A Look at the Early Catholic Church from the Acts of the Apostles

The second reading from last Sunday’s Mass (5th Sunday of Easter) is very Catholic, and too informative to merely pass up. It presents the Church as rather highly organized and possessed of some of the structures we know today in full form. Granted, some of these structures are in seminal form, but they are there.

We will also notice qualities of the original kerygma that are at variance with what some modern thinkers declare should be the methodology of the Church. The soft Christianity of those who replace the cross with a pillow and who insist on solely inclusion and affirmation is strangely absent in this early setting.

Let’s look the first reading from the Acts of the Apostles (Acts 14:21-27) and see there the true path of priests, teachers, and leaders in the Church. Four steps are prescribed for our consideration, by noting that they went forth announcing, admonishing, appointing, and accounting.

I. Announcing – The text says, After Paul and Barnabas had proclaimed the good news to that city and made a considerable number of disciples …

Notice that the happiness is linked to the harvest. By proclaiming the Good News, they yield a great harvest. As Catholics, we are not sent out merely to proclaim a list of duties; we are sent to proclaim the Gospel. And the Gospel is this: God so loved the world that He sent his Son, who by dying and rising from the dead has purchased for us a whole new life, free from sin and the rebellious obsessions of this world. He is victorious over all the death-directed drives of this world. Simply put, he has triumphed over these forces and enabled us to walk in newness of life.

God save us from brands of the faith in which rules and obligations are all that is heard by sour-faced saints, dead disciples, fussy Pharisees, bored believers, and frozen chosen. Save us from Pharisaical philosophers who are obsessed with particulars not even commanded by God, who sneer at things they consider beneath than their preferences.

No, we are sent to announce a new life, a life free from the bondage of sin, rebellion, sensuality, greed, lust, domination, and revenge. We are sent to announce a life of joy, confidence, purity, chastity, generosity, and devotion to the truth rooted in Love.

Yes, here is a joyful announcement rooted in the cry Anastasis (Resurrection)! New Life! The old order of sin is gone and a new life of freedom from sin is here!

Did everyone accept this as good news? No. Some, indeed many, were offended and sought to convict Christians as “disturbers of the peace.” Some don’t like to have their sin and bondage called out as such. They prefer bondage, sin, and darkness to light, holiness, and freedom.

As Catholics, we announce what is intrinsically good news, and we ought to start sounding like it by proclaiming it with joy. We must proclaim it without the bitterness and anger that are indicative of those who are more interested in winning an argument than in joyfully announcing something wonderful, freeing, and true.

II. Admonishing – The text says, … they returned to Lystra and to Iconium and to Antioch. They strengthened the spirits of the disciples and exhorted them to persevere in the faith, saying, “It is necessary for us to undergo many hardships to enter the kingdom of God.”

Preaching/teaching is a process. You don’t just preach or teach once and then move on; you return and reiterate. Paul and Barnabas are retracing their steps back through towns they have already evangelized. They do not just come, have a tent revival, and move on. They return and, as we shall see, they establish the Church.

1. Encourage – They strengthened the spirits of the disciples.
2. Exhort – They exhorted them to persevere in the faith.
3. Explain – They explained by saying, “It is necessary for us to undergo many hardships to enter the kingdom of God.”

Let’s focus especially on the last the point. Paul and Barnabas teach that if you’re not willing to endure the cross, no crown will come your way. If you can’t stand a little disappointment, if you can’t stand being talked about, if you think you should always be up and never down, then I’ve come to remind you: No cross, no crown.

Yes, beware of “cross-less” Christianity. We do have good news to proclaim but there is also the truth that we get to the resurrection and the glory through the cross. There is a test in every testimony, a trial in every triumph. There are demands of discipleship, requirements for renewal, laws of love, and sufferings set forth for Saints.

Good preaching combines the hardship and the happiness in one message. It is a joy to follow in the footsteps of our Lord, who endured hostility, hardship, and the horrors of the cross but still triumphed and showed that the wisdom of this world is foolishness to God. Yes, He caught the wise in their craftiness and showed that the thoughts of the wise in this word are futile (cf 1 Cor 3:20). He made a public spectacle of them, triumphing over them (paradoxically) by the cross (cf Col 2:15).

Thus, St. Paul and Barnabas announce the cross, a stumbling block to the Jews and foolishness to the Gentiles (cf 1 Cor 1:23). Many today insist that the Church soft-pedal the cross, that she use honey, not vinegar. No can do. We joyfully announce and uphold the paradox of the cross. We must be willing to be a sign of contradiction to this world, which sees only pleasure and the indulgence of sinful drives as the way forward, which exalts freedom without truth or obedience, and which calls good what God calls sinful.

Too many so-called Christian denominations have adopted the pillow as their image and have a “give the people what they want” mentality. That is 180 degrees out of phase with the cross.

The Catholic Church does not exist to reflect the views of its members, but to reflect the views of its founder and head, Jesus Christ. As He went out to die, Jesus announced the cross without ambiguity, saying, Now is the time for judgment on this world; now the prince of this world will be driven out. And I, when I am lifted up from the earth, will draw all men to me (John 12:31-32).

And so we announce the cross not merely as suffering, but as life, power, and love. By the power of the cross, it is possible to live without sin, to overcome rebellion, pride, lust, and greed; it is possible to learn to forgive and to live the truth in love.

The world will hate us for this. But such hardships, such crosses, are necessary preludes to the hallelujah of Heaven. The Church can do no less than to point to the cross. The center of our faith is a cross not a pillow. And the cross is our only hope (Ave Crux spes unica nostra (Hail, O Cross, our only hope).

Yes, the Church announces the cross and admonishes a world obsessed with pleasure and with passing, fake happiness.

III. Appointing – The text says, They appointed presbyters for them in each church and, with prayer and fasting, commended them to the Lord in whom they had put their faith. Then they traveled through Pisidia and reached Pamphylia. After proclaiming the word at Perga they went down to Attalia.

And thus we see the ordination of priest leaders in every place. “Priest” is just an English mispronunciation of the word “presbyter.” Paul and Barnabas did not simply go about vaguely preaching and then moving on. They established local churches with a structure of authority. The whole Pauline corpus of writings indicates a need to continue oversight of these local churches and to stay in touch with the priest leaders established to lead these local parishes.

Later, St. Paul spoke of the need for this structure in other places when he wrote (to Titus),

This is why I left you in Crete, that you might amend what was defective, and appoint presbyters in every town as I directed you (Titus 1:5).

This appointment was done through the laying on of hands and is called ordination today. It was a way of establishing order and office in the Church to make sure that the work continued and that the Church was governed by order. This is why we call the sacrament involved here the “Sacrament of Holy Orders.”

Note, too, that a critical task for leaders in the Church is to develop and train new leaders. Too many parishes depend on individual charismatic and gifted leaders whose inevitable departure leaves a void, not an ongoing ministry or organization. This should not be so. Good leaders train new leaders.

IV. Accounting – The text says, From there they sailed to Antioch, where they had been commended to the grace of God for the work they had now accomplished. And when they arrived, they called the church together and reported what God had done with them and how he had opened the door of faith to the Gentiles.

Note that Paul and Barnabas are now returning to render an account for what they have done. Accountability is part of a healthy Church. Every priest should render an account to his bishop, every bishop to his metropolitan and to the Pope. Today’s ad limina visits of bishops to the Pope is the way this is done. Further, priests are accountable to their bishop through various mechanisms such as yearly reports and other meetings.

A further background to this text is that Paul and Barnabas are returning to Antioch because it was from there that they were sent forth by the local bishops and priests on this missionary task.

While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” Then after fasting and praying they laid their hands on them and sent them off (Acts 13:2).

Thus St. Paul was not the lone ranger that some think him to be. He was sent and was accountable.

But when he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia; and again I returned to Damascus. Then after three years I went up to Jerusalem to visit Cephas, and remained with him fifteen days (Gal 1:15-18).

Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. I went up by revelation; and I laid before them (but privately before those who were of repute) the gospel which I preach among the Gentiles, lest somehow I should be running or had run in vain (Gal 2:1).

The preacher and teacher must be accountable: For we shall all stand before the judgment seat of God; for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.” So each of us shall give account of himself to God (Rom 14:10-12).

And thus we see some paths for priests, preachers, teachers, and leaders. We must announce the Gospel as good news, with joy and confidence. We must admonish a world obsessed with pleasures to embrace the cross as our only hope. We must continue to develop, train, and appoint leaders to follow after us. And we must be accountable to one another.

Thanks for calling me disingenuous., It's always nice to get a personal comment impugning one's honesty when trying to engage in a civilized discussion.

The question at hand was whether one can say without doubt that a person is "worshiping": (by which we mean, offering adoration, in contrast to "venerating," offering high respect/honor)) when they bow, kneel, or genuflect. I have demonstrated that bowing does not necessarily mean adoring.

Biblically, just jotting down examples, it appears that bowing more often means veneration or honor or respect, than adoration. It as certainly understood that way in Biblical culture, depending on context. But you can count up the instances yourself.

Bowing (LINK)

Really, ealgeone? After our recent conversation, you are still misrepresenting what the Catholic Church teaches?

To reiterate, the official teaching of the Catholic Church differentiates between the devotion given to Mary and the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit.

Again, here are definitions from the Glossary of Catechism of the Catholic Church

VENERATION (OF SAINTS): Showing devotion and respect to Mary, the Apostles, and the martyrs, who were viewed as faithful witnesses to faith in Jesus Christ. Later, veneration was given to those who led a life of prayer and self-denial in giving witness to Christ, whose virtues were recognized and publicly proclaimed in their canonization as saints (828). Such veneration is often extended to the relics or remains of those recognized as saints; indeed, to many sacred objects and images. VENERATION MUST BE CLEARLY DISTINGUISHED FROM ADORATION AND WORSHIP, WHICH ARE DUE TO GOD ALONE (1154, 1674, 2132).

ADORATION: The acknowledgment of God as God, Creator and Savior, the Lord and Master of everything that exists. Through worship and prayer, the Church and individual persons give to God the adoration which is the first act of the virtue of religion. The first commandment of the law obliges us to adore God (2096, 2628; cf. 1083).

WORSHIP: Adoration and honor given to God, which is the first act of the virtue of religion (2096). Public worship is given to God in the Church by the celebration of the Paschal Mystery of Christ in the liturgy (1067).

"Disingenuous" doesn't mean "don't hold water."

"Disingenuous" means "insincere, dishonest, deceitful, duplicitous."

If you didn't mean to say that I am duplicitous, than I accept your explanation an apology, and will consider it over with good will restored.

As for the argument about the meaning of "bowing," very few symbolic actions are perfectly clearly defined as are terms in physics or mathematics,and that's a good thing to keep this ambiguity in mind when conflicts arise.

The wisest policy is, when people show gestures of respect, interpret it respectfully.

Catholics bow to idols/statues of Mary.

Catholics pray to Mary while kneeling before these idols/statues.

Catholics call Mary Co-Redemtrix, Mediatrix and Advocate which is putting Mary on the same level as Christ Who the Word records is our ONLY Redeemer, Mediator and Advocate (Holy Spirit is also called Advocate).

Catholics believe apparitions claiming to be Mary have appeared and heed the advice given by these apparitions including:

wearing an article of clothing to guarantee salvation

building shrines in the apparitions honor

Catholics have given Mary titles not found in the Word including, but not limited to:

Queen of Heaven

Mother of God

Cause of our salvation

Most Holy

Most Pure

Queen of All Saints

Queen of Prophets

Queen of Apostles

Queen of Patriarchs

Refuge of Sinners

Of the known times the pope has spoken ex cathedra he has declared Mary to be Assumed into Heaven under the titles "Our Lady of Assumption" and "Queen Assumed into Heaven" though there is no evidence for this.

This is why Christians say catholics worship Mary.

Everyone in the Church relies on Jesus Christ for salvation --- even Mary of course, who calls Hims "my Savior."

As for "praying" only to God, once again that demands some refinement of what you mean by "praying."

Praying does not equal adoration. We are all members of the Body of Christ, constantly communicating and sharing spiritual goods with one another. That is not adoration: it simply is what being "members of one Body" means.

That is a relationship predicated upon being alive to one another in Christ.

This video CASTELLER says a lot to me. "I pray for you, you pray for me."

Please watch it, because I do mean it in a heartfelt way.

Everyone in the Church relies on Jesus Christ for salvation --- even Mary of course, who calls Hims "my Savior."

Glad you note that. If proves Mary was a sinner in need of salvation just like the rest of us. That takes away the Immaculate Conception.

However, the apparitions claiming to be Mary still are acknowledged by catholicism. These apparitions claim if you wear a piece of clothing you will not see Hell.

The apparitions claiming to be Mary have told people to build shrines in honor of it.

Catholicism has yet to address these false teachings.

As for "praying" only to God, once again that demands some refinement of what you mean by "praying."

You keep playing these word games in an effort to deflect the fact catholics pray to Mary when there is no Biblical support for this. We are to pray to God only.

There is no room for veneration/adoration of Mary, the saints, etc in the Word.

All of our focus should be on Him and Him alone.

Your comment: “There is no room for veneration/adoration of Mary, the saints, etc in the Word.”

Praying for each other is simply part of what Christians do. As we saw, in 1 Timothy 2:1–4, Paul strongly encouraged Christians to intercede for many different things, and that passage is by no means unique in his writings. Elsewhere Paul directly asks others to pray for him (Rom. 15:30–32, Eph. 6:18–20, Col. 4:3, 1 Thess. 5:25, 2 Thess. 3:1), and he assured them that he was praying for them as well (2 Thess. 1:11). Most fundamentally, Jesus himself required us to pray for others, and not only for those who asked us to do so (Matt. 5:44).

Since the practice of asking others to pray for us is so highly recommended in Scripture, it cannot be regarded as superfluous on the grounds that one can go directly to Jesus. The New Testament would not recommend it if there were not benefits coming from it. One such benefit is that the faith and devotion of the saints can support our own weaknesses and supply what is lacking in our own faith and devotion. Jesus regularly supplied for one person based on another person’s faith (e.g., Matt. 8:13, 15:28, 17:15–18, Mark 9:17–29, Luke 8:49–55). And it goes without saying that those in heaven, being free of the body and the distractions of this life, have even greater confidence and devotion to God than anyone on earth.

Also, God answers in particular the prayers of the righteous. James declares: “The prayer of a righteous man has great power in its effects. Elijah was a man of like nature with ourselves and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again and the heaven gave rain, and the earth brought forth its fruit” (Jas. 5:16–18). Yet those Christians in heaven are more righteous, since they have been made perfect to stand in God’s presence (Heb. 12:22-23), than anyone on earth, meaning their prayers would be even more efficacious.

The Bible directs us to invoke those in heaven and ask them to pray with us. Thus in Psalms 103, we pray, “Bless the Lord, O you his angels, you mighty ones who do his word, hearkening to the voice of his word! Bless the Lord, all his hosts, his ministers that do his will!” (Ps. 103:20-21). And in Psalms 148 we pray, “Praise the Lord! Praise the Lord from the heavens, praise him in the heights! Praise him, all his angels, praise him, all his host!” (Ps. 148:1-2).

Not only do those in heaven pray with us, they also pray for us. In the book of Revelation, we read: “[An] angel came and stood at the altar [in heaven] with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God” (Rev. 8:3-4).

http://www.catholic.com/tracts/praying-to-the-saints

It doesn't help if you call arguments "word games" and you fail to engage by not attending to adequate definitions.

"It proves Mary was a sinner in need of salvation just like the rest of us. That takes away the Immaculate Conception."

It proves no such thing. It proves she needed a Savior because otherwise she would have inherited a marred and defective human nature. You can save a person preemptively or remedially. Christ graciously saved her preemptively. It's part of her predestination to be His mother, the natural source of His human nature.

"However, the apparitions claiming to be Mary still are acknowledged by catholicism. These apparitions claim if you wear a piece of clothing you will not see Hell."

I do not believe that. It is not part of the doctrine of the Catholic Church. Nor, I think, was it meant to be. It's a kind of popular-piety like saying, "You want to divorce-proof your marriage? Kiss your wife every night, and never go to be angry." It's good advice, very good advice, but it's not doctrine.

"The apparitions claiming to be Mary have told people to build shrines in honor of it."

There's a dozen Protestnt churches within a 5 mile radius of my house, with names like "Munsey Memorial Methodist Church," "Burbank Freewill Baptist," "Asbury Evangelistic Associates," "Nelson Chapel," "Magill Memorial Presbyterian Church," etc. They can be compared to shrines established in honor of the Virgin Mother Mary. They were not built to worship Munsey, Burbank, Asbury, Nelson, and Magill. They were built at their behest and named in their honor, to worship God and for the glory of God.

You do understand that, don't you? If not, I wouldn't know where to begin.

The doctrine of the Mystical Body of Christ absolutely states that we need each other. Noplace in the Bible does it say "We are to pray to God only" --- if you mean pray in the sense relevant here, the sense of communicating and sharing with one another as living members of the living Christ.

You find that, and we'll talk.

Tagline.

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