7/17/20

"THE GOSPEL OF MATTHEW" Principles Of Evangelism - II (10:11-42) by Mark Copeland











"THE GOSPEL OF MATTHEW"

Principles Of Evangelism - II (10:11-42)

INTRODUCTION

1. In our previous study, we began looking at the instructions Jesus
   gave in charging His apostles with "The Limited Commission"...
   a. In which He sent them to preach to the house of Israel - Mt 10:5-10
   b. To prepare the way for Jesus to come to them personally 
- cf. Mt 10:23; 11:1; Lk 10:1 2. In that study, we observed five "Principles Of Evangelism"... a. Utilize the power of synergy b. Employ the practice of specialization c. Proclaim the word of God d. Offer our services freely e. Support those willing to work -- Principles that were utilized by the early church with great success, and worthy of our emulation today 3. In this study, we shall consider the rest of Jesus words in giving "The Limited Commission"... a. Gleaning at least five more "Principles of Evangelism" b. Noticing principles applied by the early church and applicable today as well [Beginning with Mt 10:11-15, we find Jesus telling His apostles...] I. BE SELECTIVE A. THE APOSTLES WERE TO FOCUS ON THOSE WHO WERE "WORTHY"... 1. Those who were both hospitable and willing to listen - Mt 10:11-13 2. But they were to "shake off the dust from your feet" when leaving a city that would not receive them or hear their words- Mt 10:14 3. It would be more tolerable in the day of judgment for Sodom and Gomorrah than for such people - Mt 10:15 B. THIS ILLUSTRATES THE NEED TO BE SELECTIVE... 1. We are not to "cast your pearls before swine" - Mt 7:6 2. People judge themselves unworthy of the gospel by their lack of interest a. Paul was willing to preach again if people were interested - Ac 13:42-44 b. But when people rejected the gospel, he turned elsewhere - Ac 13:45-46 C. MAKING APPLICATION TODAY... 1. We are to preach the gospel to every creature - Mk 16:15 a. But once people display lack of interest, we are not obligated to keep trying b. Rather than "cast our pearls" before those who don't appreciate it, we should move on to someone else 2. Admittedly, there is room for judgment... a. As to how long we try to reach someone before going on b. Some may not show much interest at first, but do later on 3. But at some point, there may be other souls who need the gospel more than our friends, family and neighbors who show no interest [Another principle of evangelism we do well to remember is to...] II. ANTICIPATE PERSECUTION A. THE APOSTLES WERE TOLD TO EXPECT PERSECUTION... 1. Jesus was sending them as sheep in the midst of wolves - Mt 10:16 2. He gave them a picture of what to expect - Mt 10:17-23 3. As His disciples, they should expect treatment similar to what He had received - Mt 10:24-25 B. THIS ILLUSTRATES THE NEED TO ANTICIPATE PERSECUTION... 1. Jesus later reminded His apostles they would be hated by the world - Jn 15:18-20 2. The apostles would later tell the disciples of persecution to come - Ac 14:22; 1Th 3:4; 2Ti 3:12 3. But the disciples were prepared to react in the proper way a. To rejoice that they were worthy to suffer in Christ's name - Mt 5:10-12 b. To rejoice knowing that trials can make them better - Ro 5: 3-5 C. MAKING APPLICATION TODAY... 1. Don't expect everyone to gladly receive your message of salvation in Christ 2. Rather, expect some to be offended and angry... a. For many don't like to be told they are sinners, in need of salvation b. They may become defensive when told repentance is necessary c. You might lose friends, be ostracized, and in some places, physically abused 3. But being forewarned is forearmed, able to respond in the proper way a. Blessing those who curse you, praying for those who despise you - Mt 5:44 b. Rejoicing for the good that can come out of persecution - Jm 1:2-4 [Evangelism is often short-circuited when met with resistance; anticipating persecution is an important principle that will help us to not lose heart. Closely related to this is another principle of evangelism...] III. FEAR GOD, NOT MAN A. THE APOSTLES WERE TOLD WHOM TO FEAR... 1. They were not to fear those who would resist them - Mt 10:26-27 2. They were not to fear those who could kill them - Mt 10:28 3. They were to fear God if they desired to be free from the fear of men a. For God had the power to destroy both body and soul - Mt 10:28 b. But God also knew everything about them and valued them highly - Mt 10:29-31 4. Confessing Jesus before men would ensure their being confessed before God - Mt 10:32-33 B. THIS ILLUSTRATES THE NEED TO BE MORE CONCERNED WITH WHAT GOD THINKS... 1. Fear of rejection often hinders many evangelistic efforts a. We want to be accepted by friends, family, neighbors b. We don't want to be turned away from them -- But they are not the ones who will judge us in the last day! 2. Paul reminds us that pleasing God rather than man is what makes one a servant of Christ - Ga 1:10 C. MAKING APPLICATION TODAY... 1. Christians need to have a healthy reverence for God - Php 2:12 2. When we revere God more than we fear man, the fear of rejection will not hinder our efforts to teach others a. We will stop trying to please others, and seek to please God! b. We will seek His favor, rather than the favor of men 3. With the proper fear of God, we will not rest until we are doing something in the area of evangelism, for that is His will for us! [Fearing God over fearing men is a matter of keeping our priorities straight. Along the same vein is the next principle of evangelism that Jesus taught...] IV. PUT THE LORD FIRST A. THE APOSTLES WERE TOLD HOW THE LORD MUST COME FIRST... 1. Jesus described the kind of conflicts that would often arise - Mt 10:34-36 a. His coming and the gospel of the kingdom would often divide family members b. The members of one's own household might become enemies 2. To be worthy, they must love Him more than family and self- Mt 10:37-39 a. They must be willing to take up their cross and follow Him b. They must be willing to lose their life in service to Him to truly find their life B. THIS ILLUSTRATES THE COST OF DISCIPLESHIP... 1. A cost Jesus encouraged all to count before becoming His disciples - Lk 14:25-33 2. A cost Jesus reminded one disciple who sought to put family first - Mt 8:21-22 C. MAKING APPLICATION TODAY... 1. Service to God is hindered by allowing family and personal interests to come first a. You see this in how some put relatives and family before the church b. We have a responsibility to our families (1Ti 5:8), but we must not let that get in the way of serving Jesus 2. Evangelism, especially foreign evangelism, will never be what it should be as long as we allow family and personal considerations hold us back a. Think of the early Christians, who "went everywhere preaching the word"
 - Ac 8:4 b. Likely there were children, parents, and others saying "Don't go"; but neither persecution nor family ties kept them from spreading the Word! [We come to the last point, which ties in with the last point of the previous lesson (Support those willing to work)...] V. SUPPORTERS SHARE IN THE REWARD A. THIS WOULD ENCOURAGE THOSE WHO RECEIVED THE APOSTLES... 1. For in receiving them, they receive Christ and God who sent Him - Mt 10:40 2. They would share in the rewards of the prophets and righteous men they supported - Mt 10:41 3. Even a cup of cold water would not go unnoticed - Mt 10:42 B. THIS ILLUSTRATES THE PRINCIPLE ESTABLISHED BY DAVID... 1. Back when David and his men were pursuing the Amalekites - 1Sa 30:9-10,18-25 a. When some had to be left with the supplies while others fought the enemy b. David decreed that all should share alike - both those at the base, and those at the front 2. Thus those who support have fellowship in both the work and reward of those they support! C. MAKING APPLICATION TODAY... 1. Never underestimate the role of supporting those who go ("How shall they preach unless they are sent?") - cf. Ro 10:14-15 2. If you cannot go or teach yourself, then do what you can to support those who can 3. Take comfort in knowing: a. It is Christ you are serving, not just a servant of Christ! b. You can receive a prophet's reward without necessarily being a prophet! CONCLUSION 1. In summation, here are ten "Principles Of Evangelism" found in "The Limited Commission"...

 a. Utilize the power of synergy f. Be selective b. Employ the practice of specialization g. Anticipate persecution c. Proclaim the word of God h. Fear God, not man d. Offer our services freely i. Put the Lord first e. Support those willing to work j. Supporters share in the reward 2. As we attempt to fulfill "The Great Commission" (Mt 28:19)... a. Can we improve on the principles taught by our Savior? b. Did not the early Christians implement them as they went forth with the gospel? As preachers or simply disciples, as churches or as individuals, success in evangelism can only be increased by remembering what our Lord told His twelve apostles before He sent them out to preach the good news of the kingdom...


Executable Outlines, Copyright © Mark A. Copeland, 2016

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"THE GOSPEL OF MATTHEW Principles Of Evangelism - I (10:5-10) by Mark Copeland

"THE GOSPEL OF MATTHEW

Principles Of Evangelism - I (10:5-10)



INTRODUCTION 1. In Mt 28:19-20, Jesus gave what is commonly called "The Great Commission"... a. In which His apostles were charged to make disciples of all the nations b. A charge which still holds true today for His church 2. As we seek to carry out "The Great Commission" today... a. What principles should govern our efforts? b. Has the Lord provided any advice or counsel as to how we might best go about the work of evangelism? 3. In Mt 10:5-42, we find what is commonly called "The Limited Commission"... a. A charge given to the apostles during the earthly ministry of Jesus - Mt 10:1-5 b. So-called because He limited their work to the house of Israel - Mt 10:5-6 c. In which the Lord gave instructions to govern them as they sought to carry out their work 4. From the instructions of Jesus, we can glean some "Principles Of Evangelism"... a. Principles that helped them also carry out "The Great Commission" b. Principles that can help us be more successful in evangelism today [In this lesson and one to follow, I want to point out at least ten principles that Jesus applied in sending out His apostles. They are principles that I believe can prove successful today. The first one is...] I. UTILIZE THE POWER OF SYNERGY A. THE APOSTLES WERE SENT OUT TWO-BY-TWO... 1. As evident from Mark's account - cf. Mt 10:5a with Mk 6:7 2. A practice continued... a. When Jesus sent out the seventy - Lk 10:1 b. When the Spirit sent out Paul and Barnabas - Ac 13:2 c. When Paul and Barnabas went their separate ways - Ac 15:36-40 B. THIS ILLUSTRATES THE PRINCIPLE OF SYNERGY... 1. Synergy: "The working together of two things (muscles or drugs for example) to produce an effect greater than the sum of their individual effects" 2. Two or more preachers working together can do more than by working separately a. They encourage one another, and help each other - cf. Ec 4:9-10 b. A plurality of witnesses lend credibility to their story- cf. Jn 8:17 C. MAKING APPLICATION TODAY... 1. The practice of two or more preachers working together should be encouraged a. Especially in foreign fields or difficult areas b. Through the principle of synergy they can be effective in one area more quickly, and then move on to the next c. This is better than preachers working alone, struggling for years by themselves 2. Small congregations in the same area might need to ask themselves which is better... a. Trying to maintain two struggling works b. Or perhaps becoming one in order to grow faster, swarming later into two separate and larger congregations 3. In one's own personal evangelism... a. Seek out a companion in the congregation with similar interests b. Go together in visiting, teaching home studies, etc. [Perhaps much of the slow growth in evangelism today is a failure to appreciate the principle of synergy which was applied by the Lord and the early church. Another principle to consider is...] II. EMPLOY THE PRACTICE OF SPECIALIZATION A. THE APOSTLES WERE SENT TO THE HOUSE OF ISRAEL... 1. Which is why this is called "The Limited Commission" - Mt 10:5-6 a. Circumstances limited the arena in which they were to go b. E.g., their mission was to prepare people for Jesus' coming, and their time was limited - Mt 10:23; cf. Lk 10:1-2 2. Later, in carrying out "The Great Commission", the apostles had their individual "focus groups" a. Peter focused on the circumcised (Jews), while Paul focused on the uncircumcised (Gentiles) - Ga 2:7-9 b. Paul also focused on going where others had not gone
- Ro 15:20 B. THIS ILLUSTRATES THE VALUE OF SPECIALIZATION... 1. Specialization a. The act of specializing; making something suitable for a special purpose b. The special line of work you have adopted as your career 2. Certain skills, backgrounds, circumstances, etc., may make us more suitable to a certain area of endeavor a. We need to appreciate the diversity of function - Ro 12:3-5 b. We should not hesitate to focus in our area of expertise or opportunity - Ro 12:6-8 C. MAKING APPLICATION TODAY... 1. Preachers may choose to focus on certain areas or groups of people a. Based upon their background, ethnicity, or personal skills b. Some may be well-suited for foreign work, others for local work; some may be well-suited for holding gospel meetings, others may be better at personal work c. Time is limited, none can do it all 1) We should not expect every preacher to be alike 2) We should appreciate those who focus on their particular "mission field" 2. As a congregation... a. It's focus may depend upon several factors 1) The make up of its members and their abilities 2) The community in which the church is located b. While the congregation should try to reach all, it might focus on certain areas for which it is well-suited 1) E.g., senior citizens or young people 2) E.g., the affluent or poor 3) E.g., certain ethnic groups as opposed to others 3. In one's own personal evangelism... a. You might concentrate on your peer group b. You might focus on a particular type of evangelism for which you are well-suited [Certainly we should not specialize to the point that we refuse to help those who come our way; but there is value in utilizing one's strengths and circumstances, being selective in the direction we go. The next principle is most essential...] III. PROCLAIM THE WORD OF GOD A. THE APOSTLES WERE SENT TO PREACH... 1. In "The Limited Commission", the subject was the kingdom of heaven - Mt 10:7 2. In "The Great Commission", it was expanded to include the gospel of Christ - Mk 16:15 a. So Philip the evangelist preached when he went to Samaria - Ac 8:12 b. So Paul preached in synagogues and from house to house - Ac 19:8; 20:18-21,25; 28:23,30-31 B. THIS ILLUSTRATES WHAT SHOULD BE OUR THEME... 1. It should always be the Word of God, the Gospel: a. Which is God's power unto salvation - Ro 1:16 b. Able to save the souls of those who receive meekly - Jm 1:21 2. As Paul instructed Timothy: "Preach the word!" - 2Ti 4:1-5 C. MAKING APPLICATION TODAY... 1. Preachers need to avoid things... a. Which entertain, rather than provide sound doctrine b. Based more upon the ideas of men, rather than the Word of God -- Text based, expository preaching can help keep preachers in the Word 2. Churches should consider what message they are presenting to the lost... a. Is it the gospel of health and wealth, or the gospel of Christ? b. Are we calling for people to become just church members, or disciples of Jesus? 3. In one's own evangelism... a. Do not get sidetracked on various issues b. While many subjects may have their place, they may be "second principles" rather than "first principles" c. The lost need to know the gospel of Jesus Christ and His kingdom, first and foremost! [The next principle is also taken from the words of Jesus to His disciples in "The Limited Commission"...] IV. OFFER OUR SERVICES FREELY A. THE APOSTLES WERE TO "FREELY GIVE"... 1. They were empowered to cast out demons and heal the sick
 - Mt 10:1 a. Such signs were for the purpose of confirming their message b. As explained later - cf. Mk 16:17-20; He 2:3-4 2. They were to offer this service freely - Mt 10:8 B. THIS ILLUSTRATES THE IMPORTANCE OF
"PRACTICING WHAT YOU PREACH"...
1. We preach a gospel of salvation offered as a gift - Ro 6:23 2. Jesus certainly gave Himself freely, that we might be rich - 2Co 8:9 3. To charge people for the message we preach would be incongruous to the spirit of the message a. Do we want them to take our message of sacrificial love and the gift of salvation seriously? b. Then what we have to offer the lost should be without charge! C. MAKING APPLICATION TODAY... 1. Preachers have to be careful a. They do have a right for support (see next point) b. But they should not seek to get rich through their ministry 1) It is one thing to charge for the cost of producing materials 2) It is another to charge above expenses with the view of making money c. One sign of a false teacher or prophet is to exploit others by engaging in "covetous practices" - cf. 2Pe 2:3,14 2. Churches should also consider what they offer the community a. E.g., services such as television and radio programs, audio tapes, videos, Bible correspondence courses, etc. b. Congregations which offer such things freely... 1) Display the spirit of the gospel 2) Avoid the appearance of "being interested only in people's money" 3. In one's own evangelism... a. Offer your message freely b. What gifts or abilities to serve you might have, offer without cost c. By the grace of God you are what you are, follow the example of Jesus and His apostles in offering themselves freely to the lost [At the same time, there is another principle of evangelism which relates to when one might receive support for their labor...] V. SUPPORT THOSE WILLING TO WORK A. THE APOSTLES WERE ALLOWED MONETARY SUPPORT... 1. For which reason they were not to take anything - Mt 10:9-10 2. They could be supported by those who willing to provide for them - cf. Lk 10:7-8 B. THIS ILLUSTRATES THE PRINCIPLE OF SUPPORTING WORKERS... 1. As expounded upon by Paul in 1Co 4:4-14 a. The right to forego secular work in order to serve in spiritual matters b. The right to receive carnal things in return for spiritual service c. A principle taught in the Law, and by Christ Himself 2. Applied to elders who rule well - 1Ti 5:17-18 3. A practice encouraged by John many years later - 3Jn 5-8 C. MAKING APPLICATION TODAY... 1. Preachers may rightly receive support for their labors a. It allows them to concentrate their efforts in matters of the gospel b. Of course, this support should come from those who are Christians, and should not be a means of accumulating wealth (see previous point) 2. Churches have an important role in such support a. Churches can provide support of preachers - 2Co 11:8-9 b. Much foreign evangelism goes undone today, not because preachers are unwilling to go, but because churches have not been willing to send and support - cf. Ro 10:15 3. In one's own efforts... a. There is nothing limiting an individual from helping to support preachers b. While one might help support a local congregation's effort to send and support, one can also help through direct support CONCLUSION 1. Here are "The Principles Of Evangelism" we have gleaned so far from our Lord's instructions in giving "The Limited Commission"... a. Utilize the power of synergy b. Employ the practice of specialization c. Proclaim the word of God d. Offer our services freely e. Support those willing to work 2. As we saw, these principles were later employed by the early church... a. Which may help explain the rapid spread of the gospel in the first century b. Which can still be useful to the Lord's church today -- Could it be that failure to implement any of these may be reasons why the church is not growing like it did then? In our next lesson, we shall examine yet another five principles of evangelism from the instructions Jesus gave to His apostles...


Executable Outlines, Copyright © Mark A. Copeland, 2016

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Peleg, Pangea, and the Division of the Earth by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=11&article=4650

Peleg, Pangea, and the Division of the Earth

by  Kyle Butt, M.Div.

Most everyone who has read Genesis 10:25 has been intrigued by a particular statement found there. The text says: “To Eber were born two sons: the name of one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan.” What does the statement, “the earth was divided” mean in this verse? In light of the modern idea of Pangea (see Butt, 2006), many have wondered if this verse could be talking about the breaking up of one supercontinent into the various continents that we see today. While this interpretation is not impossible, it is unlikely.

In the context, this verse comes just seven verses before Genesis 11:1. Of course, in the original language, Genesis was not divided into chapters and verses, so there would have been no chapter division. Thus, Genesis 10:25 would naturally have flowed into the discussion of Babel that immediately follows it. In addition, the word “earth” in the passage leads many people to believe that the division is of the physical continents, since, most of the time, in English, the word relates to the physical mass of land. Yet Genesis 11:1 gives us another clear meaning of the term as it was being used in the context. The verse says: “Now the whole earth had one language and one speech.” What does the text mean when it says “the whole earth?” It is obviously referring to the whole human population that inhabited the Earth. It could not be discussing a physical, geological mass of land.

Interestingly, verse nine of chapter 11 states: “Therefore its name is called Babel, because there the Lord confused the language of all the earth, and from there the Lord scattered them abroad over the face of all the earth.” Notice that in this verse, the first use of the term “earth” refers to the people on the earth, and the next use “over the face of all the earth” refers to the actual land. The important idea to consider is which “earth” is being divided in this context. The context shows that the “earth” that was divided was the people, and nothing is stated about the division of the land. As Eric Lyons wrote concerning the reference to Peleg: “This is a clear reference to the confusion of languages at the tower of Babel described in chapter 11. The “Earth” (i.e., people; cf. 11:1) divided when God confused the languages (11:7-8). Thus, the division in Peleg’s day is linked contextually to the linguistic segregation at Babel (Genesis 11:1-9)” (Lyons, 2004). It seems the best interpretation of Peleg’s name and the division of the Earth during his lifetime is that the text is referring to the separation of the human population due to the fact that God confused their languages at Babel.

REFERENCES

Butt, Kyle (2006), “Pangea and the Flood,” Apologetics Press, http://apologeticspress.org/apcontent.aspx?category=9&article=1729.

Lyons, Eric (2004), “Only One Language Before Babel?, Apologetics Press, http://apologeticspress.org/APContent.aspx?category=6&article=760.

Origin and History of Catholicism [Part II] by Moisés Pinedo

http://apologeticspress.org/APContent.aspx?category=11&article=2506

Origin and History of Catholicism [Part II]

by  Moisés Pinedo

[EDITOR'S NOTE: To read Part I of this article, click HERE]

CATHOLIC DEVELOPMENT

A new church was born, a church completely different from the church established by Christ. While the church of Christ was born in Jerusalem (Acts 1:12; 2:1; etc.), this church was born in Rome. While the church of Christ was born with spiritual power (Acts 2:2-4), this church was born with political and military power. While the church of Christ was born under the authority of only one divine Head (Colossians 1:18), this church was born under the authority of one human head—the pope. This new church soon invaded the Earth with its new doctrines.

However, an unexpected threat for this kind of Christianity was quickly approaching from the East: Islam. With Muhammad as its leader, the religion of Islam originated in A.D. 622 and spread aggressively. Less than 25 years from the beginning of the “Hegira” (i.e., Muhammad’s flight from Mecca), the followers of Muhammad had taken control of Egypt, Palestine, Persia, and Syria (Mattox, 1961, p. 173). With its thirst for conquest, this religion threatened to convert the whole world to its beliefs. Soon the threat to Catholicism became increasingly obvious. Many Catholics in conquered nations had converted to Islam out of fear; the advancement of this doctrine over Roman influence and its official religion seemed inevitable. The Roman religion, and the unity of the nation that depended on it, would collapse soon if something were not done quickly. Thus the conflicts between Catholics and Muslims gave rise to the infamous Crusades.

The Crusades (from 1096 until 1270) were military expeditions that started out as a fulfillment of a “solemn vow” to regain the “holy places” in Palestine from the hands of the Muslims. In November 1095, Pope Urban II encouraged the masses to fight together against the Islamic Seljuk Turks who invaded the Byzantine Empire and subjected Greek, Syrian, and Armenian Catholics. He also wanted to extend his political and religious power. To encourage Catholics to involve themselves in a bloody war in the “name of God,” the pope offered forgiveness of sins, care for the lands belonging to crusaders, and the prospect of plunder (see Hitchens and Roupp, 2001, p. 186).

Although multitudes of people answered the call to join the Crusades, they failed to accomplish the initial goal of recovering the Holy Lands. After many years of fighting and much loss of life, the Holy Lands were still in Muslim hands. Nevertheless, the Crusades improved the relationship between Catholic nations and stopped the advancement of the Turks in Europe.

Shortly after the Crusades, new ideologies, which Catholicism considered heresies, threatened the Catholic Church. Multitudes of people, led by relentless religious leaders, executed those considered to be heretics without judicial process. The need for judicial regulation concerning heresy, the Catholic concern about the growth of new revolutionary ideas, and the desire to increase the power of the Catholic Church, gave rise to another wave of bloodshed paradoxically known in history as the “Holy” Inquisition.

The Inquisition is described generally as the judicial institution created in the Middle Ages to deal with the enemies of the state religion (i.e., Catholicism). There were three types of inquisitions.

  1. The Episcopal Inquisition was established by Pope Lucius III in 1184. It was overseen and administered by local bishops. Once the orthodox doctrines were established, any deviation from them was investigated and studied by the bishop of the respective diocese. If the “crime” was confirmed, it was punished, primarily by canonic penances (see Chami, 1999a).
  2. The Pontifical Inquisition was created by Pope Gregory IX in 1231 (see Schmandt, 1988, 10:277). This type of inquisition was entrusted to the Dominican order which answered only to the pontiff. It was introduced in France in 1233, in Aragon in 1238, and in Italy in 1254 (Mattox, 1961, pp. 214-215). The inquisitors would go to the place of the alleged heresy, and with the help of the authorities, ask the heretics to present themselves voluntarily before the tribunal. The public also was encouraged to report heretics; anyone could accuse anyone else of heresy. The accused was forced to confess his “heresy” without an opportunity to confront his accusers or defend himself. A long imprisonment awaited the “heretic” who denied the charges. His imprisonment would be interrupted by numerous torture sessions until he confessed his “heresy.” If he continued to refuse to confess, he was turned over to the civil authorities who administered the death penalty to the “obstinate heretic.”
  3. The Spanish Inquisition is considered the most dreadful of all. It began in 1478 with the approval of Pope Sixtus IV, and it lasted until 1834 (see “Inquisition,” 1997, 6:328). This tribunal was different from the Pontifical Inquisition because the inquisitor was appointed by the king rather than the pope, so the inquisitor became a servant of the state rather than the church (see Chami, 1999b). Some of the principal reasons for this inquisition were:
    • The Jewish “threat”—In the 14th and 15th centuries, Europe was ravaged by grave economic crises. Many plagues and epidemics contributed to this situation. Because of their strict hygiene practices, the Jews in Europe survived these epidemics and plagues. While Europeans fell into despair and poverty, most Jews retained their economic status. This situation produced many protests against the Jews and increased the political and religious avarice for, and confiscation of, Jewish wealth. Forced to give up their economic activities, and being pressured by fanatical priests, many Jews converted to the Catholic religion at the beginning of the 15th century. Many Catholics became jealous of the continued financial progress and social position of these Jews and accused them of artificial, insincere conversion (see Domínguez, n.d.).
    • The need for unity in the kingdom—Spain was united politically under the “Catholic Rulers,” Ferdinand of Aragon and Isabella of Castile, but there still were different religious ideologies in the country. Hoping to unify their country religiously, the rulers asked the pope for permission to “purify” their kingdom of non-Catholic ideologies by means of the Inquisition (see Chami, 1999b).

These were some reasons for the cruel Spanish Inquisition. In time, this brutal tribunal dedicated itself to the persecution of Muslims, alleged witches, and supporters of Protestantism.

Though prior inquisitions were cruel, the Spanish Inquisition was devised to terrify even the vilest criminal. Its instruments of torture were even more innovative and inhumane than those of earlier times. Torture treatments included, but were not limited to (1) dislocation of the joints of the body; (2) mutilation of vaginal, anal, and oral interior cavities; (3) removal of tongues, nipples, ears, noses, genitals, and intestines; (4) breaking of legs, arms, toes, and fingers; (5) flattening of knuckles, nails, and heads; (6) sawing of bodies in half; (7) perforation of skin and bones; (8) tearing of skin from the face, abdomen, back, extremities, and sinuses; and (9) stretching of body extremities (see Rodriguez, 2007).

Although Catholicism may want to deny its past, history speaks loudly concerning the atrocities committed in the name of the Catholic faith. Catholicism may try to hide behind the injustices committed by other religious groups to cover its own disgrace, but the truth is that Catholic methodology was the inspiration for the bloody canvas of other religious “artists.” There is no doubt that the Crusades and Inquisitions played a major role in the development and growth of the Catholic Church in a world that did not want to conform to this kind of religion.

CATHOLICISM IN RECENT TIMES

In the past, the Catholic Church used violent methods to destroy opposition to its teachings and practices. Today, without the torture, tribunals, and slaughter, Catholicism seems passive toward the growth of other religions.

The beginning of the 16th century added new fuel to the fire of the Inquisition. Ninety-five reasons for this were nailed to the door of the Catholic Church building in Wittenberg, Germany. Who was responsible? One man: Martin Luther. Although some men before him had attempted to ignite the fire of reformation (e.g., John Wycliffe, John Hus, et al.), the Reformation movement was ineffective until Luther.

Martin Luther was born in Eisleben, Saxony, Germany in 1483. He was the son of a poor miner and paid for his studies at the University of Erfurt with alms he collected. In 1505, he became more interested in the salvation of his soul and the search for spiritual peace thanthe study of law. He entered the Augustinian monastery at Erfurt where he became a devout, but spiritually troubled, monk. By 1508, Luther had come to the conclusion that some teachings and organization of the Catholic Church were completely different from those of the New Testament. The immorality of the clergy in Rome, irreverence toward the sacraments by their own defenders, and the avarice of those who collected indulgences and other penalties set Martin Luther on a collision course with the Catholic Church. In 1517, his 95 theses disturbed the Catholic world to the point that, by 1520, the pope drew up a bull calling for Luther to recant his teachings or be excommunicated.However, he did not succumb to this threat, and continued to spread his teachings (see Mattox, 1961, pp. 243-261; Pelikan, 1988, 12:531-533). Others, such as Huldreich Zwingli (1484-1531) in Switzerland and John Calvin (1509-1564) in France and Geneva, Switzerland, also contributed greatly to the Reformation and the development of Protestant religions.

Various conditions helped the progress of the Reformation in the 16th century. (1) The Renaissance—This cultural movement stimulated intellectual freedom and awakened enthusiastic study of the Scriptures in Europe. Many people began to realize the difference between Catholicism and New Testament Christianity. (2) Corruption of the hierarchy in the Catholic Church—Money bought rights and privileges, and immorality ruled the day, even among the Catholic clergy. Inconsistency between faith and practice became notorious. (3) Secular sovereigns’ support of opposition to Catholic hierarchy—By this time, the Catholic Church owned a third of the land of Western Europe. Kings and rulers were eager to possess this land, as well as other properties that the church had taken for itself. (4) The advent of the printing press—Luther and others used the printing press to spread their ideas and the Scriptures throughout Germany and other countries (see Mattox, 1961, pp. 239-246). By 1542, Protestantism was spreading to many places and was even penetrating Italy with its doctrines. Because of his fear of this new ideological rebellion, Pope Paul III incited the public and church leaders to return to the harsh levels of the Inquisition. In spite of this, Protestantism flourished.

The Catholic Church had encountered a great enemy that seemingly lacked the faintest intention of yielding. However, the “Holy Office” of the Inquisition continued work during the subsequent centuries and expanded to the colonies of Spain in the New World. The tribunal of the Inquisition had jurisdiction over other tribunals organized in Latin American colonies. In these colonies, the Inquisition did not reach the same disgraceful level it did in Europe since natives merely were beginning to learn the Catholic religion and did not yet understand every Catholic dogma. But the poor example of “kindness” shown in conquered nations could not erase the inherent cruelty of the “holy” tribunal.

In 1808, Joseph Bonaparte (brother of Napoleon) signed a decree terminating the “Holy Office,” but it was not until 1834 that the final edict of its abolition was published (see O’Malley, 2001; “Inquisition,” 1997, 6:328). Having its political, military, and social arm broken, the only thing left for the Catholic Church was to “follow the herd” and accept what seemed to be the end of its dictatorship.

In sharp contrast to its past, the Catholic Church has become progressively more tolerant of other religions in spite of its public, verbal opposition. This tolerance has led to a mixture of Catholicism with evangelical religions, such as Lutheranism, Pentecostalism, etc., resulting in serious repercussions for Catholicism worldwide. This situation clearly shows that this kind of religion is based not on the Bible, but on religious preferences. No one can say with certainty what the Catholic Church will become or accept in the future, but history vividly illuminates its past beliefs and practices.

REFERENCES

Chami, Pablo A. (1999a), “Origin of the Inquisition” [“Origen de la Inquisición”], [On-line], URL: http://www.pachami.com/Inquisicion/Origen.html.

Chami, Pablo A. (1999b), “The Spanish Inquisition” [“La Inquisición en España”], [On-line], URL: http://pachami.com/Inquisicion/Espa.htm.

Domínguez, Antonio O. (no date), “The Jewish Problem” [“El Problema Judío”], [On-line], URL: http://www.vallenajerilla.com/berceo/florilegio/inquisicion/problema judio.htm.

Hitchens, Marilynn and Heidi Roupp (2001), How to Prepare for SAT: World History (Hauppauge, NY: Barron’s Educational Series).

“Inquisition” (1997), The New Encyclopædia Britannica (London: Encyclopædia Britannica).

Mattox, F.W. (1961), The Eternal Kingdom (Delight, AR: Gospel Light).

O’Malley, John W (2001), “Inquisition,” Encarta Encyclopedia 2002 (Redmond, WA: Microsoft Corporation).

Pelikan, Jaroslav (1988), “Luther, Martin,” The World Book Encyclopedia (Chicago, IL: World Book).

Rodriguez, Ana (2007), “Inquisition: Torture Instruments, ‘a Cultural Shock’ for the Audience” [“Inquisición: Instrumentos de Tortura, ‘Sacudida Cultural’ para el Espectador”], La Jornada, March 9, [On-line], URL: http://www.jornada.unam.mx/2007/01/09/index.php?section=cultura& ;article=a04n1cul.

Schmandt, Raymond H. (1988), The World Book Encyclopedia (Chicago, IL: World Book).


Origin and History of Catholicism [Part I] by Moisés Pinedo

http://apologeticspress.org/APContent.aspx?category=11&article=2476

Origin and History of Catholicism [Part I]
by  Moisés Pinedo

Often Catholics make two important assertions: (1) The Catholic Church is the oldest church. [Catholics are firmly convinced that the Catholic Church is much older than any Protestant group that exists today. Although this assertion is historically correct, is it true that the Catholic Church is the oldest church?] (2) The Catholic Church is the biblical church. [Catholics claim that their church is the one described in the Bible and, therefore, the church which God approves.]

These two claims bear some serious implications. First, if the Catholic Church is the oldest church, then: (a) there could not be any church prior to it; (b) the first church, which Christ promised He was going to establish, must be the Catholic Church; and (c) all biblical and/or historical record of the first church should point to Catholicism. Second, if the Catholic Church is the biblical church, then: (a) the Bible should have a record of this church; and (b) its teachings and practices should be approved by the Bible.

ORIGIN OF CHRISTIANITY

To determine whether the Catholic Church is the oldest church, we must go to the Bible to find a record of the first church. The prophet Daniel said that

...the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever (2:44, emp. added).

God had a plan for the followers of His Son to be part of a kingdom different from any other, a spiritual kingdom that would stand forever: the church (cf. Colossians 1:13). But when did this divine institution begin?

Matthew 16:18 records the first time the term “church” is introduced in the New Testament. Jesus said: “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it” (emp. added). The term “church,” from the Greek ekklesia, was generally used by the Greeks to refer to a political assembly (cf. Acts 19:41). This term is used for the first time to describe the followers of Christ in Matthew 16:18.

When Jesus spoke of His church in this verse, He declared three very important things. First, Jesus said, “I will build my church.” The future tense of the verb indicates that the church was not yet established. It did not exist at that time. Second, Jesus said, “I will build,” indicating that Christ Himself would establish the church and be its foundation. Third, Jesus said, “My church,” indicating that the Church would belong to Him.

Notice again Jesus’ statement to Peter, “And I also say to you that you are Peter, and on this rock I will build My church” (Matthew 16:18). Using two Greek terms—petros and petra—the New Testament makes clear that this “rock” (petra) would be the foundation upon which Jesus would build His church. But to what or to whom does this “rock” refer? Matthew tells us that Jesus had asked His disciples who they thought He was. “Simon Peter answered and said, ‘You are the Christ, the Son of the living God’” (Matthew 16:16). Because of this declaration, Jesus made the statement mentioned above (Matthew 16:18). Therefore, it can mean only one thing: Jesus was going to build His church on the confession that Peter had made about Him. In other words, “You are the Christ, the Son of the living God” would be the foundation upon which the church was to be built. Jesus promised Peter that he would be the blessed person to open the doors of Christianity (or the church), but Peter (petros) would not be the rock (petra) of the church.

Although these verses in Matthew 16 do not give us the beginning of the first church, they do give us an exact prediction of its origin, including the following:

  1. This church was not yet built at the time Jesus was speaking (vs. 18).

  2. This church would be built by Christ, Who would also be its foundation (vs. 18).

  3. This church would belong to Christ (vs. 18).

  4. This church would be built on the confession that Jesus is Christ (vss. 16,18).

  5. Peter would open (symbolically) the doors of this church (vs. 19).

So then, when did these things happen, and when did the first church come into existence?

Then those who gladly received his word were baptized; and that day about three thousand souls were added to them (Acts 2:41).

This verse, recorded by Luke, tells us the result of the sermon Peter and the other apostles preached on Pentecost. The Bible notes that the apostles had stayed in Jerusalem after Jesus’ ascension, waiting for the promise of the Father (i.e., the arrival of the Holy Spirit; cf. Acts 1:4,12; 2:1). When the Holy Spirit was sent, the apostles began to speak in different languages (Acts 2:4-11). Many people believed, but there were also some who mocked (Acts 2:13). Then, Peter, standing with the eleven, raised his voice and preached to those who were listening to him (Acts 2:14). After showing convincing evidence of the Messianic veracity of Jesus, Peter declared, “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36, emp. added).

Luke’s account takes our minds back to the words of Jesus. Jesus had predicted that Peter would open the doors of the church, and that the church would be built on his confession (Matthew 16:16-18). In Acts 2:36, Peter not only opened the doors of Christianity, but he also confessed once more that Jesus was the Lord and the Christ (i.e., the rock on which the church would be built). Therefore, it was on this exact day that the words of Jesus were fulfilled. Acts 2:41 indicates that those who believed “were baptized; and that day about three thousand souls were added to them.” The question then becomes, “To what were the people who believed and were baptized added?” Verse 47 gives us the answer: “the Lord added to the church daily those who were being saved.” [NOTE: The ASV omits the word “church” and notes “them,” but the idea is the same. Concerning this rendering, Boles stated that the meaning is that those who were baptized, “were by this process added together, and thus formed the church” (1941, p. 52)]. This is the first biblical text that speaks of the church as being in existence; it is at this exact moment in Scripture that the presence of the first church is noted. Peter had opened the doors of the church through the preaching of the Word. He had confessed once more the deity of Jesus. And the Lord had added to His church the people who obeyed.

Which church, then, is the oldest church? The answer is, of course, the church that Christ built in Acts 2. But what church was this? Was this the beginning of the Catholic Church (as Catholicism teaches)? Note that Christ said He was going to build His church (Matthew 16:18), not the Catholic Church.

Greet one another with a holy kiss. The churches of Christ greet you (Romans 16:16, emp. added).

Although there were various congregations that praised God in many parts of the world when the apostle Paul wrote his letter to the Romans, there was still a unique characteristic about them: all of them belonged to Christ (i.e., they were churches of Christ), for Christ said that He would build His church. Therefore, all of them honorably bore the name of their Founder—Christ.

Acts 2 informs us that the church of Christ was established in Jerusalem on the Day of Pentecost (c. A.D. 30). It had a unique foundation, Jesus Christ (1 Corinthians 3:11). Christ, not Peter, was the cornerstone of the church (cf. 1 Peter 2:4-8). The church was comprised of a group of believers who took the title “Christians” (not “Catholics”) by divine authority (Acts 11:26; cf. Isaiah 62:2). They made up the only body of Christ (Ephesians 1:22-23; 4:4). The church also was considered the bride of Christ (2 Corinthians 11:2; Ephesians 5:24; Revelation 19:7). Christ was its authority and its Head (Colossians 1:18); it had no earthly head. In its organization, human names and divisions were condemned (1 Corinthians 1:10-13). This was the wonderful, divine institution that God established on Earth—the church of His Son, the church of Christ (see Miller, 2007).

ORIGIN OF CATHOLICISM

If the Catholic Church is not the oldest church, how and when did it become a historical entity? When the church of the Lord began in Acts 2, it grew rapidly. According to Acts 2:41, about 3,000 people believed the preaching of Peter and the other apostles, and were baptized. Acts 4:4 tells us that shortly thereafter the number of believers was at least 5,000, and Acts 6:7 informs us that “the number of the disciples continued to increase greatly in Jerusalem.”

At the beginning, the Roman government considered Christians to be one of several insignificant Jewish sects. The book of Acts concludes by noting that even in Roman custody, Paul continued preaching and teaching “with all confidence, no one forbidding him” (Acts 28:31). The Romans underestimated the power and influence of Christianity, allowing the church time and opportunities to grow in its early years (Acts 18:12-16; 23:23-29). However, there was always great opposition from the orthodox Jewish leaders of that time who intellectually, psychologically, and physically persecuted the apostles and other Christians (e.g., Acts 4:1-3,18; 5:17-18; 9:1-­2,22-24; 13:45,50; 17:4-5,13; 21:27-31; 23:12-22).

Although persecution was a terrible scourge for Christians, they had been warned about it and knew how they should react. Jesus had warned His disciples on different occasions about the coming persecutions for His name’s sake (Matthew 10:22). He told them that they would be persecuted in the same ways He was persecuted (John 15:19-20). In fact, persecution from the Jews became a reality shortly after the church began (Acts 8:1). Because of their hypocrisy and ignorance of the Scriptures, the hard-hearted Jews hated the Gospel message.

Jesus also had advised His disciples to escape to other cities when they were persecuted (Matthew 10:23). He wanted them not only to seek safety but also to preach the Gospel in other places. At first, Christians did not want to leave the safety and security of their homelands, but persecution forced their departure (Acts 8:1; 11:19; etc.). As they scattered, Christians began to obey the Great Commission given by the Lord to “go into all the world and preach the gospel,” announcing the arrival of the kingdom of heaven (Mark 16:15; Matthew 28:19; cf. Acts 8:4; 14:4-7; et al.).

As a result of their worldwide efforts to teach and the jealousy of Jews in many of the places to which Christians traveled, Christianity gained not only religious interest but also political attention. The Roman government began to pay more attention to this “new religion” which frequently was accused of being troublesome and blasphemous toward the government (cf. Acts 17:6-9; 19:23-27).

Suetonius, a Roman historian, seems to confirm this fact by writing the following about Claudius Caesar: “He banished from Rome all the Jews, who were continually making disturbances at the instigation of Chrestus” (1890, p. 318). Clearly, by the time of the Emperor Claudius (A.D. 41-54), efforts to intimidate and discredit Christians were already a serious matter (cf. Acts 18:2). When Claudius died, the infamous Nero took over. He had grand dreams of building a magnificent Rome to satisfy his own pleasures. Many historians believe that Nero was responsible for the great fire that consumed Rome in A.D. 64 and killed many of its inhabitants (e.g., Suetonius, Dio Cassius, et al.; cf. Nelson, 1985, p. 450). Many of his contemporaries also believed Nero was responsible. To suppress these rumors, Nero unfairly charged Christians with the crime and punished them in unbelievably horrible ways. His actions encouraged hatred toward Christians (cf. Tacitus, 1836, pp. 287-288). Christians never had enjoyed the approval of the Roman Empire, but Nero was the first emperor to instigate an intense persecution against them. Excessive, intense persecution continued for centuries. As James Baird wrote, “In actuality, Christianity was opposed more vigorously than any other religion in the long history of Rome” (1978, p. 29).

But beside the misfortunes brought upon Christians by the opponents of divine justice, there was another danger on the horizon, a danger even worse than the persecution itself: the predicted apostasy. In His earthly ministry, Jesus taught His disciples to live for the truth, to teach the truth, and even to die for the truth. The truth of His Word (John 17:17) was an invaluable treasure. Jesus knew that after His ascension, the truth would be challenged, and many would depart from it. On one occasion, Jesus warned His disciples, “Beware of the false prophets who come to you in sheep’s clothing, but inwardly they are ravenous wolves” (Matthew 7:15). Paul confirmed what Jesus said when he wrote, “For I know this, that after my departure savage wolves will come in among you, not sparing the flock” (Acts 20:29). The apostle John wrote about the fulfillment of Jesus’ prophecy as a present reality (1 John 4:1). The apostasy which Jesus predicted existed then, and many already had left the faith (cf. 2 Timothy 4:10).

However, the influence of the apostles still was strong and they guarded the purity of the truth. Many of the apostolic writings preserved in the New Testament were directed toward correcting false teachings, defending the faith, and warning new Christians of dangerous theological doctrines that would arise (cf. Galatians 1:6-10; 1 Timothy 4:1-3; 1 Peter 3:15; 1 John). To set in order some things that were lacking in some congregations and to defend “the faith which was once for all delivered to the saints” (Jude 3), God commanded (through the apostles) that a plurality of elders (also called “bishops” or “pastors”—Acts 20:17,28; Titus 1:5,7; 1 Peter 5:1-4) be appointed in each congregation of the church (Titus 1:5-9; cf. Philippians 1:1; 1 Timothy 3:1-7). The elders were in charge of guiding and feeding the Lord’s flock (Acts 20:28). It was their responsibility to watch over the church which Christ bought with His own blood (Ephesians 5:25; Hebrews 7:26-27).

Upon the death of the apostles (who left no apostolic successors), the elders, along with the deacons, evangelists, and teachers, took total responsibility of defending the faith. Many of them had been instructed directly by the apostles, and thus they were a fundamental part of the spiritual development of the church. [NOTE: Some of these men sometimes are called the “church fathers” or “apostolic fathers.”] In his book, The Eternal Kingdom, F.W. Mattox wrote:

During the first fifty years after the death of the Apostle John, the church struggled to maintain Apostolic purity. The literature of this period, written by men who are commonly called the “Apostolic Fathers” and “Apologists,” shows clearly the efforts made to maintain the New Testament pattern and the trends that later brought on apostasy (1961, p. 107).

Although monumental, many of these early apologists’ efforts to unify the church were based erroneously upon mere human rationality. Little by little, new ideas began to be accepted, which instigated changes in the church. The first main change had to do with the organization of the church, specifically with the authority of the elders. As we have noted, in the early days of the church each congregation had a plurality of elders who simultaneously watched over it. Nevertheless, many began to consider one elder as greater than the others, and eventually he alone was given the title of “bishop.” Disputes and contentions for power began. Later, “bishops” began to preside individually over various congregations in a city, which they called a “diocese” (Latourette, 1965, p. 67).

One of the people who strove to unify the church under only one man (i.e., “the Bishop”) was Ignatius of Antioch. In his letter to the Ephesians, he wrote:

For if I in this brief space of time, have enjoyed such fellowship with your bishop—I mean not of a mere human, but of a spiritual nature—how much more do I reckon you happy who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity!... Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God (Roberts and Donaldson, 1973, 1:51).

This new structure (i.e., one bishop having authority over others) began as a call to defend the truth, but it caused such a departure from the divine pattern that by A.D. 150, the government of many local congregations differed completely from the simple organization outlined in the New Testament. This “innocent” change in the organization of the church was the seed which preceded the germination of the Catholic movement many years later.

In time, the bishops who exercised authority in certain regions began to meet together to discuss matters that concerned all of them. Eventually these meetings became councils where creeds and new ideas were declared formally binding on all Christians, and alleged heretics were condemned.

Constantine, Emperor of Rome, assembled the first of these councils, the Council of Nicea (A.D. 325). By the time of his reign, the Christian population had grown tremendously. In spite of constant persecution and the growing apostasy, many Christians had remained faithful to God, and their influence was growing. The faith, influence, and courage of these Christians (which led many to die for love of the truth) were obvious to Constantine. Christianity was thought to be, in some ways, a potential threat to the Empire if it continued to grow. Therefore, there were only two options: (1) try to eradicate Christianity from the Empire by increasing opposition to it (a tactic which had failed for almost three centuries), or (2) “go with the flow” so that Christianity would help unify and strengthen the Empire. Constantine decided not only to stop persecution against Christianity but to promote it. To help the church, Constantine ordered that 50 hand-written copies of the Bible be produced, and he placed some Christians in high positions in his government (Miller and Stevens, 1969, 5:48,51). Additionally, he restored places of worship to Christians without demanding payment (see “The Edict...,” n.d.).

Under Constantine’s direction, more changes were made—especially in the organization of the church. Since the end of persecution was something that Christians thought impossible, and since favoritism from the government seemed even less attainable, many Christians allowed themselves to be influenced by the government to the point that they deviated more and more from the truth. Under Constantine’s influence, a new ecclesiastical organization began to develop, modeled after the organization of the Roman government. Although “Christianity” thrived under his influence, it is ironic that Constantine himself was not a Christian. However, just before his death—and surely with the hope that his sins would be removed—he agreed to be baptized for the Christian cause (see Hutchinson and Garrison, 1959, p. 146).

Although Catholicism did not actually come into existence during the time of Constantine, certainly his influence and his legacy were fundamental stones upon which Catholicism soon built its power. As the church obtained benefits from the government, it became more and more similar to the government and moved further from the divine pattern. By the seventh century, many Christians, accepting the model of the Roman government, installed one man, the pope, in Rome to exercise universal ecclesiastical power. According to the model of the counselors for the Roman emperor, a group of cardinals was chosen to be advisors to the pope. According to the model of the Roman governors, bishops were appointed over dioceses. And, in accordance with the model of the Roman Universal (i.e., catholic) Empire, a new church—the Roman Catholic Church—was established. Consequently, the Catholic Church was established at the beginning of the seventh century, under the leadership of the first man to be called “pope” universally, Boniface III.

REFERENCES

Baird, James O. (1978), “The Trials and Tribulations of the Church from the Beginning,” The Future of the Church, ed. William Woodson (Henderson, TN: Freed-Hardeman College).

Boles, H. Leo (1941), A Commentary on Acts of the Apostles (Nashville, TN: Gospel Advocate).

“The Edict of Milan” (no date), [On-line], URL: http://home.inreach.com/bstanley/edict.htm.

Hutchinson, Paul and Winfred Garrison (1959), 20 Centuries of Christianity (New York: Harcourt, Brace and Co.).

Latourette, Kenneth S. (1965), Christianity through the Ages (New York: Harper & Row)

Mattox, F.W. (1961), The Eternal Kingdom (Delight, AR: Gospel Light).

Miller, Dave (2007), What the Bible Says about the Church of Christ (Montgomery, AL: Apologetics Press).

Miller, Jule and Texas Stevens (1969), Visualized Bible Study Series: History of the Lord’s Church (Houston, TX: Gospel Services).

Nelson, Wilton M., ed. (1985), Illustrated Dictionary of the Bible [Diccionario Ilustrado de la Biblia] (Miami, FL: Editorial Caribe), fourteenth edition.

Roberts, Alexander and James Donaldson, eds. (1973 reprint), Ante-Nicene Fathers: The Apostolic Fathers with Justin Martyr and Irenaeus (Grand Rapids, MI: Eerdmans).

Suetonius Tranquillus (1890), The Lives of the Twelve Cæsars, trans. Alexander Thomson (London: George Bell and Sons).

Tacitus, Cornelius (1836), The Works of Cornelius Tacitus (Philadelphia, PA: Thomas Wardle).

HOW DO YOU INTERPRET SCRIPTURE? by steve finnell


http://steve-finnell.blogspot.com/2017/03/how-do-you-interpret-scripture-steve.html

HOW DO YOU INTERPRET SCRIPTURE?  by steve finnell

What is your interpretation of Scriptures concerning your salvation? The question is not what is your preacher, priest, pastor, your Bible college professor, your Sunday school teacher, your relatives; interpretations of Scripture. What do you think?

Acts 3:19 Repent, then turn to God, so that your sins may be wiped out, ( NIV 1973)

1. Does that mean adults need to repent of the guilt, they inherited from Adam so their sins may be forgiven?

2. Does that teach that unbelieving infants need to repent of their sins and turn to God?

3. Does it mean that once you become a Christian you can live a sinful lifestyle and still be saved?

4. Does it mean that God will force the elect to repent and turn to Him so their sins may be forgiven?

Mark 16:16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. (NIV 1973)

1. Does it mean those who, believe only, will be saved?

2. Does it signify that those who believe are saved and should be baptized as a testimony of their faith?

3. Does it mean that non-believers will also be saved, because there are many roads to heaven?

4. Does it mean that God is responsible for making men believe and be baptized, because grace alone saves?

Acts 2:38 Peter replied: "Repent and be baptized, every one you in the name of Jesus Christ so that your sins may be forgiven. And you will receive the gift of the Holy Spirit. (NIV 1973)

1. Does is mean, repent only, so your sins may be forgiven?

2. Does it mean be baptized because your sins have already been forgiven.

3. Does it mean you received the gift of the Holy Spirit before you repented and were baptized in water?

4. Does it mean that Jesus did not command His disciples to baptize in the name of the Father, the Son and the Holy Spirit?

5. Does it mean that "and" is not a conjunction in this verse of Scripture?

6. Does it mean, that immersion in water is not essential for salvation?

What do these Scriptures mean to you?
Galatians 3:26-27, Romans 10:9-10, Romans 5:1-2, Ephesians 5:25-27, Romans 6:3-10, Colossians 2:9-13, Ephesians 2:6-9, Acts 22:16, John 3:5, John 3:16, John 8:24, Titus 3:5, Romans 10:16-17, Acts 2:38, Mark 16:16, Acts 3:19, Luke 24:47, 1 Peter 3:20-21.


WHO DO YOU TRUST FOR YOUR SALVATION?

Near the Father by B. Johnson

http://www.oldpaths.com/Archive/Johnson/Edna/Elizabeth/1939/close.html

Near the Father

When our children were small, they used to love to be near their daddy no matter where he was or what he was doing. If he had some outside job to do, they were right behind him, following his every step. If he went somewhere in the car they would gladly stand next to him with their arms around his neck while he drove. (Those were the days before seat belts and car seats.)

When he came home late from Bible studies, they would sit by him while he ate his evening meal—just watching and waiting for any sign of affection. As they grew a little older they loved to accompany their dad on those evening studies. Road trips were the best. Sometimes they curled up in the back well of the car floor board as the thump, thump, thump of the tires on a cement road lulled them into slumber. They were content just to be wherever he was.

When I was a child, I remember seeing my mother sit for hours reading her Bible. Because I was a very active little girl, the concept of sitting in a chair seemed untenable to me, but surely my mother knew what it was like to be near her Heavenly Father. On her death bed, her continual request was that I sing the hymn 'Be with Me Lord'. Just the idea of being near her Heavenly Father gave her great comfort in her dying hours.

Seeing this kind of affection has often made me wonder why children in God's family don't have more desire to be near the Heavenly Father. Why would God's children not continually seek the Father in his Word, just to be near him?

How often do we draw close to our Father in study? Are we searching the scriptures daily (Acts 17:11)? Do we go to the Father in prayer just to be near Him, or do we wait until some crisis arises when we must have his help? Are we praying without ceasing (1 Thessalonians 5:17)? Like children of a physical family, if we abide in close fellowship with our Father through prayer and study, we will be greatly blest. What comfort and love we are missing if we are not near to Him.

"For I considered all this in my heart, so that I could declare it all: that the righteous and the wise and their works are in the hand of God" (Ecclesiastes 9:1).

Beth Johnson

Published in The Old Paths Archive
(http://www.oldpaths.com)

If I were a cat... by Gary Rose




What is your mood like today? Think about it for a moment and pick a number from 1-9 above which best describes your current mood. Frankly, I am not a cat person – I love Dogs! However, I am impressed with the wide range of emotion this little animal can express, for it does mimic human expressions.


Thought here: What about God? How does his face change? It must change, for we know that those who please him will receive a “Well done, good and faithful servant” or to those who displease him, “depart from me, for I never knew you”. So, the question arises: How can I be sure about the promises of God towards those who are faithful to HIM? And, I thought of these Scriptures…



Ephesians 3 ( World English Bible )

1 For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,

2 if it is so that you have heard of the administration of that grace of God which was given me toward you;

3 how that by revelation the mystery was made known to me, as I wrote before in few words,

4 by which, when you read, you can perceive my understanding in the mystery of Christ;

5 which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the Spirit;

6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News,

7 of which I was made a servant, according to the gift of that grace of God which was given me according to the working of his power.

8 To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,

9 and to make all men see what is the administration * of the mystery which for ages has been hidden in God, who created all things through Jesus Christ;

10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,

11 according to the eternal purpose which he purposed in Christ Jesus our Lord;

12 in whom we have boldness and access in confidence through our faith in him.

AND

2 Corinthians 1 ( WEB )

18 But as God is faithful, our word toward you was not “Yes and no.”

19 For the Son of God, Jesus Christ, who was preached among you by us, by me, Silvanus, and Timothy, was not “Yes and no,” but in him is “Yes.”

20 For however many are the promises of God, in him is the “Yes.” Therefore also through him is the “Amen”, to the glory of God through us.

AND

2 Corinthians 4 ( WEB )

1 Therefore seeing we have this ministry, even as we obtained mercy, we don’t faint.

2 But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.

3 Even if our Good News is veiled, it is veiled in those who perish;

4 in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them.

5 For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake;

6 seeing it is God who said, “Light will shine out of darkness,”Genesis 1:3 who has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.



God has eternally planned for our well-being through Jesus; that is FOREVER! He has made a commitment toward us by the sacrifice of JESUS’ body on the cross and his shed blood. In this sacrifice, HIS choice of us is a resounding YES, YES! So, be faithful, love and obey HIM with your entire life and you have absolutely nothing to worry about!


PS...

By the way, my cat number would be the number 8, for I had some great news yesterday and I am still not over that WOW feeling!