Question for Catholics?

Question

If you could list all the roman catholic objects used to worship (sorry I don't quite know the term), that would be great. So far I've got.

The Bible
Crucifix
Rosary
holy water
The Lord’s Supper (Eucharist)


Please post.

Answer 1

We don't need to "use anything but are hearts...
but ... The bible- unless your using it to pray with or meditate we don't consider just reading it worship

The crucifix- Just for meditating purpose when praying you can meditate on it so I guess you can worship by words aswell as thoughts..

Rosary- is not used to worship at all... you just meditate on the Lords life to meditate with

Holy water- is just to bless your self and remind you of your baptism

The Eucharist- we don't use to worship we do Worship since it is The Real Presence of The Lord

The only real valuable thing is Our hearts Souls Mind and Words...

Answer 2

while we worship only God the Father, God the Son and GOd the Holy Spirit yes we do use various items to assist in some repsects.
the Bible is first and foremost. the cathchism the the decifering of the bibleinto the "rules and regulations"
the Roasry is a tool used to pray - started in the monestaries based upon 150 psalms - it was hard for them to remember them all and where they would leave off so they would knot cords.
the Crucifix is a constant reminder of what Christ did for us
Holy Water - while not mandatory is a reminder of our Baptismal promises
Holy Eucharist - oh yes
Candles - some feel by lighting a candle it's a reminder to them that they are never in the dark as long as they keep constant vigelance to God in prayer.
Pews with Kneelers - for our Mass services
Way of the Cross - these are depsctions of the Passion of Christ
various statuary and pictures - these are there out of tradition now mostly in older churches - you see most people, back int he day, could not read and these would help them to understand and learn. realize it's one of the oldest denominations and even my grandfather who couldnever read (born in 1895) could recite the various stages of Christs life and God's blessings. these are not used as forms of worship, they are merely there as reminders of al the blessings God has bestowed upon us!

Thank you for asking nicely : ) I have various items in my home, while none of them are used as worship items, they help me stay constantly reminded of the fact that God is always with me.

Answer 3

Ashes, wine, alter, incense, candles, statue of the Virgin Mary. Off the top of my head these are the only ones I can think of besides what you have already.

Answer 4

Our hearts, minds, & souls devoted to worship God (Father, Son, & Holy Spirit).

Answer 5

The cup,the wine the bread,the name.

Answer 6

umm the cross its different then the crucifix because the crucifix has jesus on it and thats all i can think of

Answer 7

There is nothing wrong with using said ojbests in worship to God so long as the objects themselves are not the subject of worship. Do you see the difference? Please become more familiar with Sacramentals. You only have to read the Bible:

Images and Statues
Deut. 4:15 - from this verse, Protestants say that since we saw "no form" of the Lord, we should not make graven images of Him.

Deut. 4:16 - of course, in early history Israel was forbidden to make images of God because God didn't yet reveal himself visibly "in the form of any figure."

Deut. 4:17-19 - hence, had the Israelites depicted God not yet revealed, they might be tempted to worship Him in the form of a beast, bird, reptile or fish, which was a common error of the times.

Exodus 3:2-3; Dan 7:9; Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32; Acts 2:3- later on, however, we see that God did reveal himself in visible form (as a dove, fire, etc).

Deut. 5:8 - God's commandment "thou shall not make a graven image" is entirely connected to the worship of false gods. God does not prohibit images to be used in worship, but He prohibits the images themselves to be worshiped.

Exodus 25:18-22; 26:1,31 - for example, God commands the making of the image of a golden cherubim. This heavenly image, of course, is not worshiped by the Israelites. Instead, the image disposes their minds to the supernatural and draws them to God.

Num. 21:8-9 - God also commands the making of the bronze serpent. The image of the bronze serpent is not an idol to be worshiped, but an article that lifts the mind to the supernatural.

I Kings 6:23-36; 7:27-39; 8:6-67 - Solomon's temple contains statues of cherubim and images of cherubim, oxen and lions. God did not condemn these images that were used in worship.

2 Kings 18:4 - it was only when the people began to worship the statue did they incur God's wrath, and the king destroyed it. The command prohibiting the use of graven images deals exclusively with the false worship of those images.

1 Chron. 28:18-19 - David gives Solomon the plan for the altar made of refined gold with a golden cherubim images. These images were used in the Jews' most solemn place of worship.

2 Chron. 3:7-14 - the house was lined with gold with elaborate cherubim carved in wood and overlaid with gold.

Ezek. 41:15 - Ezekiel describes graven images in the temple consisting of carved likenesses of cherubim. These are similar to the images of the angels and saints in many Catholic churches.

Col. 1:15 - the only image of God that Catholics worship is Jesus Christ, who is the "image" (Greek "eikon") of the invisible God.

Relics
Mark 15:43; John 19:38 - Joseph of Arimathea sought Christ's dead body instead of leaving it with the Romans. Joseph gave veneration to our Lord's body.

Mark 16:1; Luke 24:1 - the women came to further anoint Christ's body even though it had been sealed in the tomb.

John 19:39 - Nicodemus donated over one hundred pounds of spices to wrap in Jesus' grave clothes. This is also veneration of our Lord's body.

Matt. 9:21; Mark 5:28 - the woman with the hemorrhage just sought the hem of Christ's cloak and was cured. This shows that God uses physical things to effect the supernatural.

Acts 19:11-12 - Paul's handkerchiefs healed the sick and those with unclean spirits. This is another example of physical things effecting physical and spiritual cures.

Acts 5:15 - Peter's shadow healed the sick. This proves that relics of the saints have supernatural healing power, and this belief has been a part of Catholic tradition for 2,000 years.

Rev. 6:9 - the souls of the martyrs are seen beneath the heavenly altar. Their bones are often placed beneath altars in Catholic churches around the world.

2 Kings 13:21 - Elisha's bones bring a man back to life. The saints' bones are often kept beneath the altars of Catholic churches and have brought about supernatural cures throughout the Christian age.

Rom. 13:7; Phil. 2:25-29; Heb. 3:3; 1 Pet. 2:7 – we are taught to honor the people of God and in 1 Cor. 4:16-17; 1 Cor. 11:1-2; Phil. 3:17; 1 Thess. 1:6; 2 Thess. 3:7; Heb. 6:12; Heb. 13:7; James 5:10-11 – we are reminded to imitate them. Keeping relics of the saints serves both to honor and imitate their heroic faith in Christ (just as keeping articles of deceased loved ones helps us honor and imitate them).

Holy Water
Ex. 29:4; Lev. 8:6 - Aaron and his sons were washed in holy water in their consecration to the priesthood. Thus, we see the use of holy water during the beginning of salvation history.

Ex. 30:18-19 - the Lord requires Aaron and his sons to wash their hands and feet in holy water before they offered sacrifices to Him. The Church uses holy water for various purposes, and holy water fonts are generally located at the entrance of Catholic churches to be used before the sacrifice of Christ is offered to the Father.

Num. 5:17 - here again, the priest uses holy water. God uses natural matter to convey the supernatural, just as God who is Spirit became flesh in Christ Jesus.

Num. 8:7 - the Lord says to "sprinkle them with the water of remission." The Lord uses water, a physical property, to convey His supernatural property of grace.

1 Kings 7:38-39 - in King Solomon's temple, there were ten large basins of holy water. Holy water has always been used in the context of worship.

John 9:6-7 – Jesus uses clay and spittle to heal the blind man’s eyes, and ordered him to wash in the pool of Siloam to effect the cure. Jesus did not need to use spittle, clay and water, but He does to demonstrate that God uses the material things He created to give graces and heal us.

John 13:4-10 - the Lord uses water to wash the apostles' feet to prepare them for their sacramental priesthood.

John 19:34 - water and blood flowed from Jesus' pierced side on the Cross. The Church uses holy water as a symbol of our Lord's life giving water that flowed from His sacred Heart, and as the property which brings about the power of Jesus Christ Himself, in baptism, the Eucharist, and other sacred rites of the Church.

Jesus Institutes the Eucharist / More Proofs of the Real Presence
Matt. 26:26-28; Mark. 14:22,24; Luke 22;19-20; 1 Cor. 11:24-25 - Jesus says, this IS my body and blood. Jesus does not say, this is a symbol of my body and blood.

Matt. 26:26; Mark. 14:22; Luke 22:19-20 - the Greek phrase is "Touto estin to soma mou." This phraseology means "this is actually" or "this is really" my body and blood.

1 Cor. 11:24 - the same translation is used by Paul - "touto mou estin to soma." The statement is "this is really" my body and blood. Nowhere in Scripture does God ever declare something without making it so.

Matt. 26:26; Mark. 14:22; Luke 22:19 - to deny the 2,000 year-old Catholic understanding of the Eucharist, Protestants must argue that Jesus was really saying "this represents (not is) my body and blood." However, Aramaic, the language that Jesus spoke, had over 30 words for "represent," but Jesus did not use any of them. He used the Aramaic word for "estin" which means "is."

Matt. 26:28; Mark. 14:24; Luke 22:20 - Jesus' use of "poured out" in reference to His blood also emphasizes the reality of its presence.

Exodus 24:8 - Jesus emphasizes the reality of His actual blood being present by using Moses' statement "blood of the covenant."

1 Cor. 10:16 - Paul asks the question, "the cup of blessing and the bread of which we partake, is it not an actual participation in Christ's body and blood?" Is Paul really asking because He, the divinely inspired writer, does not understand? No, of course not. Paul's questions are obviously rhetorical. This IS the actual body and blood. Further, the Greek word "koinonia" describes an actual, not symbolic participation in the body and blood.

1 Cor. 10:18 - in this verse, Paul is saying we are what we eat. We are not partners with a symbol. We are partners of the one actual body.

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

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

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

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

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

Acts 20:28 - Paul charges the Church elders to "feed" the Church of the Lord, that is, with the flesh and blood of Christ.

Matt. 6:11; Luke 11:3 - in the Our Father, we ask God to give us this day our daily bread, that is the bread of life, Jesus Christ.

Matt. 12:39 – Jesus says no “sign” will be given except the “sign of the prophet Jonah.” While Protestants focus only on the “sign” of the Eucharist, this verse demonstrates that a sign can be followed by the reality (here, Jesus’ resurrection, which is intimately connected to the Eucharist).

Matt. 19:6 - Jesus says a husband and wife become one flesh which is consummated in the life giving union of the marital act. This union of marital love which reflects Christ's union with the Church is physical, not just spiritual. Thus, when Paul says we are a part of Christ's body (Eph. 1:22-23; 5:23,30-31; Col. 1:18,24), he means that our union with Christ is physical, not just spiritual. But our union with Christ can only be physical if He is actually giving us something physical, that is Himself, which is His body and blood to consume (otherwise it is a mere spiritual union).

Luke 14:15 - blessed is he who eats this bread in the kingdom of God, on earth and in heaven.

Luke 22:19, 1 Cor. 11:24-25 - Jesus commands the apostles to "do this," that is, offer the Eucharistic sacrifice, in remembrance of Him.

Luke 24:26-35 - in the Emmaus road story, Jesus gives a homily on the Scriptures and then follows it with the celebration of the Eucharist. This is the Holy Mass, and the Church has followed this order of the Liturgy of the Word and the Liturgy of the Eucharist for 2,000 years.

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

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

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

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

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

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

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

Heb. 12:24 - we couldn't come to Jesus' sprinkled blood if it were no longer offered by Jesus to the Father and made present for us.

2 Pet. 1:4 - we partake of His divine nature, most notably through the Eucharist - a sacred family bond where we become one.

Rev. 2:7; 22:14 - we are invited to eat of the tree of life, which is the resurrected flesh of Jesus which, before, hung on the tree.