The Biblical Basis of the parts of the Holy Mass (5 of 7)

1. I believe in One God, He 11:6 The Father 1 C 8:6 Almighty, Ap 1:8 Maker of heaven and earth, Ex 20:11 And of all things visible and invisible. Je 32:17

2. And in One Lord Ac 10:36 Jesus Mt 1:21 Christ, Jn 4:25 Then Only-Begotten Son of God, Jn 1:14 Born of the Father, before all ages; 1 Jn 4:9 God of God, Light of Light Jn 1:4 True God of true God, Jn 5:18 Begotten, not made, Jn 8:58 Consubstantial with the Father, Jn 10:30 By Whom all things were made. Jn 1:3

3. Who for us men and for our salvation Mt 1:21 Came down from Heaven, Jn 3:31 And was incarnate by the Holy Ghost Lu 1:35 Of the Virgin Mary, Lu 2:6–7 And was made man. Jn 1:14

4. He was crucified also for us; Mk 15:25 Suffered under Pontius Pilate, Mt 27:26 And was buried. Mt 27:60

5. The third day He rose again Mt 28:6 According to the Scriptures. 1 C 15:4

6. And ascended into Heaven, Lu 24:51 Sitteth at the right hand of the Father. Mk 16:19

7. And He shall come again with glory Mt 25:31 To judge both the living and the dead; 2 Ti 4:1 Of whose Kingdom there shall be no end. Lu 1:33

8. And I believe in the Holy Ghost, Jn 14:26 The Lord (Compare with Ac 28:25), Is 6:8 Giver of Life, Ro 8:2 Who proceedeth from the Father Jn 15:26 And the Son. Ro 8:9 Who, together with the Father and the Son, is adored and glorified. Ap 4:8 Who spake by the Prophets. 2 Pt 1:21

9. And in One Jn 10:16 Holy Ep 5:26 Catholic Ro 10:18 Apostolic Church. Ep 2:20

10. I Confess one Baptism Ep 4:5 For the remission of sins. Ac 2:38

11. And I look for the Resurrection of the dead. Ro 6:5

12. And the Life of the world to come. Mt 25:34

* The next post in this series will cover the biblical basis of the 'Offertory until the Nobis Quoque Peccatoribus'

(Post 5 of 7)

See all 7 posts here: Part 1 Part 2 / Part 3 / Part 4 / Part 5 / Part 6 / Part 7
image via wikipaintings in the Public Domain. Mass of St John of Mathaa
Source of Scripture references: ʻThe Divine Armory of Holy Scriptureʻ Vaughan, K. (1894)

St. Augustine on the Churchʻs Authoritative Interpretation of Revelation

"For my part, I should not believe the gospel except as moved by the authority of the Catholic Church." - St. Augustine, Contra epistolam Manichaei, 5, 6: PL 42, 176

(A note in the Nicene and Post-Nicene Fathers collection says that this statement is "one of the earliest distinct assertions of the dependence of the Scriptures for authority on the Church") 

What are the ʻEvangelical Counsels'?

Those who enter the consecrated life (Religious brothers and sisters) make a public religious vow declaring their desire to seek a ʻmore intimate' consecration to Christ. This vow includes the profession of the ʻEvangelical Counsels' (cf. CCC 914 - 916)

The ʻEvangelical Counsels', or Counsels of the Gospel, are three:"Poverty, Chastity, and Obedience. They have been recommended by Christ in particular as means of perfection. By voluntary poverty, the right of possession and free disposal of property is renounced. Perfect chastity, which voluntarily renounces not only unlawful pleasures but even the married life, is recommended by our Lord in the following words: “There are eunuchs who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it” (Matt. 19:12). Perfect obedienceunder a spiritual superior has for its object the perfect regulation of such actions as of themselves are not prescribed and regulated by any law. By such obedience our will is not only preserved from transgressions and forced to the performance of many acts of self-sacrifice, but also, by the fact of being subjected to the will of God’s representative on earth, it is wholly conformed with the divine will." (Thein, J. (1900). In Ecclesiastical Dictionary)

St. Thomas Aquinas explains how these councils, though not necessary for salvation, are means to perfection

"Secondarily and instrumentally, however, perfection consists in the observance of the counsels, all of which, like the commandments, are directed to charity; yet not in the same way. For the commandments, other than the precepts of charity, are directed to the removal of things contrary to charity, with which, namely, charity is incompatible, whereas the counsels are directed to the removal of things that hinder the act of charity, and yet are not contrary to charity, such as marriage, the occupation of worldly business, and so forth. Hence Augustine says (Enchir. cxxi.): Whatever things God commands, for instance, ‘Thou shalt not commit adultery,’ and whatever are not commanded, yet suggested by a special counsel, for instance, ‘It is good for a man not to touch a woman,’ are then done aright when they are referred to the love of God, and of our neighbour for God’s sake, both in this world and in the world to come. Hence it is that in the Conferences of the Fathers (Coll.i., cap. vii.) the abbot Moses says: Fastings, watchings, meditating on the Scriptures, penury and loss of all one’s wealth, these are not perfection but means to perfection, since not in them does the school of perfection find its end, but through them it achieves its end, and he had already said that we endeavour to ascend by these steps to the perfection of charity." (STh., II-II q.184 a.3)

image via wikipaintings in the Public Domain. Nuns convent of the Sacred Heart in Rome

Encouragement from St. Thomas More

“The times are never so bad that a good man cannot live in them.” - St. Thomas More

image via wikimedia commons in the Public Domain. St. Thomas More