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Changing short description from "phrase from the Targum and New Testament" to "Phrase from the Targum and New Testament" (Shortdesc helper)
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'''Binding and loosing''' is originally a [[Jewish]] [[Mishnaic]] phrase also mentioned in the [[New Testament]], as well as in the [[Targum]]. In usage, ''to bind'' and ''to loose'' simply means ''to forbid by an indisputable authority'' and ''to permit by an indisputable authority''.<ref name="EncBib">{{EncyclopaediaBiblica|article=BINDING AND LOOSING|section=Beth_Rehob-Box}}</ref> One example of this is [[Book of Isaiah|Isaiah]] 58:5–6 which relates proper fasting to loosing the chains of injustice.<ref>{{bibleverse||Isaiah|58:5–6|}}</ref> |
'''Binding and loosing''' is originally a [[Jewish]] [[Mishnaic]] phrase also mentioned in the [[New Testament]], as well as in the [[Targum]]. In usage, ''to bind'' and ''to loose'' simply means ''to forbid by an indisputable authority'' and ''to permit by an indisputable authority''.<ref name="EncBib">{{EncyclopaediaBiblica|article=BINDING AND LOOSING|section=Beth_Rehob-Box}}</ref> One example of this is [[Book of Isaiah|Isaiah]] 58:5–6 which relates proper fasting to loosing the chains of injustice.<ref>{{bibleverse||Isaiah|58:5–6|}}</ref> |
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| ⚫ | The [[posek]]s had, by virtue of their ordination, the power of deciding disputes relating to [[halakah|Jewish law]].<ref name="EncBib" /> Hence, the difference between the two main schools of thought in early classical Judaism were summed up by the phrase ''the [[school of Shammai]] binds; the [[school of Hillel]] looses''.<ref name="EncBib" /> Theoretically, however, the authority of the [[posek]]s proceeded from the [[Sanhedrin]], and there is therefore a [[Talmud]]ic statement that there were three decisions made by the ''lower house of judgment'' (the Sanhedrin) to which the ''upper house of judgment'' (the [[Heaven (Judaism)|heavenly]] one) gave its ''supreme sanction''.<ref>Makkot, 23b</ref> The claim that ''whatsoever [a disciple] bind[s] or loose[s] on earth shall be bound or loosed in heaven'', which the [[Gospel of Matthew]] attributes to [[Jesus]],<ref>{{bibleverse||Matthew|18:18|}}</ref> and is still used commonly today in prayer, an effective method on account to Christianity.<ref name="EncBib" /> |
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Binding and loosing is putting the armor of God on, according to this principle, as the "struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms." Therefore, regularly Christians put on the armor of Christ to stand against these principalities. "Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God." This meaning, putting on the armor refers to using the Bible, the word of God, as a weapon to the everyday battle. In doing so, in Christianity when things are bound and loosened a common prayer starts like this: "Jesus, right now I bind the spirit of blasphemy. In the name of Jesus of Nazareth I bind it to leave me in your name."<ref name="EncBib" /> |
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The [[posek]]s had, by virtue of their ordination, the power of deciding disputes relating to [[halakah|Jewish law]].<ref name="EncBib" /> Hence, the difference between the two main schools of thought in early classical Judaism were summed up by the phrase ''the [[school of Shammai]] binds; the [[school of Hillel]] looses''.<ref name="EncBib" /> Theoretically, however, the authority of the [[posek]]s proceeded from the [[Sanhedrin]], and there is therefore a [[Talmud]]ic statement that there were three decisions made by the ''lower house of judgment'' (the Sanhedrin) to which the ''upper house of judgment'' (the [[Heaven (Judaism)|heavenly]] one) gave its ''supreme sanction''.<ref> |
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This is also the meaning of the phrase when it is applied in the text to [[Simon Peter]] and the other apostles in particular<ref name="EncBib" /><ref>{{bibleverse||Matthew|16:19|}}</ref> when they are invested with the power to bind and loose by [[Christ]]. |
This is also the meaning of the phrase when it is applied in the text to [[Simon Peter]] and the other apostles in particular<ref name="EncBib" /><ref>{{bibleverse||Matthew|16:19|}}</ref> when they are invested with the power to bind and loose by [[Christ]]. |
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This also serves as the scriptural and traditional foundation for the [[Catholic Church]]'s conception of [[Papal supremacy|papal authority]], stemming from such an investiture of St. Peter, since, according to |
This also serves as the scriptural and traditional foundation for the [[Catholic Church]]'s conception of [[Papal supremacy|papal authority]], stemming from such an investiture of St. Peter, since, according to Catholic doctrine, the Popes are the [[Papal Primacy|Successors of St. Peter]].<ref>{{cite web | url=https://www.catholic.com/qa/what-do-the-words-bind-and-loose-mean-in-matthew-1619 | title=What do the Words "Bind and Loose" Mean in Matthew 16:19? }}</ref>{{cn|date=December 2021}} |
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== Phrase in context == |
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{{quote |''13 When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” |
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''14 They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”'' |
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''15 “But what about you?” he asked. “Who do you say I am?”'' |
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''16 Simon Peter answered, “You are the Messiah, the Son of the living God.”'' |
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''17 Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. 18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. 19 I will give you the keys of the kingdom of heaven; '''whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven'''.” 20 Then he ordered his disciples not to tell anyone that he was the Messiah.''<ref>{{cite web|url=https://www.biblegateway.com/passage/?search=matthew+16%3A+13-20&version=NIV|title=Matthew 16: 13–20 NIV – Peter Declares That Jesus Is the – Bible Gateway|work=Bible Gateway}}</ref> – Matthew 16: 13–20}} |
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== References == |
== References == |
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Binding and loosing is originally a Jewish Mishnaic phrase also mentioned in the New Testament, as well as in the Targum. In usage, to bind and to loose simply means to forbid by an indisputable authority and to permit by an indisputable authority.[1] One example of this is Isaiah 58:5–6 which relates proper fasting to loosing the chains of injustice.[2]
The poseks had, by virtue of their ordination, the power of deciding disputes relating to Jewish law.[1] Hence, the difference between the two main schools of thought in early classical Judaism were summed up by the phrase the school of Shammai binds; the school of Hillel looses.[1] Theoretically, however, the authority of the poseks proceeded from the Sanhedrin, and there is therefore a Talmudic statement that there were three decisions made by the lower house of judgment (the Sanhedrin) to which the upper house of judgment (the heavenly one) gave its supreme sanction.[3] The claim that whatsoever [a disciple] bind[s] or loose[s] on earth shall be bound or loosed in heaven, which the Gospel of Matthew attributes to Jesus,[4] and is still used commonly today in prayer, an effective method on account to Christianity.[1]
This is also the meaning of the phrase when it is applied in the text to Simon Peter and the other apostles in particular[1][5] when they are invested with the power to bind and loose by Christ.
This also serves as the scriptural and traditional foundation for the Catholic Church's conception of papal authority, stemming from such an investiture of St. Peter, since, according to Catholic doctrine, the Popes are the Successors of St. Peter.[6][citation needed]
