Darla wrote:
"Christian history begins with the life and death of Jesus Christ and continues with the formation of the early Christian church, Emperor Constantine's Holy Roman Empire and the great schism into Eastern and Western Christianity."
http://www.bbc.co.uk/religion/religions/christianity/history/history_1.shtml http://en.wikipedia.org/wiki/Constantine_the_Great_and_Christianity there are plenty more where those came from.
I must say that statement is false. And when Christ walked the earth Rome was worshiping idols. The Emperor, himself was both emperor and high priest of Jupiter. The Apostles including Paul fought strongly against this paganism. Their converts came from pagan backgrounds. Acts chapter 17, shows Paul once again teaching from scripture, which I assure you, was NOT the Catholic Bible, or any Letter that just suddenly appeared.
In Matthew Chapter 16, we find Yeshua asking whom men say He was. his disciples answer with the names of various prophets. Yeshua then asks them whom they say He is, Peter says that He, Yeshua was the Messiah. Yeshua blessed Peter and pointed out that HaShem had revealed to Peter that Yeshua was the Messiah. Yeshua then tells Peter that He knows him by name and then declares that His church would in fact be built upon the very foundation of that PRINCIPLE (the rock) that Yeshua was the Messiah.
"Christian history begins with the life and d... (
show quote)
Another misunderstanding. For the Roman Catholic Church dates back to the Apostles and Christ. So does the Eastern Catholic Church, and the Ethiopian Church and the Eastern Churches. Do you not research history? Constantine united the Roman Church in the West. This is how Constantinople Became the Capital of Rome.
Research the council of Jerusalem, the council of Trent, Council of Nicaea, and the Council of Constantinople. As well as Vatican Council one and Vatican Council II.
FIRST COUNCIL OF NICAEA - 325 AD
INTRODUCTION
This council opened on 19 June in the presence of the emperor, but it is uncertain who presided over the sessions. In the extant lists of bishops present, Ossius of Cordova, and the presbyters Vitus and Vincentius are listed before the other names, but it is more likely that Eustathius of Antioch or Alexander of Alexandria presided. (see Decrees of the Ecumenical Councils, ed. Norman P. Tanner S.J.)
The bold text in the profession of faith of the 318 fathers constitutes, according to Tanner "The additions made by the council to an underlying form of the creed", and that the underlying creed was most likely "derived from the baptismal formula of Caesarea put forward by the bishop of that city Eusebius" or that it "developed from an original form which existed in Jerusalem or at any rate Palestine". "A direct descent from the creed of Eusebius of Caesarea is manifestly out of the question." Vol 1, p2)
The figure of 318 given in the heading below is from Hilary of Poitier and is the traditional one. Other numbers are Eusebius 250, Eustathius of Antioch 270., Athanasius about 300, Gelasius of Cyzicus at more than 300.
THE PROFESSION OF FAITH OF THE 318 FATHERS
We believe in one God the Father all powerful, maker of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, the only-begotten begotten from the Father, that is from the substance (Gr. ousias, Lat. substantia) of the Father, God from God, light from light, true God from true God, begotten [Gr. gennethenta, Lat. natum] not made(Gr. poethenta, Lat. factum), CONSUBSTANTIAL (Gr. homoousion, Lat. unius substantiae (quod Graeci dicunt homousion)) with the Father, through whom all things came to be, both those in heaven and those in earth; for us humans and for our salvation he came down and became incarnate, became human, suffered and rose up on the third day, went up into the heavens, is coming to judge the living and the dead. And in the holy Spirit.
And those who say
"there once was when he was not", and "before he was begotten he was not", and that
he came to be from
things that were not, or
from another hypostasis (Gr. hypostaseos) or substance (Gr. ousias, Lat. substantia),
affirming that the Son of God is subject to change or alteration these the catholic and apostolic church anathematises.
CANONS
If anyone in sickness has undergone surgery at the hands of physicians or has been castrated by barbarians, let him remain among the clergy. But if anyone in good health has castrated himself, if he is enrolled among the clergy he should be suspended, and in future no such man should be promoted. But, as it is evident that this refers to those who are responsible for the condition and presume to castrate themselves, so too if any have been made eunuchs by barbarians or by their masters, but have been found worthy, the canon admits such men to the clergy.
Since, either through necessity or through the importunate demands of certain individuals, there have been many breaches of the church's canon, with the result that men who have recently come from a pagan life to the faith after a short catechumenate have been admitted at once to the spiritual washing, and at the same time as their baptism have been promoted to the episcopate or the presbyterate, it is agreed that it would be well for nothing of the kind to occur in the future. For a catechumen needs time and further probation after baptism, for the apostle's words are clear: "Not a recent convert, or he may be puffed up and fall into the condemnation and the snare of the devil". But if with the passage of time some sin of sensuality is discovered with regard to the person and he is convicted by two or three witnesses, such a one will be suspended from the clergy. If anyone contravenes these regulations, he will be liable to forfeit his clerical status for acting in defiance of this great synod.
This great synod absolutely forbids a bishop, presbyter, deacon or any of the clergy to keep a woman who has been brought in to live with him, with the exception of course of his mother or sister or aunt, or of any person who is above suspicion.
It is by all means desirable that a bishop should be appointed by all the bishops of the province. But if this is difficult because of some pressing necessity or the length of the journey involved, let at least three come together and perform the ordination, but only after the absent bishops have taken part in the vote and given their written consent. But in each province the right of confirming the proceedings belongs to the metropolitan bishop.
Concerning those, whether of the clergy or the laity, who have been excommunicated, the sentence is to be respected by the bishops of each province according to the canon which forbids those expelled by some to be admitted by others. But let an inquiry be held to ascertain whether anyone has been expelled from the community because of pettiness or quarrelsomeness or any such ill nature on the part of the bishop. Accordingly, in order that there may be proper opportunity for inquiry into the matter, it is agreed that it would be well for synods to be held each year in each province twice a year, so that these inquiries may be conducted by all the bishops of the province assembled together, and in this way by general consent those who have offended against their own bishop may be recognised by all to be reasonably excommunicated, until all the bishops in common may decide to pronounce a more lenient sentence on these persons. The synods shall be held at the following times: one before Lent, so that, all pettiness being set aside, the gift offered to God may be unblemished; the second after the season of autumn.
The ancient customs of Egypt, Libya and Pentapolis shall be maintained, according to which the bishop of Alexandria has authority over all these places since a similar custom exists with reference to the bishop of Rome. Similarly in Antioch and the other provinces the prerogatives of the churches are to be preserved. In general the following principle is evident: if anyone is made bishop without the consent of the metropolitan, this great synod determines that such a one shall not be a bishop. If however two or three by reason of personal rivalry dissent from the common vote of all, provided it is reasonable and in accordance with the church's canon, the vote of the majority shall prevail.
Since there prevails a custom and ancient tradition to the effect that the bishop of Aelia is to be honoured, let him be granted everything consequent upon this honour, saving the dignity proper to the metropolitan.
Concerning those who have given themselves the name of Cathars, and who from time to time come over publicly to the catholic and apostolic church, this holy and great synod decrees that they may remain among the clergy after receiving an imposition of hands. But before all this it is fitting that they give a written undertaking that they will accept and follow the decrees of the catholic church, namely that they will be in communion with those who have entered into a second marriage and with those who have lapsed in time of persecution and for whom a period (of penance) has been fixed and an occasion (for reconciliation) allotted, so as in all things to follow the decrees of the catholic and apostolic church. Accordingly, where all the ordained in villages or cities have been found to be men of this kind alone, those who are so found will remain in the clergy in the same rank; but when some come over in places where there is a bishop or presbyter belonging to the catholic church, it is evident that the bishop of the church will hold the bishop's dignity, and that the one given the title and name of bishop among the so-called Cathars will have the rank of presbyter, unless the bishop thinks fit to let him share in the honour of the title. But if this does not meet with his approval, the bishop will provide for him a place as chorepiscopus or presbyter, so as to make his ordinary clerical status evident and so prevent there being two bishops in the city.
If any have been promoted presbyters without examination, and then upon investigation have confessed their sins, and if after their confession men have imposed hands upon such people, being moved to act against the canon, the canon does not admit these people, for the catholic church vindicates only what is above reproach.
If any have been promoted to ordination through the ignorance of their promoters or even with their connivance, this fact does not prejudice the church's canon; for once discovered they are to be deposed.
Concerning those who have transgressed without necessity or the confiscation of their property or without danger or anything of this nature, as happened under the tyranny of Licinius, this holy synod decrees that, though they do not deserve leniency, nevertheless they should be treated mercifully. Those therefore among the faithful who genuinely repent shall spend three years among the hearers, for seven years they shall be prostrators, and for two years they shall take part with the people in the prayers, though not in the offering.
Those who have been called by grace, have given evidence of first fervour and have cast off their (military) belts, and afterwards have run back like dogs to their own vomit, so that some have even paid money and recovered their military status by bribes -- such persons shall spend ten years as prostrators after a period of three years as hearers. In every case, however, their disposition and the nature of their penitence should be examined. For those who through their fear and tears and perseverance and good works give evidence of their conversion by deeds and not by outward show, when they have completed their appointed term as hearers, may properly take part in the prayers, and the bishop is competent to decide even more favourably in their regard. But those who have taken the matter lightly, and have thought that the outward form of entering the church is all that is required for their conversion, must complete their term to the full.
Concerning the departing, the ancient canon law is still to be maintained namely that those who are departing are not to be deprived of their last, most necessary viaticum. But if one whose life has been despaired of has been admitted to communion and has shared in the offering and is found to be numbered again among the living, he shall be among those who take part in prayer only (here a variant reading in Les canons des conciles oecumeniques adds "until the term fixed by this great ecumenical synod has been completed"). But as a general rule, in the case of anyone whatsoever who is departing and seeks to share in the eucharist, the bishop upon examining the matter shall give him a share in the offering.
Concerning catechumens who have lapsed, this holy and great synod decrees that, after they have spent three years as hearers only, they shall then be allowed to pray with the catechumens.
On account of the great disturbance and the factions which are caused, it is decreed that the custom, if it is found to exist in some parts contrary to the canon, shall be totally suppressed, so that neither bishops nor presbyters nor deacons shall transfer from city to city. If after this decision of this holy and great synod anyone shall attempt such a thing, or shall lend himself to such a proceeding, the arrangement shall be totally annulled, and he shall be restored to the church of which he was ordained bishop or presbyter or deacon.
Any presbyters or deacons or in general anyone enrolled in any rank of the clergy who depart from their church recklessly and without the fear of God before their eyes or in ignorance of the church's canon, ought not by any means to be received in another church, but all pressure must be applied to them to induce them to return to their own dioceses, or if they remain it is right that they should be excommunicated. But if anyone dares to steal away one who belongs to another and to ordain him in his church without the consent of the other's own bishop among whose clergy he was enrolled before he departed, the ordination is to be null.
Since many enrolled (among the clergy) have been induced by greed and avarice to forget the sacred text, "who does not put out his money at interest", and to charge one per cent (a month) on loans, this holy and great synod judges that if any are found after this decision to receive interest by contract or to transact the business in any other way or to charge (a flat rate of) fifty per cent or in general to devise any other contrivance for the sake of dishonourable gain, they shall be deposed from the clergy and their names struck from the roll.
It has come to the attention of this holy and great synod that in some places and cities deacons give communion to presbyters, although neither canon nor custom allows this, namely that those who have no authority to offer should give the body of Christ to those who do offer. Moreover it has become known that some of the deacons now receive the eucharist even before the bishops. All these practices must be suppressed. Deacons must remain within their own limits, knowing that they are the ministers of the bishop and subordinate to the presbyters. Let them receive the eucharist according to their order after the presbyters from the hands of the bishop or the presbyter. Nor shall permission be given for the deacons to sit among the presbyters, for such an arrangement is contrary to the canon and to rank. If anyone refuses to comply even after these decrees, he is to be suspended from the diaconate.
Concerning the former Paulinists who seek refuge in the catholic church, it is determined that they must be rebaptised unconditionally. Those who in the past have been enrolled among the clergy, if they appear to be blameless and irreproachable, are to be rebaptised and ordained by the bishop of the catholic church. But if on inquiry they are shown to be unsuitable, it is right that they should be deposed. Similarly with regard to deaconesses and all in general whose names have been included in the roll, the same form shall be observed. We refer to deaconesses who have been granted this status, for they do not receive any imposition of hands, so that they are in all respects to be numbered among the laity.
Since there are some who kneel on Sunday and during the season of Pentecost, this holy synod decrees that, so that the same observances may be maintained in every diocese, one should offer one's prayers to the Lord standing.
THE LETTER OF THE SYNOD IN NICAEA TO THE EGYPTIANS
The bishops assembled at Nicaea, who constitute the great and holy synod, greet the church of the Alexandrians, by the grace of God holy and great, and the beloved brethren in Egypt, Libya and Pentapolis.
Since the grace of God and the most pious emperor Constantine have called us together from different provinces and cities to constitute the great and holy synod in Nicaea, it seemed absolutely necessary that the holy synod should send you a letter so that you may know what was proposed and discussed, and what was decided and enacted.
First of all the affair of the impiety and lawlessness of Arius and his followers was discussed in the presence of the most pious emperor Constantine. It was unanimously agreed that anathemas should be pronounced against his impious opinion and his blasphemous terms and expressions which he has blasphemously applied to the Son of God,
saying
"he is from things that are not", and
"before he was begotten he was not", and
"there once was when he was not",
saying too that
by his own power the Son of God is capable of
evil and
goodness,
and calling him
a creature and a work.
Against all this the holy synod pronounced anathemas, and did not allow this impious and abandoned opinion and these blasphemous words even to be heard.
Of that man and the fate which befell him, you have doubtless heard or will hear, lest we should seem to trample upon one who has already received a fitting reward because of his own sin. Such indeed was the power of his impiety that Theonas of Marmarica and Secundus of Ptolemais shared in the consequences, for they too suffered the same fate.
But since, when the grace of God had freed Egypt from this evil and blasphemous opinion, and from the persons who had dared to create a schism and a separation in a people which up to now had lived in peace, there remained the question of the presumption of Meletius and the men whom he had ordained, we shall explain to you, beloved brethren, the synod's decisions on this subject too. The synod was moved to incline towards mildness in its treatment of Meletius for strictly speaking he deserved no mercy. It decreed that that he might remain in his own city without any authority to nominate or ordain, and that he was not to show himself for this purpose in the country or in another city, and that he was to retain the bare name of his office.
It was further decreed that those whom he had ordained, when they had been validated by a more spiritual ordination, were to be admitted to communion on condition that they would retain their rank and exercise their ministry, but in every respect were to be second to all the clergy in each diocese and church who had been nominated under our most honoured brother and fellow minister Alexander; they were to have no authority to appoint candidates of their choice or to put forward names or to do anything at all without the consent of the bishop of the catholic church, namely the bishop of those who are under Alexander. But those who by the grace of God and by our prayers have not been detected in any schism, and are spotless in the catholic and apostolic church, are to have authority to appoint and to put forward the names of men of the clergy who are worthy, and in general to do everything according to the law and rule of the church.
In the event of the death of any in the church, those who have recently been accepted are thereupon to succeed to the office of the deceased, provided that they appear worthy and are chosen by the people; the bishop of Alexandria is to take part in the vote and confirm the election. This privilege, which has been granted to all others, does not apply to the person of Meletius because of his inveterate seditiousness and his mercurial and rash disposition, lest any authority or responsibility should be given to one who is capable of returning to his seditious practices.
These are the chief and most important decrees as far as concerns Egypt and the most holy church of the Alexandrians. Whatever other canons and decrees were enacted in the presence of our lord and most honoured fellow minister and brother Alexander, he will himself report them to you in greater detail when he comes, for he was himself a leader as well as a participant in the events.
The following is not found in the latin text, but is found in the greek text :
We also send you the good news of the settlement concerning the holy pasch, namely that in answer to your prayers this question also has been resolved. All the brethren in the East who have hitherto followed the Jewish practice will henceforth observe the custom of the Romans and of yourselves and of all of us who from ancient times have kept Easter together with you. Rejoicing then in these successes and in the common peace and harmony and in the cutting off of all heresy, welcome our fellow minister, your bishop Alexander, with all the greater honour and love. He has made us happy by his presence, and despite his advanced age has undertaken such great labour in order that you too may enjoy peace.
Pray for us all that our decisions may remain secure through almighty God and our lord Jesus Christ in the holy Spirit, to whom is the glory for ever and ever. Amen.
And also it was the Roman Catholic Church that Cannonized the Bible as we know it, and it was King James that translated the bible that was cannonized by the Roman Catholic Church into English for the Protestant Church. Therefore the bible has orgins from both the Jewish and Roman Catholic Church. So to use the Bible as truth, thus confirms the Roman Catholic Church. Therefore, if the bible is true, then the Church who prayed upon the collection of books in the Bible is also true. If the Church is a false religion so therefore is the fruits of that said church which includes the Bible. Argument is now over.
For the Bible is true, so is the Roman Church. However, as far as Christianity is concerned, the Roman Catholic Church is not the only Christian Church and as St. Paul said, "we are all members of the body of Christ", therefore the Greek Orthodox and the Ethiopian, and other Eastern Churches as well as the Protestant Churches are part of the body of Christ and make up all of Christianity. Thus, the argument is over. With the council of Jerusalem, Nicaea, Trent, Constantinople, and various Councils to include the Vatican Councils, the decisions of the faith of the West, have been established, through prayer and inspiration. And if I were to follow the truth and love, faith and hope of the Roman Catholic Church, I would not deny any of the body of Christ, for the Roman Catholic Church appeals to some, but those who do not accept the Roman teaching, therefore have an opportunity to follow the Greek and Ethiopian Catholic Churches, in order to believe. None of these Churches are against the teachings of Christ. But all believe in Christ and Worship Christ in their own way, but all of these Churches which make up the body of Christ in Christianity are Equal. This equality shows that man worships God in different ways in conjunction with the teachings of Christ. Therefore a Catholic should not deny another Christian of their faith. This is the love of God the Father, God the Son, and God the Holy Spirit. For the Word of God is more than a set of rules and laws, for He is of Love and Forgiveness, therefore it is wrong to judge any, if not all, for we do not have that authority.
Now I believe in the Unity of All Christians wherever they may be. However, should a Christian, therefore a follower of Christ does not believe in Christ the way I do, that's okay, for their belief, ensures the faith in Christ in their own way. St. Paul states this, when he chose celibacy,
He writes:"It is good for a man not to touch a woman. Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the affection due her, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. But I say this as a concession, not as a commandment. For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that.
But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion." 1 Corinthians 7:1-9
For if you do not accept this to mean not only celebacy but belief in Jesus then take into consideration the words of Jesus himself when he said, "Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan. And great multitudes followed Him, and He healed them there.
The Pharisees also came to Him, testing Him, and saying to Him, Is it lawful for a man to divorce his wife for just any reason?
And He answered and said to them, Have you not read that He who made them at the beginning made them male and female, and said, For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate.
They said to Him, Why then did Moses command to give a certificate of divorce, and to put her away?
He said to them, Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for sexual immorality,[d] and marries another, commits adultery; and whoever marries her who is divorced commits adultery.
His disciples said to Him, If such is the case of the man with his wife, it is better not to marry.
Jesus Teaches on Celibacy
But He said to them, All cannot accept this saying, but only those to whom it has been given: For there are eunuchs who were born thus from their mothers womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heavens sake. He who is able to accept it, let him accept it. Matthew 19:1-12
Therefore one who is baptized and takes the vow of celibacy in accordance with the Catholic church follows these verses, for they accept a vow of marriage to God. Using a broad interpretation of celibacy, one can apply the marriage through faith to Jesus, in the form of not celibacy but in faith. For as Christ and Paul has recognized that all cannot follow the vows of marriage, nor can all follow the vows of celibacy because marriage is for some, and celibacy is for others, as a great sacrifice toward God, so is the belief of a particular Church of Christ. Therefore it is right for some to believe in the prayers of the Roman Church, and it is also right as the Protestant reformation has shown, to not believe in some of the Prayers of the Church. What is important is the Communion of Saints or more importantly the Belief in the Commandments of God through the Grace of Our Lord Jesus Christ.
Now I will relate the Profession of Faith right here, everything else is added to this profession of faith, including the prayers to Mary, the Saints and the Dead.
How ever here is the profession of faith, which is not only backed up by scripture, but is older than the collection of books, notice how I said its older than the collection of the Bible.
Here is the creed. This is the core of the Faith. And it is supported by the Bible in which you believe:
I believe in one God,
the Father almighty
maker of heaven and earth,
of all things visible and invisible.
I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through Him all things were made.
For us men and for our salvation
He came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again to judge the living and the dead
and His kingdom will have no end.
I believe in the Holy Spirit, the Lord, the giver of Life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.
I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look for the resurrection of the dead
and life of the world to come. Amen
also I believe in the following in addition to the above creed, this is known as the Apostles Creed,
I believe in God, the Father the almighty
Creator of heaven and earth;
and through Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven, and
is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen
Not only are these two creeds older than the collection we call, the Bible, but they are also backed up by scripture and this creed was agreed upon by all the early churches to be universal, therefore catholic and apostolic. Which means universal and follows the teachings of Christ as passed down by the Apostles.
Through the prayers of the faithful, the creation of the collection of books that are considered the inspired word of God, have been formed. These books justify the prayers and practices, although I am versed and have a lot of knowledge on the bible, it would take volumes to describe every single solitary action and belief, that I agree with John the Apostle that I believe the Earth it self, or even the memory that is contained in every hard drive in modern day to contain the full explanation by both Scripture and the word, for all the practices of both the Church and Christianity to show that the belief in Christ is universal, and that the Roman Church is only one part of the Body of the Church in Jesus Christ.
Historical proof of this is contained when the church in Rome excommunicated the Greek Churches and Eastern Churches, and when the Greek and Eastern Churches excommunicated the Roman Church. Then the Churches got together and forgave one another for the sin they committed toward each other. It is this point right here that by the example of the forgiveness of the Church that I suggest we follow here on the forum and in life.
For I believe in the unity of all Christians by the power of Jesus Christ. And I believe that through the Love of God, and his Son Jesus Christ, with the Holy Spirit, that through the true faith in Him, all of Christianity will be reconciled with each other. For if the Church is divided and if Christians are divided, the Devil wins. For did Jesus not say, "A kingdom divided will surely fall"?
So it is imperative, and important to note, that the Roman Catholics do pray through Mary to Christ, as a child would go to the mother to seek intercession from the father. However, in this instance, we go to the mother, to seek intercession from the Son, so the Son will seek intercession from the Father. Therefore the Church, and the Body of the Church, is part of the family of God. This is why we pray the prayer Jesus taught us, in the Our Father. For the Father is our father too. And no father likes to see his children quarrel amongst themselves. This is the message of God.
So once again, I will state, by denying the validity of the Roman Church, you attack the Body of Christ. By me denying any of Christianity I would in turn attack the Body of Christ. I do not deny any of Christianity, however I do question the Jehovah witnesses, but they too are part of the body of Christ and anyone who is part of the body of Christ, therefore a Christian is blessed by Christ. And this blessing is eternal.
I came to this topic not to bash other questions, no sir, but to enlighten my knowledge of God. I have now found myself defending my faith. That is not good. For Christians quabbling amongst Christians over doctrine, or faith, is not love but hate. And now I have declared the Baltimore Catechism which is backed up by the Bible, the Creeds, which is backed up by the bible, any more detail that is required simply shows in wisdom and knowledge that you did not grasp the knowledge presented. And because of this, I do not know how to show that the truths of the prayers are in full alignment of both faith and scripture.
For one cannot deny one point of scripture and accept another point of scripture and call it true. For this is a contradiction of God's love and a misunderstanding of the love of the eternal and all powerful God. I pray that you gain understanding and wisdom to understand that the truths I present concerning the Roman Catholic Church are true, and have been justified by the Ages as being from the Apostles.
Let me end this post with the words of John in Revelations and I will paraphrase, "The Church shall undergo many trials and tribulations." Has this not occurred? Is this not occurring? Is this not to occur again?
The answer is simple, it has occurred, it is occurring, and it will occur again. This is why the Church must unite, for the sake of Jesus Christ. But if you continue to look at the details or customs of the Church know that these details and customs are not for everyone. Therefore, if these customs and details cause you to sin, then these details and customs are not for you. But if these details and customs help you to follow Christ then it is good. However it is wrong and against Christ to deny others to follow Christ, as that the prayers are long established and have brought forth great miracles as the fruits of the Holy Spirit.
So if God justified it, and blessed it, who are we to deny and condemn it?