Transubstantiation of the Eucharist

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John 6:63 - Protestants often argue that Jesus’ use of the phrase “the spirit gives life” shows that Jesus was only speaking symbolically. However, Protestants must explain why there is not one place in Scripture where “spirit” means “symbolic.” As we have seen, the use of “spirit” relates to supernatural faith. What words are spirit and life? The words that we must eat Jesus’ flesh and drink His blood, or we have no life in us.
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				John 6:66-67 - many disciples leave Jesus, rejecting this literal  					interpretation that we must eat His flesh and drink His blood. At this point,  					these disciples really thought Jesus had lost His mind. If they were wrong  					about the literal interpretation, why wouldn't Jesus, the Great Teacher, have  					corrected them? Why didn't Jesus say, "Hey, come back here, I was only speaking  					symbolically!"? Because they understood correctly. 					


				Mark 4:34 - Jesus always explained to His disciples the real meanings of His  					teachings. He never would have let them go away with a false impression, most  					especially in regard to a question about eternal salvation. 					


				John 6:37 - Jesus says He would not drive those away from Him. They understood  					Him correctly but would not believe. 					


				John 3:5,11; Matt. 16:11-12 - here are some examples of Jesus correcting wrong  					impressions of His teaching. In the Eucharistic discourse, Jesus does not  					correct the scandalized disciples. 					


				John 6:64,70 - Jesus ties the disbelief in the Real Presence of His Body and  					Blood in the Eucharist to Judas' betrayal. Those who don't believe in this  					miracle betray Him. 					


				Psalm 27:2; Isa. 9:20; 49:26; Mic. 3:3; 2 Sam. 23:17; Rev. 16:6; 17:6, 16 - to  					further dispense with the Protestant claim that Jesus was only speaking  					symbolically, these verses demonstrate that symbolically eating body and blood  					is always used in a negative context of a physical assault. It always means  					“destroying an enemy,” not becoming intimately close with him. Thus, if Jesus  					were speaking symbolically in John 6:51-58, He would be saying to us, "He who  					reviles or assaults me has eternal life." This, of course, is absurd.
John 10:7 - Protestants point out that Jesus did speak metaphorically about Himself in other places in Scripture. For example, here Jesus says, “I am the door.” But in this case, no one asked Jesus if He was literally made of wood. They understood him metaphorically.

(cont’d)…
 
John 15:1,5 - here is another example, where Jesus says, “I am the vine.” Again, no one asked Jesus if He was literally a vine. In John 6, Jesus’ disciples did ask about His literal speech (that this bread was His flesh which must be eaten). He confirmed that His flesh and blood were food and drink indeed. Many disciples understood Him and left Him.
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				Matt. 26:29; Mark 14:25; Luke 22:18 – Jesus says He will not drink of the  					“fruit of the vine” until He drinks it new in the kingdom. Some Protestants try  					to use this verse (because Jesus said “fruit of the vine”) to prove the wine  					cannot be His blood. But the Greek word for fruit is “genneema” which literally  					means “that which is generated from the vine.” In John 15:1,5 Jesus says “I am  					the vine.” So “fruit of the vine” can also mean Jesus’ blood. In 1 Cor.  					11:26-27, Paul also used “bread” and “the body of the Lord” interchangeably in  					the same sentence. Also, see Matt. 3:7;12:34;23:33 for examples were “genneema”  					means “birth” or “generation.” 					


				Rom. 14:14-18; 1 Cor. 8:1-13; 1 Tim. 4:3 – Protestants often argue that  					drinking blood and eating certain sacrificed meats were prohibited in the New  					Testament, so Jesus would have never commanded us to consume His body and  					blood. But these verses prove them wrong, showing that Paul taught all foods,  					even meat offered to idols, strangled, or with blood, could be consumed by the  					Christian if it didn’t bother the brother’s conscience and were consumed with  					thanksgiving to God. 					


				Matt. 18:2-5 - Jesus says we must become like children, or we will not enter  					the kingdom of God. We must believe Jesus' words with child-like faith. Because  					Jesus says this bread is His flesh, we believe by faith, even though it  					surpasses our understanding.

				
				Luke 1:37 - with God, nothing is impossible. If we can believe in the  					incredible reality of the Incarnation, we can certainly believe in the Real  					Presence of Jesus in the Eucharist. God coming to us in elements He created is  					an extension of the awesome mystery of the Incarnation.
(cont’d)…
 
(b). Jesus Institutes the Eucharist / More Proofs of the Real Presence
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				Matt. 26:26-28; Mark. 14:22,24; Luke 22;19-20; 1 Cor. 11:24-25 - Jesus says,  						this IS my body and blood. Jesus does not say, this is a symbol of my body and  						blood.
				 					Matt. 26:26; Mark. 14:22; Luke 22:19-20 - the Greek phrase is "Touto estin to  					soma mou." This phraseology means "this is actually" or "this is really" my  					body and blood. 					
				1 Cor. 11:24 - the same translation is used by Paul - "touto mou estin to  					soma." The statement is "this is really" my body and blood. Nowhere in  					Scripture does God ever declare something without making it so. 					
				Matt. 26:26; Mark. 14:22; Luke 22:19 - to deny the 2,000 year-old Catholic  					understanding of the Eucharist, Protestants must argue that Jesus was really  					saying "this represents (not is) my body and blood." However, Aramaic, the  					language that Jesus spoke, had over 30 words for "represent," but Jesus did not  					use any of them. He used the Aramaic word for "estin" which means "is." 					
				Matt. 26:28; Mark. 14:24; Luke 22:20 - Jesus' use of "poured out" in reference  					to His blood also emphasizes the reality of its presence. 					


				Exodus 24:8 - Jesus emphasizes the reality of His actual blood being present by  					using Moses' statement "blood of the covenant."
1 Cor. 10:16 - Paul asks the question, “the cup of blessing and the bread of which we partake, is it not an actual participation in Christ’s body and blood?” Is Paul really asking because He, the divinely inspired writer, does not understand? No, of course not. Paul’s questions are obviously rhetorical. This IS the actual body and blood. Further, the Greek word “koinonia” describes an actual, not symbolic participation in the body and blood.
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				1 Cor. 10:18 - in this verse, Paul is saying we are what we eat. We are not  					partners with a symbol. We are partners of the one actual body. 					


				1 Cor. 11:23 - Paul does not explain what he has actually received directly  					from Christ, except in the case when he teaches about the Eucharist. Here, Paul  					emphasizes the importance of the Eucharist by telling us he received directly  					from Jesus instructions on the Eucharist which is the source and summit of the  					Christian faith. 					


				1 Cor. 11:27-29 - in these verses, Paul says that eating or drinking in an  					unworthy manner is the equivalent of profaning (literally, murdering) the body  					and blood of the Lord. If this is just a symbol, we cannot be guilty of  					actually profaning (murdering) it. We cannot murder a symbol. Either Paul, the  					divinely inspired apostle of God, is imposing an unjust penalty, or the  					Eucharist is the actual body and blood of Christ. 					


				1 Cor. 11:30 - this verse alludes to the consequences of receiving the  					Eucharist unworthily. Receiving the actual body and blood of Jesus in mortal  					sin results in actual physical consequences to our bodies. 					


				1 Cor. 11:27-30 - thus, if we partake of the Eucharist unworthily, we are  					guilty of literally murdering the body of Christ, and risking physical  					consequences to our bodies. This is overwhelming evidence for the Real Presence  					of Christ in the Eucharist. These are unjust penalties if the Eucharist is just  					a symbol. 					


				Acts 2:42 - from the Church's inception, apostolic tradition included  					celebrating the Eucharist (the "breaking of the bread") to fulfill Jesus'  					command "do this in remembrance of me." 					


				Acts 20:28 - Paul charges the Church elders to "feed" the Church of the Lord,  					that is, with the flesh and blood of Christ. 					
				Matt. 6:11; Luke 11:3 - in the Our Father, we ask God to give us this day our  					daily bread, that is the bread of life, Jesus Christ.

				
				Matt. 12:39 – Jesus says no “sign” will be given except the “sign of the  					prophet Jonah.” While Protestants focus only on the “sign” of the Eucharist,  					this verse demonstrates that a sign can be followed by the reality (here,  					Jesus’ resurrection, which is intimately connected to the Eucharist).
(cont’d)…
 
Matt. 19:6 - Jesus says a husband and wife become one flesh which is consummated in the life giving union of the marital act. This union of marital love which reflects Christ’s union with the Church is physical, not just spiritual. Thus, when Paul says we are a part of Christ’s body (Eph. 1:22-23; 5:23,30-31; Col. 1:18,24), he means that our union with Christ is physical, not just spiritual. But our union with Christ can only be physical if He is actually giving us something physical, that is Himself, which is His body and blood to consume (otherwise it is a mere spiritual union).
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				Luke 14:15 - blessed is he who eats this bread in the kingdom of God, on earth  					and in heaven. 					


				Luke 22:19, 1 Cor. 11:24-25 - Jesus commands the apostles to
“do this,” that is, offer the Eucharistic sacrifice, in remembrance of Him.
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				Luke 24:26-35 - in the Emmaus road story, Jesus gives a homily on the  					Scriptures and then follows it with the celebration of the Eucharist. This is  					the Holy Mass, and the Church has followed this order of the Liturgy of the  					Word and the Liturgy of the Eucharist for 2,000 years. 					


				Luke 24:30-31,35 - Jesus is known only in the breaking of bread. Luke is  					emphasizing that we only receive the fullness of Jesus by celebrating the  					Eucharistic feast of His body and blood, which is only offered in its fullness  					by the Catholic Church. 					


				John 1:14 - literally, this verse teaches that the Word was made flesh and  					"pitched His tabernacle" among us. The Eucharist, which is the Incarnate Word  					of God under the appearance of bread, is stored in the tabernacles of Catholic  					churches around the world. 					


				John 21:15,17 - Jesus charges Peter to "feed" His sheep, that is, with the Word  					of God through preaching and the Eucharist. 					


				Acts 9:4-5; 22:8; 26:14-15 – Jesus asks Saul, “Why are you persecuting me?”  					when Saul was persecuting the Church. Jesus and the Church are one body  					(Bridegroom and Bride), and we are one with Jesus through His flesh and blood  					(the Eucharist). 					


				1 Cor. 12:13 - we "drink" of one Spirit in the Eucharist by consuming the blood  					of Christ eternally offered to the Father. 					


				Heb. 10:25,29 - these verses allude to the reality that failing to meet  					together to celebrate the Eucharist is mortal sin. It is profaning the body and  					blood of the Lord. 					


				Heb. 12:22-23 - the Eucharistic liturgy brings about full union with angels in  					festal gathering, the just spirits, and God Himself, which takes place in the  					assembly or "ecclesia" (the Church). 					


				Heb. 12:24 - we couldn't come to Jesus' sprinkled blood if it
were no longer offered by Jesus to the Father and made present for us.
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				2 Pet. 1:4 - we partake of His divine nature, most notably through the  					Eucharist - a sacred family bond where we become one.

				
				Rev. 2:7; 22:14 - we are invited to eat of the tree of life, which is the  					resurrected flesh of Jesus which, before, hung on the tree.
(cont’d)…
 
(d). The Eucharist Makes Present Jesus’ One Eternal Sacrifice; it’s Not Just a Symbolic Memorial
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				Gen. 14:18 - remember that Melchizedek's bread and wine offering foreshadowed  						the sacramental re-presentation of Jesus' offering.
				

				Luke 22:19; 1 Cor. 11:24-25 - the translation of Jesus' words of consecration  					is "touto poieite tan eman anamnasin." Jesus literally said "offer this as my  					memorial sacrifice." The word “poiein” (do) refers to offering a sacrifice  					(see, e.g., Exodus 29:38-39, where God uses the same word – poieseis –  					regarding the sacrifice of the lambs on the altar). The word “anamnesis”  					(remembrance) also refers to a sacrifice which is really or actually made  					present in time by the power of God, as it reminds God of the actual event  					(see, e.g., Heb. 10:3; Num. 10:10). It is not just a memorial of a past event,  					but a past event made present in time. 					
				In other words, the “sacrifice” is the “memorial” or “reminder.” If the  					Eucharist weren’t a sacrifice, Luke would have used the word “mnemosunon”  					(which is the word used to describe a nonsacrificial memorial. See, for  					example, Matt. 26:13; Mark
14:9; and especially Acts 10:4). So there are two memorials, one sacrificial (which Jesus instituted), and one non-sacrificial.
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				Lev. 24:7 - the word "memorial" in Hebrew in the sacrificial
sense is “azkarah” which means to actually make present (see

Lev. 2:2,9,16;5:12;6:5; Num.5:26 where “azkarah” refers to sacrifices that are currently offered and thus present in time). Jesus’ instruction to offer the bread and wine (which He changed into His body and blood) as a “memorial offering” demonstrates that the offering of His body and blood is made present in time over and over again.
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				Num. 10:10 - in this verse, "remembrance" refers to a sacrifice, not just a  					symbolic memorial. So Jesus' command to offer the memorial “in remembrance” of  					Him demonstrates that the memorial offering is indeed a sacrifice currently  					offered. It is a re-presentation of the actual sacrifice made present in time.  					It is as if the curtain of history is drawn and Calvary is made present to us. 					


				Mal. 1:10-11 - Jesus' command to his apostles to offer His memorial sacrifice  					of bread and wine which becomes His body and blood fulfills the prophecy that  					God would reject the Jewish sacrifices and receive a pure sacrifice offered in  					every place. This pure sacrifice of Christ is sacramentally re-presented from  					the rising of the sun to its setting in every place, as Malachi prophesied. 					


				Heb. 9:23 - in this verse, the author writes that the Old Testament sacrifices  					were only copies of the heavenly things, but now heaven has better “sacrifices”  					than these. Why is the heavenly sacrifice called “sacrifices,” in the plural?  					Jesus died once. This is because, while Christ’s sacrifice is transcendent in  					heaven, it touches down on earth and is sacramentally re-presented over and  					over again from the rising of the sun to its setting around the world by the  					priests of Christ’s Church. This is because all moments to God are present in  					their immediacy, and when we offer the memorial sacrifice to God, we ask God to  					make the sacrifice that is eternally present to Him also present to us. Jesus’  					sacrifice also transcends time and space because it was the sacrifice of God  					Himself. 					


				Heb. 9:23 - the Eucharistic sacrifice also fulfills Jer. 33:18 that His kingdom  					will consist of a sacrificial priesthood forever, and fulfills Zech. 9:15 that  					the sons of Zion shall drink blood like wine and be saved.
Heb. 13:15 - this “sacrifice of praise” refers to the actual sacrifice or “toda” offering of Christ who, like the Old Testament toda offerings, now must be consumed. See, for example, Lev. 7:12-15; 22:29-30 which also refer to the “sacrifice of praise” in connection with animals who had to be eaten after they were sacrificed.

(cont’d)…
 
1 Peter 2:5-6 - Peter says that we as priests offer “sacrifices” to God through Jesus, and he connects these sacrifices to Zion where the Eucharist was established. These sacrifices refer to the one eternal Eucharistic sacrifice of Christ offered in every place around the world.
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				Rom. 12:1 - some Protestants argue that the Eucharist is not really the  					sacrifice of Christ, but a symbolic offering, because the Lord's blood is not  					shed (Heb. 9:22). However, Paul instructs us to present ourselves as a "living  					sacrifice" to God. This verse demonstrates that not all sacrifices are bloody  					and result in death (for example, see the wave offerings of Aaron in
Num. 8:11,13,15,21 which were unbloody sacrifices). The Eucharistic sacrifice is unbloody and lifegiving, the supreme and sacramental wave offering of Christ, mysteriously presented in a sacramental way, but nevertheless the one actual and eternal sacrifice of Christ. Moreover, our bodies cannot be a holy sacrifice unless they are united with Christ’s sacrifice made present on the altar of the Holy Mass.
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				1 Cor. 10:16 - "the cup of blessing" or Third cup makes present the actual  					paschal sacrifice of Christ, the Lamb who was slain. 					


				1 Cor. 10:18 - Paul indicates that what is eaten from the altar has been  					sacrificed, and we become partners with victim. What Catholic priests offer  					from the altar has indeed been sacrificed, our Lord Jesus, the paschal Lamb. 					


				1 Cor. 10:20 - Paul further compares the sacrifices of pagans to the  					Eucharistic sacrifice - both are sacrifices, but one is offered to God. This  					proves that the memorial offering of Christ is a sacrifice. 					


				1 Cor. 11:26 - Paul teaches that as often as you eat the bread and drink the  					cup, you proclaim the Lord's death. This means that celebrating the Eucharist  					is proclaiming the Gospel. 					


				1 Cor. 10:21 - Paul's usage of the phrase "table of the Lord" in celebrating  					the Eucharist is further evidence that the Eucharist is indeed a sacrifice. The  					Jews always understood the phrase "table of the Lord" to refer to an altar of  					sacrifice. See, for example, Lev. 24:6, Ezek. 41:22; 44:16 and Malachi 1:7,12,  					where the phrase "table of the Lord" in these verses always refers to an altar  					of sacrifice.
Heb. 13:10,15 - this earthly altar is used in the Mass to offer the Eucharistic sacrifice of praise to God through our eternal Priest, Jesus Christ.

there’s your “Scriptural proofs” of the existence of the Real Presence of Christ in the Eucharist and I didn’t even post half of them! 👍
 
687 No one comprehends the thoughts of God except the Spirit of God."7 Now God’s Spirit, who reveals God, makes known to us Christ, his Word, his living Utterance, but the Spirit does not speak of himself. The Spirit who “has spoken through the prophets” makes us hear the Father’s Word, but we do not hear the Spirit himself. We know him only in the movement by which he reveals the Word to us and disposes us to welcome him in faith. The Spirit of truth who “unveils” Christ to us "will not speak on his own."8 Such properly divine self-effacement explains why “the world cannot receive [him], because it neither sees him nor knows him,” while those who believe in Christ know the Spirit because he dwells with them.

This is the observable night of the Lord, when he brought them forth out of the land of Egypt: this night all the children of Israel must observe in their generations.
12:43. And the Lord said to Moses and Aaron: This is the service of the Pasche; no foreigner shall eat of it.
12:44. But every bought servant shall be circumcised, and so shall eat.
12:45. The stranger and the hireling shall not eat thereof.
12:46. In one house shall it be eaten, neither shall you carry forth of the flesh thereof out of the house, neither shall you break a bone thereof.
12:47. All the assembly of the children of Israel shall keep it.

We must remember that the pashka of the tribes of Israel was an exclusive feast and only members of the tribe or initiated gerim were allowed to eat of this sacrifice.

Our sacrifice is inclusive: Acts 10:26 Peter lifted him up, saying”stand up,I too am a man….you yourselves know how how unlawful it is for a jew to associate with of to visit any one of another nation; but God has shown me that I should not call any man common or unclean.”…truly I percieve that God shows no partiality, but in every nation any one who fears him and does what is right is acceptable to him.”

And this principle became essential for the ministry of St. Paul ; and when he says:

“For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body which is for you. Do this in remembrance of me.’ In the same way also the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord.”-1 Cor. 11:23-27

The Feast of Pentecost was celebrated fifty days after Passover. We understand that Passover speaks of the sacrificial death of Jesus Christ on the cross. He alone is our Passover Lamb (John 1:29 with Isaiah 53). Without the Passover there could not be a Pentecost. . Because the holy spirit of God is in essence the spirit of Christ and without the spirit of Christ which is the Holy spirit there is no eucharist. When we gather in his most holy name his presence becomes a reality. “the Lord Jesus after he spoke was taken up into heaven…”

1 When the time for Pentecost was fulfilled, they were all in one place together.
2 And suddenly there came from the sky a noise like a strong driving wind, 2 and it filled the entire house in which they were.
3 Then there appeared to them tongues as of fire, 3 which parted and came to rest on each one of them.
4 And they were all filled with the holy Spirit and began to speak in different tongues, 4 as the Spirit enabled them to proclaim.
(Acts 2:1-4).

We proclaim a risen christ
 
I don’t think I ve hear any mention of the sacrifical aspect of the Eurcharist.

The blood of Christ was (1) sacred blood(Jn. 1:1,14), the lamb of God (Jn. 1:29).

Christ’s blood was also (2) sinless blood. His blood was like a lamb without spot or blemish (I Pet. 1:18-19). All other human blood has been tainted by the corruption of sin resulting from Adam’s fall (Rom. 5:12, I Cor. 15:22), but the blood of Christ contained none of the sinful corruption which permeated all other humanity.

Original sin is the consequence of man’s sin is both spiritual and physical death (Rom. 6:23; Heb. 9:27). It was through the blood of Adam (man) that original sin was and is transmitted,
All human beings, with one exception, are the ultimate product of Adam’s sinful seed. Christ is the only individual in Scripture who is designated as the seed of the woman

Christ’s blood was also (3) substitutionary blood (II Cor. 5:21; I Pet. 2:24; Isa. 53-5,6), that is, it was offered in our place, in our stead. A substitute is an individual who takes someone’s place when they are either unable to appear or unqualified to act

The blood of Christ was (4) sacrificial blood (Jn 3:16) for it cost the Father something - it cost Him everything, the sacrifice of His only Begotten Son. At Calvary, God separated Himself from His Son, in order that we might never be separated from Him.

The blood of Jesus was (5) sufficient blood (Rom. 3:24-25). The Father set forth His Son to be a “propitiation” (satisfaction) for our sins. This blood was shed once for all (Heb. 1:3; 10:12).

What a blessing to know that Christ’s blood is also (6) shielding blood. In Eph. 6:18, the believer is exhorted to take the shield of faith.

When satan accuses the believer concerning his former life, the saint can always successfully plead the blood of his great high priest intercessor (Heb. 7:25).

On a tragic note, however, Christ’s blood is (7) slighted blood (Heb. 10:28,29). In those verses, the writer clearly indicates that those who reject the blood of the new covenant (testament-agreement) do despite to the “Spirit of Grace.” The Holy Spirit is God’s divine agent for (a) convicting of sin, (b) convincing of Saviour and (c) converting to salvation (Jn. 16:8-11). When the sinner resists the wooing work of the Holy Spirit, he is thus closing the door of hope on the only means whereby Christ’s blood can cleanse and set him free.
 
There’s more going on in our everyday lives than we perceive.
Our sense perception can give us methods for observation to give us a glimpse of what is happening with in the universe around us. The ancient prophets of Israel. understood this and the apostles received a vision of this which we express with the transfiguration.

Saint John of the Cross once said “the Holy Spirit illumines the understanding which is recollected and illumines it according to the manner of its recollection” from ascent pg 211

Well back to the Eucharist , I read some posts that said that the early martyred Christians did not believe in the Eucharist . I’ve found that the opposite is the truth.It was only later that heretics outside of the Episcopal ecclesia of Christ twisted the words of Christ.

ST .Augustine in one of his sermons I think it was #227 says

“That Bread which you see on the altar, having been sanctified by the word of God IS THE BODY OF CHRIST. That chalice, or rather, what is in that chalice, having been sanctified by the word of God, IS THE BLOOD OF CHRIST. Through that bread and wine the Lord Christ willed to commend HIS BODY AND BLOOD, WHICH HE POURED OUT FOR US UNTO THE FORGIVENESS OF SINS.”

I refrain that There’s more going on in our everyday lives than we perceive.
Even within the material realm our perceptions are limited.
For example light, what is light? Even though our perceptions are limited we can still understand and conceptualize ideas that correspond with reality. A century ago the idea of “electromagnetic spectrum” would’ve been considered fantasy . Yet we deal with these ideas everyday now , every time we turn on the radio .
Faith is a realization of our limited yet profound ability to perceive the truth around us even when I‘m in Sheol…well that is how I see it.
 
Scripture is pretty clear. Jesus said “This IS my body.” “This IS my blood.”
 
Why is it easy for people to believe in their own invisible soul in their own body but hard for them to believe in Substantiality that is a reality behind everything?

Is it because Americans aren’t taught much philosophy in school and what they are taught is a bunch of relativistic hogwash?
 
It is not that way my fellow catholics ! The truth of the matter is that when a person closes his door to others, no amount of persuasion can ever change that person, he lives for it and dies for it. We cannot just single out on one particular race of people, for these kind of dilemmas of the christian faith are prevalent in any part of the world. We, as catholics, sometimes being branded as “blind followers” to the hierarchical teaching of the catholic church for there are many of us, catholics, who don’t know to defend our faith. I, for one, was among those branded as a “blind follower” by n-Cs during my previous interactions with these people, for I was then a half-cooked catholic. I contemplated and rested for a while and went on studies of the holy scripture, histories, church histories, apologetics and of course, theology. With my backgrounds on histories, the book of prophet Daniel (particularly Daniel 2: 31-45), though it is not yet officially mandated by our hierarchical constituents of the catholic church to the real interpretation of it, leads me to believe that the catholic church is the one and true church founded by our Lord Jesus Christ. From then I said to my self " this is now the time for closing doors" for I personally am convinced the veracity of my findings thru historical proofs and I shall believe to what this church teaches.
 
Joero said:
It is not that way my fellow catholics ! The truth of the matter is that when a person closes his door to others, no amount of persuasion can ever change that person, he lives for it and dies for it. We cannot just single out on one particular race of people, for these kind of dilemmas of the christian faith are prevalent in any part of the world. We, as catholics, sometimes being branded as “blind followers” to the hierarchical teaching of the catholic church for there are many of us, catholics, who don’t know to defend our faith. I, for one, was among those branded as a “blind follower” by n-Cs during my previous interactions with these people, for I was then a half-cooked catholic. I contemplated and rested for a while and went on studies of the holy scripture, histories, church histories, apologetics and of course, theology. With my backgrounds on histories, the book of prophet Daniel (particularly Daniel 2: 31-45), though it is not yet officially mandated by our hierarchical constituents of the catholic church to the real interpretation of it, leads me to believe that the catholic church is the one and true church founded by our Lord Jesus Christ. From then I said to my self " this is now the time for closing doors" for I personally am convinced the veracity of my findings thru historical proofs and I shall believe to what this church teaches.
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