Building on my previous writings, today I’d like to delve into the Roman Catholic Church’s official perspective on its identity and mission.
The concept of the "pilgrim people" is a widely accepted belief within the global Roman Catholic Church. This idea was strongly emphasized during the Second Vatican Council (1962–1965), particularly in the council document Lumen Gentium (The Dogmatic Constitution on the Church). According to this teaching, the Church views itself as a community of believers on a spiritual journey, moving through history toward ultimate fulfillment in the Kingdom of God.
The "pilgrim people" concept reflects the idea that the Church is not a static institution but one that is constantly journeying toward greater union with God, while facing challenges, growth, and transformation along the way. It emphasizes that the Church and its members are always in a state of becoming—seeking holiness and spiritual maturity as they await the final fulfillment of God’s promises. This pilgrimage perspective underscores humility, a sense of mission, and the ongoing need for renewal and reform within the Church.
The theme resonates deeply with Catholic communities worldwide, encouraging Catholics to see themselves as part of a larger mission, continually seeking God’s grace and truth while journeying together. This concept shapes much of Catholic social teaching, evangelization efforts, and ecumenical dialogue, highlighting the Church’s belief that all humanity is ultimately called to journey toward unity with God.
It may sound noble on the surface. However, it risks undermining the original spirit of the faith and can even be seen as an insult to the apostles and early Christians who laid down their lives for the Gospel. The early Christian faith, grounded in the teachings of Christ and the apostles, stood in stark contrast to the practices and beliefs of the Roman Empire. The apostles and their followers were brutally persecuted by Roman authorities who saw Christianity as a threat to the established religious and political order. They were willing to suffer and die rather than compromise their commitment to Christ.
Yet, over time, the very empire that had executed the apostles took over the Christian faith, aligning it with state power. By the 4th century, under Emperor Constantine, Christianity became legalized and later institutionalized as the Roman state religion. In this transition, the purity of the apostles’ message began to change. The Gospel message of salvation through faith in Christ alone became enmeshed with political power, complex doctrines, and a hierarchical structure that did not exist in the early church. To claim, that the Catholic Church represents a “pilgrim people” on a spiritual journey is to gloss over the fact that it appropriated and adapted the teachings of the apostles, blending them with Roman authority and culture.
The irony here is that the persecutors of the early Christians became the very institution claiming to carry on the apostolic mission. This co-opting of the faith contradicts the Gospel’s simplicity and purity and seems more aligned with preserving institutional power than with the transformative message that Jesus and the apostles preached. By claiming continuity with the apostles while deviating from their teachings and integrating elements of Roman culture, the Catholic Church’s “pilgrim journey” appears less a faithful progression and more a compromise with the very powers that had once rejected and persecuted Christianity.
Philippians 3:20
“For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ.”
Believers’ citizenship is in heaven, emphasizing a direct, personal relationship with God, rather than through an institutional journey or affiliation.
Hebrews 13:14
“For here have we no continuing city, but we seek one to come.”
This verse underscores that the believer’s journey is toward God alone, without reliance on an earthly institution.
The Bible, as we know it today, is a collection of sacred texts considered divinely inspired by both Jews and Christians. The development of the Bible involved multiple stages, from the recording of oral traditions to the compilation of written manuscripts and, eventually, the establishment of a formal canon.
The Old Testament, or Hebrew Bible, includes the texts central to the Jewish faith. Initially, these stories and laws were passed down orally. Over time, they were written down, likely beginning as early as the 10th century BCE, though the process continued over centuries. The Hebrew Bible, also referred to as the Tanakh, contains three main sections: the Torah (Law), Nevi’im (Prophets), and Ketuvim (Writings). By the 2nd century BCE, Jewish communities largely recognized the core books of the Hebrew Bible, although debates over certain writings persisted.
The New Testament contains the teachings of Jesus and the writings of His apostles and early followers. These texts were written in the 1st century CE, after Jesus’s death and resurrection. The earliest Christian writings are Paul’s letters, which date back to around 50 CE. The Gospels—Matthew, Mark, Luke, and John—were written later in the 1st century and provide accounts of Jesus’s life, teachings, death, and resurrection. The New Testament also includes the Acts of the Apostles, various epistles (letters) from apostles like Peter, John, and James, and the book of Revelation.
The process of determining which books would be included in the New Testament canon was gradual. Early Christian communities read and shared various texts, but by the 2nd century, certain books had gained wide acceptance, including the four Gospels and Paul’s letters. The process of canonization was formalized in the 4th century, particularly at the Councils of Hippo (393 CE) and Carthage (397 CE), where Church leaders confirmed the 27 books of the New Testament as canonical.
The role of the Catholic Church in preserving and compiling the Bible is often cited by Catholic apologists as evidence of the Church’s authority. However, it’s essential to note that while the early church councils helped formalize the canon, they did not create the books themselves; the texts were already regarded as authoritative by early Christians. Furthermore, the Catholic Church of the 4th century was already distinct from the original communities of believers due to its institutional structure and alignment with Roman political power. The canonization of the Bible reflects the efforts of early Christian leaders, but the faith and teachings contained within Scripture predate the formal institution of the Catholic Church as we know it today.
The apostles did not write the Bible as we know it today because their primary mission was to spread the teachings of Jesus through preaching, personal ministry, and letters to early Christian communities. The apostles and early Christians relied largely on oral tradition, believing Christ’s return was imminent, so they focused on immediate discipleship rather than creating a formalized scripture. Some apostles, like Paul, wrote letters addressing specific issues within churches, but there was no organized effort to compile these writings into a single authoritative text.
After the apostles’ deaths, Christian communities began to collect and preserve these letters, along with other writings like the Gospels, to maintain doctrinal unity, especially as Christianity spread and diverged into different regions with varying teachings. By the 2nd and 3rd centuries, leaders in the Church recognized the need to establish a consistent set of texts to safeguard apostolic teachings amid competing beliefs and heresies. This canonization process, involving Church councils in the 4th century, solidified which books would be included. Therefore, while the apostles contributed foundational writings, the formal compilation of the Bible occurred generations later, as the Church sought to define an authoritative canon.
So, while it’s perfectly acceptable for everyone else to teach and spread the Gospel through the guidance of the Holy Spirit, the RCC as an "institution" stepped in, canonized the texts, and then essentially hijacked these teachings by transforming itself into the so-called “Mother Church”—an impostor that claims exclusive authority over the very truths entrusted to all believers.
The Catholic concept of the Church as the Mystical Body of Christ, where Christ is the head and believers are His members, hinges on the idea of unity and obedience to Christ’s commandments. However, if the Church, as an institution, fails to keep Christ’s commandments and uphold His teachings, it raises serious questions about its claim to represent His body on earth. Scripture repeatedly emphasizes that true unity with Christ is demonstrated through obedience, purity, and faithfulness to His Word. Let’s examine this claim in light of biblical teachings on obedience and the nature of the true Church.
Jesus said, “If ye love me, keep my commandments” Here, Jesus clearly connects love for Him—and, by extension, true membership in His body—with obedience. The Apostle John further elaborates, saying, “And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him” 1 John 2:3-4. If the Church, claiming to be Christ’s Mystical Body, fails to adhere to His teachings, it cannot genuinely reflect Christ or embody His spirit.
Paul’s teaching on the body of Christ emphasizes unity among believers in Christ, not in an institution. In Ephesians 4:15-16, Paul explains that believers grow together as the body of Christ by holding fast to the truth:
“But speaking the truth in love, may grow up into him in all things, which is the head, even Christ.”
Unity in the body of Christ is contingent upon adherence to the truth. If a church prioritizes tradition or institutional authority over the clear teachings of Scripture, it may have organizational unity but not the spiritual unity that defines Christ’s true body.
Jesus Himself said,
“God is a Spirit: and they that worship him must worship him in spirit and in truth” John 4:24. The true Church is called to worship in “spirit and truth,” meaning it must faithfully reflect the teachings of Christ. Institutional traditions or doctrines that lack biblical support can threaten the Church’s purity and divert believers from true worship, as Jesus cautioned when He rebuked the Pharisees: “This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men” Mark 7:6-7 This passage warns that if a church honors Christ outwardly but follows man-made doctrines, its worship may be empty.
The Mystical Body of Christ is called to holiness, as Christ Himself is holy. Paul states, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are” 1 Corinthians 3:16-17 Holiness and purity are essential marks of Christ’s body, and Paul warns against defiling it. Practices or teachings that compromise moral or spiritual integrity can erode the body’s holiness and contradict the very character of Christ, who is “without blemish” Hebrews 4:15
If the Church adopts practices or teachings that compromise holiness or deviate from Christ’s teachings, it undermines its claim to be His mystical body. The Apostle Peter writes, “As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy” 1 Peter 1:14-16
Christ’s true body should reflect His holiness, not a conformity to traditions or practices inconsistent with the holiness He requires.
The Mystical Body of Christ, according to Scripture, is built on Jesus as the sole mediator and foundation. “For other foundation can no man lay than that is laid, which is Jesus Christ” 1 Corinthians 3:11
Catholic doctrines that place saints, Mary, or Church tradition as intermediaries risk undermining Christ’s unique role as the foundation of faith. The Bible states plainly,
“For there is one God, and one mediator between God and men, the man Christ Jesus”
1 Timothy 2:5
Any church claiming to be the Mystical Body of Christ should hold firmly to Christ as the exclusive mediator and head, without adding other intercessors or authorities that may distract from His central role.
If the Church fails to keep Christ’s teachings pure, prioritize Him as the only mediator, and maintain holiness, it risks disqualifying itself from being the true body of Christ. The true Mystical Body of Christ, as portrayed in Scripture, is faithful to His Word, wholly dependent on His grace, and unified in truth and holiness. A church that compromises on these essentials may have the form of godliness but lack the substance, as Paul warns: “Having a form of godliness, but denying the power thereof: from such turn away" 2 Timothy 3:5
1 Corinthians 12:27
“Now ye are the body of Christ, and members in particular.”
Paul speaks of each believer as part of the body, emphasizing that it is not an institution but the believers themselves who collectively form Christ’s body. Each member is valuable and equally connected to Christ directly.
Ephesians 5:23
“For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.”
Christ alone is described as the head of the Church and the savior of His people, not a human organization or institution. The Church, in the biblical sense, is spiritually united under Christ alone.
Colossians 2:19
“And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.”
This verse emphasizes that spiritual growth and unity come directly from holding to Christ as the head. When believers are directly connected to Christ, they receive spiritual nourishment and unity, rather than through institutional structures.
1 Corinthians 12:13
“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.”
This verse shows that all believers are part of Christ’s body by the work of the Holy Spirit, not through association with a particular organization or hierarchical structure. Unity in the body of Christ transcends earthly divisions and is not mediated by a human institution.
John 15:5
“I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.”
Jesus Himself describes the relationship between Himself and believers as that of a vine and branches. This metaphor illustrates that each believer is directly connected to Christ for sustenance and spiritual growth, with no institutional intermediary
Matthew 23:8-10
“But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ.”
Jesus teaches that all believers are equal before God and that no human should assume titles that imply spiritual superiority or exclusive authority. This counters the idea of any institution setting itself up as the singular authority over believers.
2 Corinthians 11:3-4
“But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.”
The Catholic Church’s concept of itself as a teaching authority emphasizes its role in preserving, interpreting, and conveying divine revelation to the faithful. The Church sees itself as uniquely entrusted with the truth of the Gospel, acting as the custodian of teachings handed down from Christ and the apostles. In this view, the Church does not merely present information about faith; it serves as the authoritative interpreter of God’s revelation, ensuring that doctrine remains consistent and protected from misinterpretation or heresy.
This teaching authority, known as the Magisterium, is considered divinely instituted, providing clarity and unity of belief within the Church. According to Catholic teaching, this authority is guided by the Holy Spirit, ensuring that the Church remains faithful to the truth of the Gospel over the centuries. Through the Magisterium, the Church claims the authority to interpret both Scripture and Tradition, making its teachings binding on the faithful.
This concept reflects the Catholic belief that faith is not solely a matter of personal interpretation but requires the community and guidance of the Church to maintain its integrity. The Magisterium is thus seen as essential to the Church’s mission, providing believers with a reliable foundation for understanding and living out the Christian faith.
Firstly, the early Roman Empire saw Christianity as a threat to its political and religious order. Early Christians, following the teachings of Christ and the apostles, rejected the emperor’s divinity (!) refused to partake in pagan rituals, and upheld a message of universal love and equality that defied Rome’s hierarchical structure. In response, Rome engaged in widespread persecution, martyring countless believers, including prophets, apostles, and followers.
Yet, in a dramatic shift, Rome would later embrace Christianity under Constantine in the 4th century, not as a persecuted faith but as an official, state-aligned institution. This transition raises significant questions. Did Rome, once the oppressor, adopt Christianity as a means of consolidating power? By claiming to inherit the authority of the apostles—those they once martyred—the Roman Church positioned itself as the heir to apostolic teaching, effectively controlling the interpretation of Scripture and doctrine. But the original followers of Christ had a vastly different mission, marked by humility, simplicity, and direct communion with God through Jesus, without reliance on elaborate hierarchies or traditions.
Therefore the Catholic Church’s claim of apostolic succession—the idea that it is the sole legitimate inheritor of the apostles’ authority—becomes problematic when considering that this same Rome executed apostles like Peter and Paul. By appropriating the very teachings of those it once persecuted, Rome could have strategically repositioned itself, presenting an image of continuity while introducing doctrines and rituals that were foreign to the faith’s original message.
The Church claimed to be the guardian of the Gospel, but its teachings became layered with doctrines not found in Scripture, such as veneration of saints, the authority of the Pope, and purgatorial practices.
Rome’s “inheritance” of apostolic authority was less a genuine succession and more a calculated act to retain control over a faith that threatened to dismantle the emperor’s influence. By establishing itself as the singular authority over Christian teaching, the Catholic Church could dictate doctrine, manipulate interpretations, and incorporate rituals that aligned with Roman culture, rather than with the pure teachings of Christ and the apostles.
Jesus warned against those who would teach “for doctrines the commandments of men” Matthew 15:9, and Paul cautioned believers against any “other gospel” than the one he and the apostles preached Galatians 1:8. Rome’s adoption of Christianity, accompanied by the introduction of man-made doctrines and the assertion of hierarchical control, seems to be precisely what Jesus and Paul warned against. The apostles were humble servants and martyrs, not political figures or aristocrats.
Rome’s later claim to represent these apostles appears contradictory, given that it had once sought to eradicate them.
In light of this, the Catholic Church’s claim to apostolic authority may not be rooted in genuine succession but in a calculated attempt by Rome to control Christianity’s influence. By establishing itself as the gatekeeper of the Gospel, the Church transformed a message of salvation through Christ into a system of doctrines, sacraments, and intercessions that rely on its institutional authority rather than the simple, saving faith preached by the apostles. As Paul reminds us, “For other foundation can no man lay than that is laid, which is Jesus Christ” 1 Corinthians 3:11. Rome’s co-opting of apostolic authority raises the possibility that it has built on a foundation other than Christ’s teachings, transforming the Gospel’s message to align with its own power structures rather than with the purity of the early faith.
John 16:13
“Howbeit when he, the Spirit of truth, is come, he will guide you into all truth.”
This verse indicates that the Holy Spirit, not an institutional authority, guides believers into truth. All believers, not just those within a hierarchy, have access to divine guidance through the Spirit.
1 John 2:27
“But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie.”
John emphasizes the role of the Holy Spirit in teaching and guiding believers individually, suggesting that believers do not need any exclusive human authority to understand God’s truth.
The Catholic Church positions itself as a global moral guide, asserting its authority on ethical matters based on divine revelation and centuries of theological tradition. Through its teachings on issues like marriage, family, human dignity, and social justice, the Church presents itself as a beacon of moral clarity in an often morally ambiguous world. The Church claims that its moral teachings, grounded in Scripture and guided by the Holy Spirit, offer universal principles that transcend cultural or societal changes. This authority is exercised through papal encyclicals, the Catechism, statements from the Pope and bishops, and guidance provided to Catholics worldwide.
This role as a moral guide means that the Church not only provides ethical direction for its followers but also seeks to influence global conversations on issues of human rights, poverty, and justice. By asserting itself as a voice of moral authority, the Church claims to stand against moral relativism, advocating for objective, God-given truths that promote human flourishing. According to the Catholic perspective, this moral authority is essential in shaping a society that values life, justice, and compassion, providing Catholics with a reliable moral foundation rooted in God’s unchanging will.
However, the Catholic Church’s claim to be a moral authority is severely undermined by its own history of scandals, corruption, and hypocrisy. Despite preaching about purity, justice, and integrity, the Church has been implicated in some of the most devastating moral failures in modern history, casting doubt on its credibility as a true moral guide. The recurring pattern of these scandals suggests that the institution itself has struggled to uphold the very standards it imposes on others.
One of the most significant blows to the Church’s moral authority has been the widespread child abuse scandals, which I will continue to highlight. For decades, allegations of child sexual abuse by priests emerged worldwide, revealing a pervasive culture of abuse within the Church. Investigations uncovered that Church leaders systematically covered up allegations, transferred offending priests to other parishes, and failed to hold them accountable. This lack of transparency and justice was further exposed by the Pennsylvania grand jury report in 2018, which documented horrifying abuses spanning decades, often hidden or dismissed by Church officials. Rather than protect the vulnerable, the Church prioritized its reputation, showing a deep hypocrisy in contrast to its moral teachings on family, integrity, and the protection of children.
The Vatican itself has been implicated in financial and political scandals, with the infamous Propaganda Due (P2) scandal of the 1980s being one of the most notorious examples. The P2 Masonic Lodge, with connections to high-ranking Vatican officials, was involved in laundering money, political manipulation, and even ties to organized crime. This scandal exposed layers of corruption, leading to accusations that the Church was entangled with criminal elements, showing a far darker side of its institutional reach. Such revelations painted the Vatican as an organization more interested in power and influence than in upholding its own ethical teachings.
Additionally, the Church has faced accusations of financial misconduct and corruption at the highest levels. The Vatican Bank has been linked to questionable transactions, embezzlement, and financial mismanagement. Despite its public stance on stewardship and ethical responsibility, the Church has struggled to manage its own resources transparently. Financial scandals have continued to surface, casting serious doubts on the Church’s ability to embody the ethical principles it professes. These financial controversies contrast sharply with its teachings on charity, honesty, and justice.
The Church’s moral authority is further called into question by its handling of these scandals, often displaying a lack of accountability, transparency, and compassion for victims. While advocating for moral standards in society, the Church has consistently failed to live up to these standards within its own ranks. This hypocrisy is particularly damaging given that the Church places itself as a moral authority over billions of believers, yet has allowed grave injustices and abuses to flourish within its walls.
In light of these scandals, the Catholic Church’s claim to be a moral guide appears deeply compromised. Instead of embodying its own teachings of integrity, protection of the vulnerable, and moral accountability, it has been plagued by corruption and betrayal of trust. The Church’s actions have contradicted its teachings so starkly that its role as a moral guide is rendered questionable, if not outright hypocritical. As Jesus said, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves”* Matthew 7:15. The Church’s continued failures to uphold moral standards within its own institution make it difficult to view it as a credible or trustworthy moral authority.
Matthew 23:27-28
“Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.”
Jesus condemns hypocrisy in religious leaders who maintain an appearance of righteousness but are corrupt inwardly, warning that a true moral guide should practice what it preaches.
Romans 3:23
“For all have sinned, and come short of the glory of God.”
This verse reminds believers that all humans are fallible and that moral authority rests with God, not with an institution made up of imperfect people.
Matthew 23:23
“Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.”
Jesus criticizes the religious leaders for focusing on meticulous rituals, like tithing small herbs, while neglecting the more important aspects of the law: justice, mercy, and faith. He calls out their misplaced priorities and lack of true spiritual discernment.
Mark 7:6-7
“He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men.”
Here, Jesus quotes the prophet Isaiah to describe the hypocrisy of the religious leaders. They performed outward acts of worship, but their hearts were far from God, following human traditions rather than God’s commandments.
Matthew 23:4
“For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.”
Jesus condemns the scribes and Pharisees for imposing strict, burdensome religious laws on others while refusing to help or make those burdens easier to bear. This reflects their lack of compassion and genuine concern for the people.
Luke 11:39-40
“And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Ye fools, did not he that made that which is without make that which is within also?”
Jesus uses the metaphor of a cup to highlight the Pharisees' hypocrisy. They clean the outside while neglecting the inside, symbolizing their concern with outward appearances rather than inner purity.
Matthew 15:3-6
“But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.”
Jesus rebukes the Pharisees for allowing their traditions to override God’s commandments, specifically in the case of honoring one’s parents. He points out how their customs undermine God’s direct teachings.
Matthew 6:1-2
“Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.”
Jesus warns against performing religious acts, like giving to the poor, for the sake of public recognition. He criticizes the hypocrisy of seeking human approval rather than God’s approval.
Luke 18:10-14
“Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.”
Jesus contrasts the self-righteousness of the Pharisee with the humility of the tax collector, showing that genuine humility, not pride or boasting in one’s own deeds, is what God honors.
Matthew 23:13
“But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.”
Jesus accuses the scribes and Pharisees of preventing people from entering God’s kingdom, both through their own hypocrisy and by misleading others with their rigid interpretations and lack of true spiritual understanding.
Matthew 23:5
“But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments.”
Here, Jesus condemns the Pharisees’ vanity and desire for public recognition. They embellish their religious symbols to look more devout, but their motives are rooted in pride, not genuine devotion.
In all these verses, Jesus consistently condemns the religious leaders’ hypocrisy, criticizing their focus on outward appearances, self-righteousness, and rigid adherence to tradition rather than true obedience to God. He warns that such hypocrisy blinds them to God’s true intentions and prevents them from genuinely serving or guiding others in faith. These teachings highlight that authentic spirituality is found in inner purity, humility, and love for God’s commandments, not in the external display of religiosity or adherence to man-made traditions.
I think that'll do it for today.
2 Kings 23:5-6
"And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven."
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