John 6 (various verses)
How misused: Repeatedly interpreted hyper-literally to support transubstantiation and the literal consumption of Christ's flesh and blood in the Eucharist, ignoring Jesus's own clarification that 'it is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life' (John 6:63). The audience's literal reaction is used as 'proof' of Jesus's literal intent, while similar metaphorical language used by Jesus elsewhere is disregarded.
Scripture's answer: Jesus's words in John 6 are spiritual, not physical. While the Eucharist is a profound mystery and memorial, His discourse on 'eating His flesh and drinking His blood' primarily refers to receiving Him by faith (John 6:35, 47, 50-51) as the Bread of Life, which gives eternal life spiritually, not through physical consumption (John 6:63). The 'once for all' sacrifice of Christ (Hebrews 7:27, 9:26, 10:10-14) means no physical re-sacrifice is needed or possible.
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Matthew 16:18-19 ('You are Peter, and on this rock I will build my church...')
How misused: Consistently interpreted as Jesus instituting the Papacy, granting Peter (and his successors, the Bishops of Rome) supreme authority, infallibility, and universal jurisdiction over the entire Church. The 'keys of the kingdom' and 'binding and loosing' are seen as specific, transferable powers exclusively given to Peter and his office.
Scripture's answer: While Peter was a foundational apostle, 'this rock' refers to Peter's confession of Christ as the Messiah (Matthew 16:16), or Christ Himself, not Peter's person as the foundation of the Church. The authority to 'bind and loose' was also given to all the apostles (Matthew 18:18) and generally to the Church, signifying declarative authority, not legislative power to establish new doctrines or infallible pronouncements. Scripture does not support a singular, infallible episcopal succession through Peter in Rome (Ephesians 2:20, Revelation 21:14).
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John 20:22-23 ('If you forgive the sins of anyone, they are forgiven; if you withhold forgiveness from anyone, it is withheld.')
How misused: Interpreted as granting priests the unique, sacramental power to 'forgive or retain sins' in the Sacrament of Penance (Confession), acting 'in persona Christi.' This is presented as the primary means of absolution for post-baptismal sins, especially 'mortal sins.'
Scripture's answer: This passage grants the apostolic church (and by extension, the broader Christian community) the authority to declare God's forgiveness based on genuine repentance and faith in Christ, or to affirm the retention of sins for the unrepentant. It does not establish a sacerdotal system where human priests personally forgive sins as an exclusive channel of grace, superseding direct confession to God (1 John 1:9) and Christ's sole mediation (1 Timothy 2:5).
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Luke 1:34 ('How will this be, since I am a virgin?')
How misused: Used to infer that Mary had taken a perpetual vow of virginity before or upon marriage to Joseph, rather than being a simple question from a woman who knew she was a virgin and was being told she would conceive. This is used to support the doctrine of Mary's perpetual virginity.
Scripture's answer: Mary's question was a natural one for a virgin betrothed to be married. There is no scriptural evidence of a perpetual vow of virginity. Matthew 1:25 states Joseph 'knew her not until she had given birth to a son,' implying marital relations afterwards. The New Testament also clearly speaks of Jesus's brothers and sisters (Mark 6:3, Galatians 1:19), indicating Mary had other children.
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Colossians 1:24 ('...I am filling up what is lacking in Christ's afflictions for the sake of his body, that is, the church.')
How misused: Used to justify the doctrine of 'redemptive suffering,' implying that human suffering can add to or 'complete' the sufficiency of Christ's sacrifice, thereby having salvific value for others.
Scripture's answer: Christ's atoning sacrifice on the cross was 'once for all' (Hebrews 7:27, 9:26, 10:10-14) and perfectly sufficient to secure eternal salvation. Paul's statement refers to his participation in suffering for the spread of the Gospel and the building up of the Church, sharing in the *consequences* of Christ's suffering (persecution for the Gospel), not augmenting the *efficacy* of Christ's atonement. There is nothing 'lacking' in Christ's atoning work.
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