Kerk

Why is the Catholic Church the one, true church?

Eerstens, dit is die moeite werd om te vra: what do Christians mean when they say the one, true church?

Broadly, we mean those who believe in the Holy Trinity–God the Father; Jesus, die Seun van God; en die Heilige Gees–and the tenets that Jesus taught during His Ministry. However we have to be careful because there are groups of people who consider themselves Christians, but who have added their own interpretations and ideas that go far beyond anything Jesus taught.

Dus, “Die kerk” encompasses those who follow Jesus original teachings (to various degrees), but is that what Jesus meant? To answer that question, it is necessary to examine the Sciptures.

In Matthew’s Gospel (16:18) Jesus says to Peter, “I tell you, jy is Peter, en op hierdie rots sal Ek my kerk bou, and the powers of hell shall not prevail against it.” Later in Matteus 28:20, Jesus assures His followers He would remain with them “always, to the end of the age.” Likewise, in John’s Gospel, Jesus promises that the Holy Spirit will be with the Church forever (14:16).

There are numerous scriptural passages that involve the Lord establishing “a kingdom that shall never be destroyed.” (Byvoorbeeld, see the Book of Daniel (2:44), Jesaja (9:7) en die Evangelie van Matteus (13:24).)

For those reasons, we can be sure that the Church Jesus founded—the one, true Church—has never fallen and has stood continuously from Saint Peter’s day until today and will remain present “to all generations, for ever and ever” (as St. Paul wrote in his Brief aan die Efesiërs 3:21).

This means that the Church’s teachings have survived intact because they were given to her by Christ Himself Who said, “Heaven and earth will pass away, but my words will not pass away” (sien Matteus 24:35 and the Prophet Jesaja 40:8).

In sy Eerste Brief aan Timoteus (3:15), Saint Paul goes so far as to call the Church “the pillar and bulwark of truth.” Because His Church has been professing the same doctrine for nearly 2,000 years, there is an uninterrupted historical trail linking the original community of Jesus’ disciples to its contemporary self. Dus, it must be possible to trace the teachings of one of the contemporary Christian bodies back through time to the days of the Apostles.

Apostolic Succession

Of all of today’s multiple and diverse Christian communities, only the Catholic Church is able to substantiate her claims of authenticity through Apostolic Succession, or the unbroken line of bishops that has faithfully carried the Apostles’ teachings from the first century to this day. This truth is supported by the body of Christianity’s ancient historical writings—the writings of the Early Church Fathers–which begin with letters composed by men who learned the Faith directly from the Apostles. These writings are readily available online or at any good library or bookstore.

Non-Catholics often deny the need for an authoritative, teaching Church, and generally looks to the Bible as its solitary source of truth, believing the Bible to be self-interpretive.

Ironically, that idea is refuted by Scripture, itself. See Saint Peter’s Second Letter (1:20-21).

Bowendien, dit word ondermyn deur die feit dat daar menigte "alleen Bybel" sektes is wat fundamenteel verskil oor wat die Bybel leer! As 'n mens se private interpretasie van Christus se leringe feilbaar is (en die interpretasie van 'n mens te wees, dit sal wees) dan is historiese Kerkgeskrifte van onskatbare waarde om insig te verkry in die manier waarop die Apostels en hulle opvolgers die Heilige Skrif geïnterpreteer het en die Geloof uitgeleef het..

Hierdie geskrifte van hierdie Vroeë Kerkvaders illustreer die Katolieke Kerk se onderrigkontinuïteit stewig, wat gehandhaaf is ten spyte van menslike foute en sonde, vervolging, en kulturele druk wat 'n gewone instelling lank gelede sy kernbeginsels sou laat vaar het. Opmerking oor die kontinuïteit van die Katolieke Kerk (en spesifiek van die Kerk van Rome) in die tweede eeu, Saint Irenaeus van Lyon het haar "die grootste en oudste kerk wat aan almal bekend is" genoem Teen dwaalleer 3:3:2.

Let daarop dat 'n verskeidenheid van teorieë deur die jare saamgesink is aan die kant van die Kerk se teenstanders om te probeer om haar oorsprong te verduidelik—of verduidelik dit weg mens kan sê. Die mees algemene sulke teorie beweer dat Katolisisme in die vierde eeu tot stand gekom het, rondom die tyd het keiser Konstantyn die Grote die Christendom regdeur die Romeinse Ryk gewettig. Hierdie teorie meen dat 'n groot deel van die Christelike Kerk uiteindelik deur heidense invloede gekorrupteer geraak het as gevolg van 'n groot toestroming van bekeerlinge. Natuurlik, die onoorkomelike struikelblok vir hierdie teorie is die teenwoordigheid van Katolieke leerstellings in die kerklike geskrifte wat Konstantyn voorafgaan., en die historiese geskrifte van die Vroeë Kerkvaders demonstreer dit op 'n kragtige wyse.

Die openlike Katolisiteit van die Christendom se antieke skrywers is onweerlegbaar.

Oorweeg, byvoorbeeld, Heilige Ignatius van Antiogië, wat rondom die jaar gesterf het 107. Ignatius was 'n leerling van die apostels Petrus en Johannes en het die kerk se eucharistiese leerstelling gebruik om ketters te bestry wat die menswording ontken het..

Hy het die onderskeiding dat hy die vroegste skrywer op rekord is om die term "katoliek" as 'n eienaam vir die Kerk te gebruik. “Waar die biskop ook al verskyn, laat die mense daar wees," hy het geskryf; “net soos waar Jesus Christus ook al is, daar is die Katolieke Kerk.”

Toevallig, Antiogië, Ignatius se bisdom, happens also to be the place where the followers of Christ were first called “Christians” (sien die Handelinge van die Apostels 11:26).

The earliest written usage of the word “Trinity” comes from Antioch, ook. Appearing in a letter of another bishop, Saint Theophilus, in about 181 (sien To Autolycus 2:15), Saint Irenaeus wrote, “If the Lord were from other than the Father, how could He rightly take bread, which is of the same creation as our own, and confess it to be His Body, and affirm that the mixture in the cup is His ?” (sien Heresies 4:33:2).¹

Dus, how can others reconcile their disdain for the Church of Rome with Ignatius’ acknowledgement of her preeminence? He called her “the Church which holds the presidency in the place of the country of the Romans …;” and went on to say, “You have envied no one, but others you have taught. I desire only that what you have enjoined in your instructions may remain in force” (Romeine, Address; 3:1).

Irenaeus listed the bishops of Rome down to his time, commenting, “In this order, and by the teaching of the Apostles handed down in the Church, the preaching of the truth has come down to us” (sien Heresies 3:3:3).

Some may be dismayed by Ignatius’ mention of Marian doctrine in the same breath as the Crucifixion? “The virginity of Mary," hy het geskryf, “her giving birth, and also the death of the Lord, were hidden from the prince of this world:—three mysteries loudly proclaimed, but wrought in the silence of God” (sien Efesiërs 19:1).

Net so, he writes, “Maria, betrothed to a man but nevertheless still a virgin, being obedient, was made the cause of salvation for herself and for the whole human race. … Thus, the knot of Eve’s disobedience was loosed by the obedience of Mary” (see Heresies 3:22:4).

Vandag, what would Catholics and non-Catholics call a person who regarded the Eucharist as the Flesh of Christ, praised the Church of Rome for her teaching superiority, and venerated the mystery of Mary’s virginity?

Why should one conclude anything differently about a man and his like-minded contemporaries who said and did the same things nineteen centuries ago?
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