Orthodox_Freethinker

Yes, the prophets foretold that the Messiah would be rejected by his own people. For example, please read Isaiah 53.

That is a false dicthotomy. You know that Christians believe Him to be both. Furthermore, the Old Testament prophets also foretold that the Messiah would reign over all people.

"I beheld therefore in the vision of the night, and lo, one like a son of man came with the clouds of heaven, and he came even to the Ancient of days: and they presented him before him. And he gave him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve him: his power is an everlasting power that shall not be taken away: and his kingdom shall not be destroyed." — Daniel 7:13

Isaiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

RUmike

Passages that Christians later offered as proof texts, such as Isaiah 53, are not specifically messianic prophecies. You are merely assuming they are.

Diogenes the Cynic

Isaiah 53 is not a Messianic prophecy.Jesus did not fulfill any of the OT criteria for the Jewish Messiah. The Jewish Messiah is defined by actions not by birth. The Jewish Messiah must restore the throne of David, rebuild the Temple, return all Jews to Israel, bring world peace and cause the world to worship one god. He is NOT supposed to be God or the literal son of God. he is not supposed to die aor be resurrected and he is not a redeemer of sins.

Anyone who fulfills the requirements is the Jewish Messiah by definition. Anyone is welcome to try. Messiahship is not something that is specially designated to any unique individual. It designates accomplishment, not birthright.

Orthodox_Freethinker

If Jesus did suffer for the sins of the world, then it is more than an assumption.

Orthodox_Freethinker

False dichotomy

Isaiah 9:6
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

If Jesus restores Israel and brings the Jews back home, it will be in his Second Coming.

Zeichman

http://en.wikipedia.org/wiki/Affirming_the_consequent

Orthodox_Freethinker

It is possible that the Jews did not understand Isaiah 53 as a Messianic prophecy. But that doesn't show that it wasn't fullfilled in Christ.
Saint Peter made clear in his epistles that Jesus was the suffering servant of Isaiah. The question is whether or not Jesus fit the description of the 'suffering servant'.

Diogenes the Cynic

If my aunt had balls she'd be my uncle.

NOGO

If only God can forgive sins then why do Christians priests pretend to forgive sins?

Orthodox_Freethinker

It is not 'pretend'. Jesus specifically gave the Apostles the authority to forgive sin:

"Jesus Christ Granted the Apostles His Authority to Forgive Sins
John 20:21 - before He grants them the authority to forgive sins, Jesus says to the apostles, "as the Father sent me, so I send you." As Christ was sent by the Father to forgive sins, so Christ sends the apostles and their successors forgive sins.

John 20:22 - the Lord "breathes" on the apostles, and then gives them the power to forgive and retain sins. The only other moment in Scripture where God breathes on man is in Gen. 2:7, when the Lord "breathes" divine life into man. When this happens, a significant transformation takes place.

John 20:23 - Jesus says, "If you forgive the sins of any, they are forgiven. If you retain the sins of any, they are retained." In order for the apostles to exercise this gift of forgiving sins, the penitents must orally confess their sins to them because the apostles are not mind readers. The text makes this very clear.

Matt. 9:8 - this verse shows that God has given the authority to forgive sins to "men." Hence, those Protestants who acknowledge that the apostles had the authority to forgive sins (which this verse demonstrates) must prove that this gift ended with the apostles. Otherwise, the apostles' successors still possess this gift. Where in Scripture is the gift of authority to forgive sins taken away from the apostles or their successors?

Matt. 9:6; Mark 2:10 - Christ forgave sins as a man (not God) to convince us that the "Son of man" has authority to forgive sins on earth.

Luke 5:24 - Luke also points out that Jesus' authority to forgive sins is as a man, not God. The Gospel writers record this to convince us that God has given this authority to men. This authority has been transferred from Christ to the apostles and their successors.

Matt. 18:18 - the apostles are given authority to bind and loose. The authority to bind and loose includes administering and removing the temporal penalties due to sin. The Jews understood this since the birth of the Church.

John 20:22-23; Matt. 18:18 - the power to remit/retain sin is also the power to remit/retain punishment due to sin. If Christ's ministers can forgive the eternal penalty of sin, they can certainly remit the temporal penalty of sin (which is called an "indulgence").

2 Cor. 2:10 - Paul forgives in the presence of Christ (some translations refer to the presences of Christ as "in persona Christi"). Some say that this may also be a reference to sins.

2 Cor. 5:18 - the ministry of reconciliation was given to the ambassadors of the Church. This ministry of reconciliation refers to the sacrament of reconciliation, also called the sacrament of confession or penance.

James 5:15-16 - in verse 15 we see that sins are forgiven by the priests in the sacrament of the sick. This is another example of man's authority to forgive sins on earth. Then in verse 16, James says “Therefore, confess our sins to one another,� in reference to the men referred to in verse 15, the priests of the Church.

1 Tim. 2:5 - Christ is the only mediator, but He was free to decide how His mediation would be applied to us. The Lord chose to use priests of God to carry out His work of forgiveness."
http://www.scripturecatholic.com/confession.html


Furthermore, all Orthodox (and Catholic) priests are the successors of the Twelve Apostles:

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. Only the Catholic Church can demonstrate an unbroken apostolic lineage to the apostles in union with Peter through the sacrament of ordination and thereby claim to teach with Christ's own authority.

Acts 1:20 - a successor of Judas is chosen. The authority of his office (his "bishopric") is respected notwithstanding his egregious sin. The necessity to have apostolic succession in order for the Church to survive was understood by all. 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."

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.

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.

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.

Acts 13:3 - apostolic authority is transferred through the laying on of hands (ordination). This authority must come from a Catholic bishop.

Acts 14:23 - the apostles and newly-ordained men appointed elders to have authority throughout the Church.

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.

2 Cor. 1:21-22 - Paul writes that God has commissioned certain men and sealed them with the Holy Spirit as a guarantee.

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.

1 Tim. 3:1 - Paul uses the word "episcopoi" (bishop) which requires an office. Everyone understood that Paul's use of episcopoi and office meant it would carry on after his death by those who would succeed him.

1 Tim. 4:14 - again, apostolic authority is transferred through the laying on of hands (ordination).

1 Tim. 5:22 - Paul urges Timothy to be careful in laying on the hands (ordaining others). The gift of authority is a reality and cannot be used indiscriminately.

2 Tim. 1:6 - Paul again reminds Timothy the unique gift of God that he received through the laying on of hands.

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.

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.

Titus 1:5; Luke 10:1 - the elders of the Church are appointed and hold authority. God has His children participate in Christ's work.

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).
http://www.scripturecatholic.com/apo...l#apostolic-II