Parables, Catholic Apologetics Through Sacred Scripture

PARABLES 

CATHOLIC APOLOGETICS THROUGH SACRED SCRIPTURE

By John Carberry

© 2002 by John Carberry. All rights reserved.

No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written prior permission of the author.

National Library of Canada Cataloguing in Publication

Carberry, John

     Parables, Catholic apologetics through sacred scripture /

John Carberry.

Includes bibliographical references and index.

ISBN 1-55395-396-7

ISBN 978-1-4122-5130-3 (ebook)

     I. Title.

BT375.3.C37 2002   221   C2002-905730-2

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Contents

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter One

The Wedding Feast

In the parable of the Wedding Feast (Mt 22.1-14, Lk 14.15-24), Christ likens the kingdom of heaven to the king who made a marriage feast for his son. He sent out invitations, but those invited would not come. He sent out servants again, but the invited remained obstinate, they treated the servants shamefully and killed them. The king sent out his armies, destroyed the murderers and burnt their city. He then told his servants to invite everyone that they saw to the wedding feast. However, when the king saw that one of the guests did not have a wedding garment on, the guest was cast out into the darkness.

The first invitations were to the chosen people, the Jews. Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent to thee, how often would I have gathered thy children as the bird doth her brood under her wings, and thou wouldest not (Lk 13.34, Mt 13.37)! The invitations were extended by the prophets (Jer 29.19) and by Christ. These twelve Jesus sent, commanding them, saying: Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not. But go ye rather to the lost sheep of the house of Israel. (Mt 10.5-6, Act 13.46). However, many Jews rejected the invitation. Therefore, the invitations were extended to all, or to the gentiles. And other sheep I have that are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd (Jn 10.16, Is 49.6, 66.18-24, Act 13.47).

St. Augustine taught that the New Testament was hidden in the Old and that the Old Testament was revealed in the New (CCC 129). The Old Testament provides several examples that are similar to the Wedding Feast parable. The story of Esau and Jacob present one of these. Esau was the first born of Isaac, the son of Abraham. As the first born (Gn 25.25), Esau was entitled to the greater share in his father’s inheritance (Dt 21.17). But rather than valuing this special entitlement, Esau sold his birthright for a bowl of soup to his younger brother, Jacob (Gn 25.29-34), who went on to father the great nation of Israel. So that like the invited that cared little for the invitation to the wedding feast, the invitations were given to the gentiles who went on to lead the Christian world. The younger Christian people would exceed the older Jewish race (Gn 25.23, 48.18-19).

The Book of Esther presents a story of how the loyalty of a servant can bring an ultimate reward. In this book, the king’s highest ranking official, Haman, decrees to kill all of the Jews in the kingdom (Est 3.6). However, this decree includes the king’s wife (Esther) and his trusted servant (Mordecai), both who are Jews. When the king is informed of Haman’s actions, Haman is hung (Est 7.9-10) and his powers are transferred to Mordecai (Est 8.2). Just as the invited in the wedding feast desired to kill the messengers, so too did Haman desire to kill Esther and Mordecai. And just as the original invitees to the wedding feast were destroyed and their inheritance transferred to the lowly, so too was Haman’s power stripped from him and transferred to the loyal Mordecai.

The Invitation

The invitation is to the kingdom of heaven. God extends the invitation through grace and man accepts the invitation through faith in Jesus Christ, the Son of God. In the parable of the Good Shepherd, Christ is the gate through which all must enter (Jn 10.9, Rv 22.14). In the parable of the Vine and the Branches, no one can succeed without Christ. Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me. I am the vine; you the branches: he that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing. If any one abide not in me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into fire, and he burneth (Jn 15.4-6). For God so loved the world, as to give his only begotten Son: that whosoever believeth in him, may not perish, but may have life everlasting (Jn 3.16). But as many as received him, he gave them power to be made the sons of God, to them that believe in his name: who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (J η 1.12-13).

One must accept the gift of grace through faith in order to inherit the kingdom of God. He that believeth in him is not judged. But he that doth not believe, is already judged: because he believeth not in the name of the only begotten Son of God (Jn 3.18, 5.24). Many people did not accept Christ during His time. He came unto his own, but his own received him not (Jn 1.11). Many today do not accept him. Which of you shall convince me of sin? If I say the truth to you, why do you not believe me? He that is of God, heareth the words of God. Therefore you hear them not, because you are not of God (Jn 8.46-47).

The rejection of Christ, or the failure to believe in Him came about because of a lack of faith. Those who did not believe in Him could not come to share in the salvation that Christ brought about. We have piped to you, and you have not danced: we have mourned, and you have not wept (Lk 7.32). During Christ’s time, one was expected to believe in Him because of the good works that He demonstrated. If I do not the works of my Father, believe me not. But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me, and I in the Father (Jn 10.37-38, Nm 14.22, Ps 95.9). The fact that the people during the time of Christ could witness the wonders of His works and remain unbelieving testified to their evil, exceeding the actions performed by the most wicked generations written about before Christ’s birth (Lk 10.1316). Therefore, those who rejected Christ and His disciples were subject to a fate worse than that of the people of Sodom and Gomorrah (Lk 10.1-12, Mt 10.5-15, Gn 19.1-29).

The sign of the New Testament, Baptism, replaced the sign of the Old Testament, circumcision (Gn 17.10-14, Ex 4.24-26, Lv 12.3). This new spiritual sign of rebirth through the waters of Baptism replaced the physical sign of a man’s creation represented by the mark on his reproductive organ. The spiritual mark from the waters of Baptism is extended to everyone willing to accept it, not limited to the males of Israel like circumcision. Similar to circumcision, Baptism must be accompanied by a sincere heart (Jer 4.4, 9.24-25).

The acceptance of the invitation to know and love God begins with Baptism, which is instrumental to the Catholic faith. Christ spoke to Nicodemus of the need to be born from above (Jn 3.3) and of being born of water and the spirit (Jn 3.5). Nicodemus was incredulous about the New Testament’s rebirth in the spirit (Jn 3.4) just as Abraham was skeptical of God’s promise to him of a child by Sarah (Gn 17.17) after he accepted the mark of circumcision. Abraham was 100 and Sarah was 90 years old when God promised them that Sarah would bear a child, Isaac. The Church interprets Christ’s statement to Nicodemus of being born from above as the need of one to be baptized (CCC 1215, Act 2.38) into the faith of Jesus Christ. He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned (Mk 16.16, Heb 11.6, Act 8.35-36).

Christ’s statement that one must be born of water and spirit provides the two requirements of Baptism. One must be baptized with the use of water and the Baptism must include a Trinitarian statement (Mt 28.19, CCC 1256, 1284). Thus the baptism of John, that of water and repentance, is not enough. Only by invoking the Holy Spirit through Christ to the Father can true Christian Baptism occur (Act 1.4-5, 19.2-7). The ritual of dipping one’s fingers into the holy water at the entrance to the church and making the sign of the cross is a reminder of Baptism. This symbol displays the two necessary components, water and spirit (the sign of the cross).

The dipping of Baptism represents the burial of the dead and sinful self that is being resurrected in the new spiritual life in Christ (Col 2.12). Baptism cleanses away all sin, including original sin (Gn 8.21, Ps 51.7, Rom 5.12-14). Just as the new life of creation springs forth as the land emerges from the water at the dawn of creation (Gn 1.9-13), the new spiritual life begins with Baptism. The symbolism of Baptism continues with the great flood during the time of Noah (Gn 7.13-23) where death came to the sinful people, and the one just family (Gn 7.1) was saved from a watery grave (CCC 1219, 1 Pt 3.20-21). Through the help of God’s spirit as represented by the cloud (Ex 14.19-20, 1 Cor 10.12), the Israelites went down into the bottom of the Red Sea as their slave masters pursued them. They emerged from the sea free from the bondage of the Egyptians (Ex 14.10-31, 1 Cor 10.2). The waters of Baptism free man from the slavery of sin (Jn 8.34, Is 41.14, Rom 6.16-18), emerging into the freedom brought about by Christ’s death and resurrection (Jn 8.36, CCC 1221). Christ united the chosen people of the Old Testament through His circumcision (Lk 2.21, Gn 17.12, Lv 12.3, Is 52.1) with the new chosen people of His Church when He submitted to His own baptism (Mt 3.13-17, Mk 1.9-11, Lk 3.21-22). This baptism begins Christ’s ministry and shows the components of a true Baptism. The Son submits to the pouring of the waters of the Jordan River as the Father’s voice is heard and the Holy Spirit descends like a dove.

Christ’s physical Baptism at the beginning of His ministry is fulfilled at the end of His ministry. The Baptism of His own blood (1 Jn 5.6-8, Rv 1.5) is brought about by His passion and death, and it results in the rebirth of the Holy Spirit upon His resurrection (Jn 20.22). And I have a baptism wherewith I am to be baptized: and how am I straitened until it be accomplished (Lk 12.50, Mk 10.38)! This Baptism is marked with the water poured out from Christ’s body (Jn 19.34) as well as a Trinitarian statement: Father, into thy hands I commend my spirit (Lk 23.46). In this way, Christ dipped into death and into the depths of hell (Eph 4.9, Heb 2.14-18), conquering Satan and freeing mankind from death and the bondage of sin. He then emerged as the firstborn of every creature (Col 1.15) in a rebirth in the Spirit for all of mankind through His resurrection. The Old Testament progressed from the death of the great flood to the freedom produced by the exodus through the Red Sea and culminated in the spiritual life and freedom brought about by God’s living waters (Jer 2.13, 17.13). In reverse order, Christ began as one spiritually free taking on the form of human bondage and finally submitting to his own death as the sacrifice which produced the freedom and life which would be shared by His believers.

While Baptism can be administered at any age, one is also required to freely choose and acknowledge his faith. A Catholic is often baptized as an infant just like the sons of Abraham were circumcised when they became eight days old (Gn 17.12, Lv

12.3)   .   In both cases, the parent acted on behalf of the child. But unlike the Israelites, who were born into their faith, the new chosen people must choose their faith. Christ required everyone of age to acknowledge Him in order to enter the kingdom (Mt 10.32, Mk 8.38, Lk 12.8, 2 Tm 2.12, 1 Jn 4.15, 2 Chr 24.20, Ps

87.4)   .   Thus, by attesting to the truths of the Church in the sacrament of Confirmation, one continues what was begun at Baptism (CCC 1285, Act 8.14-17, 19.6). A person is tested in faith throughout his life. When many were rejecting Christ because of His discussion of His true presence in the Holy Eucharist, He asked if the Twelve also wanted to leave Him. Peter demonstrated his faith by saying: Lord, to whom shall we go? Thou hast the words of eternal life. And we have believed and have known, that thou art the Christ, the Son of God (Jn 6.68-70). This strong faith continued after Christ’s Ascension when Peter succinctly addressed the high priest. Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved (Act 4.12).

The sacrament of Confirmation has ancient roots in the Jewish Bar Mitzvah, or son of the divine law. This initiation into the adult community was generally conducted at age 13. Girls often had a similar ceremony called a Bat Mitzvah. Some people believe that the story of Jesus being found in the temple (Lk 2.41-52) was the celebration not only of Passover, but also of His Bar Mitzvah. Although Jesus was only 12, it was not unusual for a son who had lost his father to demonstrate maturity by celebrating his Bar Mitzvah a year early. Jesus had not lost His Father, but the unique nature of Christ’s birth found Him at the age of 12 with a foster father, St. Joseph.

The celebration of a spiritual maturity in the sacrament of Confirmation began with the apostles on Pentecost Sunday (Act 2.1-41). In the Old Testament, Pentecost was a celebration of the grain harvest that coincided with God giving the law to Moses on Mount Sinai (Ex 34.22, Lv 23.15-22, Nm 28.26-31, Dt 16.9-12). The new Pentecost provides the ripening of the apostles and the Spirit of the new law being handed down to them. The apostles grow from students into teachers. From those who have heard, they become those who proclaim the word of God. The law that was authored by the Father and lived by the Son is now understood through the Holy Spirit. The very breath of God that was blown into man’s nostrils in the first creation (Gn 2.7) is now the driving wind blown through all of the apostles at the start of the new creation (Act 2.2).

While Baptism creates a new life in a person, the Holy Eucharist provides the nourishment that is necessary for one’s continuing journey. Christ’s Baptism of blood is now shared with all that partake in the New Covenant of the Holy Eucharist (Lk 22.20). A person’s faith in Christ must extend to belief and participation in the Holy Eucharist. Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day. For my flesh is meat indeed: and my blood is drink indeed (Jn 6.53-56, Mt 26.26-29, Mk 14.22-25, Lk 22.19-20, 1 Cor 11.23-26). Holy Communion offers the spiritual nourishment necessary to overcome the deficiencies brought about by sin. Many followers turned away from Christ because they doubted His real presence in the Eucharist (Jn 6.66). The Eucharist, which means thanksgiving, provides salvation for those who believe in God’s presence.

The Breaking of Bread (CCC 1329) fulfills the many sacrifices offered by man to God in the Old Testament. The word sacrifice comes from the Latin root words that mean to make sacred. Abel’s acceptable sacrifice was the best of his flock (Gn 4.4). The first priest mentioned in Sacred Scripture, Melchizedek, offered bread and wine to God (Gn 14.18). This bread and wine is transformed into the body and blood of Jesus Christ. The life saving blood of the lamb (Ex 12.3-7, 13) and the other sacrificial blood of the Old Covenant (Ex 24.8) are replaced with the body and blood of Christ. The blood, which truly is life from God, can now be consumed with the flesh (Gn 9.4, Dt 12.23). While Adam’s sin kept him from eating from the tree of life and living forever (Gn 2.9, 3.22), Christ’s obedience in the New Covenant (Mt 26.28, Mk 14.24, Lk 22.20) restored the fruit of His body to the tree of life, the cross. God tested Abraham by asking for the life of his son (Gn 22.2). Now God offers up the life of His only Son. The perpetual institution of Passover (Ex 12.14) is continued with Christ’s sacrifice which brought about a passing from death into spiritual life. The bread of Passover is unleavened as a sign of sincerity and truth, without corruption brought about by the outside influence of yeast (1 Cor 5.8, Ex 12.15-20, 13.3-7, Dt 16.3-4). The lamb to be offered up must be unblemished, just as Christ was offered up without sin (Ex 12.5, Jn 19.33, Heb 4.15, Mal 1.7-14).

Like Passover, the Holy Eucharist also has regulations (1 Cor 11.27). Just as the aliens (Ex 12.43) and the uncircumcised (Ex 12.44) were forbidden to partake in the Passover meal, so too, those who are not baptized are not permitted to receive Holy Communion (CCC 1244). The Old Testament forbids the offering of illicit sacrifice (Lv 10.1-2, Is 52.11, 66.3, Jer 14.12, Prv 21.27). Only the holy Levites could touch the Ark of the Covenant (Nm 4.46-48, Dt 10.8, Jos 3.8, 1 Chr 15.2). Any unworthy person who touched it would die (Nm 1.50-51, 2 Sm 6.6-7, 1 Chr 13.9-10). Similarly, an unclean person could not enter the temple (Nm 19.11-13, 20-22, 2 Chr 23.19, Hg 2.11-14). To share in the New Covenant of Christ’s body and blood and to become the temple of the Lord, a person must be free from serious sin and in full communion with the Church (CCC 1355, 1385, 1395, 1415, Mt 7.6, Rv 22.14-15).

After stating that He was the