it is only the demands of language that the gender of the words is different.

Jesus renamed Simon bar-Jonah for a purpose. The literalness of the play on words--a linguistic pun--is made clear. A pun is a pun because of the literalness of the play on words. This was precisely what Jesus was saying. "You are Rocky and on this rock I will build my church." His intent becomes clear when we examine the Aramaic in which language Jesus addressed Peter.

'aph 'ena' 'amar-na' lak da'(n)t-(h)uw ke'pha'

and I say - I to thee that-thou-art Kephas

we`'al hade' ke'pha' 'ebneyh le`i(d)tiy

and upon this rock I will build her namely my church

Note that the word for Peter, ke'pha', is the same word for rock. The words are equated: Peter is the rock.

The core of the meaning appears to rest in the two words for a "rock." If Matthew recorded that Christ used the same word both for (1) the proper name of Peter and (2) the foundation on which Christ says he will build the church, then an interpretation follows that the foundation of the church is Peter.

Because the Word of God as recorded in Matthew had to be intelligible in its literalness for all people including the more simple people of the early centuries of the Church, a more involved interpretation demanding extensive hermeneutics and linguistic acumen would be unwarranted. Ultimately, when there are differing interpretations, the principle question then becomes, "by what authority is the truth appealed."

The Roman Catholic Church has infallibly defined the interpretation of Matthew 16.

The Council of Ephesus, 431 AD

No one doubts, in fact, it is obvious to all ages that the holy and most Blessed Peter, head and Prince of the Apostles, the pillar of faith, and the foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the savior and redeemer of the human race.

First Vatican Council, 1870, The First Dogmatic Constitution of the Church of Christ, Chapter 2

Therefore if anyone says that the blessed Apostle Peter was not constituted by Christ the Lord as the Prince of all the Apostles and the visible head of the whole Church militant, or that he received immediately and directly from Jesus Christ our Lord only a primacy of honor and not a true and proper primacy of jurisdiction: anathema sit.

Christ continues with the conferral of the "keys" which appears to be a clear statement of a position of leadership authority.

Mt 16:19-20

I will give you (singular) the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.

This biblical commission echoes one other conferral of keys in the Bible. Eliakim receives the keys of the royal palace.

Is 22:22

I will place the key of the House of David on his shoulder; when he opens, no one shall shut, when he shuts, no one shall open.

Apart from this passage, there is no background in biblical language for binding and loosening. In Rabbinical Judaism, the words signify rabbinical decisions; to bind is to give a decision that imposes an obligation, and to loose is to give a decision that removes an obligation.

Mt 18:15-18

"If your brother sins (against you), go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that 'every fact may be established on the testimony of two or three witnesses.' If he refuses to listen to them, tell the church (ekklesia). If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."

In Matthew 18:18, the Apostles share in the power to bind and loose that was given to Peter in 16:19; what was given to Peter alone is now shared by the whole Church in the person of the Apostles.

If Peter held a position of primacy, the other Apostles would have to know that and would have reflected that role thrust on Peter by Christ in their relationships to him. In other words, does the Bible reveal a primary place or role for Peter consciously acknowledged by the New Testament writers? Yes, the biblical portrait of Peter presented earlier in this chapter attests to the preeminent role of Peter among the writers of the New Testament.

Among the Apostolic Fathers, the same recognition can be shown.

Tertullian (Rome, 160 - 220 AD), On Monogamy, Chapter 8

Peter alone do I find ... to have been married. Monogamist I am led to presume him by consideration of the church, which, built upon him, was destined to appoint every grade of her Order from monogamists.

Clement (Alexandria, 150 - 215 AD), Who Is the Rich Man That Shall Be Saved?, Chapter 21

Therefore, on hearing those words, the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Savior paid tribute, quickly seized and comprehended the saying. And what does he say? "Lo, we have left all and followed Thee."

Cyprian (Carthage, 200 - 258 AD), On the Unity of the Catholic Church, Chapter 4

Upon him (Peter), being one, He (Christ) built His Church and although after His resurrection He bestows equal power upon all the Apostles, and says: "As the Father has sent me, I also send you. Receive the Holy Spirit: if you forgive the sins of anyone, they will be forgiven him; if you retain the sins of anyone, they will be retained" (Jn 20:21), that He might display unity, He established by His authority the origin of the same unity as beginning from one.

Cyril (Jerusalem, 315 - 387 AD), Catecheses, No. 2:19

Peter, the chiefest and foremost of the Apostles, denied the Lord thrice before a little maid: but he repented himself, and wept bitterly.

Augustine (Numidia, now Algeria, 354 - 430 AD), Letters, No 53

For, if the order of succession of Bishops is to be considered, how much more surely, truly and safely do we number them from Peter, to whom, as representing the whole Church, the Lord said: "Upon this rock I will build my church and the gates of hell shall not prevail against it" (Mt 16:18). For, to Peter succeeded Linus, to Linus Clement, to Clement Anacletus, to Anacletus Evaristus ...

SOURCE: http://www.catholicapologetics.org

Peter: A Biblical Portrait

In the 16th chapter of Matthew's Gospel, Christ singled out the Apostle Peter for the central position of founding His Church and gives to Peter the keys of the Kingdom of Heaven.

The best spokespersons for an understanding of Matthew would be members of the Apostolic Church, those who heard the words of Christ and writers of the New Testament who recorded the words and deeds of Christ and the early church.

The Evangelists usually make Peter the spokesperson for all the apostles.

Mk 8:29

And he (Jesus) asked them, "But who do you say that I am?" Peter said to him in reply, "You are the Messiah."

Mt 18:21

Then Peter approaching asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?"

Lk 12:41

Then Peter said, "Lord, is this parable meant for us or for everyone?"

Jn 6:67-68

Jesus then said to the Twelve, "Do you also want to leave?" Simon Peter answered him, "Master, to whom shall we go? You have the words of eternal life."

In especially dramatic scenes in the Gospels, Peter is often the central figure.

Mt 14:27-28

At once (Jesus) spoke to them, "Take courage, it is I; do not be afraid." Peter said to him in reply, "Lord, if it is you, command me to come to you on the water."

Lk 5:3-8

Getting into one of the boats, the one belonging to Simon, he (Jesus) asked him to put out a short distance from the shore. ... He said to Simon, "Put out into deep water and lower your nets for a catch." Simon said in reply, "Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets." When they had done this, they caught a great number of fish and their nets were tearing. ... When Simon Peter saw this, he fell at the knees of Jesus and said, "Depart from me, Lord, for I am a sinful man."

Mk 10:28

Peter began to say to him, "We have given up everything and followed you."

Mt 17:24-25

...the collectors of the temple tax approached Peter and said, "Doesn't your teacher pay the temple tax?" "Yes," he said. When he came into the house, before he had time to speak, Jesus asked him, "What is your opinion, Simon?"

Peter is always named first when the apostles are listed in the synoptic gospels and the Acts of the Apostles.

Mk 3:16-17

He (Jesus) appointed the twelve: Simon, whom he named Peter; James, son of Zebedee, and John ...

Mt 10:2

The names of the twelve apostles are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;

Lk 6:13-14

When day came, he called his disciples to himself, and from them he chose Twelve, whom he also named apostles: Simon, whom he named Peter, and his brother Andrew, James, John, Philip, Batholomew

Acts 1:13

When they entered the city they went to the upper room where they were staying, Peter and John and James and Andrew, Philip ...

It is not uncommon that the apostles are simply referred to as Peter and "his companions" or "the apostles."

Acts 2:37

... they asked Peter and the other apostles, "What are we to do, my brothers?"

Lk 9:32

Peter and his companions had been overcome by sleep ...

Acts 5:29

But Peter and the apostles said in reply, "We must obey God rather than men."

In light of the special calling on his life, the sacred authors refer to Peter as being singled out and being shown signs of respect.

Jn 20:3-8

So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first, ... but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths ... Then the other disciple also went in, the one who had arrived at the tomb first ...

Jn 21:15-17

Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs" ... "Tend my sheep." ... "Feed my sheep."

In Paul's letters, Peter is called the first witness to the Resurrection.

1 Cor 15:3-5

... Christ died ... was buried ... was raised on the third day ... that he appeared to Kephas, then to the Twelve.

Paul repeatedly call Peter "Kephas," the name given him by Christ.

Gal 1:18

Then after three years I went up to Jerusalem to confer with Kephas and remained with him for fifteen days.

Gal 2:9

James and Kephas and John, who were reputed to be pillars, gave me and Barnabas their right hands in partnership ...

Gal 2:11

And when Kephas came to Antioch, I opposed him ...

Gal 2:14

... I said to Kephas in front of all ...

1 Cor 1:12

I mean that each of you is saying, "I belong to Paul," ... "I belong to Kephas," ...

1 Cor 3:22

Paul or Apollos or Kephas, or the world or life or death, or the present or the future: all belong to you ...

1 Cor 9:5

Do we not have the right to take along a Christian wife, as do the rest of the apostles, and the brothers of the Lord, and Kephas?

Luke, in the Acts of the Apostles, clearly acknowledges Peter's leadership role.

Acts 2:14

Then Peter stood up with the Eleven, raised his voice, and proclaimed to them, "You who are Jews ..."

Acts 3:12

When Peter saw this, he addressed the people, "You Israelites, why are you amazed at this?"

Acts 4:8

Then Peter, filled with the holy Spirit, answered them, "Leaders of the people and elders"

Acts 5:3

But Peter said, "Ananias, why has Satan filled your heart ..."

Acts 5:29

But Peter and the apostles said in reply, "We must obey God rather than men."

Acts 8:20

But Peter said to him, "May your money perish with you ..."

Acts 10:34

Then Peter proceeded to speak and said, "In truth, I see that God shows no partiality."

Acts 11:4

Peter began and explained it to them step by step, saying...

Acts 15:7

After much debate had taken place, Peter got up and said to them ...

Acts 3:6

Peter said, "I have neither silver nor gold, but what I do have I give you: in the name of Jesus Christ the Nazorean, (rise and) walk."

Acts 9:34

Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed."

Acts 9:40

Peter sent them all out and knelt down and prayed. Then he turned to her body and said, "Tabitha, rise up."

Acts 5:15

Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them.

Acts 10:9-10

The next day, ... Peter went up to the roof terrace to pray at about noontime. ... he fell into a trance.

Acts 10:46-47

Then Peter responded, "Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?"

The Gospels make explicit statements about Peter's unique role in the church.

Lk 22:31-32

"Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers."

Jn 21:15-17

When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Feed my lambs." He then said to him a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord, you know that I love you." He said to him, "Tend my sheep." He said to him the third time, "Simon, son of John, do you love me?" Peter was distressed that he had said to him a third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." (Jesus) said to him, "Feed my sheep."

Mt 16:15-19

He (Jesus) said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Messiah, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven."

Source:

http://www.catholicapologetics.org