Scripture Came From the Church, Not the Other Way Around

Scripture Came From the Church, Not the Other Way Around

Jesus never told anyone to write a book.

He didn’t say, “Blessed are you, Simon bar Jonah—now go write a book, and upon that book I will build my Church. I will give that book the keys to the kingdom of heaven, and whatever that book binds on Earth will be bound in heaven.”

He said:

“You are Peter, and on this rock I will build my Church… I will give you the keys of the kingdom of heaven…” (Matthew 16:18–19)

Jesus built a Church, not a book. He didn’t write anything Himself—except once in the dirt (John 8:6). He taught by speaking and by forming a community around the apostles, who passed His teaching on orally, as they were commanded to do (Matthew 28:19–20).

When the apostles went out to evangelize the world, they didn’t carry a Bible under their arms. There was no New Testament yet. What they carried was the Gospel they had heard, seen, and touched (1 John 1:1–3). They preached, baptized, appointed bishops, and celebrated the Eucharist.

Only when disputes arose, or clarity was needed, did they write letters. Those letters—Paul to the Romans, Peter to the churches of Asia, John to his beloved children—were written to already-existing churches that had been living the faith without any New Testament writings at all.

So what did those early Christians rely on before they had any written Scripture?

They relied on Sacred Tradition—the teaching handed down from the apostles—and on the leadership of the bishops, who were appointed to preserve that tradition. St. Paul told the Thessalonians:

“Stand firm and hold fast to the traditions you were taught, either by our spoken word or by our letter.” (2 Thessalonians 2:15)

In fact, many Christian communities didn’t have access to the full New Testament until centuries later. What sustained them? The liturgy. The Eucharist. The rule of faith. The guidance of their bishop. And the unity of the Church that Christ had established.

The Church didn’t grow out of the Bible. The Bible grew out of the Church.

That’s why the early Church Fathers, over and over, insisted that the faith was preserved not in private interpretation, but in the continuity of apostolic teaching:

“Suppose there arise a dispute concerning some important question. Should we not have recourse to the most ancient Churches, with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question?”
— Tertullian, Prescription Against Heretics, 21

That’s the opposite of sola Scriptura. That’s the Church—the one Christ founded, the one guided by the Holy Spirit, the one that compiled the Scriptures, and the one that still teaches with authority today.

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Why the Catholic Church Says the Church—Not Scripture Alone—is the Final Authority

Why the Catholic Church Says the Church—Not Scripture Alone—is the Final Authority

One of the deepest divides between Catholics and Protestants is this: Where does the authority to teach and interpret the Christian faith ultimately rest? Protestants argue for sola Scriptura—that the Bible alone is sufficient. The Catholic Church, on the other hand, teaches that Christ established a living, teaching Church to guard and interpret both Sacred Scripture and Sacred Tradition.

So, who did Jesus leave in charge—the book, or the Church?

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The Catholic View: A Living Church Guards the Faith

The Catholic Church teaches that the Word of God comes to us in two forms: Sacred Scripture and Sacred Tradition, both of which are entrusted to the Church to interpret faithfully through the Magisterium, its teaching office.

“Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God… entrusted to the Church.”¹

“The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church.”²

This means the Church isn’t above the Bible—it’s the servant of the Word, ensuring it’s passed on without distortion.

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Scripture Supports Church Authority

While sola Scriptura advocates often cite 2 Timothy 3:16—“All Scripture is inspired by God…”—that verse never says only Scripture is the rule of faith. The Bible itself shows the early Church relying on oral tradition and authoritative interpretation.

“So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter.” (2 Thessalonians 2:15)

“How can I [understand] unless someone guides me?” (Acts 8:31)

Jesus established a visible, teaching Church—not just a book:

“Whoever listens to you listens to me.” (Luke 10:16)
“You are Peter, and on this rock I will build my church… I will give you the keys of the kingdom of heaven.” (Matthew 16:18–19)

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What the Early Church Fathers Believed

The earliest Christians believed that the authority to teach and interpret the faith was handed down through apostolic succession—not individual reading of the Bible.

St. Irenaeus of Lyons (c. 180 AD), writing against heretics who twisted Scripture, said:

“When, however, they are refuted from the Scriptures, they turn round and accuse the Scriptures… But when we refer them to that tradition which originates from the apostles, and which is preserved by the successions of presbyters in the Churches, they object to tradition… It is within the power of all… to contemplate clearly the tradition of the apostles manifested throughout the whole world.”³

Tertullian (c. 200 AD) asked: who has the right to interpret Scripture?

“If there be any heresies which are bold enough to plant themselves in the midst of the apostolic age… let them show the origins of their churches, let them unroll the list of their bishops, coming down in due succession from the beginning… for the truth is that which is one with the apostles, which is not different from them in doctrine.”⁴

Origen (c. 250 AD), known for his Scripture expertise, emphasized that not just anyone could interpret Scripture rightly:

“Now that there are many who think they believe what the Scriptures teach, and some of them are of different opinions… heresies have come into existence… The Church received from the apostles the tradition of faith, and that faith was handed down in the succession of bishops.”⁵

St. Athanasius (4th century), who defended the divinity of Christ against the Arians, emphasized the authority of the Church’s tradition:

“Let us look at the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave, the Apostles preached, and the Fathers preserved. Upon this the Church is founded.”⁶

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Vatican II: Scripture, Tradition, and the Teaching Church

The Second Vatican Council summarized the traditional Catholic position clearly:

“It is clear… that sacred tradition, Sacred Scripture and the teaching authority of the Church… are so linked… that one cannot stand without the others.”⁷

You can’t pull the Bible out of its historical context and expect unity. Without the Church, even Scripture becomes vulnerable to contradiction and confusion.

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The Protestant View: Sola Scriptura and Personal Interpretation

Martin Luther launched the Protestant Reformation with the idea that Scripture alone is the sole authority, and every believer can interpret it:

“A simple layman armed with Scripture is to be believed above a pope or a council without it.”⁸

This idea—sola Scriptura—was based on the belief that the Bible is clear enough to interpret without an official teacher or Church.

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Why the Catholic Church Rejects Sola Scriptura

1. Scripture Doesn’t Teach It
   There’s no verse that says the Bible alone is the only authority. On the contrary, it teaches the importance of oral tradition and apostolic authority.

2. The Bible Came From the Church
   The canon of Scripture wasn’t finalized until the 4th century by the authority of the Catholic Church.⁹ The Bible didn’t fall from the sky—it was discerned, preserved, and passed on by bishops and councils.

3. Private Interpretation Leads to Chaos
   Since the Reformation, sola Scriptura has resulted in more than 30,000 denominations, many of them contradicting each other on core doctrines. That’s not the unity Christ prayed for (John 17:21).

4. Even Luther Saw the Danger
   Luther later admitted the chaos that his teaching caused:

   “There are almost as many sects and beliefs as there are heads… No peasant is so rude but that, if he dreams or fancies anything, it must be the Holy Spirit who inspires him.”¹⁰

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Pope Benedict XVI: Scripture Needs the Church

“Scripture needs to be read and interpreted through the living Tradition of the Church… Without the Church, Scripture is just a book, open to anyone’s interpretation.”¹¹

The Church is not above the Word of God. But without the Church, the Word becomes fragmented and misused.

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Final Thought

The Bible is the inspired Word of God. But Jesus didn’t leave us a book and tell everyone to figure it out on their own. He established a visible Church, built on the apostles, with real teaching authority to guard and interpret His Word across generations.

That Church still exists today—and it’s the Catholic Church.

This is why I agree with and am a member of the Catholic Church—the one and only Church founded by Christ upon Peter and the Apostles. It’s not just historically rooted; it’s doctrinally consistent, biblically grounded, and spiritually alive. It is the Church that preserved the Bible, stood firm through heresies, councils, and empires, and continues to teach the full faith of the apostles.

In a world full of opinions and divisions, I choose the Church that speaks with Christ’s authority—not because I trust men, but because I trust the promise Jesus made:

“The gates of hell shall not prevail against it.” (Matthew 16:18)

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Footnotes

1. Catechism of the Catholic Church, §97

2. CCC, §100

3. Irenaeus, Against Heresies, Book 3, Chapter 2–3

4. Tertullian, Prescription Against Heretics, Chapter 32

5. Origen, On First Principles, Preface, Book I

6. Athanasius, Four Letters to Serapion of Thmuis, 1:28

7. Vatican II, Dei Verbum, §10

8. Martin Luther, To the Christian Nobility of the German Nation (1520)

9. Council of Rome (382 AD), Synod of Hippo (393), Council of Carthage (397)

10. Martin Luther, On the Misuse of the Mass (1526)

11. Pope Benedict XVI, Jesus of Nazareth (2007)

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Scripture Came From the Church, Not the Other Way Around

Jesus never told anyone to write a book.

He didn’t say, “Blessed are you, Simon bar Jonah—now go write a book, and upon that book I will build my Church. I will give that book the keys to the kingdom of heaven, and whatever that book binds on Earth will be bound in heaven.”

He said:

“You are Peter, and on this rock I will build my Church… I will give you the keys of the kingdom of heaven…” (Matthew 16:18–19)

Jesus built a Church, not a book. He didn’t write anything Himself—except once in the dirt (John 8:6). He taught by speaking and by forming a community around the apostles, who passed His teaching on orally, as they were commanded to do (Matthew 28:19–20).

When the apostles went out to evangelize the world, they didn’t carry a Bible under their arms. There was no New Testament yet. What they carried was the Gospel they had heard, seen, and touched (1 John 1:1–3). They preached, baptized, appointed bishops, and celebrated the Eucharist.

Only when disputes arose, or clarity was needed, did they write letters. Those letters—Paul to the Romans, Peter to the churches of Asia, John to his beloved children—were written to already-existing churches that had been living the faith without any New Testament writings at all.

So what did those early Christians rely on before they had any written Scripture?

They relied on Sacred Tradition—the teaching handed down from the apostles—and on the leadership of the bishops, who were appointed to preserve that tradition. St. Paul told the Thessalonians:

“Stand firm and hold fast to the traditions you were taught, either by our spoken word or by our letter.” (2 Thessalonians 2:15)

In fact, many Christian communities didn’t have access to the full New Testament until centuries later. What sustained them? The liturgy. The Eucharist. The rule of faith. The guidance of their bishop. And the unity of the Church that Christ had established.

The Church didn’t grow out of the Bible. The Bible grew out of the Church.

That’s why the early Church Fathers, over and over, insisted that the faith was preserved not in private interpretation, but in the continuity of apostolic teaching:

“Suppose there arise a dispute concerning some important question. Should we not have recourse to the most ancient Churches, with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question?”
— Tertullian, Prescription Against Heretics, 21

That’s the opposite of sola Scriptura. That’s the Church—the one Christ founded, the one guided by the Holy Spirit, the one that compiled the Scriptures, and the one that still teaches with authority today.

Will Heaven Be Boring?

Will Heaven Be Boring? Understanding the Christian Vision of Eternal Life and Theosis

Introduction

For many people—Christians included—the idea of Heaven sometimes raises a troubling question: Will it be boring? Visions of endless harp-playing, white robes, or floating on clouds can seem more monotonous than majestic. And beyond this surface-level concern lies a deeper theological question: Is the Christian’s ultimate goal merely to “get to Heaven,” or is it something greater—like becoming like God (a concept known as theosis)?

This article explores these questions through the lens of Scripture, Catholic doctrine, and the wisdom of saints and theologians.

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The “Boring Heaven” Objection

The fear that Heaven might be dull often stems from misconceptions or overly simplistic imagery. Earthly joy is dynamic, emotional, and ever-changing. So when people hear "eternal rest" or "eternal worship," it may sound static or repetitive. But this interpretation misrepresents both the biblical vision of Heaven and human fulfillment.

C.S. Lewis addressed this directly in The Great Divorce, depicting Heaven as more vibrant and solid than Earth itself. In his view, boredom is a consequence of sin and limitation, not of the divine presence.

Similarly, St. Augustine wrote in Confessions, “You have made us for Yourself, O Lord, and our hearts are restless until they rest in You.” This rest is not passivity; it's the fulfillment of desire.

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The Beatific Vision: The Heart of Heaven

Catholic theology teaches that Heaven is primarily about union with God. The Catechism of the Catholic Church states:

“This perfect life with the Most Holy Trinity—this communion of life and love with the Trinity, with the Virgin Mary, the angels and all the blessed—is called ‘Heaven.’” (CCC 1024)

This union is called the Beatific Vision: the direct, unmediated knowledge of God. Since God is infinite, this encounter is inexhaustible and always new.

Pope Benedict XVI explained in Spe Salvi:

“It is not an unending succession of days in the calendar, but something more like the supreme moment of satisfaction, in which totality embraces us and we embrace totality.”

In Heaven, we will see God “face to face” (1 Corinthians 13:12), and that vision will be the source of eternal joy.

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More Than a Destination: Theosis as the Ultimate Goal

While many Christians speak of "getting to Heaven" as the ultimate goal, Catholic theology—especially drawing from the Church Fathers—speaks of something deeper: theosis, or divinization.

St. Athanasius famously wrote:

“The Son of God became man so that we might become God.” (On the Incarnation)

Scripture affirms this in 2 Peter 1:4:

“He has granted to us His precious and very great promises, so that through them you may become partakers of the divine nature.”

The Catechism echoes this teaching:

“The Word became flesh to make us 'partakers of the divine nature' (2 Pet 1:4)… so that, having become children of God, we might become ‘gods’ by adoption.” (CCC 460)

Theosis is not about becoming God by nature, but participating in His divine life by grace. It is the full realization of what it means to be made in the image and likeness of God.

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Earthly Echoes of Heavenly Joy

Heaven will surpass all earthly experiences of beauty, love, and joy. Scripture frequently uses images like banquets and weddings to describe eternal life:

• Isaiah 25:6 – “On this mountain the Lord of hosts will make for all peoples a feast of rich food...”

• Revelation 19:9 – “Blessed are those who are invited to the marriage supper of the Lamb.”

These metaphors reveal that Heaven is relational, celebratory, and full of delight. The worship of Heaven is not monotonous; it is total self-giving love and union with God, the source of all joy.

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Conclusion: No, Heaven Is Not Boring

Boredom is a product of limited, fallen human experience. Heaven, by contrast, is infinite, dynamic, and radiant with the glory of God. Far from being boring, it is the only place where the human heart will finally be fully alive.

The goal of the Christian life is not just to enter Heaven but to become what we were created to be: sharers in God's divine nature. This is the ultimate purpose of salvation, the fruit of sanctifying grace, and the fulfillment of every longing.

Heaven is not the end of the journey. It is the beginning of eternal life in the heart of God.

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God Doesn't Make Mistakes

 Does God Make Mistakes? A Catholic Perspective on Human Suffering, Disabilities, and Gender Identity

The Nature of God: Perfect and Without Error

From a Christian and Catholic perspective, God does not make mistakes. As Scripture affirms, God is all-powerful, all-knowing, and perfectly loving:

• Deuteronomy 32:4 – "The Rock, His work is perfect, for all His ways are justice. A God of faithfulness and without iniquity, just and upright is He."

• Psalm 139:13-14 – "For You formed my inward parts; You knitted me together in my mother’s womb. I praise You, for I am fearfully and wonderfully made."

Everything that exists is either created directly by God or allowed by Him for reasons beyond our full understanding. This includes children born with medical, mental, or physical conditions, as well as those who struggle with gender identity and sexual orientation. But how do we reconcile these realities with an all-loving, all-powerful Creator?

Suffering and Disabilities: Not a Mistake, But a Mystery of Love

Many people ask why a loving God would allow children to be born with disabilities, illnesses, or deformities. The Catholic Church teaches that human suffering is a profound mystery, but it is not purposeless. While suffering is a result of the fallen world (Genesis 3), it can serve a redemptive purpose and be a means to reveal God's glory:

• John 9:2-3 – When Jesus was asked whether a man’s blindness was due to his sin or his parents' sin, He responded: “It was not that this man sinned, or his parents, but that the works of God might be displayed in him.”

• 2 Corinthians 12:9 – St. Paul speaks of his own suffering, saying: “My grace is sufficient for you, for My power is made perfect in weakness.”

The Church teaches that every human being, regardless of their physical or mental condition, has infinite dignity because they are created in the image of God (Genesis 1:27). Disabilities and challenges are not divine errors; rather, they can be invitations to greater love, compassion, and spiritual growth, both for the individual and for those around them.

LGBTQ and Transgender Identity: A Catholic Understanding

Regarding gender and sexual identity, some people feel that their bodies do not align with their internal sense of self. Does this mean God made a mistake? Catholic teaching emphasizes that God creates each person with purpose and dignity, but also acknowledges that the world, including human nature, has been affected by original sin.

• Matthew 19:4 – "Have you not read that He who created them from the beginning made them male and female?"

• Jeremiah 1:5 – "Before I formed you in the womb, I knew you, and before you were born, I consecrated you."

The Church recognizes that gender dysphoria and same-sex attraction are real experiences and calls for deep compassion and understanding. However, Catholic theology teaches that our biological sex is part of God's intentional design. While struggles with identity can be challenging, the Church invites individuals to seek their true identity in Christ and to live in accordance with God's moral order.

God's Plan and Our Response

Rather than seeing physical and psychological struggles as divine mistakes, Catholic theology encourages us to see them as part of the larger mystery of human existence and salvation. While some aspects of human suffering remain difficult to understand, the Church offers several responses:

1. Trust in Divine Providence – We may not always comprehend why suffering and struggles exist, but we trust that God has a plan greater than our understanding (Isaiah 55:8-9).

2. Compassion and Support – As followers of Christ, we are called to support those who struggle, whether due to illness, disability, or gender identity, treating them with love and dignity (Galatians 6:2).

3. Redemptive Suffering – The Catholic faith teaches that suffering can be united with Christ’s suffering on the cross, giving it meaning and purpose (Colossians 1:24).

Conclusion

God does not make mistakes. Every person is created with dignity and purpose, even in the midst of struggles, suffering, and questions of identity. While we may not fully understand the reasons behind certain challenges, our faith assures us that God’s love is ever-present and that He calls each of us to holiness and trust in His divine wisdom.

How Should a Catholic Answer: "Are You Going to Heaven?"

 

If you're Catholic and a Protestant or Evangelical street preacher asks, “If you were to die today and stood before a holy and righteous God who asked why He should let you into Heaven, what would be your answer?”—how should you respond?

This is a common tactic they use. They often follow it up with their version of the Gospel, which they believe is the whole truth: “Just have faith in Christ, say the sinner’s prayer, and accept Him into your heart—then you’re guaranteed Heaven, now and forever.”

But as Catholics, we know that this is an incomplete and oversimplified version of salvation. Faith in Christ is essential, but salvation is more than just a one-time decision—it’s a lifelong journey of faith, repentance, and obedience.

So, how should you answer?

A good Catholic response would be:

"I trust in God’s mercy and love, and I have great hope in my salvation. If I were to die today, my eternal destiny would ultimately rest in God’s just and merciful hands. If I am aware of mortal sin, I know I need Confession, but I also trust that if I die before I can go, God knows the sincerity of my repentance. And if I need purification, I trust in the mercy of Purgatory rather than assuming I would be condemned to Hell."

At this point, the preacher would likely argue that Purgatory doesn’t exist and that we don’t need to confess our sins to a priest. But that’s because he doesn’t fully understand Scripture or the true, complete Gospel.

Purgatory in Scripture and Jewish Tradition

The concept of purification after death is deeply rooted in both Scripture and Jewish tradition, which Christianity inherits. Before Christ, the Jewish people already believed in a process of purification for the dead.

📖 2 Maccabees 12:44-46 – "For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead... Thus he made atonement for the dead, so that they might be absolved from their sin."

This passage shows that Jewish belief included prayers and sacrifices for the dead, implying a state where purification was possible. Though Protestants reject Maccabees, it was part of the Septuagint, the Greek Old Testament used by Jesus and the Apostles.

Jesus also alludes to a temporary state of punishment and purification in the afterlife:

📖 Matthew 12:32 – “Whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.”

This implies that some sins can be forgiven after death, which makes sense only if a temporary purification exists—Purgatory.

📖 1 Corinthians 3:13-15 – “Each man’s work will become manifest; for the Day will disclose it... If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.”

This describes a purification process after death, where a person is saved, but not without suffering through a refining fire. This fits the Catholic understanding of Purgatory.

📖 Revelation 21:27 – “Nothing unclean shall enter [Heaven], but only those who are written in the Lamb’s book of life.”

Since no impurity can enter Heaven, there must be some process of purification for those who die in God’s grace but still have venial sins or attachments to sin.

📖 Matthew 5:25-26 – “Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. Truly I tell you, you will not get out until you have paid the last penny.”

Many Church Fathers interpreted this as an allusion to a temporary state of punishment before entering Heaven.

Confession to a Priest in the Bible

Many Protestants claim that we should confess our sins directly to God, but Jesus Himself established the Sacrament of Confession and gave authority to His Apostles to forgive sins in His name.

📖 John 20:21-23 – “Jesus said to them again, ‘Peace be with you. As the Father has sent Me, even so I send you.’ And when He had said this, He breathed on them and said, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you withhold forgiveness from any, it is withheld.’”

Here, Jesus directly gives His Apostles the authority to forgive sins. If Christians were only supposed to confess directly to God, why would Jesus establish this special authority?

📖 James 5:16 – “Therefore, confess your sins to one another and pray for one another, that you may be healed.”

This verse supports verbal confession of sins, not just private prayer. In the early Church, confession was often public, but over time, the practice became private through a priest as Christ’s representative.

📖 2 Corinthians 5:18 – “All this is from God, who through Christ reconciled us to Himself and gave us the ministry of reconciliation.”

This passage speaks of a ministry of reconciliation, which refers to the priesthood continuing Christ’s work of forgiving sins.

📖 Leviticus 5:5-6 – “When a man is guilty in any of these, he shall confess the sin he has committed, and he shall bring his guilt offering to the Lord for the sin he has committed.”

In the Old Testament, confession of sins was not only personal but also involved a priest who made atonement through sacrifice. Jesus, fulfilling the law, gave His priests authority to reconcile sinners to God.

📖 Acts 19:18 – “Many of those who believed now came and openly confessed what they had done.”

The early Christians practiced public confession of sins, showing that confession was a normal part of Christian life.

The Full Gospel of Salvation

Accepting Jesus as Lord and believing in His sacrifice is only the beginning. The full Gospel includes:

✔️ Faith in Jesus Christ (John 3:16)
✔️ Repentance of sins (Luke 13:3, Acts 3:19)
✔️ Baptism for the forgiveness of sins (Mark 16:16, Acts 2:38)
✔️ Living a life of good works and obedience (James 2:24, Matthew 7:21)
✔️ Receiving the Sacraments, including Confession (John 20:22-23, 2 Corinthians 5:18)
✔️ Persevering in faith until the end (Matthew 24:13, Revelation 2:10)

Yes, I have accepted Jesus as my Lord and Savior. Yes, I believe in what He did on the cross. But I also recognize my human weakness. I don’t always live as Christ calls me to. That’s why Jesus provided a way for us to be reconciled whenever we fall—through Confession (John 20:22-23).

That’s the Catholic answer to the street preacher’s question:

"If I sincerely repent of my sins, go to Confession, and strive to follow Christ, I trust in His mercy and the promise of Heaven."

Even after Confession, I may still struggle with sin—but thank God that His mercy is limitless, and He allows us to seek forgiveness as often as we need.

That is the hope, peace, and assurance of the Catholic faith—not false confidence in a one-time moment, but a living relationship with Christ, strengthened through faith, repentance, and the sacraments.

Even demons—fallen angels—believe in Christ and know exactly what He did on the cross. But belief alone does not save them because, despite their full knowledge of God, they knowingly and permanently rejected Him. Unlike them, we as humans are given the gift of free will and the opportunity for redemption.

No matter how many times we sin, fall, or turn away from God, His mercy is always available to us—if we sincerely repent and seek His forgiveness. Simply believing in Jesus is just the beginning of salvation; living a faithful life, persevering in grace, and continually seeking holiness is what fulfills it.