"In the beginning... God." The first words of the Bible (see Gn 1:1) affirm an essential
teaching of the Christian faith: Before all else, God is, It's a reality that seems obvious to most
Christians, yet many people doubt or deny it. Challenges are often issued to other articles of the
Christian faith as well, such as the resurrection of Jesus Christ, and to specifically Catholic beliefs,
such as the unique authority of the pope. For this reason, Christians — and Catholic Christians in
particular — often find themselves defending their beliefs in conversations with non-believers.
The Greek word for "defense" is apologia. Our English word "apology" is derived from it.
In its classical definition, "apology" did not mean an admission of wrong, as the modern English
word suggests. Rather, an apology was a defense or justification of a belief. For example, students of
philosophy or the classics are familiar with Plato's Apology: an account of Socrates' defense of his
teaching.
In the present context, then, "apologetics" refers to the reasonable defense of the Christian
faith. It is one aspect of what our Lord Jesus talked about when he urged us to love God with all our
mind (see Lk 10:27). Faith is not opposed to reason; in fact, reason, rightly understood, is a support
to faith.
The foundations of Christian apologetics were laid by our Lord himself when he presented
"many proofs" of his resurrection (see Acts 1:3), including his appearance to skeptical, hard-nosed,
"doubting" Thomas and the other apostles (see in 20:24-29). The resulting apostolic proclamation of
the gospel included eyewitness (legal or scientific) testimony as a central feature (see, e.g., Lk 1:1 -4;
Acts 2:32).
St. Paul likewise engaged in apologetics, trying to persuade both Jews and Greeks of the
truth of Christianity. His reasoned style of evangelization is demonstrated in his sermon on the
Areopagus, Mars Hill, in philosophy-dominated Athens (see Acts 17:22-34) and in his
determination to "become all things to all, to save at least some" (1 Cor 9:22). The apostle's
approach to sharing and defending his faith should encourage Catholics today to follow his example.
RELATED SCRIPTURE — Texts cited: Gn 1:1 • Lk 1:1-4; 10:27 • Jn 20:24-29 • Acts 1:3;
2:32; 17:22-34 • 1 Cor 9:22. General: Acts 17:22-34 • 1 Cor 9:19-23 • 1 Pt 3:15
• Jude 3. Biblical Greek terms: Apologia ("apology'/'apologetics'): Acts 22:1; 25:16
• 1 Cor 9:3 • Phil 1:7, 16. Dialegomai ("dialogue"): Acts 17:2, 17; 18:4, 19; 19:8-10.
Suzeteo ("disputing," "debating' about the truth of Christianity): Mk 12:28 (Jesus) - Acts 9:29 (Paul);
15:7 (Church council at Jerusalem). CATECHISM OF THE CATHOLIC CHURCH — 31-49 • I56-
159.
HOW HAS GOD REVEALED HIMSELF?
In the generations after our first parents disobeyed God, breaking their relationship with him
(see Gn 3), their descendants' knowledge of their Creator seems to have become faded and even
distorted.
We find in the Book of Genesis, however, that God chooses to reveal himself to a series of
individuals and their families, to begin the restoration of his relationship with humanity. His
revelation to Abraham (see 12:1-9) begins a series of events that leads to the formation of the
Jewish people, and eventually to the birth of God's Son, Jesus Christ, to a Jewish woman.
As "the Word [who] became flesh" (In 1:14), Christ most perfectly reveals God the Father;
the entire divine revelation is perfectly summed up in him. He is not only the Son of God, but also
God the Son: equal in essence and glory with his Father ' in heaven. The Holy Spirit — the Spirit sent
by the Father and breathed on the apostles by the Son — is also a divine Person, and fully God (see In
14:9-11, 16-17; 20:22).
Catholics believe that this revelation of the triune God — who is three Persons in one essence
(or being) — is communicated in the holy Scriptures and through the Churcl-, which authoritatively
and infallibly interprets the Bible according to unbroken apostolic Tradition (see 1 Tm 3:15; 2 Thes
2:15). It is true that individuals can come to know God, even if they have never heard the gospel
("good news") of Jesus Christ, on the basis of nature and what it reveals of the Creator, and through
the laws of their conscience (see Ps 19:2-3; Rom 1:19-21; 2:12-16). Various non-Catholic, Christian
communions also teach a great deal that is true about God. However, the fullness of the Christian
revelation is entrusted to the Catholic Church, the guardian of the apostolic deposit from the
beginning.
This Christian message, most fully proclaimed by the Catholic Church, with the aid of the
Holy Spirit, who leads the Church into all truth, reveals Cod's nature and character, his love for us, his
mercy, and his holiness and commandments. Revelation is God's message to us about himself and
about how he wants LIS to live. It leaches us what is right and wrong, good and evil. It is passed on
through the generations by the Church through words and deeds that testify to its truth. (See also
"What Is the Holy Trinity?" C-1.)
RELATED SCRIPTURE —Texts cited: Gn 3; 12:1-9 • Ps 19:1-4 • In 1:14; 14:9-11, 16-
17; 20:22 • Rom 1:19-21; 2:12-16 • 2 Thes 2:15 • 1 Tm 3:15. General: In 1:1-5, 14; 14:26; In
15:26; In 16:13 • Acts 2:42; 20:28 • Jude 3. CCC 31-141 • 175 • 198-267 • 737 • 768 • 839-845
• 1718,281 2.
DOES THE CHURCH TEACH EVOLUTION?
Are the opening chapters of Genesis a literal, scientific description of the world's creation? Or is
their language more figurative, whose essential meaning points to fundamental truths about God and
the world? Christians have debated the matter since ancient times.
Perhaps the sharpest controversy over these passages has to do with human origins, usually
focusing on the scientific theory of evolution. Some believe that Genesis, rightly understood, denies
any possibility that human being have descended in some sense from other species. Others, however,
claims that such evolution is a proven scientific fact.
Catholic tradition provides a different perspective. Following the insights of St. Augustine and
others, it allows that Genesis employs figurative language, so it cannot be cited as a scientific text that
rules out human evolution altogether. At the same time, however, the "proven facts of science"
accepted by one generation may be rejected by later generations because of new evidence. So the
Church warns scientists against presumption in their conclusions. She specifically rejects any scientific
theories (such as that of Charles Darwin) which insist that evolution was the result of random forces
rather than the intelligent design of a personal Creator. Such pretentious claims move beyond the
limited realm of inquiry that is possible to science:
Given divine revelation as a whole, the Church teaches that a few fundamental truths about
human origins cannot be contradicted by scientific speculation:
• The entire universe, including the human race, is not the result of chance, but of God's
purposeful, loving design (see Gn 1:1, 31).
• All human beings share a single, historical ancestor, so they all have the same nature and
origin, and belong to one human family (see Acts 17:26).
• The primordial fall from original holiness of our first human parents was a real event
within time. It left them and their descendants with original sin (see Rom 5:12-14, 18-19; see also
"What Is Original Sin?" A-4).
RELATED SCRIPTURE — Texts cited: Gn 1:1, 26-27, 31; 2:7 • Acts 17:26 • Rorn 5:12-
14, 18-19. General: Ps 139:13 • Lk 3:23-38 • 1 Cor 15:22, 45 • Col 1:16 • Jas
1:18 • Rv 4:11. ccc 33 • 355-406 • 415-417
• 1934.
WHY DOES THE CHURCH ORDAIN PRIESTS?
In Leviticus, chapter 9, we read that God commands Moses, as part of the old covenant, to
ordain a specialized, professional priesthood to offer sacrifices for the people. Later, as part of "the
new covenant in [his] blood" (Lk 22:20), Jesus establishes a new ordained priesthood for the Church
and gives its members the authority and power to offer the Holy Sacrifice of the Mass (see Lk 22:14-
20).
All Christians share in a common "holy priesthood" offering "spiritual sacrifices" (1 Pt 2:5)
such as prayer, almsgiving (see Heb 13:15-16), and faith in Jesus (see Phil 2:17). But the special
mission that Christ gave his apostles, their successors, and the priests they were to ordain — which
includes, among other functions, presiding at the Eucharist and administering the sacrament of
Reconciliation was not to be shared by all of his followers. "For .., all the parts [of Christ's body] do
not have the same function" (Rom 12:4).
The New Testament refers to three types of permanent ordained offices in the Church: bishop
(in Greek, episkopos), elder (presbyteros, from which we derive the English words "presbyter" and
"priest"), and deacon (diakonos). The term presbyteros, usually translated "elder," appears often in
Scripture (for example, Acts 15:2-6; 21:18; 1 Pt 5:1; 1 Tm 5:17). Nearly all Christians accepted this
ordained ministry for the first sixteen centuries of the Church's history, though certain heretical
groups, such as the Cathari (who taught Gnostic ideas), rejected it.
Non-Catholic Christians sometimes cite 1 Peter 2:5, 9 and Revelation 1:6 to support their claim
that if the Church is "a kingdom of priests," it cannot have a special ministerial priesthood as well.
Nevertheless, in these texts, 1 Peter is quoting — and Revelation is echoing — the words of God to the
ancient Hebrews recorded in Exodus 19:6. If the Lord could refer to that entire nation as priests, even
though they had an ordained priesthood, then surely the same is true of the Church.
RELATED SCRIPTURE —Texts cited: Gn 1:26-31; 2:8-9, 15-17, 21-25; 3:1-24 • Ps 51:7 • Sir
15:14 • Lk 1:28 • Acts 2:38; 22:16 • Rom 5:12-19; 6:19; 7:15-24 • 2 Cor 5:21. General: Ps 14:1-
3; 53:2-4 • Eccl 7:20 • Sir 15:11-20 • Rom 3:9-18, 23 • 1 Cor 15:22 • Heb 4:15. CATECHISM OF
THE CATHOLIC CHURCH — 396-421.
WHY IS CATHOLIC WORSHIP FULL OF RITUALS?
Leviticus and other biblical books show that God himself prescribed numerous religious rituals for the
ancient Israelites. Sacrifices and offerings, ordination ceremonies and priestly behavior, holidays and
festivals — all had their designated rituals (see Lv 1:1-10:20; 16:1-34; 23:1-44). In addition, devout
customs grew up among the people, such as those for mourning the dead (see 1 Sm 31:11-13) and
anointing kings (see 1 Sm 10:1).
Jesus, Mary, Joseph, and the apostles were all faithful Jews, practicing the religious rituals of
their people. Mary and Joseph "fulfilled all the prescriptions of the law of the Lord" (Lk 2:39) with
regard to circumcision, purification, and presentation after Jesus' birth (see Lk 2:21-39). The family
took part in the temple rituals of the great holy days (see Lk 2:41-43), just as Jesus later did with his
apostles (see Lk 22:1-13; Jn 2:13; 7:2-10; 10:22-23).
Our Lord also followed the weekly synagogue rituals (see Lk 4:16-20). At meals — including
the Last Supper — he prayed the ritual blessings customary among the Jews (see Mk 14:22; Lk 22:19;
24:30). In fact, the words of the Catholic Church's Eucharistic rite today still echo the ancient Jewish
table blessing Jesus himself prayed.
The first Christians no longer practiced Jewish rituals that had been rendered unnecessary by
Christ's coming, such as temple sacrifices (see Heb 9:1-28). But they by no means abandoned all ritual,
as New Testament passages indicate: "the breaking of the bread [the Eucharist] and ... the prayers"
(Acts 2:42); the customary three o'clock prayers at the temple (see Acts 3:1); the laying on of hands
and anointing with oil (see Acts 6:6; Jas 5:14); the apparent quotations from the liturgy (see Col 1:15-
20; Phil 2:6-11; 1 Tm 3:16). When Acts says that the Church leaders at Antioch were "worshiping"
(13:2), the Greek verb used is leiturgeo (the root of our English word "liturgy"), which refers to ritual
worship.
Why does the New Testament provide no details of these rituals? The earliest Christians
required no written ritual instructions because they worshiped regularly according to an oral tradition.
That unbroken tradition, which reflected both Jewish roots and new Christian realities, eventually
developed into the rich ritual of worship practiced today by the Catholic Church.