Tuesday, April 24, 2018

Review of 'Apostolic authority and succession'

Review of 'Apostolic authority and succession'
By Shawn Cahill
4/22/18

Original article:
https://www.scripturecatholic.com/apostolic-authority-succession/

The format will consist of select quotes from the article noted by 'Claim', followed by my reply noted by 'Reply'.

Claim:
"Matt. 10:1,40 – Jesus declares to His apostles, “he who receives you, receives Me, and he who rejects you, rejects Me and the One who sent Me.” Jesus freely gives His authority to the apostles in order for them to effectively convert the world."
Reply:
I notice the author did not quote verse 1 and this is for good reason. It's reads "And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction". Does it say the apostle were given authority to convert the world? No, it says the twelve disciples were given authority to cast out unclean spirits, and heal disease and affliction.

Claim:
"Matt. 16:19; 18:18 – the apostles are given Christ’s authority to make visible decisions on earth that will be ratified in heaven. God raises up humanity in Christ by exalting his chosen leaders and endowing them with the authority and grace they need to bring about the conversion of all."
Reply:
I don't see where "conversion" is mentioned anywhere is these verses.
Matthew 16:19 "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."
Matthew 18:18 "Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."

Claim:
"Luke 10:16 – Jesus tells His apostles, “he who hears you, hears Me.” When we hear the bishops’ teaching on the faith, we hear Christ Himself."
Reply:
Luke 10:16 “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.”
Jesus was not addressing the twelve but "seventy-two others" (Luke 10:1). Then somehow the jump is made from the seventy-two to Catholic bishops today.

Claim:
"John 7:16-17 – Jesus as man states that His authority is not His own, but from God. He will transfer this authority to other men."
Reply:
John 7:16-17 "So Jesus answered them, “My teaching is not mine, but his who sent me. If anyone’s will is to do God’s will, he will know whether the teaching is from God or whether I am speaking on my own authority."
These verses say nothing about transferring authority to other men.

Claim:
"John 8:28 – Jesus says He does nothing on His own authority. Similarly, the apostles will do nothing on their own authority. Their authority comes from God."
Reply:
John 8:28 "So Jesus said to them, “When you have lifted up the Son of Man, then you will know that I am he, and that I do nothing on my own authority, but speak just as the Father taught me."
This verse says nothing about the apostles doing nothing on their own authority.

Claim:
"John 13:20 – Jesus says, “he who receives anyone who I send, receives Me.” He who receives the apostles, receives Christ Himself. He who rejects the apostles and their successors, rejects Christ."
Reply:
John 13:20 "Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me."
This verse says nothing about rejecting apostles, successors, or Christ.

Claim:
"John 14:10 – Jesus says the Word He speaks is not His own authority, but from the Father. The gift is from the Father to Jesus to the apostles."
Reply:
John 14:10 "Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works."
This verse says nothing about a gift being given to the apostles.

Claim:
"John 16:14-15 – what the Father has, the Son has, and the Son gives it to the apostles. The authority is not lessened or mitigated."
Reply:
John 16:14-15 "He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you."
These verses says what the son has is 'declared' unto the disciples, not 'given'. Also it is not "authority" that is declared but words of "truth" (John 16:13).

Claim:
"Acts 20:28 – the apostles are shepherds and guardians appointed by the Holy Spirit / 1 Peter 2:25 – Jesus is the Shepherd and Guardian. The apostles, by the power of the Spirit, share Christ’s ministry and authority."
Reply:
Acts 20:28 "Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood."
This verse is about the "elders" of the Ephesian assembly (Acts 20:17), not the twelve.
1 Peter 2:25 "For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls."
This verse says nothing about the apostles sharing Christ's ministry and authority.

Claim:
"Eph. 2:20 – the Christian faith is built upon the foundation of the apostles. The word “foundation” proves that it does not die with apostles, but carries on through succession."
Reply:
Ephesians 2:20 "built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,"
I'm not sure the logic behind saying "The word “foundation” proves that it does not die with apostles, but carries on through succession". Nevertheless to be consistent I guess there must also be a succession of prophets too.

Claim:
"Acts 1:15-26 – the first thing Peter does after Jesus ascends into heaven is implement apostolic succession. Matthias is ordained with full apostolic authority."
Reply:
Acts 1:20 reads "For it is written in the Book of Psalms, ‘May his camp become desolate, and let there be no one to dwell in it’; and ‘Let another take his office’".
Matthias was included to 'take the office' of Judas, not to have a method by which the episcopacy can be shown to have derived from the Apostles to the present day. Despite the fact that many of the apostles died as scripture was being written, we have no scriptural record of anyone else being told to take the office of another, or to uphold some "apostolic succession".

Claim:
"God never said, “I’ll give you leaders with authority for about 400 years, but after the Bible is compiled, you are all on your own."
Reply:
Ephesians 4:11-13 "And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ".
Christ appoints people to these positions with their respective authority, so I'm not sure who is saying he only did this for "400 years".

Claim:
"Acts 1:22 – literally, “one must be ordained” to be a witness with us of His resurrection. Apostolic ordination is required in order to teach with Christ’s authority."
Reply:
Acts 1:22 "beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection."
Clearly no one today was a "witness to his resurrection", so I'm not sure what relevance this has to people today.

Claim:
"Acts 6:6 – apostolic authority is transferred through the laying on of hands (ordination). This authority has transferred beyond the original twelve apostles as the Church has grown."
Reply:
Acts 6:6 "These they set before the apostles, and they prayed and laid their hands on them."
The verse and it's context says nothing about "apostolic authority" or anything being "transferred". Rather the twelve told the crowd of disciples to "pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty" (Acts 6:3). Were they being appointed for the duty of carrying on apostolic authority? No, rather because the "widows were being neglected in the daily distribution" (Acts 6:1), these men were to "serve tables" (Acts 6:2). Christians today often lay their hands on people when they pray for them, but suggesting that this is some transfer is clearly read into the text here.

Claim:
"Acts 9:17-19 – even Paul, who was directly chosen by Christ, only becomes a minister after the laying on of hands by a bishop. This is a powerful proof-text for the necessity of sacramental ordination in order to be a legitimate successor of the apostles."
Reply:
Ananias was a "disciple" (Acts 9:10), not a bishop. The verses and their context do not say the laying on of hands was for sacramental ordination, but rather God told Ananias about Saul "he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight" (Acts 9:12). The laying on of hands was for him to "regain his sight".

Claim:
"Acts 13:3 – apostolic authority is transferred through the laying on of hands (ordination)."
Reply:
Acts 13:3 "Then after fasting and praying they laid their hands on them and sent them off."
This verse and the context says nothing about a transfer of apostolic authority. That is read into the text.

Claim:
"Acts 15:22-27 – preachers of the Word must be sent by the bishops in union with the Church. We must trace this authority to the apostles."
Reply:
Read Acts 15:22-27 and you will see it is not prescriptive as the above claim implies, but descriptive of what occurred. It's an error to take a story and change it into a model that should be followed.

Claim:
"2 Cor. 1:21-22 – Paul writes that God has commissioned certain men and sealed them with the Holy Spirit as a guarantee."
Reply:
2 Corinthians 1:21-22 "And it is God who establishes us with you in Christ, and has anointed us, and who has also put his seal on us and given us his Spirit in our hearts as a guarantee."
The verse does not say he 'commissioned', but rather "anointed".

Claim:
"Col 1:25 – Paul calls his position a divine “office.” An office has successors. It does not terminate at death. Or it’s not an office. See also Heb. 7:23 – an office continues with another successor after the previous office-holder’s death."
Reply:
Colossians 1:25 "of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known,"
I don't know what translation has the word 'office' in this verse. Nevertheless how Paul was to minister was "to make the word of God fully known", and there have always been teachers (Ephesians 4:11), and multiple of them at the same time.

Claim:
"1 Tim. 4:14 – again, apostolic authority is transferred through the laying on of hands (ordination)."
Reply:
1 Timothy 4:14 "Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you."
The verse and it's context does not identify "the gift" as 'apostolic authority', but is most likely referring to "teaching" (1 Timothy 4:13). Such gifts are not transferred from men, but come from the Spirit (1 Corinthians 12:11).

Claim:
"2 Tim. 4:1-6 – at end of Paul’s life, Paul charges Timothy with the office of his ministry . We must trace true apostolic lineage back to a Catholic bishop."
Reply:
2 Timothy 4:1-6 says nothing about apostolic lineage or a Catholic bishop. Read it.

Claim:
"2 Tim. 2:2 – this verse shows God’s intention is to transfer authority to successors (here, Paul to Timothy to 3rd to 4th generation). It goes beyond the death of the apostles."
Reply:
2 Timothy 2:2 "and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also."
What was to be transferred was not authority, but "what you have heard from me", what Paul taught.

Claim:
"1 John 4:6 – whoever knows God listens to us (the bishops and the successors to the apostles). This is the way we discern truth and error (not just by reading the Bible and interpreting it for ourselves)."
Reply:
1 John 4:6 "We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error."
"Us" is not identified in the context as bishops and the successors to the apostles. Rather a few verses before this it says "...And by this we know that he abides in us, by the Spirit whom he has given us" (1 John 3:24). So the "us" is those in whom God abides.

Claim:
"Exodus 40:15 – the physical anointing shows that God intended a perpetual priesthood with an identifiable unbroken succession."
Reply:
Exodus 40:15 "and anoint them, as you anointed their father, that they may serve me as priests. And their anointing shall admit them to a perpetual priesthood throughout their generations."
"A perpetual priesthood throughout their generations". This was applicable when there was a tabernacle or temple in which to offer sacrifices. After Christ offered one sacrifice "for all time" (Hebrews 10:12) the temple was destroyed showing no need for such a priesthood.

Claim:
"Acts 5:13 – the people acknowledged the apostles’ special authority and did not dare take it upon themselves."
Reply:
Acts 5:13 "None of the rest dared join them, but the people held them in high esteem."
The sentence "None of the rest dared join them" does not mean they did not join the apostles number, but they did not join the apostles with the people "in Solomon’s Portico" (Acts 5:12).

Claim:
"Acts 15:6,24; 16:4 – the teaching authority is granted to the apostles and their successors. This teaching authority must be traced to the original apostles, or the authority is not sanctioned by Christ."
Reply:
Acts 15:6 "The apostles and the elders were gathered together to consider this matter."
Acts 15:24 "Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions,"
Acts 16:4 "As they went on their way through the cities, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem."
None of these verses are prescriptions on authority to teach. They are descriptive of what occurred.

Claim:
"Rom. 15:16 – Paul says he is a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable. This refers to the ministerial priesthood of the ordained which is distinguishable from the universal priesthood of the laity. Notice the Gentiles are the “sacrifice” and Paul does the “offering."
Reply:
Romans 15:16 "to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit."
The verse says nothing about the Gentiles being a sacrifice, but rather "the offering of the Gentiles".

Claim:
"1 Cor. 5:3-5; 16:22; 1 Tim. 1:20; Gal 1:8; Matt 18:17 – these verses show the authority of the elders to excommunicate / anathemize (“deliver to satan”)."
Reply:
None of the verses or their context mentions 'elders'.

Claim:
"2 Cor. 3:6 – Paul says that certain men have been qualified by God to be ministers of a New Covenant. This refers to the ministerial priesthood of Christ handed down the ages through sacramental ordination."
Reply:
2 Corinthians 3:6 "who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life."
Neither this verse or it's context mentions a ministry through sacramental ordination.

Claim:
"2 Cor. 5:20 – Paul says we are “ambassadors” for Christ. This means that the apostles and their successors share an actual participation in Christ’s mission, which includes healing, forgiving sins, and confecting the sacraments."
Reply:
2 Corinthians 5:20 "Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God."
This verse applies to all those "reconciled" to God (2 Corinthians 5:18), though the verse nor it's context mentions healing, forgiving sins, or confecting sacraments.

Claim:
"2 Thess. 3:14 – Paul says if a person does not obey what he has provided in his letter, have nothing to do with him."
Reply:
2 Thessalonians 3:14 "If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed."
Just a small correction, but the verse says "we" so the verse applies to "Paul, Silvanus, and Timothy" (2 Thessalonians 1:1).

Claim:
"1 Tim. 5:17 – Paul charges the members of the Church to honor the appointed elders (“priests”) of the Church."
Reply:
1 Timothy 5:17 "Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching."
An elder is not a priest, except in the sense that all believes are part of "a royal priesthood" (1 Peter 2:9).

Claim:
"Heb. 12:9 – in the context of spiritual discipline, the author says we have had earthly fathers (referring to the ordained leaders) to discipline us and we respected them."
Reply:
Hebrews 12:9 "Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live?"
Neither this verse or it's context mentions 'ordained leaders'.

Claim:
"Heb. 13:7,17 – Paul charges the members of the Church to remember and obey their leaders who have authority over their souls."
Reply:
Specifically Hebrews 13:17 says "Obey your leaders and submit to them, for they are keeping watch over your souls...", not those 'who have authority over their souls'.

Claim:
"2 Peter 2:10 – Peter warns the faithful about despising authority. He is referring to the apostolic authority granted to them by Christ."
Reply:
2 Peter 2:10 "and especially those who indulge in the lust of defiling passion and despise authority. Bold and willful, they do not tremble as they blaspheme the glorious ones,"
There is nothing in the context to suggest "authority" means 'apostolic authority'.

Claim:
"Num. 16:1-35 – Korah incited a “protestant” rebellion against God’s chosen Moses in an effort to confuse the distinction between the ministerial and universal offices of priesthood, and Korah and his followers perished. (This effort to blind the distinctions between the priests and the laity is still pursued by dissidents today.)"
Reply:
There is no distinction between priests and any so called "laity". Peter wrote "But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light" (1 Peter 2:9).

The article then goes on to quote the writings of thirty individuals to prove the Catholic church has apostolic succession, and that authority is transferred by the sacrament of ordination.
They just like other people are capable of misunderstanding or going beyond scripture, so regardless of who they were their teachings need to be examined against scripture to see if they are true.
Jesus hand picked the apostle Paul and yet scripture says this about him when he brought teaching to others:
"As soon as night had fallen, the brothers sent Paul and Silas away to Berea. On arriving there, they went into the Jewish synagogue. Now the Bereans were more noble-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if these teachings were true" (Acts 17:10-11).

Sunday, April 15, 2018

Review of 'The Bible Doesn’t Say That Homosexuality is a Sin' by Janet Edmonds

Review of 'The Bible Doesn’t Say That Homosexuality is a Sin' by Janet Edmonds
By Shawn Cahill
Last updated: 4/15/18

Original article here:
http://www.markseydel.com/downloads/Booklet-about-Homosexuality-and-the-Bible-Sept.-2016.pdf
The format of this review will be a quote from the original article noted by '-', followed by my response noted by '•'.

-"In addition, the Bible doesn’t use any words that explicitly mean “homosexual”, nor does it specifically talk about rules concerning equal same-sex relationships."
•Scripture does not have a word to describe same sex attraction, but it does have a word to describe homosexual sex, that being 'arsenokoitēs'.

Genesis 19:1-14 and 24-26
-"Sodom is mentioned elsewhere in the Bible (Isaiah 1:10-17 and 3:9, Jeremiah 23:14 and Zephaniah 2:8-11) but the sins of Sodom, as identified in those texts, are injustice, oppression, partiality, adultery, lies and encouraging evildoers. (Helminiak, pg. 49) Even Jesus makes reference to Sodom in Matthew 10:5-15 as he talks about the rejection of God’s messengers (Helminiak, pg. 49) but he, also, makes reference only to the town’s lack of hospitality. “If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the Day of Judgment than for that town.” Jesus is teaching his disciples that they will face rejection and predicts judgment against those who won’t listen to God’s word. If the main lesson to be drawn from the story of Sodom and Gomorrah is an anti-homosexual message, wouldn’t Jesus have mentioned that?"
•The "main lesson" of Sodom and Gomorrah is that God judges sin, and this is why it is used multiple times in scripture to remind people of God's judgement on sin. The men told Lot "Where are the men which came in to thee this night? bring them out unto us, that we may know them" (Genesis 19:9).
If homosexual sex was not sinful, there would have been no reason for Lot to respond "I pray you, brethren, do not so wickedly" (Genesis 19:7).
While these homosexual desires are not the main lesson, there is no reason from the text why such desires should attempt to be airbrushed out, or claim that their initial request constituted rape. The idea of rape does not enter until verse 9 after Lot refused their request.

Judges 19:1-30
-"The same lessons can be learned from this passage in Judges, as in the story of Sodom in Genesis, that rules and expectations of hospitality are the key theme, while homosexuality has nothing to do with this scripture."
•I agree that homosexuality is not "the key theme", but to suggest that homosexuality has nothing to do with this scripture is false.
Verse 22 says "Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him."
So the men wanted to have sex with the man but there was no attraction... that makes perfect sense.

Leviticus 18:22
-"This is shown in Leviticus Chapters 18 and 20 by three specific scripture passages (Leviticus 18:2-3, 18:24 and 20:23) that state that the Israelites should never do what the Egyptians and Canaanites did. (Miner & Connoley, pg. 10) Biblical historians tell us that the Canaanite religions (which surrounded the Israelites at the time Leviticus was written) often included fertility rites consisting of sexual rituals in their temples. Sex with temple prostitutes, family members, and homosexual sex was performed at the Canaanite temples and thought to bring good luck to help crop and livestock production. (Miner & Connoley, pg. 11)."
•No one is denying that they did such things. The Egyptians for sure had monogomas loving homosexual relations, so why is this sexual act given a pass especially when the command does not into specifics but merely says "Thou shalt not lie with mankind, as with womankind"?

-"An important point to remember is that these verses of Leviticus were saying, “Do not participate in the kind of immoral sex that was done in pagan temples because it is unclean and taboo in our Hebrew society and does not keep us different from the pagan societies that surround us."
•Quote marks are reserved for direct quotes, not paraphrasing. There are no "verses" that say what is in the above quotation marks.

Romans 1:18-27
-"The behavior Paul was addressing here is explicitly associated with idol worship (probably temple prostitution) and with heterosexual people who, in an unbridled search for pleasure (or because of religious rituals associated with their idolatry) broke away from their natural sexual orientation, participating in promiscuous sex with anyone available."
•In Romans 1:19 it mentions a group of people as "them", and to understand who they are we must go back to verse 18 where it says "men, who hold the truth in unrighteousness".
All men who hold the truth in unrighteousness do not do the same sins, but Paul brings up various sins that such people do commit that those in Rome were probably familiar with.
Otherwise one would have to assert that all men who held the truth in unrighteousness "burned in their lust one toward another" (Romans 1:27), and obviously this was not the case.

-"These sexual relations between men were a part of the cultural life, the religious life, and the political life. (Dwyer, pg. 55, citing Byrne, pg. 65) But these were not the committed homosexual relationships that we see today."
•Where is the evidence for the claim that there were no "committed homosexual relationships" in the Greco-Roman community? Quoting an author is not evidence.

-"He believes the Greek phrase para physin, translated as “unnatural” in Romans 1, would more accurately be translated as atypical, unusual, peculiar, out of the ordinary, or uncharacteristic."
•In Romans 1:26 the word 'physis' [or physin in the article] is the root word for 'physikos' translated as "natural" in the same verse. I wonder if Helminiak is consistent in translating 'physikos' as typical, usual, un-peculiar, ordinary, or characteristic. Or does he agree that 'natural' is a fine translation, and just be inconsistent here.

-"If verse 26 actually does refer to lesbianism, the passage is quite puzzling because lesbianism is not mentioned anywhere else in the Bible, including the parts of Leviticus (discussed above) that declare sex between males to be an “abomination."
•This is a sad argument to propose, as if it's sinful for a man to lie with a man, but okay for a woman to lie with a woman.
Take for example Leviticus 19:17 where it says "Thou shalt not hate thy brother in thine heart", but I guess it okay to hate your sister. Obviously a foolish conclusion.

-"Paul apparently knew of no homosexual Christians, as we do today."
•Before Paul ever wrote Romans he wrote this:
"Or do you not know that evil men do not inherit The Kingdom of God? Do not be deceived; no fornicators, neither worshipers of idols, neither adulterers, neither sexual molesters, neither males lying down with males," (1 Corinthians 6:9). This is from the Aramaic Bible in Plain English which I believe gives the most accurate translation of 'arsenokoitēs'.

1 Corinthians 6:9-10
-"In this passage, Paul lists several types of people he regards as sinful,"
•This quote seems to suggest that 1 Corinthians is not the word of God, but merely Paul's opinion. I pray this was not the authors intent, though this would not surprise me if it was.

-"Another possible meaning derives from the fact that in the Septuagint (the Greek translation from Hebrew of the Old Testament), the two words arseno and koites are used separately in the Leviticus passages, previously discussed, that refer to a man lying with a man. (Dwyer, pg. 63) This raises the possibility that arsenokoites may be a shorthand way, in Greek, of referring to the acts forbidden in Leviticus. (Helminiak, pg. 111) It’s possible that I Corinthians 6:9 and I Timothy 1:10 (discussed below) may be repeating the prohibition in Leviticus 18:22, which (as we have seen) was specific to Jewish purity laws."
•Yes they are related, and all laws in scripture are regarding purity, hence this displays that homosexual sex is impure.

1 Timothy 1:8-11
-"We have already discussed the second word, arsenokoites, and the difficulties in translating it, in the preceding section on I Corinthians. To review, the only relative certainty is that this word refers to male same-sex relationships that involved some level of exploitation, inequality or abuse. (Brownson, pg. 43, citing Martin, Sex and the Single Savior, pg. 43) It would be wrong to compare this kind of abusive same-sex relationship to a committed, loving, homosexual relationship."
•Where's the evidence for these claims? Perhaps we can just cite authors as authorities without the need of linguistic or contemporary evidence.

-"Scholars are in agreement that the lists from both I Corinthians and I Timothy were not originally Paul’s."
•1 Corinthians 16:21 says "The salutation of me Paul with mine own hand". I guess we can conclude the author puts more authority in "scholars" than in scripture itself. This certainly explains the authors understanding of scripture.

-"Must all homosexual people be considered sinful just because the sex acts of first-century people known as malakoi and arsenokoitai were regarded as such?"
•If a homosexual is "a person who is sexually attracted to people of their own sex" then the answer is no, because to my knowledge attraction is not sinful but merely a temptation. Only giving in to that temptation would be sinful.
Let us not forget earlier what the author said about 'arsenokoitai':
"It may refer specifically to a man who has sex with another man, or it may be referring to a man who has sex with anyone, outside of marriage, including possibly a woman."
"In short, no one is really sure what the words malakos and arsenokoites mean in this I Corinthians passage."
If the author does not know what 'arsenokoitai' means why are they asserting that it is not about loving, committed, adult, homosexual sex? May I suggest because they want to muddy the water and create a smokescreen to avoid what the text clearly says, all the while holding unto their presupposition.

Eunuchs
-"The third category, those who are born eunuchs, would have been understood in Jesus’ day as including men with stereotypically effeminate characteristics and behavior."
•Where is the evidence for this claim?

"The Bible’s unmistakable message here is one of inclusiveness and of God’s love for all people, regardless of their sexual preferences."
•God does love all people and wants them to be saved, but he does not encourage inclusiveness for unrepentant believers:
"But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat" (1 Corinthians 5:11).

"This has caused Christians who read the Bible without background information or cultural context, to have difficulty accepting homosexuals."
•I would encourage people to not ignore that the "cultural context" includes committed, loving, homosexual sex.

Sunday, January 28, 2018

Blocking is unChristian

Blocking is unChristian
By Shawn Cahill
Last updated: 2/2/18

Should Christians block people? Would Jesus block people?

At it's core to block someone is to choose to prevent them from communicating with you indefinitely.
Before we see if this is something encouraged in scripture let us consider some of the reasons people choose to block.
•To engage in one way communication.
•To stop people from spreading pornography.
•To not engage with people who lack intelligence, common sense, or are liars.
•To stop people from harassment, or harsh behavior.
•To stop people from threatening.
•To stop someone from bringing up personal information.
•To stop others from creating strife.
•To not engage with people who are arrogant.
After reviewing these reasons I notice that all the reasons are selfish.

What Jesus did:
•Did Jesus set out to engage in one way communication? No.
When Jesus was speaking and someone interrupted to ask a question, Jesus took the time to address them (Matthew 12:37-39).
•Did Jesus stop people from spreading sexual sin [close equivalent of pornography]. No.
When Jesus encountered one in sexual sin, he did not prevent the act, but rather encouraged them to cease from such (John 8:11).
•Did Jesus refuse to engage with those who lacked intelligence, common sense, or were liars? No.
Rather Jesus taught those who lacked intelligence or common sense (Matthew 13:54), and still engaged with liars (John 8:55-56).
•Did Jesus stop people from harassing or displaying harsh behavior? No.
Rather he allowed people to act in such ways, and prayed for them (Matthew 5:44).
•Did Jesus stop people from threatening? No.
Rather he asked such people why they threatened him, and attempted to reason with them (John 10:31-38).
•Did Jesus stop people from revealing personal information? No.
Rather he avoided danger when present and trusted in the sovereignty of God, and that he would remain safe even though people were seeking to harm him (John 7:1 & 6).
•Did Jesus stop people from creating strife? No.
Rather he engaged such people and rebuked them for their actions (Luke 22:24-26).
•Did Jesus not engage with people who are arrogant? No.
Rather he directly engaged such people and rebuked them (Matthew 23:5-7 & 13).

Some people disagree and use scripture to promote the idea that blocking is supported by scripture. Let’s go into the scriptures people use to promote this idea.
•Proverbs 22:24 "Make no friendship with an angry man; and with a furious man you shall not go".
-If a person is angry and furious you can choose to not associate with them. This does not prevent the person from coming to you later should they change their mind.
•Proverbs 26:4 “Answer not a fool according to his folly, lest you also be like to him”.
-If a fool is speaking foolishness to you, you don’t have to act like them in your response. Read verse 5 too.
•Matthew 7:6 "Give not that which is holy to the dogs, neither cast you your pearls before swine, lest they trample them under their feet, and turn again and rend you."
-If a person is a swine, you don't have to give them holy things. This does not prevent the person from coming to you later should they change their mind.
•Matthew 10:14 ”And whoever shall not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet”.
-If a person is not receiving you, you can leave. This does not prevent the person from coming to you later should they change their mind.
•Luke 23:9 “Then he questioned with him in many words; but he answered him nothing”.
-If a person is sending you constant questions, you can refrain from speaking to them. This does not prevent the person from coming to you later.
•1 Corinthians 5:11 “But now I have written to you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortionist; with such an one no not to eat”.
-If a saint is living in sin, you should not associate with them. This does not prevent the person from coming to you later should they have a change of mind.
•Ephesians 5:11 “And have no fellowship with the unfruitful works of darkness, but rather reprove them”.
-This verse is not about people, but about reproving “the unfruitful works of darkness”.
•Titus 3:10 “A man that is an heretic after the first and second admonition reject”.
-If a person is being divisive you don’t have to continually admonish. This does not prevent the person from coming to you later.

In summation Jesus is the example for every Christian and since he did block people neither should his followers.
Rather follow the example of Jesus, and engage such people with encouragement, rebuke, education. Reason with and pray for them, do your best to stay out of danger, or not respond and trust in the sovereignty of God.
Think more about the other person than your own personal comfort.

Friday, January 19, 2018

Catholicism's distortion of the words 'Catholic' & 'Church'

Catholicism's distortion of the words 'Catholic' & 'Church'
By Shawn Cahill
1/19/18

Since both Catholics and non-Catholic Christians recognize scripture as a trustworthy account from God let us start here.
The word 'ekklesia' [G1577] often translated as 'church' appears 118 times in the New Testament.
Jesus only used the word twice in his earthly ministry.
In Matthew 16:18 the ekklesia was to be built on "this rock", and would not be overpowered by the gates of Hades.
In this instance his disciples did not ask what this 'ekklesia' was, which indicates they were familiar with what Jesus spoke of. In the third century BC, the translators of the Septuagint chose to use the work 'ekklesia' to depict a gathering of people, or as commonly translated 'assembly'.
In Matthew 18:17 the ekklesia was a group to approach a saint who had sinned. [A saint is anyone who is in the ekklesia, 1 Corinthians 15:2].
Acts 2:47 describes it as a group that the Lord added people to who were being saved.
Acts 7:38 describes it as the group that was with Moses in the wilderness.
Acts 8:1 describes it as a group that was scattered throughout Judea and Samaria.
Acts 14:23 describes it as split up into different congregations.
Acts 20:17 describes it as a group which contains elders.
Acts 20:28 describes it as a group purchased by the blood of God. Overseer's (or bishops) were a part of the group.
1 Timothy 3:15 describes it as the pillar and support of truth.
Sometimes the Catholic Church uses 'Church' as the above scripture shows, but they often use it in a way that scripture never does. That being in regards to the pope and the bishops in communion with him.
Bishops who are saved are part of the Church, but in no way can be called 'the Church'.

Now let's focus on the word 'Catholic'. It comes from the Greek  word 'katholikos' which means 'universal'.
In the Epistle of Ignatius to the Smyrnaeans he writes "Wherever the bishop shall appear, there let the multitude also be; even as, wherever Jesus Christ is, there is the Catholic Church".
A literal translation of "Catholic Church" would be 'universal assembly'. In Greek it says "Ἰησοῦς Χριστός, ἐκεῖ ἡ καθολικὴ ἐκκλησία". Notice Jesus Christ as a proper name is capitalized (Ἰησοῦς Χριστός), but universal assembly is not (καθολικὴ ἐκκλησία). The above English translation chose to transliterate the first word, and substitute the second word with the word 'Church'. 'Church' comes from the Greek word 'kyriakon'.
So a descriptive phrase [universal assembly] was transformed into a proper name [Catholic Church].
The universal assembly started out to describe all the saints worldwide, but now is distorted to mean only those who are subject to the Roman Pontiff.

Wednesday, January 17, 2018

The three legged stool of Catholicism

The three legged stool of Catholicism
By Shawn Cahill
Last updated: 1/16/18

Catholics have this thing they refer to as 'the three-legged stool'.
Catholic priests Wade Menezes describes it this way:
"The three-legged stool of the Catholic Church consists of: Sacred Tradition, Sacred Scripture, and the Magisterium. Sacred Tradition and Sacred Scripture together make up the Deposit of Faith, handed down by the Apostles to their successors, continuing down the ages to our own day. The Magisterium is the teaching authority of the Church which guards, defends and interprets the Deposit of Faith. The removal of even one of the three causes the collapse of the stool, with the resultant fall of anyone trying to sit on said stool".

Ignoring the unproven claims of the prior quote, allow me to demonstrate how such a stool is using circular reasoning.
Since the prior quote is not directly from the Catholic Church I will show how the same is still taught from the Catechism of the Catholic Church.
CCC 85 reads:
"The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ." This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome".

So we see that both scripture and "sacred tradition" must be interpreted only by the pope and bishops in communion with him.
And who wrote the above catechism? Bishops under direct order of the pope.
Catholics are told how Jesus appointed a single leader over his people that is know as the pope. They appeal to these scriptures to support that:
"And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18).
"When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs" (John 21:15).

But who interprets the above scriptures?
"The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him" (CCC 100).
The obvious problem is that scripture is appealed to, but the only one who can correctly interpret it is the pope.
So in reality the stool is a one legged stool, and that one leg is the current pope and those who are subservient to him.
In fact regardless of how a pope lives or what he teaches no one can remove him from his office.

Tuesday, January 16, 2018

Catholic quotes & points

Catholic quotes & points
By Shawn Cahill
Last updated: 1/16/18

This is a list of my favorite quotes of Catholicism from their own sources, with my summarization of it below. The references are listed in alphabetical order.

Catechism of the Catholic Church (CCC)
CCC 75:
"In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them their own position of teaching authority." Indeed, "the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time."
-The false claim that teaching authority was to be granted to people through the apostles.

CCC 77:
"In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them their own position of teaching authority." Indeed, "the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time."
-The false teaching that bishops are successors of the twelve apostles.

CCC 78:
"This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, "the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes." "The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer."
-The false teaching that the Tradition of the Catholic Church is accomplished in the holy Spirit.

CCC 86:
"Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith."
-The false teaching that the Magisterium is not superior to the word of God, when the Catholic Church claims elsewhere that the Word Of God must be interpreted by the Magisterium.

CCC 100:
"The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him."
-The false teaching that only the Pope and the bishops in communion with him can interpret the word of God.

CCC 113.2:
"Read the Scripture within "the living Tradition of the whole Church". According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (". . . according to the spiritual meaning which the Spirit grants to the Church"81)."
-The false teaching that scripture must be read within the Tradition of the Catholic Church.


CCC 420:
"All men are implicated in Adam's sin, as St. Paul affirms: "By one man's disobedience many (that is, all men) were made sinners": "sin came into the world through one man and death through sin, and so death spread to all men because all men sinned." The Apostle contrasts the universality of sin and death with the universality of salvation in Christ. "Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men."
-The false teaching that all men are implicated in Adam's sin.

CCC 508:
"From among the descendants of Eve, God chose the Virgin Mary to be the mother of his Son. "Full of grace", Mary is "the most excellent fruit of redemption" (SC 103): from the first instant of her conception, she was totally preserved from the stain of original sin and she remained pure from all personal sin throughout her life."
-The false teaching that Mary remained pure from all personal sin throughout her life.

CCC 553:
"Jesus entrusted a specific authority to Peter: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." The "power of the keys" designates authority to govern the house of God, which is the Church. Jesus, the Good Shepherd, confirmed this mandate after his Resurrection: "Feed my sheep." The power to "bind and loose" connotes the authority to absolve sins, to pronounce doctrinal judgments, and to make disciplinary decisions in the Church. Jesus entrusted this authority to the Church through the ministry of the apostles and in particular through the ministry of Peter, the only one to whom he specifically entrusted the keys of the kingdom."
-The false teaching that the keys of the kingdom Jesus spoke of was authority to govern the Church, absolve sins, pronounce doctrinal judgments, and to make disciplinary decisions.

CCC 751:
"The word "Church" (Latin ecclesia, from the Greek ek-ka-lein, to "call out of") means a convocation or an assembly. It designates the assemblies of the people, usually for a religious purpose. Ekklesia is used frequently in the Greek Old Testament for the assembly of the Chosen People before God, above all for their assembly on Mount Sinai where Israel received the Law and was established by God as his holy people. By calling itself "Church," the first community of Christian believers recognized itself as heir to that assembly. In the Church, God is "calling together" his people from all the ends of the earth. The equivalent Greek term Kyriake, from which the English word Church and the German Kirche are derived, means "what belongs to the Lord."
-This is a truth, that is not represented by the Catholic Church when they claim the Ekklesia starting at Pentecost, or only comprising the Pope and bishops in communion with him.

CCC 816:
"The sole Church of Christ [is that] which our Savior, after his Resurrection, entrusted to Peter's pastoral care, commissioning him and the other apostles to extend and rule it. . . . This Church, constituted and organized as a society in the present world, subsists in (subsistit in) the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him."
The Second Vatican Council's Decree on Ecumenism explains: "For it is through Christ's Catholic Church alone, which is the universal help toward salvation, that the fullness of the means of salvation can be obtained. It was to the apostolic college alone, of which Peter is the head, that we believe that our Lord entrusted all the blessings of the New Covenant, in order to establish on earth the one Body of Christ into which all those should be fully incorporated who belong in any way to the People of God."
-The false teaching that Christ made Peter the pastor of the entire Church, that the apostles were to rule it, and that the Catholic Church is the fullness of the means of salvation.

CCC 836:
"All men are called to this catholic unity of the People of God. . . . And to it, in different ways, belong or are ordered: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God's grace to salvation."
-This teaches that to be a Catholic is to be faithful to the teachings of the Catholic Church.

CCC 837:
"Fully incorporated into the society of the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who - by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion - are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but 'in body' not 'in heart.'"
-The false teaching that to be in the Church of Christ one must accept her organization, and that people must persevere in charity to saved.

CCC 846:
"How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body: Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it."
-The false teaching that one's salvation is dependent on their being water baptized, and remaining in he Catholic Church.

CCC 862:
"Just as the office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be exercised without interruption by the sacred order of bishops." Hence the Church teaches that "the bishops have by divine institution taken the place of the apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent Christ."
-The false teaching that bishops are successors to the twelve apostles, and that listening to them is listening to Christ.

CCC 882:
"The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful." "For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and universal power over the whole Church, a power which he can always exercise unhindered."
-The false teaching that the pope has full, supreme, and universal power over the whole Church.

CCC 946:
"After confessing "the holy catholic Church," the Apostles' Creed adds "the communion of saints." In a certain sense this article is a further explanation of the preceding: "What is the Church if not the assembly of all the saints?" The communion of saints is the Church."
-Acknowledgement that saints are the Church.

CCC 969-70:
"This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation . . . . Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix."
"Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin's salutary influence on men . . . flows forth from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it, and draws all its power from it." "No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source."
-The false teaching that Mary continues to bring the gifts of eternal salvation.

CCC 1393:
"Holy Communion separates us from sin. The body of Christ we receive in Holy Communion is "given up for us," and the blood we drink "shed for the many for the forgiveness of sins." For this reason the Eucharist cannot unite us to Christ without at the same time cleansing us from past sins and preserving us from future sins: For as often as we eat this bread and drink the cup, we proclaim the death of the Lord. If we proclaim the Lord's death, we proclaim the forgiveness of sins. If, as often as his blood is poured out, it is poured for the forgiveness of sins, I should always receive it, so that it may always forgive my sins. Because I always sin, I should always have a remedy."
-The false teaching that the Eucharist can cleanse us from past sins.

Council of Trent, session 6, Canon 9:
"If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema."
-The false teaching that something other than faith in Christ is needed for justification.

Joint Catholic-Orthodox declaration of his holiness Pope Paul VI and the Ecumenical Patriarch Athenagoras I, December 7, 1965
"They had directed their censures against the persons concerned and not the Churches".
-The admission that Catholic and Orthodox are two different churches, and not one in schism.

Lumen gentium, chapter 3, 24:
"Bishops, as successors of the apostles, receive from the Lord, to whom was given all power in heaven and on earth, the mission to teach all nations and to preach the Gospel to every creature, so that all men may attain to salvation by faith, baptism and the fulfilment of the commandments."
-The false teaching that salvation is attained by baptism, and the fulfillment of the commandments.

Unam Sanctam
"Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff."
-The false teaching that a necessity for salvation is subjection to the Roman Pontiff.

Sunday, January 14, 2018

Apostles buried under Catholic churches

Apostles buried under Catholic churches
By Shawn Cahill
Last updated: 1/15/18

In an effort to claim to be the Ekklesia (assembly) that Jesus built, the Catholic Church points out how all the apostles (except Judas) were buried under Catholic churches. I asked one such person who made this claim for the source where they got this from and was given various pages, which I read and will quote in this article.
I will address the apostles in alphabetical order, except for Paul at the end since he was not considered one of "the twelve".

1) Andrew:
"It is believed that he was crucified and buried in Patras, Greece, in roughly 60 A.D. His remains were then divided and moved to various churches and the Basilica of St. Andrew."
-This first example shows what often happened. Here (if true) the remains of Andrew were dug up and relocated to various Catholic structures from between 357-1461.

2) Bartholomew (Nathanael)
"He is said to have been martyred in Albanopolis in Armenia. The existence of relics at Lipari, a small island off the coast of Sicily, in the part of Italy controlled from Constantinople, was explained by Gregory of Tours by his body having miraculously washed up there: a large piece of his skin and many bones that were kept in the Cathedral of St Bartholomew the Apostle, Lipari, were translated to Benevento in 838, where they are still kept now in Basilica of San Bartolomeo."
-Again a story of the remains being discovered and then moved to a Catholic structure.

3) James the son of Alphaeus (less)
"Tradition maintains James the Less was crucified at Ostrakine in Lower Egypt. The Church of the Twelve Holy Apostles is a 6th-century Roman Catholic parish and titular church and minor basilica in Rome, Italy, dedicated originally to St. James and St. Philip whose remains are kept here."
-Again the supposed remains were moved to a Catholic structure sometime in or after the 4th century.

4) James son of Zebedee (greater):
"According to legend, the original ninth-century chapel marked the tomb of James, son of Zebedee, whose remains were miraculously transported there after his beheading in Judea in 44 A.D."
-A legend about the remains being relocated miraculously, and later  829

5) John:
"Roman Catholic tradition holds that John outlived all of the other apostles, dying in Ephesus, Turkey, around 100 A.D. It is believed that a magnificent church was built above his tomb there in the sixth century, commissioned by the Byzantine emperor Justinian I".
-The Catholics decided to build a structure over the tradition burial place of John.

6) Jude (Thaddaeus)
"He is believed to have been martyred in Persia or Syria. After his death his body was brought back to Rome and was placed in a crypt beneath St. Peter's Basilica."
-The Basilica of Saint Peter was built over the believed burial spot in 1626.

7) Matthew
"According to legend, the former tax collector turned missionary was martyred in Ethiopia. Salerno Cathedral (or duomo) is the main church in the city of Salerno in southern Italy and a major tourist attraction. It is dedicated to Saint Matthew, whose relics are inside the crypt."
-Somehow the legend is that the remains of Matthew were transported from Ethiopia to Italy for the Catholic structure built in AD 1076.

8) Matthias (aka Jude) was the replacement for Judas Iscariot:
"According to tradition, Saint Jude suffered martyrdom about 65 AD in Beirut, in the Roman province of Syria. Jude’s body was brought from Beirut to Rome and placed in a crypt in St. Peter’s Basilica."
-Again the remains were later brought to a Catholic structure sometime after 1127.

9) Peter:
"While some historians question whether Peter was ever in Rome to begin with, in 1968 Pope Paul VI announced that excavations beneath the basilica had yielded the saint’s remains."
"Tradition also locates his burial place where the Basilica of Saint Peter was later built, directly beneath the Basilica’s high altar."
-The Basilica of Saint Peter was built over the supposed burial site of Peter in 1626.

10) Philip:
Recent investigations using Ground Penetrating Radar showed an “anomaly” exactly in the center of the central hall below the floor, which the excavators presume is the tomb or sepulchre itself".
-Tradition says how Philip was buried here, and later in the 5th century what is called 'The St. Philip Martyrium' was built.

11) Simon:
"Simon is traditionally said to be buried in Rome, under St. Peter’s Basilica."
-Again an apostles remains were moved to the Basilica of Saint Peter sometime after 1626.

12) Thomas:
"According to tradition, he angered an Indian king by converting his wife and was speared to death in the city of Chennai."
"Thomas’ remains, meanwhile, were ostensibly transported to Mesopotamia in the third century and later to the Greek island of Chios before being enshrined in the Basilica of St. Thomas the Apostle in Ortona, Italy".
-Again the remains were later brought to a Catholic structure in 1358.

13) Paul:
"Early reports stated he was laid in the family tomb of a devout Roman noblewoman named Matrona Lucilla. His remains may have subsequently been hidden in catacombs for safekeeping during Vespasian’s reign (see below)."
-The 'Basilica of Saint Paul Outside the Walls' was later built over the burial spot of Paul in 4th century.

It should be noted that some of the apostles have disagreement regarding the burial spot of their remains, so more research is encouraged.
What does all this prove? Nothing more than the Catholic Church believes these remains yield some kind of blessing, hence the effort in collecting and moving such remains.
It does nothing to prove that the Catholic Church is the Ekklesia of the New Testament.
Take two examples.
1) The Governing Body of Jehovah's Witnesses somehow acquires the remains of the apostles and moves them to various Kingdom halls [JW version of a church structure]. Would this be evidence they are the Ekklesia of the New Testament? No.
2) Let's say the Nazarenes built structures over the burials spots before the Catholic Church got to them. Would this be evidence they are  the Ekklesia of the New Testament? No.