Scriptural Reference to Holy Relics

St. Jerome (ca. A.D. 340 - 420) clarified Catholic belief in his Ad Riparium:

We do not adore, I will not say the relics of the martyrs, but either the sun or the moon or even the angels -- that is to say, with the worship of "latria"...But we honor the martyrs' relics, so that thereby we give honor to Him Whose [witness] they are: we honor the servants, that the honor shown to them may reflect on their Master... Consequently, by honoring the martyrs' relics we do not fall into the error of the Gentiles, who gave the worship of "latria" to dead men.

Old Testament

Exodus 13:19 "And Moses took Joseph's bones with him: because he had adjured the children of Israel, saying: God shall visit you, carry out my bones from hence with you." 

4 Kings 13:20-21 "And Eliseus died, and they buried him. And the rovers from Moab came into the land the same year. And some that were burying a man, saw the rovers, and cast the body into the sepulchre of Eliseus. And when it had touched the bones of Eliseus, the man came to life and stood upon his feet."  

New Testament 

Matthew 9:20-22 "And behold a woman who was troubled with an issue of blood twelve years, came behind him, and touched the hem of his garment. For she said within herself: If I shall touch only his garment, I shall be healed. But Jesus turning and seeing her, said: Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour." 

Acts 19:11-12 "And God wrought by the hand of Paul more than common miracles. So that even there were brought from his body to the sick, handkerchiefs and aprons: and the diseases departed from them: and the wicked spirits went out of them."

The earliest Christians saw things in the same way as the ancient Israelites and those in the New Testament accounts. St. Augustine (A.D. 354 - 430) wrote in City of God:

If a father's coat or ring, or anything else of that kind, is so much more cherished by his children, as love for one's parents is greater, in no way are the bodies themselves to be despised, which are much more intimately and closely united to us than any garment; for they belong to man's very nature,

Apologetics Catechism Holy Relics

Purgatory in the Bible

The Church teaches that when someone dies in the state of grace he does not immediately enters heaven but instead undergoes a state where he is purified. The Catechism of the Catholic Church thus states:

All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. (1030)

This doctrine of purification is attacked by other christian denominations as not having any scriptural basis and thus a mere invention of the Catholic Church during only the Middle Ages. These christian denominations argues that since the term 'Purgatory' is nowhere to be found its existence is nothing but doubtful. Yet, the Church is also aware of this matter and on its succeeding definition of 'Purgatory' the Catechism of the Catholic Church holds:

The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: (1031)

Psalm 66:12 Thou didst let men ride over our heads; we went through fire and through water; yet thou hast brought us forth to a spacious place.

References to purgatory exists in certain texts of the Bible though the term 'Purgatory' is not explicitly seen.  Psalm 66:12 is considered by Early Church Fathers to be proofs of 'Purgatory.' Waters of Baptism and Fires of Purgatory.

Isaiah 6:5-7 And I said: "Woe is me! for I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts." Then flew one of the seraphim to me, having in his hand a burning coal which he had taken with tongs from the altar. And he touched my mouth, and said: "Behold, this has touched your lips; your guilt is taken away, and your sin forgiven."

This verse taken from Isaiah is the most widely used reference to purgation and the Church's belief on 'Purgatory' is very much exposed in this verse. That process [burning coal touching the lips] is 'Purgatory' the state of which results to purity [guilt taken away; sins forgiven].

Apologetics Catechism Purgatory

Church Fathers on the Purgatory

A rendition of Purgatory. An angel helping the Holy Souls.

The Catholic Church always find attacks from other Christian denominations in some of its teachings which, according to their attackers, is not supported by scriptural evidences. But, the Catholic Church is both a product of Scripture and Tradition. The teachings of the Church sprang from the teachings of the Apostles themselves which is bridged by their students, the Early Church Fathers, to us. This is Apostolic Succession.

These Early Church Fathers have as their doctrinal teachings which they got in direct line from the Apostles themselves. Here are their teachings concerning Purgatory.

The Acts of Paul and Thecla

“And after the exhibition, Tryphaena again received her [Thecla]. For her daughter Falconilla had died, and said to her in a dream: ‘Mother, you shall have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the righteous’” (Acts of Paul and Thecla [A.D. 160]).

Abercius

“The citizen of a prominent city, I erected this while I lived, that I might have a resting place for my body. Abercius is my name, a disciple of the chaste Shepherd who feeds his sheep on the mountains and in the fields, who has great eyes surveying everywhere, who taught me the faithful writings of life. Standing by, I, Abercius, ordered this to be inscribed: Truly, I was in my seventy-second year. May everyone who is in accord with this and who understands it pray for Abercius” (Epitaph of Abercius [A.D. 190]).

The Martyrdom of Perpetua and Felicity

“[T]hat very night, this was shown to me in a vision: I [Perpetua] saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease. . . . For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other . . . and [I] knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then . . . I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me: I saw that the place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. . . . [And] he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment” (The Martyrdom of Perpetua and Felicity 2:3–4 [A.D. 202]).

Tertullian

“We offer sacrifices for the dead on their birthday anniversaries [the date of death—birth into eternal life]” (The Crown 3:3 [A.D. 211]).

“A woman, after the death of her husband . . . prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice” (Monogamy 10:1–2 [A.D. 216]).

Cyprian of Carthage

“The strength of the truly believing remains unshaken; and with those who fear and love God with their whole heart, their integrity continues steady and strong. For to adulterers even a time of repentance is granted by us, and peace [i.e., reconciliation] is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigor of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory; it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord” (Letters 51[55]:20 [A.D. 253]).

Cyril of Jerusalem

“Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep, for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn sacrifice is laid out” (Catechetical Lectures 23:5:9 [A.D. 350]).

Gregory of Nyssa

“If a man distinguish in himself what is peculiarly human from that which is irrational, and if he be on the watch for a life of greater urbanity for himself, in this present life he will purify himself of any evil contracted, overcoming the irrational by reason. If he has inclined to the irrational pressure of the passions, using for the passions the cooperating hide of things irrational, he may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire” (Sermon on the Dead [A.D. 382]).

John Chrysostom

“Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them” (Homilies on First Corinthians 41:5 [A.D. 392]).

“Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extent of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf” (Homilies on Philippians 3:9–10 [A.D. 402]).

Augustine

“There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended” (Sermons 159:1 [A.D. 411]).

“But by the prayers of the holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death” (ibid., 172:2).

“Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment” (The City of God 21:13 [A.D. 419]).

“That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire” (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).

“The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death” (ibid., 29:109).

Abercius Apologetics Augustine Catechism Church Fathers Cyprian of Carthage Cyril of Jerusalem Gregory of Nyssa John Chrysostom Tertullian

Sacrament of Confirmation: 5 Questions that Matter

1. What is Confirmation?

Confirmation is the Sacrament by which those who are born again in Baptism receive the seal of the Holy Spirit, the gift of the Father and the Son.

2. Is Confirmation distinct from Baptism?

Confirmation brings the Sacrament of Baptism to completion. We see in Acts of the Apostles that the Apostles laid hands on those who had been baptized so that they would receive the Holy Spirit. (Acts 8:14, 19:5)

3. What does Confirmation bestow?

Confirmation bestows a likeness to Christ which we call ‘character’ because the Christian, having been born again in Christ now takes on the fullness of that likeness through the gift of the Holy Spirit.

4. What does Confirmation results to?

Confirmation is the source of the Christian apostolate because the Christian is anointed with holy oil to live in the world and bear witness to the faith he has received, even to the shedding of his blood. (Lumen Gentium 11; Apostolicam Actuositatem 3; Aa Gentes11)

5. Who ministers the Sacrament of Confirmation?

The ordinary minister of Confirmation is the Bishop, the successor of the Apostles, but priests can confirm in certain circumstances, as for instance when they receive an adult into full communion. (Lumen Gentium 11)

Source:

• Tolhurst, J. (1994). A Concise Catechism for Catholics. Diliman, Quezon City, Philippines: Claretian Publications

Catechism

Sacrament of Baptism: 5 Questions that Matter

1. What is Baptism?

Baptism is the Sacrament by which we are reborn to God, cleansed from original sin and personal sins and made a member of the Church.

2. How do we know that Christ instituted Baptism?

We know that Christ instituted Baptism from these words: "Go therefore and make disciples of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit." (Matthew 28:19) and by its practice in the early Church. (cf. Acts 2:41; 8:13-38, 10:48ff)

3. Who minister Baptism?

Baptism is usually administered by a priest or a deacon but anyone, in the case of necessity, could administer the Sacrament of Baptism.

4. How is Baptism given?

Baptism is given by pouring water on the head of the one being baptized, saying at the same time: "I baptize you in the Name of the Father, and of the Son, and of the Holy Spirit."

5. Is Baptism Necessary for all men to be saved?

Baptism is necessary, for Jesus himself said, "Unless a man is born again through water and the Spirit, he cannot enter the Kingdom of God." (John 3:5)

Source:

• Tolhurst, J. (1994). A Concise Catechism for Catholics. Diliman, Quezon City, Philippines: Claretian Publications

Catechism

4 Marks of the Church

The Nicene Creed was written centuries ago to help Christians remember the important beliefs of the faith. In the Nicene Creed we identify the four marks of the Church. The four marks of the Church are not characteristics that the Church creates or develops or learns. They are qualities that Jesus Christ shares with his Church through the Holy Spirit. The four marks of the Church are that it is one, holy, catholic, and apostolic.

The Church Is One

Just as God is one in the Father, Son, and Holy Spirit, so also is the Church one. The founder of the Church is Jesus Christ, who brought us back to God and made us into the family of God. The Church is one in the Holy Spirit, who dwells in those who believe.

The Church Is Holy

The Church is holy because the Church lives in union with Jesus Christ, the source of holiness. Through the Holy Spirit the Church leads others to holiness. The holiness of the Church is seen in the love that the members of the Church have toward one another and the many sacrifices they make for the sake of the world.

The Church Is Catholic

Catholic means “universal.” The Church is universal in two ways. First, the Church is catholic because all baptized people are part of the Church and the Church possesses the means of salvation. Second, the mission of the Church is universal because the Church has been sent to proclaim Christ to the entire human race.

The Church Is Apostolic

The Church traces its tradition directly from the apostles; therefore, the Church is considered apostolic. With the Holy Spirit the Church preserves and continues the teaching of the apostles. The pope and bishops are the successors of the apostles.

Source: http://www.loyolapress.com/marks-of-the-church.htm

Catechism

2 Modes of Transmission of Divine Revelation

• Sacred Tradition
• Sacred Scripture

In keeping with the Lord's command, the Gospel was handed on in two ways: Orally by the apostles who handed on, by the spoken word of their preaching, by the example they gave, by the institution the established, what they themselves received - whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit; in Writing by those apostles and other men associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing.[1]

Sacred Sripture and Sacred Tradition make up a single sacred deposit of faith. Although they are two distinct modes of transmitting the Word of God, they have one common source: the Incarnate Word, Jesus Christ. Born of them, therefore, must be accepted and honored with equal sentiments of devotion and reverence The Scripture itself affirms that it does not offer a complete account of what Jesus did (cf. Jn. 21:25), so there must be another source of faith, namely the Christian Tradition.

The Christian Tradition is Contained:

• in the early Church History
• in the decrees of early Councils
• in primitive liturgies
• in the Acts of the Martyrs
• in the books of the early Fathers and Doctors of the Church and ecclesiastical writers
• in inscriptions in the Catacombs
• on Christian archaeological monuments

The Magisterium of the Church is the living teaching office of the Church, that is, the Pope and the Bishops in communion with him. It has the authority to interpret authentically the word of God whether in its written or oral form, which its exercises in the name of Jesus Christ. Its task are to listen devoutly to the word of God, to guard it delicately, and to expound it faithfully. [2]

Sources: 

1. Catechism of the Catholic Church, 76
2. De Guzman C. SThD. (2006) The Faith Enumerated. Pasay, Philippines: Daughters of St. Paul.

Catechism