Guardian Angels, Their Ministry

Off Topic discussion. Use this board to discuss general, non PsyTrance related topics.
50 posts Page 1 of 2
Mr. Shekinah
Posts: 1
Joined: Tue Sep 21, 2010 6:19 pm


Guardian Angels, Their Ministry
Catechism of the Council of Trent, Part IV

Angels are commissioned by Divine Providence to guard the human race and be present with every man to protect him from injury. As parents, when their children have occasion to travel a dangerous way, infested by robbers, appoint persons to guard and assist them in case of attack, so has our Heavenly Father placed angels over each of us, in our journey towards our heavenly country, that guarded by their vigilant care and assistance we may escape the ambushes and repel the fierce attacks of our enemies, proceed directly on our journey, secured by this guiding protection against the devious paths into which our treacherous enemy would mislead us, and pursue steadily the path that leads to heaven.

The important advantages which flow to the human race from this special superintending Providence, the functions and the administration of which are intrusted to angels, who hold a middle place between man and the Divinity, appear from numerous examples recorded in Scripture. These passages prove that angels, as the ministers of the divine goodness, have frequently wrought wonderful things in the sight of men, and they give us to understand that innumerable other important services are rendered to us by the invisible ministry of angels, the guardians of our safety and salvation.

The angel Raphael, who was appointed by God the companion and guide of Tobias, conducted him and brought him back safe again. He helped to save him from being devoured by a large fish, and pointed out to him the singular virtue of its gall and heart; he expelled the evil demon, and by fettering and binding up his power prevented him from injuring Tobias; he taught the young man the true and legitimate rights of marriage, and restored to the elder Tobias the use of his sight.

The angel who delivered the prince of the Apostles also affords abundant matter of instruction on the admirable advantages which flow from the care and guardianship of angels. To this event, therefore, the pastor will also call the attention of the faithful. He will point to the angel illuminating the darkness of the prison, awakening Peter by touching his side, loosing his chains, bursting his bonds, admonishing! him to rise, to take up his sandals and other apparel, and to follow him. The pastor will also direct their attention to the same angel restoring Peter to liberty, conducting him out of prison through the midst of the guards, throwing open the door of his prison, and ultimately placing him in safety without its precincts. The sacred Scriptures, as we have already observed, abound in examples which give us an idea of the magnitude of the benefits conferred on us by the ministry of angels, whose tutelary protection is not confined to particular occasions or persons, but extends to each individual of the human race, from the hour of his birth. In the exposition of this point of doctrine the diligence of the pastor will be rewarded with one important advantage: the minds of the faithful will be interested, and excited to acknowledge and revere the paternal care and providence of God.

They are the attendants of His heavenly court; they cease not to worship and adore Him day and night, saying Holy, Holy, Holy, Lord God of Hosts. But He has given them also duties in regard to us. They are His messengers; they have charge of the Holy Church, of kingdoms and nations, and, moreover, of individuals. It is the teaching of Holy Church that at least each of the faithful enjoys the protection and aid of an angel guardian; and it is not in any way contrary to Holy Scripture to suppose that every child of man is thus protected. From the beginning the Catholic Church has honored the holy angels, has invoked them and solicited their aid; and it behooves us, dear brethren, to follow this example by being devout to our guardian angel. How consoling is the thought of princes of the heavenly court charged with the care of our souls and bodies; ever at hand to ward off temptation; to repulse the demons, to suggest good and holy thoughts, to protect us from bodily danger and accidents in our coming and going; to stand by us and care for us till at last they shall joyfully present our souls, redeemed and cleansed, before the throne of God to receive the reward. We should examine ourselves to see whether we have neglected and forgotten our angel guardian. It is to our interest to invoke him; to second his efforts by our earnest endeavors to avoid sin. How often we frustrate those endeavors by wilfully running into temptation! It is a matter of common gratitude, too, that we should remember him who has the charge of us; that we should thank him for his care, that we should try to live more in his presence. It is needless to say that the greatest spiritual good must be the result of such a practice. Remembering the presence of our guardian angel, we shall remember also the presence of God. We shall thereby be supported in temptation and restrained from sin; we shall be consoled in affliction and kept temperate in the time of joy: cultivating- the friendship of our celestial companion we shall be kept from harmful affection for the creatures of earth; more than any earthly guide and counsellor he will teach and lead us along the heavenly way, until the veil is taken from our eyes, and we shall behold at the last the angel of the Lord with whom we shall praise and bless the Father of us both forever in heaven.
ALEXUP
Posts: 833
Joined: Wed Jun 07, 2006 8:07 pm


I'm pretty sure angels were commissioned by lucifer.

Ive got one locked in the boot of my car and im pretty sure it says cocacola amtil p/l somewhere on it
synthz
Posts: 282
Joined: Tue Feb 03, 2009 4:01 pm


Stop making new threads you retard....
ALEXUP
Posts: 833
Joined: Wed Jun 07, 2006 8:07 pm


It's whoever is letting this crackpot on here who is a retard. Or maybe they enjoy watching what's left of their forum slowly die?


Fucktard above is just plain crazy.
Apegod
Posts: 207
Joined: Fri Dec 16, 2005 8:02 pm


ALEXUP wrote :
It's whoever is letting this crackpot on here who is a retard. Or maybe they enjoy watching what's left of their forum slowly die?


Fucktard above is just plain crazy.


If you don't like it don't read it.

I find it, refreshing.
tract
Posts: 3661
Joined: Sat Oct 12, 2002 6:45 pm


ALEXUP wrote :

Fucktard above is just plain crazy.


It comes across more as a desire to offer a panacea. It's different certainly, but crazy ? I'm not so sure.

What is more concerning is the spring bloom of primary school level ignorant and asinine anti-semitic pipe drivel from another forum member. That's the kind of genuine crazy that I cannot and will not abide.
synthz
Posts: 282
Joined: Tue Feb 03, 2009 4:01 pm


Following are my notes on a sermon that I preached shortly after I was converted from the Catholic Church back in 1962. It was the first sermon that I preached.
Introduction:

In this lesson I want to state some of the reasons I left the Catholic Church. I do not wish to state any of the personal experiences I had as result of leaving. I will mention, though, that I came from a large, devout Catholic family of twelve children. I attended Trinity High School in Louisville, Kentucky. At the time of my intense Scriptural study, I had two brothers who were enrolled in Catholic seminaries studying to be priests. I also want to state I did not leave the Catholic Church because of some evil that I had done or that was done to me. I left the Catholic Church because I came to believe that it was contrary to the Bible. This I will endeavor to show in this study.
The First Reason I Left Is Because The Catholics Do Not Have The Right Attitude Toward The Truth.

To illustrate what I mean by this, I will explain the difference in the two sides. Those with the right attitude toward the truth are always willing to test what they teach with others. They invite those of opposite views to work together for truth and unity. They appreciate when those who differ with them point out where they think they are wrong. They have everything thoroughly tested, studying arguments both for and against, looking at both sides of the question.

Those with the wrong attitude toward the truth are not willing to test what they teach in fair and open discussion, privately or publicly. They do not invite others to point out where they think they are wrong, and do not appreciate when others try to do so. They won't allow their members to hear both sides of an issue, and especially they don't want them to examine opposing arguments.

Hopefully, one can now understand what I mean when I said the Catholics do not have the right attitude toward the truth. Catholics are not allowed, and especially are not encouraged to hear both sides regarding truth and error. They are not to read books which differ from their doctrine. Thus, they are encouraged by the clergy to be closed minded to anything which differs from Catholicism. We ask, "Why don't Catholic officials encourage their members to examine opposing Scriptural teaching?" False teachers have learned that when truth and error are examined side by side, some begin to see the truth. False teachers are afraid of being exposed and of losing their members.
The Next Reason I Left Is Because The Bible Only Is The All Sufficient Guide To Salvation, But The Catholic Church Teaches That It Is Not.

The Catholic Catechism For Adults on page 52 says, "Can you learn to save your soul just by reading the Bible? No, because certain things in the Bible can be misunderstood, and because the Bible does not have everything God taught." Notice that the first part of their answer to "Can you learn to save your soul just by reading the Bible?" is, "No..." However, their own translations of the Bible teaches the opposite. All Scriptural quotations that I will be giving are from Catholic translations. 2 Tim. 3:15-17 says, "And because from thy infancy thou hast known the holy scriptures, which can instruct thee to salvation, by faith which is Christ Jesus. All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice, that the man of God may be perfect, furnished to every good work." Thus, the apostle Paul by the inspiration of God, says to Timothy "thou hast known the holy scriptures, which can instruct thee to salvation" and make you "perfect, furnished to every good work."

Rom. 1:16 says, "For I am not ashamed of the gospel. For it is the power of God unto salvation to everyone that believeth, to the Jew first, and to the Greek. James 1:21 says, "...With meekness receive the ingrafted word, which is able to save you souls." Consequently, the word contained in the Bible is able to save our souls.

The next part of the answer in the Catechism to the question, "Can you learn to save your soul just by the Bible?" is, "No, because certain things in the Bible can be misunderstood..." They are implying that the Bible cannot be understood. John A. O'Brien, the Catholic author of the book, "The Faith of Millions," is much more expressive when he says on page 152, "The Bible is not a clear and intelligible guide to all..." The book, "The Faith of Millions" was given to me before my conversion by my older brother Norman who was at the time a student at St. Meinrad Seminary, St. Meinrad, Indiana.

The apostle Paul said we can understand what he wrote. "If yet, you have heard of the dispensation of the grace of God which is given me towards you: how that, according to revelation, the mystery has been made known to me, as I have written above in few words; as you reading, may understand my knowledge in the mystery of Christ." (Eph. 3:2-4). Paul said the mystery had been made know to him by the revelation of God. He then showed that he was writing it e.g., "as I have written above in few words" (in the chapters prior to this) and "as you reading, may understand my knowledge in the mystery of Christ." In other words, when we read what he wrote, we can understand what he understood. Paul also said , "For we write nothing to you that you do not read and understand" (2 Cor. 1:13) and "Therefore do not become foolish, but understand what the will of the Lord is" (Eph. 5:17). Thus, the inspired writers taught that we most certainly can understand the Scriptures.

The last part of the answer given in the Catechism to the question, "Can you learn to save your soul just by reading the Bible?" was "No...because the Bible does not have everything God taught." The Faith of Millions, on pages 153-154 says, "The Bible does not contain all the teaching of the Christian religion, nor does it formulate all the duties of its members." The Scriptures contain everything that is necessary to equip the man of God for every good work (2 Tim. 3:16-17). There is not a solitary good work that the Christian can do which is not provided in the Scriptures. The Scriptural proof they give for the Bible not containing everything God taught, is John 20:30. It says, "Many other signs also did Jesus in the sight of his disciples, which are not written in this book." (See Catechism For Adults, p. 10).

In John 20:30, John simply said that Jesus did many other signs (miracles) which he did record. Notice, though, what John says in the next verse, "...But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name." Thus, the apostle clearly shows that he wrote sufficient things to produce the faith which brings life in the name of Jesus. Life in the name of Jesus refers to eternal life and it is obtained by belief in the things written by the inspired writers.

We freely admit that the Scriptures do not contain everything Jesus did. John said, "There are, however, many other things that Jesus did; but if every one of these would be written, not even the world itself, I think, could hold the books that would have to be written." (John 21:25). Although we do not have everything Jesus did, we do have every necessary thing. We have enough to give us life in His name.

Catholic officials follow up their claim (that we cannot understand the Bible) by stating that one can get the true meaning only from the Catholic Church. The Catechism For Adults on page 10 says, "How can you get the true meaning of the Bible? You can get it only from God's official interpreter, the Catholic Church." The Catholics have no passages which mention an official interpreter and, thus, they try to support their claim through human logic and reasoning. Anytime men do such, it amounts to nothing more than human philosophy rather than Scriptural proof. The Bible says, "Let God be true, but every man a liar..." (Rom. 3:4). It also warns, "See to it that no one deceives you by philosophy and vain deceit, according to human traditions, according to the elements of the world and not according to Christ." (Col. 2:8).

The doctrine of the "infallible interpreter" implies that God did not make Himself clear. It implies that God gave us a revelation that still needs revealing. Did God fail in His attempt to give man a revelation? Do the Catholic officials want us to believe they can express God's will more clearly than God Himself? We believe that God made the mind of man and is fully capable of addressing man in words which man can understand.
The Third Reason I Left Is Because Christ Did Not Make His Church Infallible As The Catholic Church Teaches.

The Catholic writers try to teach that the church could never go into error and is preserved from error. The Catechism For Adults on page 56 says, "Why can't the Catholic Church ever teach error? Because Jesus promised to be always with His Church to protect it from error." The book, "My Catholic Faith" which is based heavily on materials from the Baltimore Catechism, was given to me by my father not long after I was converted. I think his intentions were that somehow it would cause me to return to the Catholic Church. It says on page 144, "Jesus Christ promised to preserve the Church from error." On page 145, it says, "Jesus Christ commanded all men to listen to and obey the Church, under pain of damnation. If His Church can teach error then He is responsible for the error, by commanding all to obey." On page 54 the Catechism For Adults says, "Does everyone have to obey the Catholic Church? Yes, because she alone has the authority of Jesus to rule and to teach." It is easy to see that Catholics have the authority in the wrong place. The authority is not in the body, but in the Head (Eph. 1:22-23; Col. 1:18). The ruling is not in the kingdom, but in the King (Heb. 7:1-2; Rev. 1:5-6). The authority is in not in the church, but in Christ (Matt. 28:18; 1 Pet. 3:22). The church is not the Savior, but simply the body of the saved (Acts 2:47; Eph. 5:22-24).

There are many passages in the New Testament which reveal that the church would not be preserved from error. Acts 20:17, 28-30; 2 Pet. 2:1-3; 1 Tim. 4:1-3; 2 Tim. 4:3-4; 2 Thess. 2:3-11. We see from these passages that there was to come a great falling away from the truth. In Acts chapter twenty we learn that perverse things would come from the bishops of the church. Peter said (2 Pet. 2) that false teachers would arise among you (working from within) and there would be many who would follow them. Paul tell us (2 Thess. 2) that the apostasy was already underway, "for the mystery of iniquity is already at work..." (Verse 7). It started in Paul's day and was to continue until the second coming of Christ. He added, "...Whom the Lord Jesus will slay with the breath of his mouth and will destroy with the brightness of his coming." (Verse 8).

We cannot harmonize that which the inspired apostles said (there shall arise false teachers among you) with that which the Catholic writers say (shall be preserved from error). Furthermore, we call your attention to the fact that the characteristics of the departing group are identical with those of the Catholic Church. Everyone knows that the Catholic Church has forbidden its people to eat meat on Friday and at the present it forbids some from marriage. Also, the only way for the wicked one to last from Paul's day to the second coming of Christ is to have a continual succession. It could not be some wicked person of the past because he will not be here for the Lord to slay when He comes. Furthermore, it could not be ones in the future because their iniquity would not have started in Paul's day. It must, therefore, be a continual succession from the beginning until now. The Catholic Church is the only group which perfectly fits the apostles' description of the great apostasy.

The seven short epistles to seven churches of Asia in the book of Revelation reveal the relationship the church sustains to Christ (See Rev. chapters 2 and 3; see especially 2:1-5, 12-14, 18-20; 3:1-3, 14-15). Those verses plainly reveal that when a church continues in Christ's word, it keeps its identity as His church, but when it fails to abide in His word, it is not longer regarded as His church. Also, they reveal that Christ did not establish His church as one that could never fall into error, because some of those churches went into error. Someone might say that the passages in Revelation referred to the various parishes or congregations rather than the whole church. It is true that the verses were speaking of local churches; nevertheless, the same principle that applied to them relates to the whole church. The Lord does not have a rule for one congregation which is not equally applicable to all. If one church is rejected for embracing error, all others who likewise embrace error are rejected. The early churches had to earnestly contend for the faith, and to continually be on guard against error arising from within. The doctrine of an "infallible church" causes the Catholic Church to fail in this. The Catholic Church is a church which neither recognizes nor corrects its errors.
A Fourth Reason I Left Was Because Christ Did Not Make Peter A Pope.

In the books of men, the following titles are commonly used with reference to a man: "Pope," "Holy Father," "Vicar of Christ," "Sovereign Pontiff." All of these are titles that rightly belong only to the Lord Jesus Christ and to God the Father. There is not a single instance in the Scriptures where any of the above titles are applied to a man. The term, "Holy Father" is used only once in the entire Bible, and it is used by Jesus in addressing God the Father. (John 17:11). Among the above titles is the bold assertion that the Pope is the "Vicar of Christ." A "vicar" is "One serving as a substitute or agent; one authorized to perform the functions of another in higher office." (Webster). When one searches the Bible from cover to cover, he finds only one passage which gives an indication of a vicar of Christ or God. It is 2 Thess. 2:3-4 and is worded as follows: "Let no one deceive you in any way, for the day of the Lord will not come unless the apostasy comes first, and the man of sin is revealed, the son of perdition, who opposes and is exalted above all that is called God, or that is worshiped, so that he sits in the temple of God and gives himself out as if he were God."

Some religionists today advocate that man is saved by faith only. However, there is only one passage in the entire Bible that has the words "faith" and "only" together and it says, "not by faith only" (James 2:24). The Catholics today speak of the Pope as vicar, taking the place of God (Christ Himself is God, Matt. 1:23; John 1:1), yet there is only one passage in the entire Bible which speaks of a man doing such and it calls him "the man of sin."

James Cardinal Gibbons, a Catholic Archbishop said, "Jesus our Lord, founded but one Church, which He was pleased to build on Peter. Therefore, any church that does not recognize Peter as its foundation stone is not the Church of Christ, and therefore cannot stand, for it is not the work of God." (The Faith of Our Fathers, p. 82). The apostle Paul said, "For other foundation no one can lay, but that which has been laid, which is Christ Jesus" (1 Cor. 3:11). There is no other foundation but Christ! Therefore, any church which does not recognize Christ alone as the foundation stone cannot be the church of Christ.

Catholic writers often speak of "the primacy of Peter" and "the primacy of the Pope." However, Col. 1:18, speaking of Christ, says, "And he is the head of the body, the church, who is the beginning, the first-born from the dead; that in all things he may hold the primacy..." Thus, with reference to the authority in the church, the Lord Jesus Christ holds the primacy in all things. This leaves nothing for the Pope!

Catholics claim that the Pope is the visible head of the church. The Catholic book Answer Wisely, by Martin J. Scott says on p. 49, "The pope, therefore, as vicar of Christ, is the visible head of Christ's kingdom on earth, the Church, of which Christ Himself is the invisible head." The book Father Smith Instructs Jackson, by John F. Noll and Lester J. Fallon, on page 42 says, "According to the will of Christ, all its members profess the same faith, have the same worship and Sacraments, and are united under the one and same visible head, the Pope." Catholic officials always use the word "visible" no doubt thinking that it removes the thought of the Pope standing in opposition to the headship of Christ, and removes the apparent problem of having a church with two heads. Nonetheless, the Scriptures nowhere teach the idea of a visible and invisible head. Jesus said, "All authority in heaven and on earth has been given to me." (Matt. 28:18; Emp. mine D.R.). Luke 17:20-21 says, "And on being asked by the Pharisees, 'When is the kingdom of God coming?' he answered and said to them, The kingdom of God comes unawares. Neither will they say, 'Behold, here it is,' or 'Behold, there it is.' For behold the kingdom of God is within you." The kingdom of God is a spiritual kingdom and therefore needs only a spiritual head or king.

Eph. 5:23-25 shows that Christ is the only head of the church. "Let wives be subject to their husbands as to the Lord; because a husband is the head of the wife, just as Christ is head of the Church, being himself savior of the body. But just as the Church is subject to Christ, so also let the wives be to their husbands in all things." Consequently, the wife is subject to her husband as the church is to Christ. Just as the wife is subject to only one head--her husband, the church is subject to only one head--Christ. Just as the husband does not send a substitute to rule over his wife, Christ does not authorize a substitute to rule over His bride, the church.

Catholics often use the expression, "One fold and one shepherd" to sustain the doctrine of the papacy. (See Catechism For Adults, p. 59). They teach that the "one shepherd" is the Pope and the "one fold" represents the Catholic Church. Hear what Jesus said about it: "I am the good shepherd. The good shepherd lays down his life for his sheep...I am the good shepherd, and I know mine and mine know me, even as the Father knows me and I know the Father; and I lay down my life for my sheep. And other sheep I have that are not of this fold. Them also I must bring and they shall hear my voice, and there shall be one fold and one shepherd." (John 10:11, 14-16). Jesus is that one good shepherd. If one can understand that one and one equals two, he can understand this. If one is subject to Christ as the one shepherd--that's one. If one is subject to the Pope as the one Shepherd--that's two!

The church is often compared to the human body in the Scriptures. The members of the church are represented as the various parts of the body. Christ is always said to be the head. (See 1 Cor. 12:12-27; Eph. 1:22-23; 4:15-16). Our question is: "What part of the body is the Pope?" Also, "How does one get the idea of a sub-head into the body?"

One of the greatest arguments against the primacy of Peter is the fact that the apostles had an argument among themselves as to which of them should be the greatest. Luke 22:24-26 says, "Now there arose a dispute among them, which of them was reputed to be the greatest. But he said to them, 'The kings of the Gentiles lord it over them, and they who exercise authority over them are called Benefactors. But not so with you. On the contrary, let him who is greatest among you become as the youngest, and him who is chief as the servant'." The very fact that the apostles had an argument among themselves shows they did not understand that Peter was to be prince. Also, the occasion of the argument was the night of the betrayal--the last night of the Lord's earthly ministry--and yet the apostles still did not understand that Christ had given Peter a position of primacy. The Lord settled the argument, not by stating that He had already made Peter head, but by declaring that the Gentiles have their heads, "But not so with you." Thus, Jesus very plainly taught that no one would occupy any such place as a Benefactor (or Pope) to exercise authority over the others.
Conclusion:

There are other reasons why I left the Catholic Church. I have simple tried to list some of the ones that made the greatest impression on me at the time of my conversion. I hope and pray that these things will be of some benefit to those who are making an honest inquiry regarding truth. I beseech and invite all my Catholic friends and relatives to examine these things in the light of God's holy Word. May God be with you in your endeavors to serve Him.
Pete_Paranoid
Posts: 2332
Joined: Tue Jun 17, 2003 2:45 am


How rude!
We don't come to the middle your church the preach Atheism and Buddhism!
Learn some manners!

ALEXUP
Posts: 833
Joined: Wed Jun 07, 2006 8:07 pm


Apegod wrote :
ALEXUP wrote :
It's whoever is letting this crackpot on here who is a retard. Or maybe they enjoy watching what's left of their forum slowly die?


Fucktard above is just plain crazy.


If you don't like it don't read it.

I find it, refreshing.


When did I say I didn't like it?
Pete_Paranoid wrote :
How rude!
We don't come to the middle your church the preach Atheism and Buddhism!
Learn some manners!


Touche
rollyz
Posts: 3334
Joined: Wed May 01, 2002 6:58 pm


I could have done with a Guardian Angel to prevent me from having my arm ripped out of its socket while on a rope bridge while at Burning Man. Gee, I didn't even have a Fuzzy Wuzzy Angel, but at least two Irish punters helped down to the field hospital and the doc just shoved it back in :mrgreen:
ionized
Posts: 1474
Joined: Tue Sep 20, 2005 4:20 pm


Even Jesus would have to agree... That U-S love tha' Bass drum!!

ImageImageImageImageImageImageImageImageImageImageImageImageImageImageImageImage


Grand Inquisitor
Posts: 62
Joined: Tue Aug 17, 2010 10:08 pm


Finally a discussion worth having

I ask readers to be patient and read all of this for proves this poor man to be steeped in errors

Those with the wrong attitude toward the truth are not willing to test what they teach in fair and open discussion, privately or publicly. They do not invite others to point out where they think they are wrong, and do not appreciate when others try to do so. They won't allow their members to hear both sides of an issue, and especially they don't want them to examine opposing arguments.
They are not to read books which differ from their doctrine. Thus, they are encouraged by the clergy to be closed minded to anything which differs from Catholicism.
"Why don't Catholic officials encourage their members to examine opposing Scriptural teaching?" False teachers have learned that when truth and error are examined side by side, some begin to see the truth. False teachers are afraid of being exposed and of losing their members.
The Next Reason I Left Is Because The Bible Only Is The All Sufficient Guide To Salvation, But The Catholic Church Teaches That It Is Not
2 Tim. 3:15-17 says, "And because from thy infancy thou hast known the holy scriptures, which can instruct thee to salvation, by faith which is Christ Jesus. All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice, that the man of God may be perfect, furnished to every good work."


"All scripture,"... Every part of divine scripture is certainly profitable for all these ends. But, if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures, which Timothy knew from his infancy, that is, with the Old Testament alone: nor yet with the New Testament, without taking along with it the traditions of the apostles, and the interpretation of the church, to which the apostles delivered both the book, and the true meaning of it.

James 1:21 says, "...With meekness receive the ingrafted word, which is able to save you souls."


Engrafted does not mean written. The engrafted word. The word and doctrine of Christ, by the labours of his preachers, and chiefly by his divine grace engrafted and fixed in your souls.

There have been these open discussions ever since the time of the apostles and all things said contrary to this has been shown, proven, declared, proclaimed over and over again. St. John Gospel was written against heretics in the first century who denied the divinity Christ. This man's arguments are not new. One could say that every conceivable attack to the integrity and indefectability to the Sacred Doctrine has been thoroughly dealt withed. There has been numerous councils, vast volumes of books and 2000 years of history of the same Sacred Christianity. The Christian Doctrine is indestructible for it comes from God. Below is abundant proofs of this from Sacred Scripture correctly understood, and which stands out in all clarity.


"Can you learn to save your soul just by the Bible?" is, "No, because certain things in the Bible can be misunderstood..." They are implying that the Bible cannot be understood.

They are not claiming this at all. Sacred Scripture itself warns against private interpretation, which is the seed bed for heresy, or should I say modernism - the sum of all heresies. "As also in all his epistles, speaking in them of these things; in which are certain things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction." (2 Peter. 3:16)

"If yet, you have heard of the dispensation of the grace of God which is given me towards you: how that, according to revelation, the mystery has been made known to me, as I have written above in few words; as you reading, may understand my knowledge in the mystery of Christ." (Eph. 3:2-4).


If yet you have heard. If yet doth not imply a doubt, but is the same as, for you have heard the dispensation.[2] This word, dispensation, is divers times taken by St. Paul to signify the manner by which a thing is done, or put in execution; the sense therefore here is, for you have heard how by the grace of God I have been made your apostle.

The mystery, &c. By this mystery, he means what he has already mentioned in the last chapter and what he continues to speak of, to wit, that by the coming of Christ, and the preaching of his gospel, all both Jews and Gentiles, all nations should be united into one Church, by one and the same faith.

Revelation, the same as he mentions Galatians i. 12.; where speaking of his gospel, he says, For neither did I receive it of man, nor did I learn it, but by the revelation of Jesus Christ. This revelation seems to have regarded principally three things: 1. The redemption and justification of man by Jesus; 2. the vocation of the Gentiles; and thirdly, a positive command to announce the gospel to them. He speaks particularly of the second and third. Made known to me by revelation, and to the other apostles and prophets.


I have written above in few words; as you reading, may understand my knowledge in the mystery of Christ.(Eph. 3:4) Quoting this passage proves nothing in promoting the heresy of Sola Scriptora. See the passage from St. John's Gospel below

This is that disciple who giveth testimony of these things, and hath written these things; and we know that his testimony is true. But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written. (Jn. 21:24-25)

[color=#FFFFFF] "For we write nothing to you that you do not read and understand" (2 Cor. 1:13)


Here is an example of poor translation. The correct interpretation of this passage is. "For we write no other things to you than what you have read and known. And I hope that you shall know unto the end" (2 Cor. 1:13 Douay Rheims Bible), and the passage immediately before it, "...we have conversed in this world: and more abundantly towards you. One must realize that Lord Jesus and the Apostles taught by preaching, and only a little of what Our Lord preached and the Apostles after Him were written down.
And here is what he meant: What you have read, in my former letter, or letters, and known by my preaching: this he says, to clear himself from the accusation of his adversaries; that his words, preaching, and promises were not to be regarded, saying different things at different times, and promising to come to them, which he had not done.


"Therefore do not become foolish, but understand what the will of the Lord is" (Eph. 5:17).

For this infidel to use this passage to strengthen his error of Sola Scriptura is mid-boggling for read the preceeding passage and the suceeding lines of St. Paul's Epistle to the Ephesians. "See therefore, brethren, how you walk circumspectly: not as unwise, But as wise: redeeming the time, because the days are evil. Wherefore become not unwise, but understanding what is the will of God. And be not drunk with wine, wherein is luxury; but be ye filled with the Holy Spirit, Speaking to yourselves in psalms, and hymns, and spiritual canticles, singing and making melody in your hearts to the Lord; Giving thanks always for all things, in the name of our Lord Jesus Christ, to God and the Father: (Eph. 5:15-20)

[color=#00FFFF]Can you learn to save your soul just by reading the Bible?" was "No...because the Bible does not have everything God taught."


"Many other signs also did Jesus in the sight of his disciples, which are not written in this book." (Jn. 20:30)

John having related less than the other Evangelists, adds, And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. Yet neither did the others relate all, but only what was sufficient for the purpose of convincing men. He probably here refers to the miracles which our Lord did after His resurrection, and therefore says, In the presence of His disciples, and they being the only persons with whom He conversed after His resurrection.


Then to let you understand, that the miracles were not done for the sake of the disciples only, He adds, But these are written, that you might believe that Jesus is the Christ, the Son of God; addressing Himself to mankind generally. And, this belief, he then profits ourselves, not Him in Whom we believe. And that believing you might have life through His name, i.e. through Jesus, which is life. (St. John Chrysostom)


"Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle." (Thess. 2:14).

"Traditions"... See here that the unwritten traditions are no less to be received than their epistles.

We are not justified by faith alone, but by grace.
"Being justified freely by his grace, through the redemption, that is in Christ Jesus, Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins. (Rom. 3:24-25)

Protestant heretics love to quote passage 28 of the same epistle thinking they are proving that one is justified by believing only: "For we account a man to be justified by faith, without the works of the law." But one must understand correctly of what is being said taking in the rest of Sacred Scripture not isolating this alone. "By faith"... The faith, to which the apostle here attributes man's justification, is not a presumptuous assurance of our being justified; but a firm and lively belief of all that God has revealed or promised. Heb. 11. A faith working through charity in Jesus Christ. Gal. 5:6 "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision: but faith that worketh by charity." In short, a faith which takes in hope, love, repentance, and the use of the sacraments. And the works which he here excludes, are only the works of the law: that is, such as are done by the law of nature, or that of Moses, antecedent to the faith of Christ: but by no means, such as follow faith, and proceed from it.

To the end of this chapter, the apostle shews that the Jews cannot be truly justified, and sanctified by the works of the written law of Moses only; that a knowledge of sin, or of what is sinful, came by the law, but if they did not comply with the precepts of the law, this knowledge made them more guilty. Now, at the coming of Christ, the justice of God, that is, the justice by which he made others just, and justified them, cannot be had without faith in Christ, and by the grace of our Redeemer Jesus Christ, whom God hath proposed to all, both Gentiles and Jews, as a sacrifice of propitiation for the sins of all mankind, by faith in his blood; that is, by believing in Him, who shed His blood and died for us on the cross. It is He alone, (ver. 26.) that is the just one, and the justifier of all. And as to this, there is no distinction. The Gentiles are justified and sanctified without the written law, and the Jews who have been under the law, cannot partake of the justice of God, that is, cannot be justified, sanctified, or saved, but by the faith and grace of Christ Jesus. St. Paul does not pretend that the virtue of faith alone will justify and save a man; nothing can be more opposite to the doctrine of the Gospel, and of the apostles in many places, as hath been observed, and will be shewn hereafter. He tells us in this chapter (ver. 20. and 28.) that man is justified without the works of the written law: and he teaches us, that no works of the law of Moses, nor any works that a man does by the law of nature, are sufficient to justify a man, and save him of themselves, that is, unless they be joined with faith, and the grace of God. And when he seems to say, that men are justified or saved by faith, or by believing, as he says of Abraham in the next chapter, (ver. 3. and 5.) he never says (as some both ancient and later heretics have pretended) that faith alone is sufficient. And besides by faith, he understands the Christian faith and doctrine of Christ, as opposite to the law of Moses, to circumcision, and the ceremonies of that law, as it evidently appears by the design of the apostle, both in this epistle and in that to the Galatians. He teaches us in this epistle (chap. ii. 6.) that God will judge every man according to his works: (chap. ii. 13.) that "not the hearers of the law," but the doers, shall be justified. See also chap. vi. He tells the Galatians (chap. v. ver. 6.) that the faith, by which they must be saved, must be a faith working by charity. He also tells the Corinthians (1 Corinthians vii. 19.) that circumcision is nothing, nor uncircumcision, but the keeping of the commandments of God. That though a man should have a faith, that so he could remove mountains, it would avail him nothing without charity. How often does he tell us that they who commit such and such sins, shall not inherit or possess the kingdom of God? Does not St. James tell us, that faith without good works is dead?


The Catholics have no passages which mention an official interpreter and, thus, they try to support their claim through human logic and reasoning. Anytime men do such, it amounts to nothing more than human philosophy rather than Scriptural proof.


There are Scriptural proofs that one needs to learn sacred Scripture from an authorized superior who is sent to preach and instruct in the correct understanding of the Scriptures, as we see here written in the Acts of the Apostles.

"Now an angel of the Lord spoke to Philip, saying: Arise, go towards the south, to the way that goeth down from Jerusalem into Gaza: this is desert. And rising up, he went. And behold a man of Ethiopia, an eunuch, of great authority... And he was returning, sitting in his chariot, and reading Isaias the prophet. And the Spirit said to Philip: Go near, and join thyself to this chariot. And Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest? Who said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him." (Acts. 8:26-31)

Note that St. Phillip was sent by God, authorized by God, to teach and Baptize the Ethiopean Eunich

How can I, unless some one shew me, or be a guide to me, as in the Greek. Let every one, and especially the unlearned, take good notice of these words, not to wrest the Scriptures to his own perdition. To follow his own private judgment, or his private spirit, is to make choice of a blind and incompetent guide, as to the sense of the Scriptures, and the mysteries of faith. See the preface to the gospel of St. John. It appears this eunuch was not one of those, who are now so commonly seen, who think the Scripture is every where plain, and the sense open to every body. Such would do much better to acknowledge, that they stand in need of a guide. St. Jerome, in his letter to Paulinus, printed at the head of the Latin Bibles, shews the necessity of an interpreter. The apostles themselves could not understand the Scriptures till Christ gave them the knowledge; "And He said to them: These are the words which I spoke to you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and in the prophets, and in the psalms, concerning Me. Then He opened their understanding, that they might understand the scriptures.


The Bible says, "Let God be true, but every man a liar..." (Rom. 3:4).


"God is true"... God only is essentially true. All men in their own capacity are liable to lies and errors: nevertheless God, who is the truth, will make good his promise of keeping his Church in all truth. See St. John 16:12-13: "I have yet many things to say to you: but you cannot bear them now. But when he, the Spirit of truth, is come, he will teach you all truth. (Jn 16:12-13)

"will teach you all truth"... Here the Holy Ghost is promised to the apostles and their successors, particularly, in order to teach them all truth, and to preserve them from error.

"See to it that no one deceives you by philosophy and vain deceit, according to human traditions, according to the elements of the world and not according to Christ." (Col. 2:8).[/color]

There were two sorts of false teachers among them; they who mixed vain errors from heathen philosophy with the principles of the Christian religion, and they who had been Jews, and were for making them retain those rites and customs which the Jews had among them, and were only from their private human traditions. This alludes to the traditions and observances which the Pharisees had added to the law of Moses, and which Christ had blamed; but which these false apostles wished to introduce amongst the Colossians. The ceremonial laws were the elementary instructions given by God to the world, but we are to attach ourselves to the doctrines of Jesus Christ, from whom alone we expect light and justice, and sanctity. "...according to the elements of the world": by which some expound vain fallacies and false maxims of the first kind of teachers; others the Jewish ceremonies, which are called weak and poor elements, or rudiments: "But now, after that you have known God, or rather are known by God: how turn you again to the weak and needy elements, which you desire to serve again? (Galatians iv. 9.). This is neither to condemn in general the use of philosophy, which St. Augustine commends, and made use of, nor all traditions delivered by the apostles.

"Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle." (Thess. 2:14).

"Traditions"... See here that the unwritten traditions are no less to be received than their epistles.

O what blindness of heart; O what insolence. This poor man, this reformed Catholic, who has chosen infidelity to God does not understand what he speaketh. Here are a collection of passages of Sacred Scripture that prove, according to God's wisdom, He established a Universal (Catholic) Church., and this Church is the Mystical Body of Christ, whos life is the Holy Ghost, whos Sacred Doctrine is the full deposit of Truth, whos Sacraments are the ordinary means by which man may be sanctified. I will include some commentaries taken from the Fathers of the Church.

[color=#FFFFFF]"And He is the head of the body, the Church, who is the beginning, the firstborn from the dead; that in all things He may hold the primacy: Because in Him, it hath well pleased the Father, that all fullness should dwell; And through Him to reconcile all things unto Himself, making peace through the blood of His cross, both as to the things that are on earth, and the things that are in heaven. (Col. 1:18-20)

"And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities." (Matt. 10:1)
[A power granted to all Apostolic succession til the end of the world]

"And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world." (Matt. 28:18-20)

"He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. (Jn. 20:21-23)

"And going forth they preached that men should do penance: And they cast out many devils, and anointed with oil many that were sick, and healed them. (Mk. 6:12-13)

"And I say to thee: That thou art Peter; and upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. (Mat. 16:18-19)


"Thou art Peter"... As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ; so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz., that he to whom he had already given the name of Peter, signifying a rock, St. John 1:42, should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be, next to Christ himself, the chief foundation stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven.
In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between petra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. (Bible de Vence) --- Thou art Peter; and upon this (i.e. upon thee, according to the literal and general exposition of the ancient Fathers) I will build my church. It is true St. Augustine, in one or two places, thus expounds these words, and upon this rock, (i.e. upon myself:) or upon this rock, which Peter hath confessed: yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it, upon the faith, which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief corner-stone, as St. Paul tells the Ephesians; (Chap. 2:20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apocalypse 21:14: "And the wall of the city had twelve foundations, and in them, the twelve names of the twelve apostles of the Lamb.". In the mean time, St. Peter (called therefore Cephas, a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church.

"Upon this rock"... The words of Christ to Peter, spoken in the vulgar language of the Jews which our Lord made use of, were the same as if he had said in English, Thou art a Rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built: Christ himself being both the principal foundation and founder of the same. Where also note, that Christ, by building his house, that is, his church, upon a rock, has thereby secured it against all storms and floods, like the wise builder, St. Matt. 7. 24:25.
For thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes.
Thou art Peter, &c. As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a rock, (John 1:42.) should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. --- Upon this rock, &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, Thou art a rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. (Matthew 7:24-25.)

"The gates of hell"... That is, the powers of darkness, and whatever Satan can do, either by himself, or his agents. For as the church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, that is, the whole strength, and all the efforts it can make, will never be able to prevail over the city or church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the church of Christ.
"And I will give to thee the keys", &c. This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles. The keys of a city, or of its gates, are presented or given to the person that hath the chief power. We also own a power of the keys, given to the other apostles, but with a subordination to St. Peter and to his successor, as head of the Catholic Church. --- And whatsoever thou shalt bind, &c. All the apostles, and their successors, partake also of this power of binding and loosing, but with a due subordination to one head invested with the supreme power.

"Loose upon earth"... The loosing the bands of temporal punishments due to sins, is called an indulgence; the power of which is here granted. Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says St. Chrysostom, nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself. He that heareth you, heareth me, &c. The power of binding is exercised, 1st. by refusing to absolve; 2nd. by enjoining penance for sins forgiven; 3nd. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church.


"Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven." (Matt. 18:18)

Whatsoever you shall bind, &c. The power of binding and loosing, which in a more eminent manner was promised to St. Peter, is here promised to the other apostles and their successors, bishops and priests. The power of binding and loosing, conferred on St. Peter, excelled that granted to the other apostles, inasmuch as to St. Peter, who was head and pastor of the whole Church, was granted jurisdiction over the other apostles, while these received no power over each other, much less over St. Peter. Priests receive a power not only to loose, but also to bind, as St. Ambrose writeth against the Novatians, who allowed the latter, but denied the former power to priests.

"You are the light of the world. A city seated on a mountain cannot be hid. (Matt. 5:14)

This light of the world, city on a mountain, and candle upon a candlestick, signify the Catholic Church, so built upon Christ, the mountain, that it must be visible, and cannot be hidden or unknown. (St. Augustine) Therefore the Church being a candle not under a bushel, but shining to all in the house, i.e. in the world, what shall I say more, saith St. Augustine than that all are blind, who shut their eyes against the candle which is set on the candlestick?

"Now you are the Body of Christ, and members of member. And God indeed hath set some in the Church; first apostles, secondly prophets, thirdly doctors; after that miracles; then the graces of healing, helps, governments, kinds of tongues, interpretations of speeches. (1 Cor. 12:27-28)

Members of member. The sense seems to be, you are members of the particular Church of Corinth, which is only a part or member of the whole body of the Christian Catholic Church. This is agreeable to the common reading in the Greek, where it is said, you are members of a part.
First apostles, &c. Here he sets down these gifts or graces in their order of dignity. 1. The apostles, blessed above others with all kinds of graces. 2. Prophets, who had the gift of interpreting of prophecies, and of knowing things to come. 3. Doctors, or teachers of the gospel, preferred before those who had the gift of miracles, or of healing the infirm, and before the gifts of tongues, which they valued and esteemed so much, which he reckons in a manner in the last place, excepting the interpreting of tongues. "Are all apostles? Are all prophets? Are all doctors? Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret?" (1 Cor. 12:29-30)


"For as in one body we have many members, but all the members have not the same office: So we being many, are one body in Christ, and every one members one of another.
And having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith; Or ministry, in ministering; or he that teacheth, in doctrine; He that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Hating that which is evil, cleaving to that which is good. Loving one another with the charity of brotherhood, with honour preventing one another. (Rom 12:4-10)

"And if he will not hear them: tell the Church. And if he will not hear the Church, let him be to thee as the heathen and publican." (Matt. 18:17)


"Tell the church". This not only shews the order of fraternal correction, but also every man's duty in submitting to the judgment of the Church. There cannot be a plainer condemnation of those who make particular creeds, and will not submit the articles of their belief to the judgment of the authority appointed by Christ. (Haydock)

Obey your prelates, and be subject to them. For they watch as being to render an account of your souls; that they may do this with joy, and not with grief (Heb. 13:17)

Obey your prelates, &c. Join the sacrifice of obedience to your bishops and pastors, whom God has placed over you, who must render an account even of your souls, i.e. whether they have discharged their duty towards you, and whether it be not by their neglect that you have remained in your sins. Follow their commands and instructions, with such a ready willingness, that you do not contristate them, but that you may be a subject of comfort and joy to them, in their heavy and dangerous employments. --- Fail not to pray for me, who am such a minister of God.

"Remember your prelates who have spoken the word of God to you; whose faith follow, considering the end of their conversation, Jesus Christ, yesterday, and today; and the same for ever. Be not led away with various and strange doctrines. For it is best that the heart be established with grace..." (Heb. 13:7-9)

Remember your prelates, &c. who have been placed over you to be your guides and directors in what belongs to the service of God; he seems to mean the two Sts. James, the apostles, who perhaps had already suffered martyrdom for the gospel. Yesterday, and to-day, and the same for ever. That is, Christ is the same merciful and powerful advocate and protector, in regard of all that serve him faithfully to the end of the world. With various and strange doctrines. Such as the disciples of Simon Magus had begun to teach; nor with the false doctrine of those among you, who would make you subject to the ceremonies and sacrifices of the former law, which never of themselves profit those who walk in them, so as to give true sanctification, and which now are no longer obligatory.

The grace of Jesus Christ is the true support of our hearts, and this grace is conveyed to us by means of the sacraments, especially the holy Eucharist. Hence St. Ignatius of Antioch addresses the Ephesians as follows: "Brethren, stand fast in the faith of Jesus Christ; in his passion and resurrection; breaking that one bread, which is the medicine of immortality, the antidote against death, and the means of living in God by Christ Jesus; the medicament that expels all evil."


"Now therefore you are no more strangers and foreigners; but you are fellow citizens with the saints... Built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone. (Eph. 2:19-20)

You are no longer strangers with regard to God and his holy alliance. You are no longer travellers and vagabonds, without a God, as you were before your conversion; not knowing to whom you belonged, nor finding in paganism either solid foundation or truth, neither hopes for this nor consolation for future life. But now you are become citizens of the same city as the saints, and domestics of the house of God. The Church is in this place said to be built upon the apostles and prophets; why not then upon St. Peter?


"He that heareth you, heareth Me; and he that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me." (Lk. 10:16)

"And if a kingdom be divided against itself, that kingdom cannot stand. And if a house be divided against itself, that house cannot stand." (Mk. 3:24-25)


Kingdom against kingdom. As this is true in all kingdoms and states where civil dissensions obtaineth, so it is especially verified in heresies and heretics which have always divisions among themselves, as a punishment for their abandoning the Church, the pillar and ground of truth, the only centre of peace and unity.

"Go ye into the whole world, and preach the Gospel to every creature." (Mk. 16:15)

"... and there shall be one fold and one Shepherd." (Jn 10:16)


One fold. In the Greek one flock. The signification is the same; that is, there shall be one Church of Jews and Gentiles converted.

"You shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto Me... even to the uttermost part of the earth." (Acts 1:8)

"And whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet. Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." (Matt. 10:14-16)


Shake off the dust from your feet. It was common enough with the Jews, or at least with the preachers and prophets, to use some extraordinary outward actions, to make what they said more taken notice of by the people, as here the shaking off the dust from their feet was to denote to the obstinate unbelievers, that the very dust which their feet had contracted, in coming to preach to them the gospel, should hereafter rise in judgment against them. By this, the apostles were to testify that they took nothing away with them belonging to these reprobate cities. They likewise shewed the long and painful journeys they had undertaken for their salvation. (St. Chrysostom, hom. xxxiii.) --- He orders them to do this, to shew that they would have nothing in common with them, since they left them even their dust. Or it may be to shew, that the dust which they had gathered in their journey, would be a testimony against them in the day of judgment, because they had refused to receive them, as the Jews were accustomed to perform some remarkable action, for some great crime committed; thus, when they heard blasphemy, they tore their garments. (Menochius)

"If a man desire the office of a bishop, he desireth a good work. It behoveth therefore a bishop to be blameless..." (1 Tim. 3:1-2)

He desireth a good work. No doubt but the work, or office, and charge of a bishop is good; but the motive of desiring to be a bishop not always good. However, in those days, the desire could scarce be grounded on temporal advantages. A bishop (the same name then comprehended priest) to be blameless, as to life and conversation, adorned, (says St. Chrysostom) with all virtues.

"I am the true vine; and my Father is the husbandman. Every branch in Me, that beareth not fruit, He will take away: and every one that beareth fruit, He will purge it, that it may bring forth more fruit. Now you are clean by reason of the word, which I have spoken to you. Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in Me. I am the vine: you the branches: he that abideth in Me, and I in him, the same beareth much fruit: for without Me you can do nothing. (Jn. 15:1-5)

"Dearly beloved, believe not every spirit, but try the spirits if they be of God: because many false prophets are gone out into the world. By this is the spirit of God known. Every spirit which confesseth that Jesus Christ is come in the flesh, is of God: And every spirit that denyeth Jesus, is not of God: and this is Antichrist, of whom you have heard that he cometh, and he is now already in the world. You are of God, little children, and have overcome him. Because greater is he that is in you, than he that is in the world.
We are of God. He that knoweth God, heareth us. He that is not of God, heareth us not. By this we know the spirit of truth, and the spirit of error. Dearly beloved, let us love one another, for charity is of God. And every one that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God: for God is charity. By this hath the charity of God appeared towards us, because God hath sent his only begotten Son into the world, that we may live by him. In this is charity: not as though we had loved God, but because he hath first loved us, and sent his Son to be a propitiation for our sins." (1 Jn. 4:1-4, 6-10)


Try the spirits; i.e. every doctrine that you hear: for now are many false teachers, false doctors, and false prophets. viz. by examining whether their teaching be agreeable to the rule of the Catholic faith and the doctrine of the Church. For, as he says, (ver. 6) "He that knoweth God, heareth us: (the pastors of the Church) ...by this we know the spirit of truth, and the spirit of error." (Challoner) --- The Church only, not every private man, hath to prove and discern spirits.

"Simon Peter, servant and apostle of Jesus Christ, to them that have obtained equal faith with us in the justice of our God and Saviour Jesus Christ. Grace to you and peace be accomplished in the knowledge of God and of Christ Jesus our Lord: As all things of his divine power which appertain to life and godliness, are given us, through the knowledge of him who hath called us by his own proper glory and virtue. By whom he hath given us most great and precious promises: that by these you may be made partakers of the divine nature: flying the corruption of that concupiscence which is in the world. And you, employing all care, minister in your faith, virtue; and in virtue, knowledge;
And in knowledge, abstinence; and in abstinence, patience; and in patience, godliness; And in godliness, love of brotherhood; and in love of brotherhood, charity. For if these things be with you and abound, they will make you to be neither empty nor unfruitful in the knowledge of our Lord Jesus Christ. For he that hath not these things with him, is blind, and groping, having forgotten that he was purged from his old sins. Wherefore, brethren, labour the more, that by good works you may make sure your calling and election. For doing these things, you shall not sin at any time.
For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.
For we have not by following artificial fables, made known to you the power, and presence of our Lord Jesus Christ; but we were eyewitnesses of his greatness. For he received from God the Father, honour and glory: this voice coming down to him from the excellent glory: This is my beloved Son, in whom I am well pleased; hear ye him. And this voice we heard brought from heaven, when we were with him in the holy mount. And we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Understanding this first, that no prophecy of scripture is made by private interpretation.
For prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Ghost." (2 Pet. 1:1-11, 16-21)


We have not by following artificial fables. Literally, learned fables,[6] invented to promote our doctrine. We, I with others, were eye-witnesses of his glory on Mount Thabor. And we have the surer word of prophecy, or to make our testimonies and preaching of Christ more firm. The revelations of God made to the prophets, and contained in the holy Scriptures, give us of all others the greatest assurance. Though the mysteries in themselves remain obscure and incomprehensible, the motive of our belief is divine authority. If our testimony be suspicious, we have what you will certainly allow, the testimony of the prophets: attend then to the prophets as to a lamp that illumines a dark place, till the bright day of a more lively faith begins to illumine you, and the day-star arises in your heart: till this faith, which is like the day-star, give you a perfect knowledge of Jesus Christ.

No prophecy of the scripture is made by private interpretation; or, as the Protestants translate it from the Greek, is of any private interpretation, i.e. is not to be expounded by any one's private judgment or private spirit. (Witham) --- The Scriptures cannot be properly expounded by private spirit or fancy, but by the same spirit wherewith they were written, which is resident in the Church.

For prophecy came not by the will of man at any time. This is to shew that they are not to be expounded by any one's private judgment, because every part of the holy Scriptures is delivered to us by the divine spirit of God, wherewith the men were inspired who wrote them; therefore they are not to be interpreted but by the spirit of God, which he left, and promised to his Church to guide her in all truth to the end of the world. Our adversaries may perhaps tell us, that we also interpret prophecies and Scriptures; we do so; but we do it always with a submission to the judgment of the Church, they without it.


"If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity. (1 Jn. 1:9)

We believe that God made the mind of man and is fully capable of addressing man in words which man can understand.


Yes. of course. But since the fall of man his mind is darkened and his passions are disordered. Man without the guidence of the Holy Ghost will tend to interpret scripture according to his own clouded perception, as looking through a darkned glass. It is through being baptised, living Gospel truth, free of grave sin, practicing moral perfection, studying the word of God (both sacred Scripture & Sacred Tradition) and the basics of theology, a life of loving God, prayer, and good works, receiving the Sacraments, and fulfulling one's duties of state according to the commandments of God and His precepts, does one gradually regain rectitude and order of being where the intellect is subordinate to faith, the will subordinate to reason, and the passions subordinate to a correctly formed conscience and reason. One cannot do this, nor attain sanctity and eternal salvation outside the Holy Roman Catholic Church; for one can only carry out all one's duties of state to God and man and work out his salvation by corresponding and co-operating with God's grace. And for those outside the Church the Holy Spirit is directing them to the Church so as to be saved through the infinite merits of Lord Jesus Christ flowing to mankind through the Sacraments.

And we are being tried and put to the test, a test of fidelity, humility and obedience. The first and greatest Commandment is to love the Lord Thy God with thy whole heart, thy whole mind, thy whole soul and with all thy strength. If God always manifested great miracles and power man would obey and follow and worship out of servile fear, not out of love. God wants us to seek Him, to know Him, pray to Him, love him, adore him, worship Him and serve Him. And to imitate the virtues of Lord Jesus Christ is the way in which we go to God, by following His Son who is the Way the Truth and the Life. If we want to learn about the Father we learn, contemplate and imitate the Son, "All things are delivered to me by my Father. And no one knoweth the Son, but the Father: neither doth any one know the Father, but the Son, and he to whom it shall please the Son to reveal him." (Matt. 11:27). Jesus established a Kingdom, a Church, and it is to this that He gave the Holy Spirit the teach man the fullness of Truth.This Kingdom is the way to Heaven for the Church is not of this world, though the Church Militant is in this world it is not of it (for it was established by Almighty God for a means of mans sanctification and salvation through Christ Our Lord. In the end only the Church Triumphant will only remain, in Heaven forever

The ruling is not in the kingdom, but in the King (Heb. 7:1-2; Rev. 1:5-6). The authority is in not in the church, but in Christ (Matt. 28:18; 1 Pet. 3:22). The church is not the Savior, but simply the body of the saved.

The Church has always taught the social reign of Christ the King, who is King of the universe. And He established a Kingdom of God on this world - the Church which is the Mystical Body of Christ and continues the redemptive work of Christ. Read the Gospels this is obvious. And it says this in the above reference in the book of revelations (St. John's Apocalypse): "And hath made us a kingdom, and priests to God and his Father, to him be glory and empire for ever and ever. Amen." (Apoc. 1:6). Lord Jesus gave authority to His Apostles and their successors until the end of time. Read the abundant scriptural passages above showing that the Kingdom of God in this world is the Church - the Church Militant, and the saints and angels in Heaven belong tothe Church Triumphant; at the ende of time after the General Judgement there will just be the Kingdom of God in Heaven, which is the Lord's Kingdom or Church in Paradise.


"He that heareth you, heareth Me; and he that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me." (Lk. 10:16)

Sources

Douay-Rheims Bible Quotes

http://www.drbo.org/

Haydock Bible Commentaries

http://haydock1859.tripod.com/

Catechism - My Catholic Faith

http://www.catholicbook.com/AgredaCD/MyCatholicFaith/Contents.htm
Last edited by Grand Inquisitor on Tue Sep 28, 2010 4:48 pm, edited 1 time in total.
Grand Inquisitor
Posts: 62
Joined: Tue Aug 17, 2010 10:08 pm


There are many passages in the New Testament which reveal that the church would not be preserved from error. Acts 20:17, 28-30; 2 Pet. 2:1-3; 1 Tim. 4:1-3; 2 Tim. 4:3-4; 2 Thess. 2:3-11.


Have a look at the passages he quotes: "And sending from Miletus to Ephesus, he called the ancients of the church." (Acts 20:17); how does this mean what he asserts? "Take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the church of God, which he hath purchased with his own blood. I know that, after my departure, ravening wolves will enter in among you, not sparing the flock. And of your own selves shall arise men speaking perverse things, to draw away disciples after them." (Acts 20:28-30); Yes. Heretics have tried to corrupt the Gospel Truth by infiltrating into the Church to destroy and disqualify the Truth, but these have always been discovered and brought to naught. We read about the cockle (tares) and the wheat, the cockle always will grow alongside the wheat, just like there will always be wolves in sheep's clothing. But the Doctrine and Majesterium of the church will be til the end of time because God so willed it thus; individual members that fall into error does not mean the Church is in error. The Sacred Doctrine of the Church's infallible articles of Faith have always been free of error and always will. For the sacred doctrine given to man by God is indestructible, indefectable, immaculate.

"But there were also false prophets among the people, even as there shall be among you lying teachers, who shall bring in sects of perdition, and deny the Lord who bought them: bringing upon themselves swift destruction. And many shall follow their riotousnesses, through whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you." (2 Pet. 2:1-3)

Lying teachers among you, some of which were already come, and many more were to follow, who shall bring in sects,[1] (heresies) leading to perdition, and deny the Lord who bought them, denying the divinity of Jesus Christ, our Redeemer; such were the disciples of Simon, and many after them. Sects of perdition; that is, heresies destructive of salvation. Many shall follow their luxuries, or lasciviousness, such as are related of the Nicolaites and Gnostics, by reason of whom the way of truth shall be blasphemed, or ill spoken of, by those who made no distinction betwixt true and false Christians. They shall make merchandise of you, preaching such lying doctrine as might please the people, but through a motive of covetousness, and for their own gain.

All the thousands of Protestant denominations are also sects; the religious orders of the Holy Catholic Church are orders with the same doctrine but utilize a different charism and rule of spiritual exercises; thus we have priestly orders, monastic/cloistered orders (which are contemplative and enclosed or semi-enclosed orders) , missionary and preaching orders, but all with the same sacred Doctrine within the same heirarchial structure and Canon Law of the Church.


"Now the Spirit manifestly saith, that in the last times some shall depart from the faith, giving heed to spirits of error, and doctrines of devils." (1 Tim. 4:1)

In the last times. Literally, last days; i.e. hereafter, or in days to come. --- To spirits of error and doctrines of devils; or, to seducing spirits and doctrines of devils, as in the Protestant translation. The sense must be, that men shall teach false doctrine by the suggestion of the devil.

"For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the truth, but will be turned unto fables." 2 Tim 4:3-4)

Having itching ears; i.e. the hearers have such ears, running after novelties and such doctrine as favours their passions.

This is speaking about the present time and the times to come of the great apostasy due to the spirit of liberalism and modernism (the sum of all heresies), but the true catholic Doctrine always remains; what the church teaches as Doctrine is the same as what Our Lord and His Apostles taught. the Church does not make up the articles of Faith - the are Divine Revelation


"Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition, Who opposeth, and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God. Remember you not, that when I was yet with you, I told you these things? And now you know what withholdeth, that he may be revealed in his time. For the mystery of iniquity already worketh; only that he who now holdeth, do hold, until he be taken out of the way. And then that wicked one shall be revealed whom the Lord Jesus shall kill with the spirit of his mouth; and shall destroy with the brightness of his coming, him, Whose coming is according to the working of Satan, in all power, and signs, and lying wonders, And in all seduction of iniquity to them that perish; because they receive not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying: That all may be judged who have not believed the truth, but have consented to iniquity." (2 Thess. 2:3-11)

What is meant by this falling away, (in the Greek this apostacy) is uncertain, and differently expounded. St. Jerome and others understand it of a falling off of other kingdoms, which before were subject to the Roman empire; as if St. Paul said to them: you need not fear that the day of judgment is at hand, for it will not come till other kingdoms, by a general revolt, shall have fallen off, so that the Roman empire be destroyed. The same interpreters expound the sixth and seventh verses in like manner, as if when it is said, now you know[3] what withholdeth, &c. That is, you see the Roman empire subsisteth yet, which must be first destroyed. And when it is added, only that he who now holdeth, do hold, until he be taken out of the way; the sense, say these authors, is, let Nero and his successors hold that empire till it be destroyed, for not till then will the day of judgment come. Cornelius a Lapide makes this exposition so certain, that he calls it a tradition of the fathers, which to him seems apostolical. But we must not take the opinion of some fathers, in the exposition of obscure prophecies, where they advance conjectures (which others at the same time reject, or doubt of) to be apostolical traditions, and articles of faith, as the learned bishop of Meaux, Bossuet, takes notice on this very subject, in his preface and treatise on the Apocalypse, against Jurieux. St. Jerome indeed, and others, thought that the Roman empire was to subsist till the antichrist's coming, which by the event most interpreters conclude to be a mistake, and that it cannot be said the Roman empire continues to this time. See Lyranus on this place, St. Thomas Aquinas, Salmeron, Estius, and many others; though Cornelius a Lapide, with some few, pretend the Roman empire still subsists in the emperors of Germany. We also find that divers of the ancient fathers thought that the day of judgment was just at hand in their time. See Tertullian, St. Cyprian, St. Gregory the Great, &c. And as to this place, it cannot be said the fathers unanimously agree in their exposition. St. Chrysostom[4], Theodoret, St. Augustine in one of his expositions, by this falling off, and apostacy, understand antichrist himself, apostatizing from the Catholic faith. And they who expound it of Nero, did not reflect that this letter of St. Paul was written under Claudius, before Nero's reign. According to a third and common exposition, by this revolt or apostacy, others understand a great falling off of great numbers from the Catholic Church and faith, in those nations where it was professed before; not but that, as St. Augustine expressly takes notice, the Church will remain always visible, and Catholic in its belief, till the end of the world. This interpretation we find in St. Cyril[5] of Jerusalem. (Catech. 15.) See also St. Anselm on this place, St. Thomas Aquinas, Salmeron, Estius, &c. In fine, that there is no apostolical tradition, as to any of the interpretations of these words, we may be fully convinced from the words of St. Augustine[6], lib. xx. de Civ. Dei. chap. 19. t. 7. p. 597. Nov. edit., where he says: For my part, I own myself altogether ignorant what the apostle means by these words; but I shall mention the suspicions of others, which I have read, or heard. Then he sets down the exposition concerning the Roman empire. He there calls that a suspicion and conjecture, which others say is an apostolical tradition. In like manner the ancient fathers are divided, as to the exposition of the words of the sixth and seventh verse, when it is said you know what hindereth; some understand that antichrist must come first. Others, that the beforementioned apostacy, or falling off from the Church, must happen before. And when St. Paul says, (ver. 7.) that he who now holdeth, do hold; some expound it, let him take care at the time of such trials, to hold, and preserve the true faith to the end. When the expositions are so different, as in this place, whosoever pretends to give a literal translation ought never to add words to the text, which determine the sense to such a particular exposition, and especially in the same print, as Mr. N. hath done on the seventh verse, where he translates, only let him that now holdeth the faith, keep it until he be taken out of the way. --- And the man of sin revealed, the son of perdition, so that he sitteth in the temple of God, shewing himself as if he were God. He is called again, (ver. 8.) that wicked one....whom the Lord Jesus Christ shall kill with the spirit of his mouth. By all these words is described to us the great antichrist, about the end of the world, according to the unexceptionable authority and consent of the ancient fathers. It is as ridiculous as malicious to pretend, with divers later reformers, that the pope, and all the popes since the destruction of the Roman empire, are the great antichrist, the man of sin, &c. Grotius, Dr. Hammond, and divers learned Protestants, have confuted and ridiculed this groundless fable, of which more on the Apocalypse. It may suffice to observe here that antichrist, the man of sin, the son of perdition, the wicked one, according to all the ancients, is to be one particular man, not so many different men. That he is to come a little while before the day of judgment. That he will make himself be adored, and pretend to be God. What pope did so? That he will pretend to be Christ, &c. (Witham) --- St. Augustine (de Civ. Dei. book xx. chap. 19.) says, that an attack would be made at one and the same time against the Roman empire and the Church. The Roman empire subsists as yet, in Germany, though much weakened and reduced. The Roman Catholic Church, notwithstanding all its losses, and the apostacy of many of its children, has always remained the same. (Calmet) — The two special signs of the last day will be a general revolt, and the manifestation of antichrist, both of which are so dependent on each other, that St. Augustine makes but one of both. What presumptive folly in Calvin and other modern reformers, to oppose the universal sentiments of the fathers both of the Latin and Greek Church! What inconsistency, to give such forced interpretations, not only widely different from the expositions of sound antiquity, but also widely different from each other! The Church of God, with her head, strong in the promises of Jesus Christ, will persevere to the end, frustra circumlatrantibus hæreticis. (St. Augustine, de util. cred. chap. xvii.) --- In the temple. Either that of Jerusalem, which some think he will rebuild; or in some Christian Church, which he will pervert to his own worship; as Mahomet has done with the churches of the east. (Challoner)

The mystery of iniquity already worketh, or is now wrought, by the precursors of antichrist; i.e. by infidels and heretics. For, as St. John says, there are many antichrists, precursors to the great antichrist, and enemies of Christ. (1 John chap. ii.) --- That he who now holdeth, do hold. That is, let each one remain in the faith which he has received of us, and let him not permit himself to be deceived by any discourse, as coming from us. Or rather, let those who shall then be in the world keep their faith, remaining firm in their belief and attachment to the Church of Christ, until antichrist, that man of iniquity, shall be taken away. (Calmet) --- According to others, it is an admonition to the faithful not to be beguiled during this day of trial by such, as under the garb of religion, and with an ostentatious parade of zeal for the holy Scriptures, seek to deceive them. When the mystery of sin shall be revealed, then shall we plainly discover that apostacy from the Catholic Church is the obvious and certain road to a dereliction of all religious principle; yes, to antichristianism and to atheism. (Haydock)

Spirit of his mouth, &c. St. Paul makes use of this expression, to shew the ease with which God can put down the most powerful from his seat. He does it likewise to give the Thessalonians a right notion of the man of sin. For as he before told them, he would cause himself to be adored, they might have imagined him more upon an equality with the Almighty. These words, however, quite take away that meaning. He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. (Isaias xi. 4. &c.) (Calmet)

God shall send them the operation of error. That is, says St. Chrysostom and St. Cyril, he will permit them to be led away with illusions, by signs, and lying prodigies, which the devil shall work by antichrist, &c. --- God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth. --- The end God proposes is the judgment and condemnation of such as reject the proffered light. This is the march of sin, according to St. Thomas Aquinas on this place. In the first place a man, in consequence of his first sin, is deprived of grace, he then falls into further sins, and ends with being eternally punished. Hence it happens that his new sins are a punishment of his former transgressions; because God will permit the devil to do these things. Deus mittet, quia Deus Diabolum facere ista permittet. (St. Augustine, lib. xx. de Civ. Dei. chap. 19.)


We cannot harmonize that which the inspired apostles said (there shall arise false teachers among you) with that which the Catholic writers say (shall be preserved from error).

Yes one can easily harmonize this. The errors are not in the Teaching Church but from those who have cut themselves off, namely the 30,000 + Protestant sects of the divided world outside the Roman Catholic Apostolic Church.

The Catholic Church is the only group which perfectly fits the apostles' description of the great apostasy.

The great apostasy is within the Church, in the whole of Christendom; this was facilitated at and after the Second Vatican Council. There are thousands of bishops and priests who no longer hold sound doctrine but promote all manner of novelties and heresies that have previously and still is condemned by the Church. There are many enemies within the Church holding valid offices but are wolves in sheep's clothing, enemies of Holy Mother Church who have infiltrated into the ranks of the clergy to attempt to destroy the Church by changing it into a false religion. But they will fail "for the gates of Hell shall never prevail against it". There are a great many traditional priestly and religious orders and the faithful laity that have held fast to sacred tradition and the traditional administration and reception of the sacraments. Lord Jesus has even said "But yet the Son of man, when he cometh, shall he find, think you, faith on earth?" HOWEVER THIS IS NOT A REFLECTION OF THE SACRED DOCTRINE (COMPLETELY COMPOSED OF DIVINE REVELATION - BOTH TRADITION AND SCRIPTURE). The Church is still the Immaculate Bride of Christ, the one true Religion and the only Kingdom of God on this world, outside of which there is no salvation. The great apostasy prophesied in scripture has to come to pass; it is the Devil's final battle against the Church Militant and all mankind for the destruction of souls. OUTSIDE THE CHURCH IT IS FAR WORSE; IN FACT ONE CAN SAY THAT THE APOSTASY BEGAN WITH THE PROTESTANT REVOLT, THEN THE SEPARATION OF CHURCH AND STATE, THE FRENCH RVOLUTION, ETC. IN THE HERETICAL SPLINTERED WORLD OF THE PROTESTANTS WHO HAVE NO DOCTRINE, SACRAMENTS OR PRIESTHOOD IT IS JUST AN UGLY DISORDERED MESS PRECARIOUSLY ABIDING ON THE SHIFTING SANDS OF THIS FALLEN WORLD. When Our Lord will return it is definately not within the divided world of Protestantism. Please also read the above commentary on the apostasy

Also, they reveal that Christ did not establish His church as one that could never fall into error, because some of those churches went into error.

Jesus Christ did establish an indestructible, infallible Church, and this Church is the One Universal Apostolic Church - the Roman Catholic Church, and this Church has never been in error, although there have been many members who have fallen into error, such as we see in the Aryan Heresy and the Great Western Schism but these groups of Catholics don't represent the true infallible Doctrine of the Church. None of the Popes in these times ever made a pronouncement defining an article of Faith binding to all Christians that have been in error. This is impossible; it is impossible for the Church to teach error according to the Dogmas of Faith and Morals. And Lord Jesus Christ - the Incarnate Son of God - had promised would never happen: "And the gates of Hell shall never prevail against it." (Matt. 16:18). The popes are prevented by Divine Providence from ever making a dogmatic statement that is false, for any time the Supreme Pontiff sits upon the Chair of St. Peter and speaks ex cathedra it is by the holy Spirit that he does thus, and God can neither deceive nor be deceived.

Christ Did Not Make Peter A Pope. the following titles are commonly used with reference to a man: "Pope," "Holy Father," "Vicar of Christ," "Sovereign Pontiff." All of these are titles that rightly belong only to the Lord Jesus Christ and to God the Father. There is not a single instance in the Scriptures where any of the above titles are applied to a man. The term, "Holy Father" is used only once in the entire Bible, and it is used by Jesus in addressing God the Father.

There are abundant proofs in the New Testament proving that St. Peter is the chief or prince of the Apostles and upon him and his successors the one true Church is built, and will be thus until the end of this world. When Our Lord said to Peter, "And I will give thee the keys of the kingdom of heaven," He clearly meant: "I will give you supreme authority over My Church. You shall be My representative." The true test of loyalty to Christ is not only to believe in Him and worship Him, but to honor and obey the representatives He has chosen. Our Lord chose St. Peter as His Vicar. It is rebellion against Christ to say to Him: "I will worship You, but I will not recognize Your representative." This is what Christians do, who deny the authority of the successor of Peter.

When Simon, led by his brother Andrew, first met Christ, Our Lord said to him: "Thou art Simon, the son of John; thou shalt be called Cephas" (John 1:42).

Christ spoke in Aramaic, and the original Cephas, or "Kepha" means stone or rock, which we interpret Peter. Our Lord must have some special purpose for having Simon's name changed, particularly as the word Kepha was never used as a proper name then.

When, at Caesarea Philippi, Peter made the memorable confession of faith in the name of the Apostles: "Thou art the Christ, the Son of the Living God," Christ promised to make Peter the head of His Church.

In reply Our Lord said: "Blessed. art thou, Simon Bar-Jona, for flesh and blood has not revealed this to thee, but my Father in heaven. And I say to thee, thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give thee the keys of the kingdom of heaven; and whatever thou shalt bind on earth shall be bound in heaven, and whatever thou shalt loose on earth shall be loosed in heaven." (Matt. 16:17-20)

a) Our Lord changed Simon's name to Peter, which means Rock.

He said that He would make Peter the Rock on which His Church should be founded. As the foundation of a building holds up, supports, and preserves the building, so Peter was to hold the same office for Christ's Church.

b) Our Lord. promised to Peter the keys of the kingdom of heaven. In ancient as well as modern times, keys are a symbol of authority. He who lawfully carries the key to a building has the right himself of entering and of admitting or excluding others.

Our Lord said to all the Apostles, "Receive the Holy Spirit, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained" (John 20:23). But to Peter alone did Our Lord address these words: "I will give thee the keys of the kingdom of heaven." (Matt. 16:19)


Christ, after the Resurrection, fulfilled His promise, and appointed Peter head of the Church

On the Lake of Gennesareth, "Jesus said to Simon Peter, "Simon, son of John, dost thou love me more than these do?" He said to him, "Yes, Lord, thou knowest that I love thee." He said to him, "Feed my lambs." He said to him a second time, "Simon, son of John, dost thou love me?" He said to him, "Yes, Lord, thou knowest that I love thee." He said to him, "Feed my lambs." A third time he said to him, "Simon, son of John, dost thou love me?" Peter was grieved because he said to him for the third time, "Dost thou love me?" And he said to him, "Lord, thou knowest all things, thou knowest that I love thee," He said to him, "Feed my sheep." (John 21:15-17)

By this Christ entrusted to Peter the whole flock, thus making him the head shepherd. The "lambs" (the weak and tender portion of the flock) are the faithful, and the "sheep" (those that nourish the lambs) are the pastors, bishops and priests.

The sheep of Christ are those who submit to Him, the Good Shepherd (John 10: 14). Never did Christ say to any other Apostle: Feed My whole flock. As the shepherd is responsible for the flock, he is given authority comparable to his responsibility.

Christ also conferred on Peter special marks of distinction not conferred on the other Apostles. He gave him a new name. He chose him as a companion on the most solemn occasions. After the Resurrection, He appeared to Peter first, before showing Himself to the other Apostles.

The Lord said: "Simon ... I have prayed for thee that thy faith may not fail; and do thou, when once thou hast turned again, strengthen thy brethren" (Luke 22:31-32)

As with every well-regulated society, the Church needed a visible head; Christ appointed St. Peter visible head of the Church. The city has its mayor, the state its governor, the nation its President. At the head of every government is a president or king. Even in the family, the father is the head. Every corporation has a head.

The Church is a visible society; that is, it Is composed of human beings. It needs a head as well as any other organization. Christ is always its invisible, Head, but it needs a visible head to take His place among men.


]Did Peter actually exercise his primacy? --Yes, Peter actually exercised his primacy, and the other Apostles and the disciples recognized him as the head of the Church.

1. Peter's name always stands first in the lists of Apostles; Iscariot's is always last.

St. Matthew even calls Peter the "first Apostle." But he was neither first in age nor in election, for Our Lord had called Andrew; his elder brother, before him. He must therefore have been first in honor and authority.

2. It was Peter that proposed the election of another to take the place of Judas.

In obedience to Peter's advice, the Apostles put forward two among the disciples to choose from; and after praying, they chose Matthias (Acts 1:21-26).

3. It was Peter that preached the first sermon on the day of Pentecost.

The Holy Ghost had descended on the Apostles; they spoke so that each person present (and there were many nationalities in the crowd) heard his own language being spoken. The people were amazed; and Peter spoke (Acts 2:14-36).

4. It was Peter that admitted the first converts from Judaism (Acts 2:38-41), as well as from paganism (Acts 10:5).

"And he (Peter) ordered them (the Gentiles) baptized in the name of Jesus Christ" (Acts 10:48). This was a thing unheard of, that the Jews, "of the Faith", should consort with "heathen"; but Peter broke all bonds.

5. Peter worked the first miracle.

He gave a man lame from birth the power to walk (Acts 3:6-8).

6. Peter meted out the first punishment.

Ananias (and later his wife Sapphira) had lied and cheated; and having been rebuked by Peter, fell down dead (Acts 5: 1-6).

7. Peter cast out the heretic Simon Magus.

This heretic had wanted to purchase the power of the Apostles of bringing down the Holy Ghost on those on whom they laid hands (Acts 8:19-20).

8. Peter made the first visitation of the churches (Acts 31-32).

9. In the first Council at Jerusalem, there was much disputing, but when Peter spoke, all submitted (Acts 15:7-12).

"After a long debate, Peter got up and said, ... 'But we believe that we are saved through the grace of the Lord Jesus' ... Then the whole meeting quieted down" (Acts 15:7, 11-12).

10. After his conversion, St. Paul presented himself to Peter (Gal. 1: 18)

11. Of the early churches established by the Apostles, the Church of Rome was the highest in rank. It was the See of Peter.

Matt. to Rev. - Peter is mentioned 155 times and the rest of apostles combined are only mentioned 130 times. Peter is also always listed first except in 1 Cor. 3:22 and Gal. 2:9 (which are obvious exceptions to the rule). Some of these are as follows:


Matt. 14:28-29 - only Peter has the faith to walk on water. No other man in Scripture is said to have the faith to walk on water. This faith ultimately did not fail.

Matt. 16:16, Mark 8:29; John 6:69 - Peter is first among the apostles to confess the divinity of Christ.

Matt. 16:17 - Peter alone is told he has received divine knowledge by a special revelation from God the Father.

Matt. 16:18 - Jesus builds the Church only on Peter, the rock, with the other apostles as the foundation and Jesus as the Head.

Matt. 16:19 - only Peter receives the keys, which represent authority over the Church and facilitate dynastic succession to his authority.

Matt. 17:24-25 - the tax collector approaches Peter for Jesus' tax. Peter is the spokesman for Jesus. He is the Vicar of Christ.

Matt. 17:26-27 - Jesus pays the half-shekel tax with one shekel, for both Jesus and Peter. Peter is Christ's representative on earth.

Matt. 18:21 - in the presence of the disciples, Peter asks Jesus about the rule of forgiveness. One of many examples where Peter takes a leadership role among the apostles in understanding Jesus' teachings.

Matt. 19:27 - Peter speaks on behalf of the apostles by telling Jesus that they have left everything to follow Him.

Mark 10:28 - here also, Peter speaks on behalf of the disciples by declaring that they have left everything to follow Him.

Mark 11:21 - Peter speaks on behalf of the disciples in remembering Jesus' curse on the fig tree.

Mark 14:37 - at Gethsemane, Jesus asks Peter, and no one else, why he was asleep. Peter is accountable to Jesus for his actions on behalf of the apostles because he has been appointed by Jesus as their leader.

Mark 16:7 - Peter is specified by an angel as the leader of the apostles as the angel confirms the resurrection of Christ.

Luke 5:3 – Jesus teaches from Peter’s boat which is metaphor for the Church. Jesus guides Peter and the Church into all truth.

Luke 5:4,10 - Jesus instructs Peter to let down the nets for a catch, and the miraculous catch follows. Peter, the Pope, is the "fisher of men."

Luke 7:40-50- Jesus addresses Peter regarding the rule of forgiveness and Peter answers on behalf of the disciples. Jesus also singles Peter out and judges his conduct vis-à-vis the conduct of the woman who anointed Him.

Luke 8:45 - when Jesus asked who touched His garment, it is Peter who answers on behalf of the disciples.

Luke 8:51; 9:28; 22:8; Acts 1:13; 3:1,3,11; 4:13,19; 8:14 - Peter is always mentioned before John, the disciple whom Jesus loved.

Luke 9:28;33 - Peter is mentioned first as going to mountain of transfiguration and the only one to speak at the transfiguration.

Luke 12:41 - Peter seeks clarification of a parable on behalf on the disciples. This is part of Peter's formation as the chief shepherd of the flock after Jesus ascended into heaven.

Luke 22:31-32 - Jesus prays for Peter alone, that his faith may not fail, and charges him to strengthen the rest of the apostles.

Luke 24:12, John 20:4-6 - John arrived at the tomb first but stopped and waited for Peter. Peter then arrived and entered the tomb first.

Luke 24:34 - the two disciples distinguish Peter even though they both had seen the risen Jesus the previous hour. See Luke 24:33.

John 6:68 - after the disciples leave, Peter is the first to speak and confess his belief in Christ after the Eucharistic discourse.

John 13:6-9 - Peter speaks out to the Lord in front of the apostles concerning the washing of feet.

John 13:36; 21:18 - Jesus predicts Peter's death. Peter was martyred at Rome in 67 A.D. Several hundred years of papal successors were also martyred.

John 21:2-3,11 - Peter leads the fishing and his net does not break. The boat (the "barque of Peter") is a metaphor for the Church.

John 21:7 - only Peter got out of the boat and ran to the shore to meet Jesus. Peter is the earthly shepherd leading us to God.

John 21:15 - in front of the apostles, Jesus asks Peter if he loves Jesus "more than these," which refers to the other apostles. Peter is the head of the apostolic see.

John 21:15-17 - Jesus charges Peter to "feed my lambs," "tend my sheep," "feed my sheep." Sheep means all people, even the apostles.

Acts 1:13 - Peter is first when entering upper room after our Lord's ascension. The first Eucharist and Pentecost were given in this room.

Acts 1:15 - Peter initiates the selection of a successor to Judas right after Jesus ascended into heaven, and no one questions him. Further, if the Church needed a successor to Judas, wouldn't it need one to Peter? Of course.

Acts 2:14 - Peter is first to speak for the apostles after the Holy Spirit descended upon them at Pentecost. Peter is the first to preach the Gospel.

Acts 2:38 - Peter gives first preaching in the early Church on repentance and baptism in the name of Jesus Christ.

Acts 3:1,3,4 - Peter is mentioned first as going to the Temple to pray.

Acts 3:6-7 - Peter works the first healing of the apostles.

Acts 3:12-26, 4:8-12 - Peter teaches the early Church the healing through Jesus and that there is no salvation other than Christ.

Acts 5:3 - Peter declares the first anathema of Ananias and Sapphira which is ratified by God, and brings about their death. Peter exercises his binding authority.

Acts 5:15 - Peter's shadow has healing power. No other apostle is said to have this power.

Acts 8:14 - Peter is mentioned first in conferring the sacrament of confirmation.

Acts 8:20-23 - Peter casts judgment on Simon's quest for gaining authority through the laying on of hands. Peter exercises his binding and loosing authority.

Acts 9:32-34 - Peter is mentioned first among the apostles and works the healing of Aeneas.

Acts 9:38-40 - Peter is mentioned first among the apostles and raises Tabitha from the dead.

Acts 10:5 - Cornelius is told by an angel to call upon Peter. Angels are messengers of God. Peter was granted this divine vision.

Acts 10:34-48, 11:1-18 - Peter is first to teach about salvation for all (Jews and Gentiles).

Acts 12:5 - this verse implies that the "whole Church" offered "earnest prayers" for Peter, their leader, during his imprisonment.

Acts 12:6-11 - Peter is freed from jail by an angel. He is the first object of divine intervention in the early Church.

Acts 15:7-12 - Peter resolves the first doctrinal issue on circumcision at the Church's first council at Jerusalem, and no one questions him. After Peter the Papa spoke, all were kept silent.

Acts 15:12 - only after Peter (the Pope) speaks do Paul and Barnabas (bishops) speak in support of Peter's definitive teaching.

Acts 15:13-14 - then James speaks to further acknowledge Peter's definitive teaching. "Simeon (Peter) has related how God first visited..."

Rom. 15:20 - Paul says he doesn't want to build on "another man's foundation" referring to Peter, who built the Church in Rome.

1 Cor. 9:5 – Peter is distinguished from the rest of the apostles and brethren of the Lord.

1 Cor. 15:4-8 - Paul distinguishes Jesus' post-resurrection appearances to Peter from those of the other apostles. Christ appeared “to Cephas, then to the twelve.”

Gal.1:18 - Paul spends fifteen days with Peter privately before beginning his ministry, even after Christ's Revelation to Paul.

1 Peter 5:1 - Peter acts as the chief bishop by "exhorting" all the other bishops and elders of the Church.

1 Peter 5:13 - Some Protestants argue against the Papacy by trying to prove Peter was never in Rome. First, this argument is irrelevant to whether Jesus instituted the Papacy. Secondly, this verse demonstrates that Peter was in fact in Rome. Peter writes from "Babylon" which was a code name for Rome during these days of persecution. See, for example, Rev. 14:8, 16:19, 17:5, 18:2,10,21, which show that "Babylon" meant Rome. Rome was the "great city" of the New Testament period. Because Rome during this age was considered the center of the world, the Lord wanted His Church to be established in Rome.

2 Peter 1:14 - Peter writes about Jesus' prediction of Peter's death, embracing the eventual martyrdom that he would suffer.

2 Peter 3:16 - Peter is making a judgment on the proper interpretation of Paul's letters. Peter is the chief shepherd of the flock.

Matt. 23:11; Mark 9:35; 10:44 - yet Peter, as the first, humbled himself to be the last and servant of all servants.


Sources

Douay-Rheims Bible Quotes

http://www.drbo.org/

Haydock Bible Commentaries

http://haydock1859.tripod.com/

Catechism - My Catholic Faith

http://www.catholicbook.com/AgredaCD/MyCatholicFaith/Contents.htm
Last edited by Grand Inquisitor on Tue Sep 28, 2010 4:47 pm, edited 1 time in total.
Grand Inquisitor
Posts: 62
Joined: Tue Aug 17, 2010 10:08 pm


Tradition / Church Fathers

Peter Built the Church in Rome

"Through envy and jealousy, the greatest and most righteous pillars [of the Church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours and when he had at length suffered martyrdom, departed to the place of glory due to him." Clement of Rome, The First Epistle of Clement, 5 (c. A.D. 96).

"I do not, as Peter and Paul, issue commandments unto you." Ignatius of Antioch, Epistle to the Romans, 4 (c. A.D. 110).

'You have thus by such an admonition bound together the plantings of Peter and Paul at Rome and Corinth." Dionysius of Corinth, Epistle to Pope Soter, fragment in Eusebius' Church History, II:25 (c. A.D. 178).

"Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church." Irenaeus, Against Heresies, 3:1:1 (c. A.D. 180).

"As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out." Clement of Alexandria, fragment in Eusebius Church History, VI:14,6 (A.D. 190)

"It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the Church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: 'But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church.'" Gaius, fragment in Eusebius' Church History, 2:25 (A.D. 198).

"[W]hat utterance also the Romans give, so very near (to the apostles), to whom Peter and Paul conjointly bequeathed the gospel even sealed with their own blood." Tertullian, Against Marcion, 4:5 (inter A.D. 207-212).

'We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising blood. Then is Peter girt by another (an allusion to John 21:18), when he is made fast to the cross." Tertullian, Scorpiace, 15:3 (A.D. 212).

"Peter...at last, having come to Rome, he was crucified head-downwards; for he had requested that he might suffer this way." Origen, Third Commentary on Genesis, (A.D. 232).

"Thus Peter, the first of the Apostles, having been often apprehended, and thrown into prison, and treated with igominy, was last of all crucified at Rome." Peter of Alexandria, The Canonical Epistle, Canon 9 (A.D. 306).

"[W]hich Peter and Paul preached at Rome..." Lactantius, The Divine Institutes, 4:21 (A.D. 310).

"Peter...coming to the city of Rome, by the mighty cooperation of that power which was lying in wait there..." Eusebius, Ecclesiastical History, II:14,5 (A.D. 325).

"This man [Simon Magus], after he had been cast out by the Apostles, came to Rome...Peter and Paul, a noble pair, chief rulers of the Church, arrived and set the error right...For Peter was there, who carrieth the keys of heaven..." Cyril of Jerusalem, Catechetical Lectures ,6:14-15 (c. A.D. 350).

"And Peter, who had hid himself for fear of the Jews, and the Apostle Paul who was let down in a basket, and fled, when they were told, 'Ye must bear witness at Rome,' deferred not the journey; yea, rather, they departed rejoicing..." Athanasius, Defence of his Flight, 18 (c. A.D. 357).

"I think it my duty to consult the chair of Peter, and to turn to a church whose faith has been praised by Paul...My words are spoken to the successor of the fisherman, to the disciple of the cross." Jerome, To Pope Damasus, Epistle 15 (A.D. 377).

“For if when here he loved men so, that when he [Peter] had the choice of departing and being with Christ, he chose to be here, much more will he there display a warmer affection. I love Rome even for this, although indeed one has other grounds for praising it, both for its greatness, and its antiquity, and its beauty, and its populousness, and for its power, and its wealth, and for its successes in war. But I let all this pass, and esteem it blessed on this account, that both in his lifetime he wrote to them, and loved them so, and talked with them whiles he was with us, and brought his life to a close there.” John Chrysostom, Epistle to the Romans, Homily 32 (c. A.D. 391).

"Which was mere to the interest of the Church at Rome, that it should at its commencement be presided over by some high-born and pompous senator, or by the fisherman Peter, who had none of this world's advantages to attract men to him?" Gregory of Nyssa, To the Church at Nicodemia, Epistle 13 (ante A.D. 394).

"But some people in some countries of the West, and especially in the city, [Rome] not knowing the reason of this indulgence, think that a dispensation from fasting ought certainly not to be allowed On the Sabbath, because they say that on this day the Apostle Peter fasted before his encounter with Simon [Magus]." John Cassian, Institutes, X (ante A.D. 435).

"The whole world, dearly-beloved, does indeed take part in all holy anniversaries [of Peter & Paul], and loyalty to the one Faith demands that whatever is recorded as done for all men's salvation should be everywhere celebrated with common rejoicings. But, besides that reverence which to-day's festival has gained from all the world, it is to be honoured with special and peculiar exultation in our city, that there may be a predominance of gladness on the day of their martyrdom in the place where the chief of the Apostles met their glorious end. For these are the men, through whom the light of Christ's gospel shone on thee, O Rome, and through whom thou, who wast the teacher of error, wast made the disciple of Truth.” Pope Leo the Great (regn. A.D. 440-461), Sermon LXXXII (ante A.D. 461).


Primacy of Peter’s Apostolic See

"The church of God which sojourns at Rome to the church of God which sojourns at Corinth ... But if any disobey the words spoken by him through us, let them know that they will involve themselves in transgression and in no small danger." Clement of Rome, Pope, 1st Epistle to the Corinthians, 1,59:1 (c. A.D. 96).

"Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Mast High God the Father, and of Jesus Christ, His only-begotten Son; the Church which is sanctified and enlightened by the will of God, who farmed all things that are according to the faith and love of Jesus Christ, our God and Saviour; the Church which presides in the place of the region of the Romans, and which is worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of credit, worthy of being deemed holy, and which presides over love..." Ignatius of Antioch, Epistle to the Romans, Prologue (A.D. 110).

"There is extant also another epistle written by Dionysius to the Romans, and addressed to Soter, who was bishop at that time. We cannot do better than to subjoin some passages from this epistle…In this same epistle he makes mention also of Clement's epistle to the Corinthians, showing that it had been the custom from the beginning to read it in the church. His words are as follows: To-day we have passed the Lord's holy day, in which we have read your epistle. From it, whenever we read it, we shall always be able to draw advice, as also from the former epistle, which was written to us through Clement.' Dionysius of Corinth, To Pope Soter (A.D. 171).

"Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre- eminent authority, that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere." Irenaeus, Against Heresies, 3:3:2 (A.D. 180).

"A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour's Passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour...Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicated.” Pope Victor & Easter (c. A.D. 195).

"And he says to him again after the resurrection, 'Feed my sheep.' It is on him that he builds the Church, and to him that he entrusts the sheep to feed. And although he assigns a like power to all the apostles, yet he founded a single Chair, thus establishing by his own authority the source and hallmark of the (Church's) oneness. No doubt the others were all that Peter was, but a primacy is given to Peter, and it is (thus) made clear that there is but one flock which is to be fed by all the apostles in common accord. If a man does not hold fast to this oneness of Peter, does he imagine that he still holds the faith? If he deserts the Chair of Peter upon whom the Church was built, has he still confidence that he is in the Church? This unity firmly should we hold and maintain, especially we bishops, presiding in the Church, in order that we may approve the episcopate itself to be the one and undivided." Cyprian, The Unity of the Church, 4-5 (A.D. 251-256).

"After such things as these, moreover, they still dare--a false bishop having been appointed for them by, heretics--to set sail and to bear letters from schismatic and profane persons to the throne of Peter, and to the chief church whence priestly unity takes its source; and not to consider that these were the Romans whose faith was praised in the preaching of the apostle, to whom faithlessness could have no access." Cyprian, To Cornelius, Epistle 54/59:14 (A.D. 252).

”The reason for your absence was both honorable and imperative, that the schismatic wolves might not rob and plunder by stealth nor the heretical dogs bark madly in the rapid fury nor the very serpent, the devil, discharge his blasphemous venom. So it seems to us right and altogether fitting that priests of the Lord from each and every province should report to their head, that is, to the See of Peter, the Apostle." Council of Sardica, To Pope Julius (A.D. 342).

"And this case likewise is to be provided for, that if in any province a bishop has some matter against his brother and fellow-bishop, neither of the two should call in as arbiters bishops from another province. But if perchance sentence be given against a bishop in any matter and he supposes his case to be not unsound but good, in order that the question may be reopened, let us, if it seem good to your charity, honour the memory of Peter the Apostle, and let those who gave judgment write to Julius, the bishop of Rome, so that, if necessary, the case may be retried by the bishops of the neighbouring provinces and let him appoint arbiters; but if it cannot be shown that his case is of such a sort as to need a new trial, let the judgment once given not be annulled, but stand good as before." Council of Sardica, Canon III (A.D. 343-344).

"Bishop Gaudentius said: If it seems good to you, it is necessary to add to this decision full of sincere charity which thou hast pronounced, that if any bishop be deposed by the sentence of these neighbouring bishops, and assert that he has fresh matter in defense, a new bishop be not settled in his see, unless the bishop of Rome judge and render a decision as to this." Council of Sardica, Canon IV (A.D. 343-344).

"Bishop Hosius said: Decreed, that if any bishop is accused, and the bishops of the same region assemble and depose him from his office, and he appealing, so to speak, takes refuge with the most blessed bishop of the Roman church, and he be willing to give him a hearing, and think it right to renew the examination of his case, let him be pleased to write to those fellow-bishops who are nearest the province that they may examine the particulars with care and accuracy and give their votes on the matter in accordance with the word of truth. And if any one require that his case be heard yet again, and at his request it seem good to move the bishop of Rome to send presbyters a latere, let it be in the power of that bishop, according as he judges it to be good and decides it to be right that some be sent to be judges with the bishops and invested with his authority by whom they were sent.” Council of Sardica, Canon V (A.D. 343-344).

"Supposing, as you assert, that some offence rested upon those persons, the case ought to have been conducted against them, not after this manner, but according to the Canon of the Church. Word should have been written of it to us all, that so a just sentence might proceed from all. For the sufferers were Bishops, and Churches of no ordinary note, but those which the Apostles themselves had governed in their own persons…For what we have received from the blessed Apostle Peter, that I signify to you; and I should not have written this, as deeming that these things were manifest unto all men, had not these proceedings so disturbed us." Athanasius, Pope Julius to the Eusebians, Defense Against the Arians, 35 (A.D. 347).

"For Dionysius, Bishop of Rome, having written also against those who said that the Son of God was a creature and a created thing, it is manifest that not now for the first time but from of old the heresy of the Arian adversaries of Christ has been anathematised by all. And Dionysius, Bishop of Alexandria, making his defense concerning the letter he had written, appears in his turn as neither thinking as they allege, nor having held the Arian error at all." Athanasius, Dionysius of Rome, 13 (A.D. 352).

"You cannot deny that you know that in the city of Rome the Chair was first conferred on Peter, in which the prince of all the Apostles, Peter, sat…in which Chair unity should be preserved by all, so that he should now be a schismatic and a sinner who should set up another Chair against that unique one." Optatus of Mileve, The Schism of Donatists, 2:2-3 (c. A.D. 367).

"For the good of unity Blessed Peter deserved to be preferred before the rest, and alone received the keys of the Kingdom of Heaven, that he might communicate them to the rest." Optatus of Mileve, The Schism of Donatists, 7:3 (c.A.D. 367).

"No prejudice could arise from the number of bishops gathered at Ariminum, since it is well known that neither the bishop of the Romans, whose opinion ought before all others to have been waited for, nor Vincentius, whose stainless episcopate had lasted so many years, nor the rest, gave in their adhesion to such doctrines. And this is the more significant, since, as has been already said, the very men who seemed to be tricked into surrender, themselves, in their wiser moments, testified their disapproval." Pope Damasus [regn. A.D. 366-384], About Council at Arminum, Epistle 1 (A.D. 371).

"…I think it my duty to consult the chair of Peter, and to turn to a church whose faith has been praised by Paul…The fruitful soil of Rome, when it receives the pure seed of the Lord, bears fruit an hundredfold…My words are spoken to the successor of the fisherman, to the disciple of the cross. As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! This is the house where alone the paschal lamb can be rightly eaten. This is the ark of Noah, and he who is not found in it shall perish when the flood prevails.” Jerome, To Pope Damasus, Epistle 15:1-2 (A.D. 375).

"But he was not so eager as to lay aside caution. He called the bishop to him, and esteeming that there can be no true thankfulness except it spring from true faith, he enquired whether he agreed with the Catholic bishops, that is, with the Roman Church?" Ambrose, The death of his brother Satyrus, 1:47 (A.D. 378).

"Your grace must be besought not to permit any disturbance of the Roman Church, the head of the whole Roman World and of the most holy faith of the Apostles, for from thence flow out to all (churches) the bonds of sacred communion." Ambrose, To Emperor Gratian, Epistle 11:4 (A.D. 381).

"To your inquiry we do not deny a legal reply, because we, upon whom greater zeal for the Christian religion is incumbent than upon the whole body, out of consideration for our office do not have the liberty to dissimulate, nor to remain silent. We carry the weight of all who are burdened; nay rather the blessed apostle Peter bears these in us, who, as we trust, protects us in all matters of his administration, and guards his heirs." Pope Sircius [regn. A.D. 384-399], To Himerius, Epistle 1 (A.D. 385).

"Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here...” John Chrysostom, Epistle to the Romans, Homily 32:24 (c. A.D. 391).

"Number the bishops from the See of Peter itself. And in that order of Fathers see who has succeeded whom. That is the rock against which the gates of hell do not prevail" Augustine, Psalm against the Party of Donatus, 18 (A.D. 393).

"I am held in the communion of the Catholic Church by...and by the succession of bishops from the very seat of Peter, to whom the Lord, after His resurrection commended His sheep to be fed up to the present episcopate." Augustine, Against the Letter of Mani, 5 (A.D. 395).

“Carthage was also near the countries over the sea, and distinguished by illustrious renown, so that it had a bishop of more than ordinary influence, who could afford to disregard a number of conspiring enemies because he saw himself joined by letters of communion to the Roman Church, in which the supremacy of an apostolic chair has always flourished.” Augustine, To Glorius et.al, Epistle 43:7 (A.D. 397).

"The chair of the Roman Church, in which Peter sat, and in which Anastasius sits today." Augustine, Against the Letters of Petillian, 2:51 (A.D. 402).

“In making inquiry with respect to those things that should be treated with all solicitude by bishops, and especially by a true and just and Catholic Council, by preserving, as you have done, the example of ancient tradition, and by being mindful of ecclesiastical discipline, you have truly strengthened the vigour of our religion, no less now in consulting us than before in passing sentence. For you decided that it was proper to refer to our judgment, knowing what is due to the Apostolic See, since all we who are set in this place, desire to follow the Apostle from the very episcopate and whole authority of this name is derived. Following in his footsteps, we know how to condemn the evil and to approve the good.” Pope Innocent [regn A.D. 401-417], To the Council of Carthage, Epistle 29 (A.D. 417).

"Although the tradition of the Fathers has attributed to the Apostolic See so great authority that none would dare to contest its judgments...For (Peter) himself has care over all the Churches, and above all that in which he sat nor does he suffer any of its privileges or decisions to be shaken" Pope Zosimus [regn A.D. 417-418 ],To Aurelius and the Council of Carthage, Epistle 12 (A.D. 418).

"For it has never been allowed to discuss again what has once been decided by the Apostolic See." Pope Boniface [regn A.D. 418-422], To Rufus Bishop of Thessalonica, Epistle 13 (A.D. 422).

"The rising pestilence was first cut short by Rome, the see of Peter, which having become the head to the world of the pastoral office, holds by religion whatever it holds not by arms." Prosper of Aquitaine, Song on the Enemies of Grace, 1 (A.D. 429).

"Joining to yourself, therefore, the sovereign of our See, and assuming our place with authority, you will execute this sentence with accurate rigour: that within ten days, counted from the day of your notice, he shall condemn his [Nestorius'] false teachings in a written confession." Pope Celestine [regn. A.D. 422-432], To Cyril of Alexandria, Epistle 11 (A.D. 430).

"The Holy Synod said: 'Since most impious Nestorius will not obey our citation, and has not received the most holy and God-fearing bishops whom we sent to him, we have necessarily betaken ourselves to the examination of his impieties; and having apprehended from his letters, and from his writings, and from his recent sayings in this metropolis, which have been reported, that his opinions and teachings are impious, we being necessarily compelled thereto by the canons and by the letter of our most holy father and colleague, Celestine, bishop of the Roman Church, with many tears, have arrived at the following sentence against him:--'Our Lord Jesus Christ, Who has been blasphemed by him, defines by this present most holy synod that the same Nestorius is deprived of episcopal dignity and of all sacredotal intercourse." Council of Ephesus, Session I (A.D. 431).

"Philip, presbyter and legate of the Apostolic See, said: There is no doubt, and in fact it has been known in all ages, that the holy and most blessed Peter, prince and head of the apostles, pillar of the faith, and foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Saviour and Redeemer of the human race, and that to him was given the power of loosing and binding sins: Our holy and most blessed Pope Celestine the bishop is according to due order his successor and holds his place...Accordingly the decision of all churches is firm, for the priests of the eastern and western churches are present...Wherefore Nestorius knows that he is alienated from the communion of the priests of the Catholic Church." Council of Ephesus, Session III (A.D. 431).

"Peter in his successors has delivered what he received." Pope Sixtus III [regn. A.D. 432-440], To John of Antioch, Epistle 6 (A.D. 433).

"For he [Pope Sixtus] wrote what was in accord with the holy synod [Council of Ephesus], and confirmed all of its acts, an is agreement with us." Cyril of Alexandria, To Acacius of Meletine, Epistle 40 (A.D. 434).

“Once on a time then, Agrippinus, bishop of Carthage, of venerable memory, held the doctrine--and he was the first who held it --that Baptism ought to be repeated, contrary to the divine canon, contrary to the rule of the universal Church, contrary to the customs and institutions of our ancestors. This innovation drew after it such an amount of evil, that it not only gave an example of sacrilege to heretics of all sorts, but proved an occasion of error to certain Catholics even. When then all men protested against the novelty, and the priesthood everywhere, each as his zeal prompted him, opposed it, Pope Stephen of blessed memory, Prelate of the Apostolic See, in conjunction indeed with his colleagues but yet himself the foremost, withstood it, thinking it right, I doubt not, that as he exceeded all others in the authority of his place, so he should also in the devotion of his faith. In fine, in an epistle sent at the time to Africa, he laid down this rule: Let there be no innovation--nothing but what has been handed down.’” Vincent of Lerins, Commonitory for the Antiquity and Universality of the Catholic Faith, 6 (A.D. 434).

"And since these heretics were trying to bring the Apostolic See round their view, African councils of holy bishops also did their best to persuade the holy Pope of the city (first the venerable Innocent, and afterwards his successor Zosimus) that this heresy was to be abhorred and condemned by Catholic faith. And these bishops so great a See successively branded them, and cut them off from the members of the Church, giving letters to the African Churches in the West, and to the Churches of the East, and declared that they were to be anathematised and avoided by all Catholics. The judgment pronounced upon them by the Catholic Church of God was heard and followed also by the most pious Emperor Ho they had wandered, and are yet returning, as the truth of the right faith becomes known against this detestable error." Possidius, Life of Augustine, 18 (A.D. 437).

"After the reading of the foregoing epistle [the Tome of Pope Leo], the most reverend bishops cried out: This is the faith of the fathers, this is the faith of the Apostles. So we all believe, thus the orthodox believe. Anathema to him who does not thus believe. Peter has spoken thus through Leo [regn. A.D. 440-461]. So taught the Apostles. Piously and truly did Leo teach, so taught Cyril. Everlasting be the memory of Cyril. Leo and Cyril taught the same thing, anathema to him who does not so believe. This is the true faith. Those of us who are orthodox thus believe. This is the faith of the fathers. Why were not these things read at Ephesus [i.e. at the heretical synod held there]? These are the things Dioscorus hid away." Council of Chalcedon, Session II (A.D. 451).

"Wherefore the most holy and blessed Leo, archbishop of the great and elder Rome, through us, and through this present most holy synod together with the thrice blessed and all-glorious Peter the Apostle, who is the rock and foundation of the Catholic Church, and the foundation of the orthodox faith, hath stripped him of the episcopate, and hath alienated from him all hieratic worthiness. Therefore let this most holy and great synod sentence the before mentioned Dioscorus to the canonical penalties." Council of Chalcedon, Session III (A.D. 451).

"The great and holy and universal Synod...in the metropolis of Chalcedon...to the most holy and blessed archbishop of Rome, Leo...being set as the mouthpiece unto all of the blessed Peter, and imparting the blessedness of his Faith unto all...and besides all this he [Dioscorus] stretched forth his fury even against him who had been charged with the custody of the vine by the Savior, we mean of course your holiness..." Pope Leo the Great, Chalcdeon to Pope Leo, Epistle 98:1-2 (A.D. 451).

"Who does not cease to preside in his see, who will doubt that he rules in every part of the world." Pope Leo the Great [regn. A.D.440-461], Sermon 5 (A.D ante 461).

“For the solidity of that faith which was praised in the chief of the Apostles is perpetual: and as that remains which Peter believed in Christ, so that remains which Christ instituted in Peter...The dispensation of Truth therefore abides, and the blessed Peter persevering in the strength of the Rock, which he has received, has not abandoned the helm of the Church, which he undertook. For he was ordained before the rest in such a way that from his being called the Rock, from his being pronounced the Foundation, from his being constituted the Doorkeeper of the kingdom of heaven, from his being set as the Umpire to bind and to loose, whose judgments shall retain their validity in heaven, from all these mystical titles we might know the nature of his association with Christ. And still to-day he more fully and effectually performs what is entrusted to him, and carries out every part of his duty and charge in Him and with Him, through Whom he has been glorified. And so if anything is rightly done and rightly decreed by us, if anything is won from the mercy of God by our daily supplications, it is of his work and merits whose power lives and whose authority prevails in his See.” Pope Leo the Great [regn. A.D.440-461], Sermon 3:2-3 (A.D ante 461).


Peter’s Successors Claim Authority over the Church

"The Church of God which sojourns in Rome to the Church of God which sojourns in Corinth....If anyone disobey the things which have been said by Him through us, let them know that they will involve themselves in transgression and in no small danger." Pope Clement of Rome [regn. c A.D.91-101], 1st Epistle to the Corinthians, 1,59:1 (c. A.D. 96).

"Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox; and he wrote letters and declared all the brethren there wholly excommunicate..." Pope Victor I [regn. A.D. 189-198], in Eusebius EH, 24:9 (A.D. 192).

"Stephen, that he who so boasts of the place of his episcopate, and contends that he holds the succession from Peter, on whom the foundations of the Church were laid...Stephen, who announces that he holds by succession the throne of Peter." Pope Stephen I [regn. A.D. 254-257], Firmilian to Cyprian, Epistle 74/75:17 (A.D. 256).

"I beseech you, readily bear with me: what I write is for the common good. For what we have received from the blessed Apostle Peter s, that I signify to you; and I should not have written this, as deeming that these things were manifest unto all men, had not these proceedings so disturbed us." Pope Julius [regn. A.D. 337-352], To the Eusebians, fragment in Athanasius' Against the Arians, 2:35 (c. A.D. 345).

"Why then do you again ask me for the condemnation of Timotheus? Here, by the judgment of the apostolic see, in the presence of Peter, bishop of Alexandria, he was condemned, together with his teacher, Apollinarius, who will also in the day of judgment undergo due punishment and torment. But if he succeeds in persuading some less stable men, as though having some hope, after by his confession changing the true hope which is in Christ, with him shall likewise perish whoever of set purpose withstands the order of the Church. May God keep you sound, most honoured sons." Pope Damasus [regn. A.D. 366-384], To the Eastern Bishops, fragment in Theodoret's EH, 5:10 (c. A.D. 372).

"We bear the burdens of all who are heavy laden; nay, rather, the blessed apostle Peter bears them in us and protects and watches over us, his heirs, as we trust, in all the care of his ministry....Now let all your priests observe the rule here given, unless they wish to be plucked from the solid, apostolic rock upon which Christ built the universal Church....I think, dearest brother, disposed of all the questions which were contained in your letter of inquiry and have, I believe, returned adequate answers to each of the cases you reported by our son, the priest Basianus, to the Roman Church as to the head of your body....And whereas no priest of the Lord is free to be ignorant of the statutes of the Apostolic See and the venerable provisions of the canons." Pope Sircius [regn. c A.D. 384-399], To Himerius, bishop of Tarragona (Spain), 1,3,20 (c. A.D. 392).

"Care shall not be lacking on my part to guard the faith of the Gospel as regards my peoples, and to visit by letter, as far as I am able, the parts of my body throughout the divers regions of the earth." Pope Anastasius [regn. A.D. 399-401], Epistle 1 (c. A.D. 400).

"In making inquiry with respect to those things that should be treated ... by bishops ... as you have done, the example of ancient tradition ... For you decided that it was proper to refer to our judgment, knowing what is due to the Apostolic See, since all we who are set in this place, desire to follow that Apostle from whom the very episcopate and whole authority of this named derived ... that whatsoever is done, even though it be in distant provinces, should not be ended without being brought to the knowledge of this See, that by its authority the whole just pronouncement should be strengthened, and that from it all other Churches (like waters flowing from their natal source and flowing through the different regions of the world, the pure streams of one incorrupt head)...you also show your solicitude for the well being of all, and that you ask for a decree that shall profit all the Churches of the world at once." Pope Innocent I [regn. A.D. 401-417], To the Council of Carthage, 1,2 (A.D. 417).

"It is therefore with due care and propriety that you consult the secrets of the Apostolic office that office, I mean, to which belongs, besides the things which are without, the care of all the Churches...Especially as often as a question of faith is discussed, I think that all our brothers and fellow bishops should refer to none other than to Peter, the author of their name and office." Pope Innocent I [regn. A.D. 401-417], To the Council of Mileve, 2 (A.D. 417).

"Although the tradition of the fathers has attributed to the Apostolic See so great authority that none would dare to contest its judgment, and has preserved this ever in its canons and rules, and current ecclesiastical discipline in its laws still pays the reverence which it ought to the name of Peter...For he himself has care over all the churches, and above all of that which he sat...Since, then Peter is the head of so great authority, and has confirmed the suffrages of our forefathers since his time...and as bishops you are bound to know it; yet; though such was our authority that none could reconsider our decision." Pope Zosimus [regn. A.D. 417-418], To the Council of Carthage (c. A.D. 418).

"For it has never been lawful to reconsider what has once been settled by the apostolic see." Pope Boniface [regn. A.D. 418-422], To Rufus bishop of Thessalonica (c. A.D. 420).

"The universal ordering of the Church at its birth took its origin from the office of blessed Peter, in which is found both directing power and its supreme authority. From him as from a source, at the time when our religion was in the stage of growth, all churches received their common order. This much is shown by the injunctions of the council of Nicea, since it did not venture to make a decree in his regard, recognizing that nothing could be added to his dignity: in fact it knew that all had been assigned to him by the word of the Lord. So it is clear that this church is to all churches throughout the world as the head is to the members, and that whoever separates himself from it becomes an exile from the Christian religion, since he ceases to belong to its fellowship." Pope Boniface [regn. A.D. 418-422], To the bishops of Thessaly (c. A.D. 420).

"None has ever been so rash as to oppose the apostolic primacy, the judgment of which may not be revised; none rebels against it, unless he would judge in his turn." Pope Boniface [regn A.D. 418-422], To Rufus and bishops of Macedonia (c. A.D. 420).

"Wherefore, assuming to yourself the authority of our see and using our stead and place with power, you will deliver this sentence with utmost severity." Pope Celestine [regn A.D. 422-427], To Cyril of Alexandria, Epistle 1 1 (A.D. 430).

"The blessed apostle Peter, in his successors, has handed down what he received. Who would be willing to separate himself from the doctrine of whom the Master himself instructed first among the apostles?" Pope Sixtus III, [regn A.D. 432-440], To John of Antioch (A.D. 433).

"But this mysterious function the Lord wished to be indeed the concern of all the apostles, but in such a way that He has placed the principal charge on the blessed Peter, chief of all the Apostles: and from him as from the Head wishes His gifts to flow to all the body: so that any one who dares to secede from Peter's solid rock may understand that he has no part or lot in the divine mystery." Pope Leo the Great [regn. A.D.440-461], Epistle 10 (A.D 445).

"And so he too rejoices over your good feeling and welcomes your respect for the Lord’s own institution as shown towards the partners of His honour, commending the well ordered love of the whole Church, which ever finds Peter in Peter's See, and from affection for so great a shepherd grows not lukewarm even over so inferior a successor as myself." Pope Leo the Great [regn. A.D.440-461], Sermon 2 (A.D ante 461).

"'Thou art the Christ, the Son of the living God,' and every tongue which confesses the Lord, accepts the instruction his voice conveys. This Faith conquers the devil, and breaks the bonds of his prisoners. It uproots us from this earth and plants us in heaven, and the gates of Hades cannot prevail against it. For with such solidity is it endued by God that the depravity of heretics cannot mar it nor the unbelief of the heathen overcome it." Pope Leo the Great [regn. A.D.440-461], Sermon 3:2-3 (A.D ante 461).

"Who does not cease to preside in his see, who will doubt that he rules in every part of the world." Pope Leo the Great [regn. A.D.440-461], Sermon 5 (A.D ante 461).

Conclusion

It would seem that this poor man lacks humility and obedience, coupled with ignorance and presumption founded on illusion. I wonder if he realizes that it was the Roman Catholic Church that put the canon of the sacred Books together, making the Holy Bible. Which came down through the centuries because monks in the scriptoriums of their monasteries copied the sacred texts by hand. I wonder also if he knows that it was the Church that civilized the West; the laws of the State were based on the Ten Commandments and the precepts of the Gospel, the Church established the first hospitals, orphanages, schools, universities, formulated the scientific method. I wonder if he ever has asked himself what would of happened if the Apostles did not consecrate bishops and ordain priests who spread the Gospel through the whole world, where Christianity would be or if it would even exist after the first persecutions. Or if he has asked would he even have a Protestant bible in his hand if St. Jerome had not faithfully translated the Hebrew and Greek Septuagent into Latin after the Church had collected the canon of sacred texts together in the 4th century, ot if the monks did not copy it for futue generations. What would of Christianity been if there was not heirarchy and structure in the Church, who would know if they were understanding the Truth in the Bible? all would be anarchy, and relativism, heresy and nonsense.

This poor man is a little branch cut off from the Vine, of which, if he does not get re-grafted onto, he will wither and be gathered up and cast into the furnace of everlasting fire. "I am the vine: you the branches: he that abideth in Me, and I in him, the same beareth much fruit: for without Me you can do nothing. If any one abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth. (Jn. 15:5-6)

The Church is the Lord's Vinyard, the Mystical Body of Christ, how is one ment to receive Life (sanctifying grace) if he has cut himself off from the Body, thus from the Head which is Our Lord Himself? For we become adopted sons of God by being Baptised into the one and only supernatural kingdom of God in this world. By obeying God and doing the word of God going unto Baptism and maintaining the state of grace means that Jesus ransomed us by His Blood from the 'kingdom' of Satan - the mystical body of the Devil - and then engrafted onto the Mystical Body of Christ - the Kingdom of God - outside of which there is no salvation.


Sources

Douay-Rheims Bible Quotes

http://www.drbo.org/

Haydock Bible Commentaries

http://haydock1859.tripod.com/

Catechism - My Catholic Faith

http://www.catholicbook.com/AgredaCD/MyCatholicFaith/Contents.htm
Grand Inquisitor
Posts: 62
Joined: Tue Aug 17, 2010 10:08 pm


THE PAPACY

Christ instituted His Church as a means of salvation to continue His mission and apply his work of redemption to souls throughout the ages until the consummation of the world (Matt 28:20). This Church is a visible organization: "A city built on a hill cannot be hid" (St. Matt. 5, 14). Being visible, Christ's Church possesses a hierarchical authority to govern it (St. Luke 6, 13), which is invested with His own mission (St. John 20, 21) to teach (St. Matt. 28, 20) to rule (St. Matt. 18, 17-18) and to sanctify the faithful (St. John 15, 16).

This same Church, Christ founded upon Peter, the prince of the apostles in order that he (and his successors) may be the visible representative of Christ saying:

"And I say to thee: That thou art Peter; and upon this rock I will build My Church and the gates of hell shall not prevail against it. And I will give you the keys of the kingdom of Heaven, and whatsoever You shall bind on earth, it shall bound also in heaven: and whatsoever Thou shalt loose on earth, it shall be loosed also in heaven" MATHEW 16:18 -19

Although the objections to these clear words of Christ are numerous because of the implications it bestows upon Christians to be subject to the Roman Pontiff. The claim that Christ is referring to himself as the Rock does violence to text since it is clear that Christ is praising Peter for having confessed his divinity and not praising Himself as otherwise it would be but an insult to Peter. Yet nevertheless the words which directly follow would also have not only not make any sense but would have nothing to do with the very context of Christ's words as He goes on to say to St. Peter " And I will give to thee the keys of the Kingdom of heaven. And whatsoever thou (in the singular) shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in heaven". Thus from the whole context it seems clear that Christ is talking to Peter and declaring him to be the Rock upon which He is to build his Church" - MATT 16:19

We also note that Christ had at this point changed Peters name to "Cephas" which means a large, massive stone in Aramaic (since not only was Aramaic the language Jesus and the apostles and all the Jews in Palestine spoke, but Matthew's Gospel was written by him in Aramaic, we know this from records kept by Eusebius of Caesarea--but it was translated into Greek early on, perhaps by Matthew himself) in order to affirm that Peter is the rock upon which He will build His Church. If Peter was not in some way to be a Rock, why the need to change his name, especially since when God changes ones name it often has to do with a divine mission (i.e. Abram's name is Changed to Abraham - Gen 17:5).

It is Jesus Christ Himself Who gave Simon Bar-Jonah, the fisherman, this unique place among His twelve Apostles. The most obvious place to begin is Simon's name, which Jesus changed. In Matthew 16:18 Jesus said, "And I say to you [Simon], you are Peter [Petros], and upon this rock [petra] I will build My Church, and the gates of hell will not prevail against it." The unfailing Church of Jesus Christ, in other words, is built upon Simon the Rock - Peter. Like the Patriarchs Abram/Abraham (Gen. 17:5) and Jacob/Israel (Gen. 32:28), Simon/Peter received a new identity from the Lord.

Although the reception of a new name is significant in itself, as we know from the stories of Abraham and Israel, Matthew 16:18 also promises that it is on Simon Peter that Jesus' Church will be built. Even though the Apostles in general have been called a "foundation" (Eph. 2:20), Jesus singled Simon Peter out as the "Rock." A similar thing occurs in 16:19: "I will give you the keys of the Kingdom of Heaven. Whatever you bind on earth shall be bound in Heaven; and whatever you loose on earth shall be loosed in Heaven." "Binding and loosing" is a charism given to all the Apostles (Matt. 18:18), but Peter is singled out for "the keys."

Apologists who strictly equate Matthew 16:19 with 18:18[9] miss a rare but crucial biblical motif: "keys" equal authority. Consider the words of Jesus in Apoc 1:18: "Once I was dead, but now I am alive forever and ever. I hold the keys to death and hell." What does Jesus mean when He says He holds "the keys"? In Peter's words, Jesus has authority or rights over death: "it was impossible for [Jesus] to be held by [death]" (Acts 2:24). Jesus holds "the keys" of death, death does not hold Jesus.

If "keys" represent authority, what kind of authority is Jesus conferring on Peter in Matthew 16:19? Jesus gives Peter "keys" to a Kingdom. What kind of King is Jesus? Jesus is a King in the line of David (Luke 1:32). So the Kingdom of Heaven that Jesus mentions is nevertheless a truly Davidic Kingdom. Jesus possesses "the key" of David (Rev. 3:7), and it is within His authority as Davidic King to authorize Peter, which He does in Matthew 16:19.

Jesus gives "the keys" of His Kingdom to Peter alone among the Apostles; "the keys" are not mentioned in passages like Matthew 18:18 and John 20:23. The Apostles, familiar with Isaiah and with Israel's history, would have understood the imagery Jesus evoked. It need not have been any more explicit. This is precisely however one of the major problems with both a number of (so called) modern scholars and Protestants in general who pick up the bible some 2000 years later and read it without having any historical or biblical education other than their own prejudicial views and then hope to have an infallible understanding of the scriptures!

Can Christ and Peter both be foundation stones at the same time? This indeed is the case as St. Peter is simply to be the ministerial head but Christ is the ultimate head upon which all things depend for their existence. The Headship of St. Peter is dependant upon that of Christ as they are not univocally one and the same since one is subordinate to the other. Christ further illustrates this point when he calls us to be to be the light and Truth (Matt 5:16; John 14:6) even though He is the Light and Truth (John 8:12). Hence there is no contradiction but rather an affirmation. There is no contradiction, as both Peter and Christ are the "foundation" or "rock" of the Church in different senses. Jesus was the cornerstone, author, and foundation of both salvation and Christianity, so Peter who was the head of the apostles is in a lesser way - was the cornerstone of the Church. St. Paul saw no contradiction in this and openly declares that the Apostles and prophets are cornerstones with Christ: "You are fellow citizens with the saints and domestics of God, built upon the foundation of the apostles and prophets" - Eph 2:20 He also confirms the same thing explicitly of St. Peter, John and James saying " When they had known the grace that was given to me, James and Cephas (Peter the Rock) and John, who seemed to be PILLARS, gave to me and Barnabas the right hands of fellowship". The Papacy would thus become for the Church what a foundation stone is for a building as outside of this building all are not part of it. This stone offers stability and unity as we get from the supreme authority in any society.

Our Lord singles Peter out on other occasions as well. At the Last Supper, in the midst of foretelling Peter's betrayal, a very negative thing, Jesus gives Peter a particular positive mission. "Simon, Simon, behold Satan has demanded to sift all of you [plural] like wheat, but I have prayed that your [singular] own faith may not fail; and once you have turned back, you [singular] must strengthen your brothers" (Luke 22:31-32). As James informs his readers, the prayers of a righteous man like Jesus avail much (Jas. 5:16), and though Peter unfortunately denied knowing the Lord three times, he did turn and strengthen his brothers. One might say he did this in a number of ways. For example, Peter decided that, according to Scripture, a successor to Judas' office must be appointed (Acts 1:15-22) so that the original number of Apostles would not be diminished (weakened). Peter was also the first to command the baptism of Gentiles (Acts 10:46-48), an action which increased the number of Christians by leaps and bounds. As mentioned above, he was considered the first witness to the Resurrection (1 Cor. 15:5) and was the first to explain the outpouring of the Spirit and preach the Gospel publicly (Acts 2:14-40).

Peter is again singled out by Our Lord in John 21:15-19. Our Lord, knowing that He would not remain long on this earth after his resurrection, appeared to peter in order to confer upon him that which he had promised saying: JOHN 21:15 "Peter do you love me . . . .

". . . . Feed my Lambs" (Peter Head of the Bishops)

" . . . . Feed my Lambs" (Peter, Head of Priests)

" . . . . Feed my sheep" (Peter, Head of Laity)

By this Christ placed Peter as head to look after his Church that was to continue in perpetuity according to the divine mission, which was entrusted to Him and all of his legitimate successors. A great number of texts in scripture convey that Peter was preeminent among the apostle in both honor and jurisdiction as the Head of the Church. In order signify the superiority of St. Peter his name occurs first (and more often) in all lists of apostles (Mt 10:2; Mk 3:16; Lk 6:14; Acts 1:13). Matthew even calls him the "first" (Mt 10:2). This is also illustrated by the fact that Peter alone among the apostles is exhorted by Jesus to "strengthen your brethren" (Luke 22:32) and is uniquely associates with him in the miracle of the tribute-money (Mt 17:24-27). The Jews and common people regarded him as the leader and spokesman of Christianity (Acts 4:1-13; 2:37-41; 5:15). Peter takes the lead in calling for a replacement for Judas (Acts 1:22) and to receiving the Gentiles, after a revelation from God (Acts 10:9-48). Those who purport to ignore Christ's Church through their own disobedience no longer belong to its unity: "if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector" (St. Matt. 18, 17). To ignore the Church, one effectively ignores Christ.

The language of Peter's primacy, in Scripture, is no mere "primacy of honor." Peter is given crucial duties and responsibilities and authorized to carry them out. Jesus clearly makes Peter a servant, leader, and unifier to all His Apostles and disciples.

After the Ascension of Our Lord, it is Peter whom we see calling, presiding over and directing the assembly at which St. Matthias is elected; it is he that first preaches the Gospel to the Jews; it is he that receives the order to baptize Cornelius and open the Church to the Gentiles; it is he that punishes Ananias and Saphira for the falsehood they uttered, and confounds Simon the Magician; it is he that affirms before the tribunal his right and his mission to preach, and who performs the first miracle in confirmation of the Gospel; first also, he speaks to the Council at Jerusalem; and all the assembly "having heard these things, held their peace" (Acts 11:18); cast into prison, he absorbs the attention of all the Church, and "prayer was made without ceasing by the Church to God for him" (Acts12:5), until his miraculous delivery; it is he who founds the See of Antioch, which for that reason became a patriarchal See; finally it is he who founds the See of Rome, and it is because he died Bishop of that city that his legitimate successors have always had and always will have the primacy in the universal Church.

The words of our lord "He who hears you hears me, and he who rejects you rejects me" (St. Luke 10, 16) teach us that it is no small matter to reject those who he has lawfully placed in command over the Church.

The gift of infallibility, which what is understood by the Power of loosing and binding, is one that is often misunderstood by people as meaning that, even if the pope isn't infallible in all he does, he is infallible in all he says. This again is untrue. The object of the pope's infallibility is matters of faith and morals. He cannot speak infallibly on anything else unless it is something that has a bearing on the teachings of faith and morals. This is what theologians call the secondary object of infallibility. But the pope is not infallible when it comes to matters of science or history or math etc. Nor does it mean that the Pope is impeccable! The Pope is a sinner like the rest of us. Our Lord made use of sinners to write the scriptures which Protestants have no problem as accepting to be infallible and so in like manner he continues to use's a sinner to guard and defend the deposit of the faith, which is the primary duty of the Pope.
Last edited by Grand Inquisitor on Wed Sep 29, 2010 3:08 pm, edited 1 time in total.
Grand Inquisitor
Posts: 62
Joined: Tue Aug 17, 2010 10:08 pm


I rest my case
FRACAS
Posts: 1289
Joined: Fri Jun 17, 2005 3:16 pm


Grand Inquisitor wrote :
I rest my case

Please dont resurrect it ....
herbsandspices
Posts: 794
Joined: Mon Mar 08, 2004 1:21 pm


FRACAS wrote :
Grand Inquisitor wrote :
I rest my case

Please dont resurrect it ....


again.
itchytriggerniggerfingers
Posts: 2288
Joined: Wed May 17, 2006 9:39 pm


herbsandspices wrote :
FRACAS wrote :
Grand Inquisitor wrote :
I rest my case

Please dont resurrect it ....


again.



Or as long as this forum exists + 1 million years
Grand Inquisitor
Posts: 62
Joined: Tue Aug 17, 2010 10:08 pm


That is rest my case in regards to the Papacy; there are other many great Dogmas to propound, defend, and explain. These will all help thee to be free of insanity, error, confusion and darkness, and will all help you fulfill the natural law inherent within you: orienting ourselves back to God who is our Last End for which we were created for; we were created to know, love, and serve God, to then be with our Heavenly Beloved for all eternity in Paradise, possessing God, in the Beatific Vision, with all the holy Angels and Saints in the blessed and heavenly country, our true Home. With Lord Jesus Christ the King, and the Blessed Virgin Mary, Queen of Heaven. In the fullness of Truth, in the fullness of Love, in the fullness of happiness and peace, in pure satisfaction and bliss, in the celestial beauty of the Heavely Jerusalem.
venatrix
Posts: 2795
Joined: Tue Nov 28, 2006 2:43 pm


Grand Inquisitor wrote :
That is rest my case in regards to the Papacy; there are other many great Dogmas to propound, defend, and explain.


NO NO FUCKING NO FUCKING!

SHUT YOUR FUCKING STUPID FUCKING FACE OR I WILL COME TO YOUR HOUSE AND KILL YOUR FUCKING PETS!!!
herbsandspices
Posts: 794
Joined: Mon Mar 08, 2004 1:21 pm


It's really rude man.

You treat this forum like your own personal jungle in which to convert the heathen with your multiple thread posts talking like a nineteenth century bank clerk.

If you want, keep posting but confine it ALL to one thread called "catholocism discussion" or something. That's would not be rude.
Marsoups
Posts: 1368
Joined: Fri Dec 28, 2001 3:57 pm


Pete_Paranoid
Posts: 2332
Joined: Tue Jun 17, 2003 2:45 am


Just because I know how much Alex likes Richard Dawkin's videos here is one. Let's see if he can handle it, or if he snaps yet again!



Ah, it's just like the old Australiens, me bugging out a sissy-boy until he breaks!
The End.
Dominic
Posts: 32
Joined: Fri Oct 01, 2010 6:56 am


Mr. Shekinah wrote :
Guardian Angels, Their Ministry
Catechism of the Council of Trent, Part IV

Angels are commissioned by Divine Providence to guard the human race and be present with every man to protect him from injury. As parents, when their children have occasion to travel a dangerous way, infested by robbers, appoint persons to guard and assist them in case of attack, so has our Heavenly Father placed angels over each of us, in our journey towards our heavenly country, that guarded by their vigilant care and assistance we may escape the ambushes and repel the fierce attacks of our enemies, proceed directly on our journey, secured by this guiding protection against the devious paths into which our treacherous enemy would mislead us, and pursue steadily the path that leads to heaven.

The important advantages which flow to the human race from this special superintending Providence, the functions and the administration of which are intrusted to angels, who hold a middle place between man and the Divinity, appear from numerous examples recorded in Scripture. These passages prove that angels, as the ministers of the divine goodness, have frequently wrought wonderful things in the sight of men, and they give us to understand that innumerable other important services are rendered to us by the invisible ministry of angels, the guardians of our safety and salvation.

The angel Raphael, who was appointed by God the companion and guide of Tobias, conducted him and brought him back safe again. He helped to save him from being devoured by a large fish, and pointed out to him the singular virtue of its gall and heart; he expelled the evil demon, and by fettering and binding up his power prevented him from injuring Tobias; he taught the young man the true and legitimate rights of marriage, and restored to the elder Tobias the use of his sight.

The angel who delivered the prince of the Apostles also affords abundant matter of instruction on the admirable advantages which flow from the care and guardianship of angels. To this event, therefore, the pastor will also call the attention of the faithful. He will point to the angel illuminating the darkness of the prison, awakening Peter by touching his side, loosing his chains, bursting his bonds, admonishing! him to rise, to take up his sandals and other apparel, and to follow him. The pastor will also direct their attention to the same angel restoring Peter to liberty, conducting him out of prison through the midst of the guards, throwing open the door of his prison, and ultimately placing him in safety without its precincts. The sacred Scriptures, as we have already observed, abound in examples which give us an idea of the magnitude of the benefits conferred on us by the ministry of angels, whose tutelary protection is not confined to particular occasions or persons, but extends to each individual of the human race, from the hour of his birth. In the exposition of this point of doctrine the diligence of the pastor will be rewarded with one important advantage: the minds of the faithful will be interested, and excited to acknowledge and revere the paternal care and providence of God.

They are the attendants of His heavenly court; they cease not to worship and adore Him day and night, saying Holy, Holy, Holy, Lord God of Hosts. But He has given them also duties in regard to us. They are His messengers; they have charge of the Holy Church, of kingdoms and nations, and, moreover, of individuals. It is the teaching of Holy Church that at least each of the faithful enjoys the protection and aid of an angel guardian; and it is not in any way contrary to Holy Scripture to suppose that every child of man is thus protected. From the beginning the Catholic Church has honored the holy angels, has invoked them and solicited their aid; and it behooves us, dear brethren, to follow this example by being devout to our guardian angel. How consoling is the thought of princes of the heavenly court charged with the care of our souls and bodies; ever at hand to ward off temptation; to repulse the demons, to suggest good and holy thoughts, to protect us from bodily danger and accidents in our coming and going; to stand by us and care for us till at last they shall joyfully present our souls, redeemed and cleansed, before the throne of God to receive the reward. We should examine ourselves to see whether we have neglected and forgotten our angel guardian. It is to our interest to invoke him; to second his efforts by our earnest endeavors to avoid sin. How often we frustrate those endeavors by wilfully running into temptation! It is a matter of common gratitude, too, that we should remember him who has the charge of us; that we should thank him for his care, that we should try to live more in his presence. It is needless to say that the greatest spiritual good must be the result of such a practice. Remembering the presence of our guardian angel, we shall remember also the presence of God. We shall thereby be supported in temptation and restrained from sin; we shall be consoled in affliction and kept temperate in the time of joy: cultivating- the friendship of our celestial companion we shall be kept from harmful affection for the creatures of earth; more than any earthly guide and counsellor he will teach and lead us along the heavenly way, until the veil is taken from our eyes, and we shall behold at the last the angel of the Lord with whom we shall praise and bless the Father of us both forever in heaven.

Or, to reduce it to a few words:

God's angels, including the Archangels (senior angels) minister over the Heavens in His name whilst the fallen angels, headed by Lucifer, opportunistically minister for the beast which harks from the depths of the Earth.

And I know I promised not to make any more religious posts but it's not like I started a new thread or anything.
50 posts Page 1 of 2

Who is online

Users browsing this forum: No registered users and 21 guests