Are evangelicals closer to what the New Testament church believed than Roman Catholicism?

Are evangelicals closer to what the New Testament church believed than Roman Catholicism?
 

Actually, though evangelicals are not to a church denomination but a faith group that makes up a religious movement (which arose in response to liberal declension from Scripture), this group overall actually has the most in common with Scriptural Christian teachings.

While distinctive Catholic teachings are not manifest in the only wholly inspired substantive authoritative record of what the NT church believed (including how they understood the OT and gospels), which is Scripture, especially Acts thru Revelation, most of what evangelicals believe is Scriptural, while yet falling short of the purity, probity, power and passion of the prima NT church, as described in Acts 1–5.

However, like as the term “Christian” became watered-down and corrupted over time, giving rise to the term “born-again” and “evangelical” (which pollsters often treat as synonymous, wrongly so), then likewise “evangelical” which used to be synonymous with fundamentalist, has increasingly become a mixture of traditionalists anfd that of a watered-down superficial idea of faith and with arrested development (though overall it has attested to being the most unified major Christian group overall in core conservative, Scripture beliefs). There is also classic evangelicals, inclusion such holy men as Matthew Henry, and the 20th century evangelical movement.

Principal differences btwn evangelicalism today and Roman Catholicism is,

• Rather than imagining that act itself of proper baptism makes one good enough to enter Heaven (via cleaning of a sin infants are not guilty of, and infusing them with charity) at that point, and thus henceforth treating them as children of God, evangelicals overall instead stress the importance personal conversion of repentant faith in the Lord Jesus. And which faith is then to be expressed in baptism and following the Lord in obedience.

However, like as most Catholics are nominal (though she treats such as members) and partly trust their own merits and that of the church to save them, too many evangelicals make Christ a means to an end, believing in Him to save them by faith - sometimes regardless of how they live - almost in abstract from all Christ is, versus believing in the Lord Jesus as a person and thus seeking to obey what they know He taught, which is what believing entails.

• Rather than teaching that one usually must to endure postmortem purifying punishments in RC Purgatory (since the sinful nature remains after baptism, and RCs are taught they must usually atone for sins after death, and actually become good enough in character to be with God), evangelicals instead teach that;

While nothing unclean shall enter God's Holy City, (Rv. 21:27) believers are already washed, sanctified and justified (1Co. 6:11) by effectual faith in the risen Lord Jesus to save them by His sinless shed blood, (Rem. 3;25 — 5:1; Eph. 2:8,9; Titus 3:5) and are already accepted in the Beloved on His account, and made to spiritually sit with Christ in Heaven, (Eph. 1:6; 2:6) and by Him have direct access to God in the holy of holies in prayer. (Heb. 10:19) And who, if they die in faith will go to be with the Lord at death. (Phil 1:23; 2Cor. 5:8 [“we”]; Heb, 12:22,23; 1Cor. 15:51ff'; 1Thess. 4:17)

And with the only suffering after this life being that of the loss of rewards (and the Lord's revelation and disapproval) at the judgment seat of Christ, which one is saved despite the loss of, and which does not occur until the Lord's return and believers resurrection. (1Cor. 3:8ff; 4:5; 2Tim. 4:1,8; Rev.11:18; Mt. 25:31-46; 1Pt. 1:7; 5:4) And which resurrection being the only transformative the believer looks forward to after this life (Rm. 8:23; 2Co. 5:1-4; Phil 3:20,21; 1Jn. 3:2) — not purgatory, which suffering commences at death in order to enable souls to enter Heaven.

However, most evangelicals are wrongly taught that once one has believed on Christ for saslvation, they cannot fall away and be lost, for since one who fundamentally lives contrary to this, such as not providing from his own family as he could, then it is declared that "he has denied the faith." (1 Tim. 5:8) And thus we also have warnings against having an evil hard of unbelief, in departing from the living God." to "draw back into perdition," (Hebrews 3:12; 10:38,39) and "entangled again with the yoke of bondage," thereby making Christ "to become of no effect," "to profit you nothing," being "fallen from grace." (Galatians 5:2,4) For while we can take no credit for faith, and the obedience of faith which God enables and motivates us to do," (Phil. 2:12,13) we can choose to no only sin but harden our hearts at God's correction, which He works so that we will not be "condemned with the rest of the world." (1 Cor. 11:32) Thanks be to God.

In addition, rather than believing in the erroneous Catholic teaching of the words of the Lord at His institution of the Lord supper, with her metaphysical contrivance of her unscriptural priests providing the “true body and blood” of Christ under the appearance of non-existent bread and wine (until it begins to manifestly decay), evangelicals rightly understand these words as being metaphorical.

However, there is some retaining by evangelicals of the Catholic failure to see that discerning the body of Christ (1 Co. 11:17–34) means showing the Lords death by effectually treating the other members as those who were bought by His sinless shed blood, signified by sharing a meal with them, but extending far beyond that (in which I come too short), versus focusing on the elements (Catholics) or the death of Christ somewhat in abstract from how the Lord’s supper is to show His death till He comes.

• Rather than making what the NT refers to as episkopos (overseer) and presbuteros (senior) into being two pastoral offices, and making pastors into a separate class of (normatively celibate) sacerdotal “hiereus’ “(priests” in English) and even translating that Greek word that is distinctively used for a distinctive sacerdotal class as referring to her own priests, and with their primary unique function being that of offering the Catholic Eucharist as sacrifice for sins, and as being spiritual food for the flock;

Instead, evangelicals overall recognize that episkopos and presbuteros (senior) refer to one office (Titus 1:5-7; Acts 14:23; 20:17) of (normatively married: 1 Tim. 3:1–7) holy believers, and that the Holy Spirit never uses hiereus for NT pastors aside from being part of the whole body of believers. For all believers are called to sacrifice (Rm. 12:1; 15:16; Phil. 2:17; 4:18; Heb. 13:15,16; cf. 9:9) and all constitute the only priesthood (hieráteuma) in the NT church, that of all believers, (1Pt. 2:5,9; Re 1:6; 5:10; 20:6).

And that the primary function (besides prayer) of NT episkopos/presbuteros is that of preaching/teaching the inspired word of God. By which word (Scriptures) man is to live by, (Mt. 4:4) as Christ lived by the Father, (Jn. 6:57) with doing His will being His “meat.” (Jn. 4:34) by the believing of which one receives spiritual lie, being regenerated, (Acts 10:43-47; 15:7-9; Eph. 1:13) and thus desiring the milk of the word, (1Pt. 2:2) and then handling the “strong meat” (Heb. 5:12-14) of the word of God, which word believers are “nourished” (1Tim. 4:6) and built up, and are to let it dwell in them richly. (Col. 3:16)

However, while required (with rare exceptions) clerical celibacy is not Scriptural, ordaining women pastors is also unscriptural, and yet it is often seen in modern evangelicalism, in contrast to its past.

• Rather than making Peter into a person that the NT church looked to as the rock upon with the church is built, and the first of a line of (conditionally) infallible popes reigning from Rome, evangelicals see Peter as the street level leader among brethren, not as lord exalted above all, or with his office possessing perpetual ensured infallibility.

For in contrast to Peter, that the LORD Jesus is the Rock (“petra”) or "stone" (“lithos,” and which denotes a large rock in Mk. 16:4) upon which the church is built is one of the most abundantly confirmed doctrines in the Bible (petra: Rm. 9:33; 1Cor. 10:4; 1Pet. 2:8; cf. Lk. 6:48; 1Cor. 3:11; lithos: Mat. 21:42; Mk.12:10-11; Lk. 20:17-18; Act. 4:11; Rm. 9:33; Eph. 2:20; cf. Dt. 32:4, Is. 28:16) including by Peter himself. (1Pt. 2:4-8) Rome's current catechism attempts to have Peter himself as the rock as well, but also affirms: “On the rock of this faith confessed by St Peter, Christ build his Church,” (pt. 1, sec. 2, cp. 2, para. 424) which understanding some of the so-called “church fathers” concur with.)

• Rather than effectively making a church itself an object of faith, and with her claimed infallibility being essential ot know what is of God, and with dissent from her official teachings necessarily meaning rebellion from God, evangelicals implicitly recognize that the NT church began with common souls correctly discerning what was of God, and in dissent from the historically valid magisterium.

However, while dissent from authority can be Scriptural, and separation from the impenitent recalcitrant aberrant and heretical persons and churches is warranted, separation in the face of differences has too often been the default recourse for evangelicals, while a central magisterium of holy anointed men of faith should be a goal as it is actually Scriptural, though that of Rome and Orthodox priests or cults is not.

• Rather than making Mary into a heavenly demi-goddess and praying to her and other created beings in Heaven which is nowhere exampled or taught in Scripture despite the Holy spirit inspiring over 200 prayers therein, evangelicals pray to the Father and Christ directly, with Christ being the only heavenly intercessor btwn God and man, having direct access by Him to into the holy of holies in Heaven. (1 Tim. 2:5; cf. Heb. 4:19; 7:25; 10:19)

There is more that can be said of evangelicalism falling short of the prima NT church, but the more severe contrasting teachings of groups can be seen described in this section, by the grace of God.

But there is still room at the cross for all who will come to God in repentance and faith, and trust in the Divine Son of God sent by the Father, the risen Lord Jesus, to save them on His account, by His sinless shed blood, and thus be baptized and live for Him. Acts 10:36-47

The redeemed have come to God as souls as sinners knowing their desperate need of salvation, and not as souls saved by their works or church affiliation, but as destitute of any means or merit whereby they may escape their just judgment and gain eternal life with God.

And with contrite heart have cast their whole-hearted repentant faith upon the mercy of God in Christ, trusting the risen Divine Lord Jesus to save them on His account, by His sinless shed blood. (Rm. 3:9 - 5:1) and declare this in baptism. And whose faith is thus counted as righteousness, but it is a faith that will characteristically follow Him, and repent when convicted in their heart that they failed to do so.

Thanks be to God.

Did the NT church believe what the Roman Catholic church basically teaches on the Eucharist?

Did the NT church believe what the Roman Catholic church teaches on the Eucharist?

No, and note that language must be precise here for not even Catholicism teaches that the elements of bread and wine turn into the manifestly literal incarnated physical body and blood of Christ as it was present on the cross, even though Catholics claim to take “eat: this is my body, which is broken for you” (1 Corinthians 11:24) plainly literal.

The RCC (and basically EOs) profess,

that at the moment of the Consecration which is when the priest says, "This is my body," "This is the cup of my blood" the bread and wine are changed into the body and blood of Jesus Christ who is then really present as God and as Man sacrificing himself for us on the altar as he sacrificed himself on the cross (The Mass Explained - Catholic Education Resource Center)

At “consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood,” thus becoming the “true Body of Christ and his true Blood,” (CCC 1376; 1381) having been “substantially changed into the true and proper and lifegiving flesh and blood of Jesus Christ our Lord,” being corporeally present whole and entire in His physical "reality.” (Mysterium Fidei, Encyclical of Pope Paul VI, 1965)

Notice the words “present” and “reality/real,” for unlike how Christ was manifestly present and real in His incarnation described in Scripture, and which manifest physicality is emphasized ( 1 John 1:1; cf. 1 John 5:8) in contrast to a Christ whose appearance did not correspond to what He was as regards incarnation (as within really Docetism and or Gnosticism), in Catholicism the Eucharistic Christ is not what He appears, feels, tastes and would scientifically test to be, for what He appears to be is mere bread and wine. But which itself does not exist, being replace by Christ, until this non-existent bread and wine begins to manifest decay, and then He no longer exist/is present under that appearance either.

The presence of Christ's true body and blood in this sacrament cannot be detected by sense, nor understanding, but by faith alone..." (Summa Theologica; Summa Theologica - Christian Classics Ethereal Library)

"If you took the consecrated host to a laboratory it would be chemically shown to be bread, not human flesh." (Dwight Longenecker, "Explaining Transubstantiation")

"Christ's presence in the Eucharist challenges human understanding, logic, and ultimately reason. His presence cannot be known by the senses, but only through faith." (Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America)

"the Most Holy Eucharist not only looks like something it isn’t (that is, bread and wine), but also tastes, smells, feels, and in all ways appears to be what it isn’t." (The Holy Eucharist BY Bernard Mulcahy, O.P., p. 22)

"the substance of the bread cannot remain after the consecration: " (Thomas Aquinas, Summa Theologiæ Article 2) "On the altar are the body and blood of Christ; the bread and wine no longer exist but have been totally changed into the body and blood of the Saviour... -  https://www.ewtn.com/library/Doc

"The Eucharistic presence of Christ begins at the moment of the consecration and endures as long as the Eucharistic species subsist;" (CCC 1377) "...that is, until the Eucharist is digested, physically destroyed, or decays by some natural process." ibid, Mulcahy, p. 32)

In contrast, the only Christ of Scripture has a manifestly physical body, even after being glorified:

“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life:” 1 John 1:1; cf. 1 John 5:8)

“This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.” (1 John 5:6)

“Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke 24:38-39)

A purely literal reading of the “this is my body/blood” that is broken/shed for us said at the last supper would mean that the apostles were consuming the same literally manifest human flesh and blood of Christ which attested to His incarnation, in contrast to a Docetist-type Christ, whose appearance did not correspond to what He physically was, meaning a metaphysical meaning.

Note that support for the Catholic miscontruance of the Lord’s supper largely relies upon reading the gospels in isolation from the rest of the NT, as well as so-called “church Fathers.” However, the uninspired (versus wholly God-inspired Scripture) words of men whose teaching came after the apostles had died, and which to varying degrees testifies to a progressive accretion of traditions not seen in the only inspired record of what the NT church believed, cannot be determinitive of what that NT church believed.

As pertains to the Lord’s supper, in Catholicism it is presented as "the heart and summit of the Christian life” (CCC 1407) “a kind of consummation of the spiritual life, and in a sense the goal of all the sacraments," (Mysterium Fidei, Encyclical of Pope Paul VI, 1965) through which “the work of our redemption is carried out,” (CCC 1364) providing “the medicine of immortality, the antidote for death, and the food that makes us live for ever in Jesus Christ” (CCC #1405) and only conducted by Catholics priests who offer it “in reparation for the sins of the living and the dead,” (CCC 1414) “cleansing us from past sins and preserving us from future sins.” (CCC 1393) ;

But rather than the NT church understanding the Lord’s supper as being the life-giving central hub and focus of the Christian life, what we see in the the only inspired and substantive record of how the NT church understood it is that it only being actually only taught in one epistle (aside from the mere mention of breaking of bread in Acts and the “fest of charity” in Jude 1:12, which is in 1 Corinthians. In which the Lord’s supper is that of remembering His death by sharing a meal with others who were bought by His sinless shed blood, thus showing union with Christ and each other as being "one bread," analogous to how pagans have fellowship in their dedicatory feasts, (metaphorical or metaphysical? 1Cor. 10)

Therefore in the next chapter the Corinthians are rebuked as not actually coming together to eat the Lord’s supper, for while they did come together for that purpose, yet they were not actually having the Lord’s supper due to how they treated the body of Christ, the church.

When ye come together therefore into one place, this is not to eat the Lord’s supper. For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. (1 Corinthians 11:20-22)

The apostle Paul thus reiterates what the Lord said at the institution of the Lord’s supper, an adding the interpretive conclusion, “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.” (1 Corinthians 11:26-27)

Catholics actually invoke this section in support of the Catholic interpretation, but the nature of the elements is not the contextual focus, though in v. 26 the bread is still called bread and the cup represents its content, while the purpose of the Lord’s supper is stated, and with the focus continuing to be that of the corporate body of the church (and which focus continues into the next chapter) .

Which is to do “show the Lord’s death till He comes,” which was by sharing a meal with others who were bought by His sinless shed blood, thus showing affirmation of them and themselves in union with Christ, with the church being as "one bread."

Therefore, by selfishly eating independent of other blood-bought faithful believers, ignoring and shaming them, then then they were not
 actually having the Lord’s supper, but were acting contrary to the very act that they were supposed to be remembering and showing. And thus in essence they were guilty of being contrary to the atoning blood of Christ, by which He purchased the church, (Acts 20:28) and were being chastened for it, some even unto death. For as Paul was very conscious of, to mistreat the church was to mistreat Christ Himself. (Acts 9:4)

This being the offense, not effectually considering/recognizing/discerning the body of Christ by mistreating its members by selfishly eating independent of other blood-bought faithful believers, ignoring and shaming them, then the solution is not some defining of the nature of the bread and wine, but even contrary to requiring fasting before the Lord’s supper, the apostle enjoins:

Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. (1 Corinthians 11:33-34)

In addition, no where is the Lord’s supper presented as a sacrifice for sins and a means of obtaining spiritual life, nor is the conducting of it a uniquely pastoral function, or their primary unique function, much less that of pseudo RC priests.

Instead the primary work of NT pastors (besides prayer) is preaching. (Act 6:3,4; 2 Tim.4:2) with believing the gospel being the means of obtaining life in oneself, by which one is regenerated, (Acts 10:43-47; 15:7-9; Eph. 1:13; cf. Psalms 19:7) thus desiring the sincere milk (1Pt. 2:2; cf. (1Co. 3:22) and then the “strong meat” (Heb. 5:12-14) of the word of God, and by the preaching of which pastors “feed the flock” (Acts 20:28; 1Pt. 5:2) ) by which they are "nourished." (1 Timothy 4:6 ) Glory be to God.

A more extensive examination of the Catholic verses Scripture understanding of the nature of the elements consumed is here, by the grace of God.

Now what we (and I) a believers need to do is better act in accordance with effectually remembering and thus showing the Lord’s death and resurrection till He comes.

Supplementary:

	Actual Bible teaching:	Proposals:	Possible Catholic version:
1	Salute one another with an holy kiss. The churches of Christ salute you. (Romans 16:16)	If Catholics (especially Roman) wrote or altered the Bible, then rather than holy Peter being the street-level leader among brethren, and its initial evangelists, and serving a general pastoral role, but who never taught or presumed perpetual infallibility of office or had apostolic successors; then in order to support the Roman Catholic premise that he was the first of a line of conditionally infallible popes reigning from Rome, then it would not have been hard to insert at least, on command, exhortation or example teaching: One command in a church epistle to submit to Peter in Rome as the supreme head of the churches. Peter confirmed as being the rock upon which the church was built. Having Peter calling a ecumenical council in Rome and replacing James with Peter in providing the conclusive judgment on what the churches should do. A successor being named or intimated for the martyred James.	Salute one another with an holy kiss. The Catholic churches of Christ salute the church of Rome, along with Peter, our apostolic head. (Romans 16:16)
2	Obey them that have the rule over you, and submit yourselves: for they watch for your souls... (Hebrews 13:17a)		Obey them that have the rule over you, chiefly Peter, and submit yourselves: for they watch for your souls...
3	Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (Ephesians 2:19-20)		Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the prophets and apostles, upon Peter the Rock, Jesus Christ himself being the chief corner stone; (Ephesians 2:19-20)
4	And certain men which came down from Judæa taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. (Acts 15:1-2)		And certain men which came down from Judæa taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go to Rome unto Peter and the other apostles and elders about this question. (Acts 15:1-2)
5	And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:13-14) Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: (Acts 15:19) Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: (Acts 15:22)		And after they had held their peace, Peter answered, saying, Men, brethren, hearken unto me: I declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:13-14) Wherefore my decree is, that we trouble not them, which from among the Gentiles are turned to God: (Acts 15:19) Then pleased it Peter and the other apostles and elders, with the whole church under Peter, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: (Acts 15:22)
6	Now about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. (Acts 12:1-2)		Now about that time Herod the king stretched forth hands to vex certain of the church. And he killed James the brother of John with the sword (to be succeed by Linus). (Acts 12:1-2)
7	Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Hebrews 4:16) Pray for us: for we trust we have a good conscience, in all things willing to live honestly. (Hebrews 13:18)	And as regards other distinction Catholic teachings, include: At least one prayer in the NT of believers praying to created beings in Heaven, esp since there are over 200 prayers in the Bible but none to created beings in Heaven.	Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need, with prayer to Mary and saints in glory also being made . (Hebrews 4:16) Pray for us to God and to angels and saints in glory, for we trust we have a good conscience, in all things willing to live honestly. (Hebrews 13:18)
	I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; (1 Timothy 2:1)	Prayers and offerings for the relief of those in RC purgatory.	I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men, especially those in Purgatory. (1 Timothy 2:1)
	I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:. (Romans 16:1)	Include Mary being at least named after Acts chapter 1, and as being a recourse for intercession — even a chief one.	I commend unto you Mary our Mother, and to Phebe our sister, which is a servant of the church which is at Cenchrea: (Romans 16:1)
	And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:[images taken from Gn 37:9–10] And she being with child cried, travailing in birth, and pained to be delivered. (Revelation 12:1-2)		And there appeared a great wonder in heaven; Mary clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And Mary being with child cried, travailing in birth, and pained to be delivered. (Revelation 12:1-2)
	And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.	Include a prophecy of Mary being bodily taken to Heaven and enthroned, and nourishing the church. See here.	And to the woman were given two wings of a great eagle, that she might fly unto Heaven, into her throne, whereby she nourished the church on earth for a time, and times, and half a time, from the face of the serpent.
	This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; (1 Timothy 3:1-2)	Somewhere between Acts thru Revelation (which are interpretive of the gospels), describe conducting the Lord’s supper as being the primary unique function of (normatively celibate) pastors. And as providing spiritual life, and offering it as a sacrifice for sins, versus showing remembrance of the Lord’s death by demonstrating the union with the Lord and each other who were bought with His sinless shed blood, by taking part in a communal meal which commemorates that; like as pagan idolaters have fellowship with devils in their commemorative feasts. Thus to treat faithful members of that body as if they were otherwise is to fail to recognize that body, and thus not effectually remembering the Lord’s death, by which believers have union with Christ, being bought with His sinless shed blood, to the glory of God. By the grace of God, read and study The Lord's Supper: metaphorical commemoration or the consumption of the metaphysical "real" body and blood of the Lord Jesus?	This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; (1 Timothy 3:1-2)
8	The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread. (1 Corinthians 10:16-17) But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. (1 Corinthians 10:20)		The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all consuming the one body of Christ. (1 Corinthians 10:16-17) But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils by eating their flesh. (1 Corinthians 10:20)
	When ye come together therefore into one place, this is not to eat the Lord’s supper. For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. (1 Corinthians 11:20-22) For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. (1 Corinthians 11:29)		When ye come together therefore into one place, this is not to eat the Lord’s supper. For in eating every one taketh before other his own supper: and one is hungry, and another is drunken. What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. (1 Corinthians 11:20-22) For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. (1 Corinthians 11:29)
	Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)		Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God with the Eucharist, which he hath provided, even his own body and blood. (Acts 20:28)
	If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. (1 Timothy 4:6)		If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up by the Eucharist according to the d

Confession of sins to Catholic priests

1. Nowhere are NT pastors distinctively called by the distinctive word for a distinctive separate sacerdotal class of believers , ("hiereus" in Greek, and "priests" in English due to a etymological corruption of the Greek presbuteros), to whom souls regularly came to obtain forgiveness.

Instead, all believers are called to sacrifice (Rm. 12:1; 15:16; Phil. 2:17; 4:18; Heb. 13:15,16; cf. 9:9) and all constitute the only priesthood (hieráteuma) in the NT church, that of all believers, (1Pt. 2:5,9; Re 1:6; 5:10; 20:6).

2. While in principal confession of sin to leadership has its place, yet nowhere are NT believers shown regularly confessing sins to their pastors in particular, or ever being commanded to do so in the NT. Instead, the only exhortation or command to confess sins is to each other in general (but which would include leadership and sometimes it may be confidential to them for their judgment),

Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. (James 5:16)

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. (James 5:17-20)

Here we see an example of spiritual binding and loosing, in which the heavens were bound from providing rain, and then loosed to do so, whereby believers of like fervent holy faith are encouraged as able to obtain such binding and loosing in prayer.

However, in the case of an infirm man the intercession of NT pastors (presbuteros) can obtain deliverance of chastisement, as indicated by James 5:14,15, as can the intercession of believers of fervent holy faith, but pastors as particularly expected to be so. And as having disciplinary authority in union with the church, (1 Corinthians 5:4,5; 2 Corinthians 2:9–11: you forgive, I forgive/heal) without any record or mention of required confession.

Is any among you afflicted? let him pray. Is any merry? let him sing psalms. Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. (James 5:13-15)

Yet nowhere is the infirm man required to confess his sin, and which in this case is likewise one he is ignorant of, but chastened for. (cf. Mark 2:1-11) Nor is James 5:14,15 an example of the Catholic "Last Rites," as healing is what is promised here, while the Catholic Last Rites is normatively a precursor of death.

One can be chastised for unconfessed sins he is not aware of, and mercy can even be requested for those who sinned in ignorance, (Lk. 23:34; Acts 7:60) and we see healing and forgiveness being treated as one thing, for the latter obtained the former. And which was in response to the intercession of the man's friends, and is corespondent to James 5.

And they come unto him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man thus speak blasphemies? who can forgive sins but God only?

And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. (Mark 2:3-12)

In both cases it seems that the afflicted were not aware of the sins that there were under chastisement for, and in neither case was confession of such required, and in both cases intercession obtained deliverance without the separate Catholic sacerdotal class of clergy ("hiereus") being required.

3. Nowhere does any NT pastor teach believers in general need to be regularly confessing their sins to them in particular (not that this is wrong, as honesty and accountability should be a norm, yet serious public sins against the body are to be publicly confessed - Joshua 7:19–21) in order to obtain forgiveness.

Scripture states that,

If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9)

And when Peter charged Simon Magnus with sin, he told him to pray to God himself if perhaps he might be forgiven. However, this does not mean that intercession for mercy are not to be asked of pastors or believers in general, as was also the case here.

Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. (Acts 8:22-24)

Yet God will withhold forgiveness if we are not repentant, and can chastise us for not making things right with those we hurt. Also, elders who are accused (by 2 or 3 witnesses) and found guilty of sins against the body are to be publicly rebuked. (1 Timothy 5:19,20)

4. See extended comments of this at end of article) As seen in James 5:16-18, the power of binding and loosing are is not restricted to clergy, but there are formal judicial actions of binding and loosing, which magisterial judicial power flowed from the OT supreme magisterium, (Deuteronomy 17:8-13) which, as with civil courts, could declare a person guilty of innocent, and even physical bind or loose a person. Likewise a father could bind or loose his daughter who is under his care from her vows, or her husband could could once married. (Numbers 30)

However, premise of ensured perpetual magisterial infallibility as per Rome is novel and unScriptural, and there is no and for binding and loosing judgments to also stand in Heaven (Matthew 18:18) requires them to be in accordance with the known (Scriptural) character and will of God, just as the promise that whatever we pray for will be done must.

Note also that magisterial judicial actions executed under leadership are not autocratic, but in union with all the church.

But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18:16-18)

The formal corporate judicial binding and loosing is seen in action in 1 Corinthians 5:3-5:

For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

Likewise is the corporate nature of forgiveness by the body that was harmed by public sin:

To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; Lest Satan should get an advantage of us: for we are not ignorant of his devices. (2 Corinthians 2:10-11)

Yet while judicial actions are carried out by the whole church under leadership, that the spiritual power to bind and loose is not restricted to clergy is also evident by what follows Matthew 18:16-18, as it applies to two or three are gathered together in the Lord's name, in union with Him and each other in sound faith.

Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:18-20)

Leadership can act in the person of Christ in such judicial and disciplinary cases together with the church, as Spirit-filled holy men such as the apostles could declare one to be bound in sin, as seen before in Acts 8:20-23, and in Acts 5:1-10 (cf. Acts 13:6-12; 1Co. 4:21) and be instruments of Divine judgment.

And this judicial spiritual power is not an endowment of office as if anyone in that office can effectual spiritually execute such, but is to be by the power of Spirit-filled holy men who are to occupy that office, although the spiritual power of binding and loosing in general is provided for all Spirit-filled holy believers.

However, since there simply is no separate sacerdotal Catholic priesthood in the NT church, no separate sacerdotal class of believers distinctively called by the distinctive name for such, whose primary active function is that of offering the Catholic Eucharist as an offering for sin, to be consumed in order to obtain spiritual and eternal life (as per the Catholic contrivance of the Lord’s supper), then any spiritual power that might belong to the office of NT presbuteros does not apply to them.

5. Outside of the above cases, nowhere is clerical intercession or that of anyone required for forgiveness, but the promise that "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9) means that forgiveness does not require regular confession to clergy, let alone Catholic priests.

Supplementary to the issue of binding and loosing:

The below is from my response to a Catholic who cited in Matthew 18:15 in support of his church uniquely being the one true church:

Which, extended to v. 20 states:

Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:15-20)

Matthew 18:15-18, without the text that follows, is a standard text invoked by Catholics who mistakenly believe it supports only their own magisterial office, and as one that possesses ensured perpetual magisterial infallibility, which is a novel and unScriptural premise.

For this is one of many teachings that support the establishment of authority to bind and loose, both religious and civil, formal and informal, and flows from the Old Testament, in which the "supreme court" of Israel could bind a man in his guilt or loose him, and in which dissent was a capital offense. (Deuteronomy 17:8-13)

Likewise disobedience to civil authority is warned as being potentially deadly in Romans 13:1-7. And in the teaching of sola scriptura (such as the Westminster Confession) there is affirmation the authority of councils to Scripturally settle disputes.

However, ensured perpetual magisterial infallibility as per Rome is nowhere promised or seen or essential for authority and preservation of faith, and is presumptuous, while the judgment of Matthew 18:15-17 requires the overall corporate consensus of the people. (cf. 2 Corinthians 2:10) And as with required obedience to civil "powers that be," then in principle valid authority does not apply to just one formal church or government or family (see below), but to all, requiring conditional (as long as not in conflict with the word of God) obedience to those under it.

And in addition, the judgment of a father on the vows of his daughter, or a husband over those of his wife were binding or loosing, (Numbers 30) and the power to bind and loose in Matthew 18:15-20 extends to "two or three are gathered together in my name."

And likewise, the only NT place confession of sins is exhorted is in James 5:16:

Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. And which is that of each other, not simply leadership, and in context this prayer of faith refers to binding and loosing, and which here is also applied to loosing one from their sins:

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain [binding]: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain [loosing], and the earth brought forth her fruit. Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. (James 5:17-20)

Therefore Matthew 18:15, with the text that follows, does not support the Catholic teaching on the unique power of their church to bind and to loose, but in one sense applies in principle to all governments, and in the spiritual realm it judicially applies to Spirit-filled leadership in union with the congregation, while spiritual power such as in intercession and deliverance and certain binding is also provided to all holy believers of effectual fervent prayer and faith (which I do not claim to be much of), though this should especially characterize the clergy. And with the magisterial office being the supreme judge in settling matters of controversy, based on evidential warrant of Scriptural substantiation in word and in power. Yet not as dictators, but as street-level servant-authorities in union with church leadership overall. To the glory of God.

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