Justice Questions Part 2 keys "Vs" patrick j miron catholic only keys

Keys to Receiving God's Justice-- keys for every catholic and christian and person

patrick j miron - praying for or 2 the dead because paul did Does Paul’s prayer for Onesiphorus

Did Paul Pray for the Dead?

By Wayne Jackson

“Does Paul’s prayer for Onesiphorus (2 Timothy 1:18) provide Bible authority for praying for the dead?”
Some have sought to argue this position. Roman Catholic theologians frequently appeal to the text in an attempt to establish their case for praying on behalf of the dead. Regrettably, even some Protestants have yielded to this position, in spite of a total lack of solid evidence for the case, and in spite of evidence which is decidedly against it.
First, the following article, from The Catholic Encyclopedia (online) presents an authoritative position regarding the matter.

“In his Second Epistle to Timothy (i, 16-18; iv, 19) St. Paul speaks of Onesiphorus in a way that seems obviously to imply that the latter was already dead: ‘The Lord give mercy to the house of Onesiphorus’ — as to a family in need of consolation. Then, after mention of loyal services rendered by him to the imprisoned Apostle at Rome, comes the prayer for Onesiphorus himself, ‘The Lord grant unto him to find mercy of the Lord in that day’ (the day of judgment); finally, in the salutation, ‘the household of Onesiphorus’ is mentioned once more, without mention of the man himself. The question is, what had become of him? Was he dead, as one would naturally infer from what St. Paul writes? Or had he for any other cause become separated permanently from his family, so that prayer for them should take account of present needs while prayers for him looked forward to the day of judgment? Or could it be that he was still at Rome when the Apostle wrote, or gone elsewhere for a prolonged absence from home? The first is by far the easiest and most natural hypothesis; and if it be admitted, we have here an instance of prayer by the Apostle for the soul of a deceased benefactor” (http://www.newadvent.org/cathen/04653a.htm).

The Text

In 2 Timothy 1, there is a form of prayer on behalf of the family of Onesiphorus (v. 16). Subsequently, in verse 18, the apostle prays for Onesiphorus himself. He petitions the Lord that this brother might “find mercy” in “that day,” which obviously is the day of Judgment.
Because the verbs regarding the brother are all in the past tense, and since only his family is alluded to later in 4:19, some have assumed that Onesiphorus was dead (White, p. 159; Fee, p. 237; Kelly, p. 171). The latter argues that this reflects a New Testament example of prayer on behalf of the dead. N.J.D. White also contended that the apocryphal 2 Maccabees (12:44-45) would allow an orthodox Jew to pray for the dead (p. 159). Fee is more cautious.
In response, this must be noted.

1. There is no concrete evidence at all that Onesiphorus was dead. The arguments for his demise are all based upon inferences, none of which are “necessary.”
2. That his actions are spoken of in the past tense is perfectly understandable since he was no longer in Rome (17a).
3. The fact that Paul did not mention him in 4:19, in sending greetings to those in Ephesus, is not troubling — if Onesiphorus himself was somewhere other than in Ephesus.
4. The fact that Paul prayed for this brother is proof within itself that he was not dead, since there is not a shred of evidence in the New Testament that prayers for the dead are acceptable. Lenski is emphatic that the “analogy of Scripture” is against the idea of any Christian praying for the dead (p. 776). If the brother was dead, why did the apostle offer no word of comfort to the family? (Note: While some deny that this was a “prayer” (Mounce, p. 494), most scholars affirm that it is, and even Mounce later calls it a “wish prayer” (p. 496).
5. The writers of the New Testament did not consider the apocryphal books as inspired and authoritative. Though they had access to them (since they were “bound up” with the Greek Old Testament), they never quoted from them; this is powerful evidence that they did not view them as in the same class with the Old Testament documents.
6. If Onesiphorus, as a godly man, was dead, there would be no need to petition God for mercy on his behalf; he would have been a recipient of that mercy already.
7. If the brother died as an apostate (of which there is no evidence), Paul’s prayer for “mercy” would be worthless inasmuch as mercy will be bestowed on the basis of one’s personal relationship with the Lord, not on that of another’s actions (Ezekiel 18:20; 2 Corinthians 5:10). Moreover, the wicked dead cannot leave their place of torment (Luke 16:26), and their punishment is “eternal” in duration (Matthew 25:46).

Accordingly, these texts in Paul’s second epistle to Timothy do not come remotely close to providing the coveted evidence for the validity of prayers for the dead.

Sources

Fee, Gordon (1988), New International Biblical Commentary — 1 and 2 Timothy, Titus (Peabody, MA: Hendrickson).
Kelly, J.N.D. (1987), A Commentary on the Pastoral Epistles — Timothy I & II, and Titus (Peabody, MA: Hendrickson).
Lenski, R.C.H. (1961), Paul’s Epistles to the Colossians, Thessalonians, to Timothy, Titus, and Philemon (Minneapolis: Augsburg).
Mounce, William (2000), Word Biblical Commentary — Pastoral Epistles (Nashville: Word).
White, N.J.D. (1956), “The First and Second Epistles to Timothy and to Titus,” The Expositor’s Greek Testament, W. Robertson Nicoll, ed. (Grand Rapids: Eerdmans), Volume Four.

Beginning of the Roman Catholic Inquisition

patrick j miron get a free hat trap with Alvin Glombowski

after you believe all the stuff patrick j Miron teaches -- then you can get a free hat

“If anyone says that it is a deception to celebrate masses in honor of the saints and in order to obtain their intercession with God, as the Church intends, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 5).

Has the Roman Catholic Church changed its basic doctrinal position in this present ecumenical era? The answer is no, it has not. The Council of Trent was a Catholic council held from 1545-1563 in an attempt to destroy the progress of the Protestant Reformation. This council denied every Reformation doctrine, including Scripture alone and grace alone. Trent hurled 125 anathemas (eternal damnations) against Bible-believing Christians. These proclamations and anathemas were fleshed out in the murderous persecutions vented upon Bible-believing Christians by Rome, and the solemn fact is that the Council of Trent has never been annulled. The Vatican II Council of the mid-1960s referred to Trent dozens of times, quoted Trent’s proclamations as authority, and reaffirmed Trent on every hand. The New Catholic Catechism cites Trent no less than 99 times. There is not the slightest hint that the proclamations of the Council of Trent have been abrogated by Rome. At the opening of the Second Vatican Council, Pope John XXIII stated, “I do accept entirely all that has been decided and declared at the Council of Trent.” Every cardinal, bishop and priest who participated in the Vatican II Council signed a document affirming Trent.  

Click here to view the main anathemas

Fourth session: decree concerning the canonical scriptures:

“If anyone does not accept as sacred and canonical the aforesaid books in their entirety and with all their parts [the 66 books of the Bible plus 12 apocryphal books, being two of Paralipomenon, two of Esdras, Tobias, Judith, Wisdom, Ecclesiasticus, Baruch, Sophonias, two of Macabees], as they have been accustomed to be read in the Catholic Church and as they are contained in the old Latin Vulgate Edition, and knowingly and deliberately rejects the aforesaid traditions, LET HIM BE ANATHEMA.”

Sixth session, canons concerning justification:

·          “If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ’s sake, or that it is this confidence alone that justifies us, LET HIM BE ANATHEMA” (Canons Concerning Justification, Canon 12).

·          “If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, LET HIM BE ANATHEMA” (Canons Concerning Justification, Canon 24).

·          “If anyone says that the Catholic doctrine of justification as set forth by the holy council in the present decree, derogates  in some respect from the glory of God or the merits of our Lord Jesus Christ, and does not rather illustrate the truth of our faith and no less the glory of God and of Christ Jesus, LET HIM BE ANATHEMA” (Canons Concerning Justification, Canon 33).

Seventh session, canons on baptism:

·          “If anyone says that in the Roman Church, which is the mother and mistress of all churches, there is not the true doctrine concerning the sacrament of baptism, LET HIM BE ANATHEMA” (Canons on Baptism, Canon 3).

·          “If anyone says that baptism is optional, that is, not necessary for salvation, LET HIM BE ANATHEMA” (Canons on Baptism, Canon 5).

·          “If anyone says that children, because they have not the act of believing, are not after having received baptism to be numbered among the faithful, and that for this reason are to be rebaptized when they have reached the years of discretion; or that it is better that the baptism of such be omitted than that, while not believing by their own act, they should be baptized in the faith of the Church alone, LET HIM BE ANATHEMA” (Canons on Baptism, Canon 13).

Seventh session, canons on confirmation:

“If anyone says that the confirmation of those baptized is an empty ceremony and not a true and proper sacrament; or that of old it was nothing more than a sort of instruction, whereby those approaching adolescence gave an account of their faith to the Church, LET HIM BE ANATHEMA” (Canons on Confirmation, Canon 1).

Thirteenth session, canons on the most holy sacrament of the Eucharist:

·          “If anyone denies that in the sacrament of the most Holy Eucharist are contained truly, really and substantially the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ, but says that He is in it only as in a sign, or figure or force, LET HIM BE ANATHEMA” (Canons on the Most Holy Sacrament of the Eucharist, Canon 1).

·          “If anyone says that Christ received in the Eucharist is received spiritually only and not also sacramentally and really, LET HIM BE ANATHEMA” (Canons on the Most Holy Sacrament of the Eucharist, Canon 8).

Fourteenth session, canons concerning the most holy sacrament of penance:

·          “If anyone says that in the Catholic Church penance is not truly and properly a sacrament instituted by Christ the Lord for reconciling the faithful of God as often as they fall into sin after baptism, LET HIM BE ANATHEMA” (Canons Concerning the Most Holy Sacrament of Penance, Canon 1).

·          “If anyone denies that sacramental confession was instituted by divine law or is necessary to salvation; or says that the manner of confessing secretly to a priest alone, which the Catholic Church has always observed from the beginning and still observes, is at variance with the institution and command of Christ and is a human contrivance, LET HIM BE ANATHEMA” (Canons Concerning the Most Holy Sacrament of Penance, Canon 7).

·          “If anyone says that the confession of all sins as it is observed in the Church is impossible and is a human tradition to be abolished by pious people; or that each and all of the faithful of Christ or either sex are not bound thereto once a year in accordance with the constitution of the great Lateran Council, and that for this reason the faithful of Christ are to be persuaded not to confess during Lent, LET HIM BE ANATHEMA” (Canons Concerning the Most Holy Sacrament of Penance, Canon 8).

·          “If anyone says that God always pardons the whole penalty together with the guilt and that the satisfaction of penitents is nothing else than the faith by which they perceive that Christ has satisfied for them, LET HIM BE ANATHEMA” (Canons Concerning the Most Holy Sacrament of Penance, Canon 8).

Twenty-second session, canons on the sacrifice of the mass:

·          “If anyone says that in the mass a true and real sacrifice is not offered to God; or that to be offered is nothing else than that Christ is given to us to eat, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 1).

·          “If anyone says that by those words, Do this for a commemoration of me, Christ did not institute the Apostles priests; or did not ordain that they and other priests should offer His own body and blood, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 2).

·          “If anyone says that the sacrifice of the mass is one only of praise and thanksgiving; or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory one; or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 3).

·          “If anyone says that it is a deception to celebrate masses in honor of the saints and in order to obtain their intercession with God, as the Church intends, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 5).

Twenty-third session, canons on the sacrament of order:

“If anyone says that there is not in the New Testament a visible and external priesthood, or that there is no power of consecrating and offering the true body and blood of the Lord and of forgiving and retaining sins, but only the office and bare ministry of preaching the Gospel; or that those who do not preach are not priests at all, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 1).

Twenty-third session, canons on the sacrament of order:

“If anyone says that the bishops who are chosen by the authority of the Roman pontiff are not true and legitimate bishops, but merely human deception, LET HIM BE ANATHEMA” (Canons on the Sacrifice of the Mass, Canon 8).

Twenty-fifth session, decree on purgatory:

“Since the Catholic Church, instructed by the Holy Ghost, has, following the sacred writings and the ancient tradition of the Fathers, taught in sacred councils and very recently in this ecumenical council that there is a purgatory, and that the souls there detained are aided by the suffrages of the faithful and chiefly by the acceptable sacrifice of the altar, the holy council commands the bishops that they strive diligently to the end that the sound doctrine of purgatory, transmitted by the Fathers and sacred councils, be believed and maintained by the faithful of Christ, and be everywhere taught and preached.”

Twenty-fifth session, on the invocation, veneration, and relics of saints, and sacred images:

“The holy council commands all bishops and others who hold the office of teaching and have charge of the cura animarum, that in accordance with the usage of the Catholic and Apostolic Church, received from the primitive times of the Christian religion, and with the unanimous teaching of the holy Fathers and the decrees of sacred councils, they above all instruct the faithful diligently in matters relating to intercession and invocation of the saints, the veneration of relics, and the legitimate use of images, teaching them that the saints who reign together with Christ offer up their prayers to God for men, that it is good and beneficial suppliantly to invoke them and to have recourse to their prayers, assistance and support in order to obtain favors from God through His Son, Jesus Christ our Lord, who alone is our redeemer and savior; and that they think impiously who deny that the saints who enjoy eternal happiness in heaven are to be invoked, or who assert that they do not pray for men, or that our invocation of them to pray for each of us individually is idolatry, or that it is opposed to the word of God and inconsistent with the honor of the one mediator of God and men, Jesus Christ, or that it is foolish to pray vocally or mentally to those who reign in heaven.”