Doc110 wrote:
rose42,
You only gave your Barean Church URL website rhetoric,... and your Berean Churches false theology, philosophy facts.
I gave the consensus of Scholarly Consensus against your Berean Church heretical false history.
You stand alone in your opinions of millions that can recite history against your false historical teaching and your Berean's anti-Catholic sentiments and hate speech against the Catholic Church...
The only person who is lying is you.
May God protect your soul for lying...
rose42, br br You only gave your Barean Church UR... (
show quote)
No Doc. You gave me Catholic dogma not bible scholars consensus. Biblical scholars chose 66 books, not Luther or any other one man. I've read a lot of Catholic dogma - you however, only read Catholic dogma.
Mormons, Muslims and others also have what they call facts to support their religions.
In the bible the Bereans were to be admired so you are actually paying me a compliment.
The truth is simple and the Catholic church has spent much effort in trying to cover it up. Falsehoods are usually more complicated than truth. I will note again - before you say it - that none of this means a Catholic can't be saved. That is up to God alone.
Edward Denny gives the following historical summary of these forgeries and their use by Thomas Aquinas:
As the Pseudo-Isidorian Decretals were by no means the first, so they were not the last forgeries in the interests of the advancement of the Papal system. Gratian himself, in addition to using the forged Decretals and the fabrications of others who preceded him, had incorporated also into the Decretum fresh corruptions of his own with that object, but amongst such forgeries a catena of spurious passages from the Greek Fathers and Councils, put forth in the thirteenth century, had probably, next to the Pseudo-lsidorian Decretals, the widest influence in this direction.
The object of this forgery was as follows: The East had been separated from the West since the excommunication by Pope Leo IX of Michael Cerularius, the Patriarch of Constantinople, and that of the former by the latter in July 1054, in which the other Eastern Patriarchs concurred. The Latins, especially the Dominicans, who had established themselves in the East, made strenuous efforts to induce the Easterns to submit to the Papacy. The great obstacle in the way of their success was the fact that the Orientals knew nothing of such claims as those which were advanced by the Roman Bishops. In their belief the highest rank in the Hierarchy of the Church was that of Patriarch. This was clearly expressed by the Patrician Babanes at the Council of Constantinople, 869. ‘God,’ he said, ‘hath placed His Church in the five patriarchates, and declared in His Gospel that they should never utterly fail, because they are the heads of the Church. For that saying, “and the gates of hell shall not prevail against it,” meaneth this, when two fall they run to three; when three fall they run to two; but when four perchance have fallen, one, which remains in Christ our God, the Head of all, calls back again the remaining body of the Church.”
They were ignorant of any autocratic power residing jure divino in the Bishop of Rome. They regarded Latin authors with suspicions as the fautors of the unprimitive claims of the Bishop of Old Rome; hence if they were to be persuaded that the Papalist pretensions were Catholic, and thus induced to recognise them, the only way would be to produce evidence provided ostensibly from Greek sources. Accordingly a Latin theologian drew up a sort of Thesaurus Graecorum Patrum, in which, amongst genuine extracts from Greek Fathers, lie mingled spurious passages purporting to be taken from various Councils and writings of Fathers, notably St. Chrysostom, St. Cyril of Alexandria, and Maximus the Abbot.
This work was laid before Urban IV, who was deceived by it. He was thus able to use it in his correspondence with the Emperor, Michael Palaeologus, to prove that from ‘the Apostolic throne of the Roman Pontiffs it was to be sought what was to be held, or what was to be believed, since it is his right to lay down, to ordain, to disprove, to command, to loose and to bind in the place of Him who appointed him, and delivered and granted to no one else but him alone what is supreme. To this throne also all Catholics bend the head by divine law, and the primates of the world confessing the true faith are obedient and turn their thoughts as if to Jesus Christ Himself, and regard him as the Sun, and from Him receive the light of truth to the salvation of souls according as the genuine writers of some of the Holy Fathers, both Greek and others, firmly assert.”
Urban, moreover, sent this work to St. Thomas Aquinas…The testimony of these extracts was to him of great value, as he believed that he had in them irrefragable proof that the great Eastern theologians, such as St. Chrysostom, St. Cyril of Alexandria, and the Fathers of the Councils of Constantinople and Chalcedon, recognised the monarchical position of the Pope as ruling the whole Church with absolute power. Consequently he made use of these fraudulent documents in all honesty in setting forth the prerogatives of the Papacy. The grave result followed that, through his authority, the errors which he taught on the subject of the Papacy were introduced into the schools, fortified by the testimony of these fabrications, and thus were received as undoubted truth, whence resulted consequences which can hardly be fully estimated.
It was improbable that the Greeks, who had ample means of discovering the real character of these forgeries, should finally accept them and the teaching based on them; but in the West itself there were no theologians competent to expose the fraud, so that these forgeries were naturally held to be of weighty authority. The high esteem attached to the writings of St. Thomas was an additional reason why this should be the case (Edward Denny, Papalism (London: Rivingtons, 1912), pp. 114-117).
Von Döllinger elaborates on the far reaching influence of these forgeries, especially in their association with the authority of Aquinas, on succeeding generations of theologians and their extensive use as a defense of the papacy:
In theology, from the beginning of the fourteenth century, the spurious passages of St. Cyril and forged canons of Councils maintained their ground, being guaranteed against all suspicion by the authority of St. Thomas. Since the work of Trionfo in 1320, up to 1450, it is remarkable that no single new work appeared in the interests of the Papal system. But then the contest between the Council of Basle and Pope Eugenius IV evoked the work of Cardinal Torquemada, besides some others of less importance. Torquemada’s argument, which was held up to the time of Bellarmine to be the most conslusive apology of the Papal system, rests entirely on fabrications later than the pseudo-Isidore, and chiefly on the spurious passages of St. Cyril. To ignore the authority of St. Thomas is, according to the Cardinal, bad enough, but to slight the testimony of St. Cyril is intolerable. The Pope is infallible; all authority of other bishops is borrowed or derived frorn his. Decisions of Councils without his assent are null and void. These fundamental principles of Torquemada are proved by spurious passages of Anacletus, Clement, the Council of Chalcedon, St. Cyril, and a mass of forged or adulterated testimonies. In the times of Leo X and Clement III, the Cardinals Thomas of Vio, or Cajetan, and Jacobazzi, followed closely in his footsteps. Melchior Canus built firmly on the authority of Cyril, attested by St. Thomas, and so did Bellarmine and the Jesuits who followed him. Those who wish to get a bird’s–eye view of the extent to which the genuine tradition of Church authority was still overlaid and obliterated by the rubbish of later inventions and forgeries about 1563, when the Loci of Canus appeared, must read the fifth book of his work. It is indeed still worse fifty years later in this part of Bellarmine’s work. The difference is that Canus was honest in his belief, which cannot be said of Bellarmine.
The Dominicans, Nicolai, Le Quien, Quetif, and Echard, were the first to avow openly that their master St. Thomas, had been deceived by an imposter, and had in turn misled the whole tribe of theologians and canonists who followed him. On the one hand, the Jesuits, including even such a scholar as Labbe, while giving up the pseudo–Isidorian decretals, manifested their resolve to still cling to St. Cyril. In Italy, as late as 1713, Professor Andruzzi of Bologna cited the most important of the interpolations of St. Cyril as a conclusive argument in his controversial treatise against the patriarch Dositheus (Johann Joseph Ignaz von Döllinger, The Pope and the Council (Boston: Roberts, 1870), pp. 233-234).
The authority claims of Roman Catholicism ultimately devolve upon the institution of the papacy. The papacy is the center and source from which all authority flows for Roman Catholicism. Rome has long claimed that this institution was established by Christ and has been in force in the Church from the very beginning. But the historical record gives a very different picture. This institution was promoted primarily through the falsification of historical fact through the extensive use of forgeries as Thomas Aquinas’ apologetic for the papacy demonstrates. Forgery is its foundation. As an institution it was a much later development in Church history, beginning with the Gregorian reforms of pope Gregory VII in the 11th century and was restricted completely to the West. The Eastern Chruch never accepted the false claims of the Roman Church and refused to submit to its insistence that the Bishop of Rome was supreme ruler of the Church. This they knew was not true to the historical record and was a perversion of the true teaching of Scripture, the papal exegesis of which was not taught by the Church fathers (An analysis and documentation of the church father’s interpretation of the rock of Matthew can be found here)
https://christiantruth.com/articles/articles-roman-catholicism/forgeries/There is much more...