Answering Catholicism

answering catholic misquotations of the church fathers that allegedly support the papacy:

Cyprian of Carthage

“The Lord says to Peter: ‘I say to you,’ he says, ‘that you are Peter, and upon this rock I will build my Church.’ . . . On him [Peter] he builds the Church, and to him he gives the command to feed the sheep [John 21:17], and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity. Indeed, the others were that also which Peter was [i.e., apostles], but a primacy is given to Peter, whereby it is made clear that there is but one Church and one chair. So too, all [the apostles] are shepherds, and the flock is shown to be one, fed by all the apostles in single-minded accord. If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?” (The Unity of the Catholic Church 4; 1st edition [A.D. 251]).

Cyprian

“With a false bishop appointed for themselves by heretics, they dare even to set sail and carry letters from schismatics and b.asphemers to the Chair of Peter and to the principal church [at Rome], in which sacerdotal unity has its source” (Epistle to Cornelius [Bishop of Rome] 59:14 [A.D. 252]).

 

answer:You quote St. Cyprian as saying, “”With a false bishop appointed for themselves by heretics, they dare even to set sail and carry letters from schismatics and blasphemers to the Chair of Peter and to the principal church [at Rome], in which sacerdotal unity has its source.” but Cyprian never actually says this. why do you misquote Cyprian’s Epistle to Cornelius (54:9-14 actually, not 59:14). It isn’t even vaguely similar to your misquote and suggests nothing similar to your position. Your quote even uses ahistorical Papist terminology like sacerdotal unity!

Saint Cyprian denied the pope’s authority at the seventh council of carthage:”For neither does any of us set himself up as a bishop of bishops, nor by tyrannical terror does any compel his colleague to the necessity of obedience; since every bishop, according to the allowance of his liberty and power, has his own proper right of judgment, and can no more be judged by another than he himself can judge another.” That you are just a fool who doesn’t understand anything is also understandable along by the very fact that you quote St. Cyprian twice and separately as if there were two separate Cyprians, not knowing that it’s the same person.

Origen

“[i]f we were to attend carefully to the Gospels, we should also find, in relation to those things which seem to be common to Peter . . . a great difference and a preeminence in the things [Jesus] said to Peter, compared with the second class [of apostles]. For it is no small difference that Peter received the keys not of one heaven but of more, and in order that whatsoever things he binds on earth may be bound not in one heaven but in them all, as compared with the many who bind on earth and loose on earth, so that these things are bound and loosed not in [all] the heavens, as in the case of Peter, but in one only; for they do not reach so high a stage with

 

Answer:

You quote Origen’s commentary on Matthew 16, but  only quote a small part of it out of context and not the whole which completely rejects the pope: “… And if we too have said like Peter, You are the Christ, the Son of the living God, not as if flesh and blood had revealed it unto us, but by light from the Father in heaven having shone in our heart, we become a Peter, and to us there might be said by the Word, You are Peter, etc. Matthew 16:18 For a rock is every disciple of Christ of whom those drank who drank of the spiritual rock which followed them, 1 Corinthians 10:4 and upon every such rock is built every word of the church, and the polity in accordance with it; for in each of the perfect, who have the combination of words and deeds and thoughts which fill up the blessedness, is the church built by God.” (Commentary on the Gospel of Matthew (book XII))

Optatus
“In the city of Rome the episcopal chair was given first to Peter, the chair in which Peter sat, the same who was head – that is why he is also called Cephas – of all the apostles, the one chair in which unity is maintained by all. Neither do the apostles proceed individually on their own, and anyone who would [presume to] set up another chair in opposition to that single chair would, by that very fact, be a schismatic and a sinner. . . .Recall, then, the origins of your chair, those of you who wish to claim for yourselves the title of holy Church” (The Schism of the Donatists 2:2 [circa A.D. 367]).

 

Answer:Your quote of Optatus is completely off point. He was arguing against the Donatists and their setting up of a counterfeit bishopric in Rome. What he is saying is that only the See of Peter, the Bishopric of Rome, is legitimate, apostolic—in the West!

 

Augustine

“Among these [apostles] Peter alone almost everywhere deserved to represent the whole Church. Because of that representation of the Church, which only he bore, he deserved to hear ‘I will give to you the keys of the kingdom of heaven’” (Sermons 295:2 [A.D. 411]).

“Some things are said which seem to relate especially to the apostle Peter, and yet are not clear in their meaning unless referred to the Church, which he is acknowledged to have represented in a figure on account of the primacy which he bore among the disciples. Such is ‘I will give unto you the keys of the kingdom of heaven,’ and other similar passages. In the same way, Judas represents those Jews who were Christ’s enemies” (Commentary on Psalm 108 1 [A.D. 415]).

“Who is ignorant that the first of the apostles is the most blessed Peter?” (Commentary on John 56:1 [A.D. 416]).

Answer: St. Augustine is divided into early Augustine and later Augustine because St. Augustine later on wrote a book called “The Retractions” where he rejects much of what he had earlier argued, including what you quoted. The same is true for Origen, just in reverse. Later Origen was condemned for espousing heresy, which is also why he isn’t a saint.

Here St. Augustine retracts his former beliefs on St. Peter being the rock: “In a passage in this book, I said about the Apostle Peter: ‘On him as on a rock the Church was built’…But I know that very frequently at a later time, I so explained what the Lord said: ‘Thou art Peter, and upon this rock I will build my Church,’ that it be understood as built upon Him whom Peter confessed saying: ‘Thou art the Christ, the Son of the living God,’ and so Peter, called after this rock, represented the person of the Church which is built upon this rock, and has received ‘the keys of the kingdom of heaven.’ For, ‘Thou art Peter’ and not ‘Thou art the rock’ was said to him. But ‘the rock was Christ,’ in confessing whom, as also the whole Church confesses, Simon was called Peter. But let the reader decide which of these two opinions is the more probable.” (The Retractions, Chapter 20, p. 151)

The very fact that St. Augustine finally says that it is up to the reader to decide which of the two opinions is more likely also shows definitely that it wasn’t a dogma in his time like it is today with the Roman Catholic Church. 

Let me quote St. Augustine, again, by the way, “For men who wished to be built upon men, said, ‘I am of Paul; and I of Apollos; and I of Cephas,’ who is Peter. But others who did not wish to built upon Peter, but upon the Rock, said, ‘But I am of Christ.’ And when the Apostle Paul ascertained that he was chosen, and Christ despised, he said, ‘Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?’ And, as not in the name of Paul, so neither in the name of Peter; but in the name of Christ: that Peter might be built upon the Rock, not the Rock upon Peter. This same Peter therefore who had been by the Rock pronounced ‘blessed,’ bearing the figure of the Church.”

 

Saint Irenaeus

“The blessed apostles [Peter and Paul], having founded and built up the church [of Rome], they handed over the office of the episcopate to Linus. Paul makes mention of this Linus in the epistle to Timothy [2 Tim. 4:21]. To him succeeded Anencletus, and after him, in the third place from the apostles, Clement was chosen for the episcopate. He had seen the blessed apostles and was acquainted with them. It might be said that he still heard the echoes of the preaching of the apostles and had their traditions before his eyes. And not only he, for there were many still remaining who had been instructed by the apostles. In the time of Clement, no small dissension having arisen among the brethren in Corinth, the Church in Rome sent a very strong letter to the Corinthians, exhorting them to peace and renewing their faith. . . To this Clement, Evaristus succeeded. . . and now, in the twelfth place after the apostles, the lot of the episcopate [of Rome] has fallen to Eleutherus. In this order, and by the teaching of the apostles handed down in the Church, the preaching of the truth has come down to us” (Against Heresies 3:3:3 [inter AD. 180-190]).

“But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of the bishops qf the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church which has the tradition and the faith which comes down to us after having been announced to men by the apostles. With that church, because of its superior origin, all the churches must agree, that is, all the faithful in the whole world, and it is in her that the faithful everywhere have maintained the apostolic tradition” (Against Heresies 3:3:2).

 

Answer:You quote St. Irenaeus, who in fact isn’t making the usual Papist claims in that quote. Even without any context to that quote it is completely in line with what the Orthodox believe. And notice he’s not making the usual Papist claims about St. Peter being the sole foundation of the church. he’s saying St. Peter and St. Paul founded the Church of Rome.Secondely,this translation is based on  a latin translation of a lost Greek text.However, it isn’t likely he used the Greek “dei” for “must” signifying a moral obligation or duty, or it would have been translated into Latin as “oportet”. Rather, “necesse est” likely translates the Greek “anagke” which signifies simply a necessity which must be gathered from the context.

In this case, Irenaeus mentions that Rome has “potior principalitas”, a “more powerful pre-eminence”.

He bases this pre-eminence of influence not only on being jointly founded by two apostles, but because the faithful must resort to Rome, and that the tradition there preserved, from the apostles, “is always preserved by those who are from all quarters”.

If we possessed the Greek text of the passage in question, there is no doubt there would not be the uncertainty resulting from the Latin word. But Eusebius and Nicephorus have preserved for us other fragments of the primitive text. Now it happens that in these fragments the good Father uses expressions which the Latin translator has rendered by the word convenire, and which have no meaning, except just this one of going—whether together or separately.

In the second book, chapter xxii., (Migne’s edition, col. 785,) St, Irenæus says: “All the priests who have gone to Asia, to John, disciple of the Lord, bear witness to it.”

Greek Text: καὶ πάντες οἱ πρεσβύτεροι μαρτυροῦσιν, οἱ κατὰ τὴν Ἀσίαν Ἰωάννῃ τῷ τοῦ κυρίου μαθητῇ συμβεβληκότες.

Latin translation: “Omnes seniores testantur qui in Asia apud Joannem discipulum Domini convenerunt.”

In the third book, 21st chapter, (Migne’s edition, col. 947,) speaking of the Septuagint interpreters of Scripture, St. Irenæus says of them, “Being assembled at Ptolemy’s house,” etc.

In Greek: “Συνελθόντων δὲ αὐτῶν ἐπὶ τὸ αὐτὸ παρὰ τῷ Πτολεμαίῳ.”

The Latin translator renders this “Convenientibus autem ipsis in unum apud Ptolemæum.”

The good father then has simply said that, the concourse of Believers from all countries, drawn to Rome by the necessities of their business, because that city was the first and most powerful of the Empire, contributed to preserve there the Apostolic tradition, because those Believers carried there the Faith of the Churches to which they belonged.

 

Homilies on the Gospel of John, Homily 88.1-2

For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren

 

Answer:this is another quote taken out of context.this would seem to indicate that Chrysostom taught that Peter was the supreme ruler of the Church. However in the passage cited above Chrysostom speaks of the apostle John as also receiving the charge of the whole world and the keys equally with Peter: And this He did to withdraw them (Peter and John) from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together (Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume XIV, Saint Chrysostom, Homilies on the Gospel of John, Homily 88.1-2, pp. 331-332).The Greek word used here is prostases,and Saint Chrysostom uses this word for other apostles in Catechetical Lectures 6.15

 

For the Son of thunder, the beloved of Christ, the pillar of the Churches throughout the world, who holds the keys of heaven (Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume XIV, Saint Chrysostom, Homilies on the Gospel of John, Homily 1.1, p. 1).

 

He goes on to speak of Paul as being on an equal footing with Peter: Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as chief and leader of the choir of the saints, and shall enjoy his generous love….I love Rome even for this, although indeed one has other grounds for praising it…Not so bright is the heaven, when the sun sends forth his rays, as is the city of Rome, sending out these two lights into all parts of the world. From thence will Paul be caught up, thence Peter. Just bethink you, and shudder, at the thought of what a sight Rome will see, when Paul ariseth suddenly from that deposit, together with Peter, and is lifted up to meet the Lord. What a rose will Rome send up to Christ!…what two crowns will the city have about it! what golden chains will she be girded with! what fountains possess! Therefore I admire the city, not for the much gold, nor for the columns, not for the other display there, but for these pillars of the Church (1 Cor. 15:38) (Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume XI, Saint Chrysostom, Homilies on the Epistle to the Romans, Homily 32, Ver. 24, pp. 561-562).

 

Further, Chrysostom speaks of James, and not Peter, as possessing the chief rule and authority in Jerusalem and over the Jerusalem Council:

 

This (James) was bishop, as they say, and therefore he speaks last…There was no arrogance in the Church. After Peter Paul speaks, and none silences him: James waits patiently; not starts up (for the next word). No word speaks John here, no word the other Apostles, but held their peace, for James was invested with the chief rule, and think it no hardship. So clean was their soul from love of glory. Peter indeed spoke more strongly, but James here more mildly: for thus it behooves one in high authority, to leave what is unpleasant for others to say, while he himself appears in the milder part (Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume XI, Saint Chrysostom, Homilies on the Acts of the Apostles, Homily 33, pp. 205, 207)

For He that wrought for Peter unto the Apostleship of the Circumcision wrought for me also unto the Gentiles.’ He calls the Gentiles the Uncircumcised and the Jews the Circumcision, and declares his own rank to be equal to that of the Apostles; and, by comparing himself with their Leader not with others, he shows that the dignity of each was the same. After he had established the proof of their unanimity, he takes courage, and proceeds confidently in his argument, not stopping at the Apostles, but advances to Christ Himself, and to the grace which He had conferred upon him…(Philip Schaff, Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1956), Volume XIII, Saint Chrysostom, Homilies on the Epistle to the Galatians, Chapter II, ver. 8, p. 17).

He clearly states here that Peter and Paul are equal in status.

In another writing Chrysostom says this about all of the apostles: The Apostles were designated rulers, rulers who received not nations and particular cities, but all being entrusted with the world in common (Inscriptionem Actorum II. PG 51, 93).

He took the coryphaei (plural meaning heads or rulers) and led them up into a high mountain apart … Why does He take these three alone? Because they excelled the others. Peter showed his excellence by his great love of Him, John by being greatly loved, James by the answer … “We are able to drink the chalice.Homilies on the Gospel of Saint Matthew, Homily 56.2

The coryphaei, Peter the foundation of the Church, Paul the vessel of election Contra ludos et theatra 1, PG VI, 265

Hesychius of Jerusalem uses the term Coryphæus(Head,ruler) to refer to James.Denny, E., (1912)Papalism: A Treatise on the Claims on the Papacy as set forth in the Encyclical Satis cognitum, (Rivingtons; London), p85

John Chrysostomon “As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power.Homily LXXXVI On the Gospel of John John xx. 10, 11

also,chrysostom refers to the bishop of antioch as peter’s successor

In referring to Flavian, bishop of Antioch, Chrysostom says

In referring to Flavian, bishop of Antioch, Chrysostom says: In speaking of S. Peter, the recollection of another Peter has come to me, the common father and teacher, who has inherited his prowess, and also obtained his chair. For this is the one great privilege of our city, Antioch, that it received the leader of the apostles as its teacher in the beginning. For it was right that she who was first adorned with the name of Christians, before the whole world, should receive the first of the apostles as her pastor. But though we received him as teacher, we did not retain him to the end, but gave him up to royal Rome. Or rather we did retain him to the end, for though we do not retain the body of Peter, we do retain the faith of Peter, and retaining the faith of Peter we have Peter (On the Inscription of the Acts, II. Cited by E. Giles, Documents Illustrating Papal Authority (London: SPCK, 1952), p. 168. Cf. Chapman, Studies on the Early Papacy, p. 96).

And in speaking of Ignatius of Antioch, Chrysostom refers to him as: a successor of Peter, on whom, after Peter, the government of the church devolved (In S. Ignat. Martyr., n. 4. Cited by Philip Schaff, History of the Christian Church (Grand Rapids: Eerdmans, 1910), Volume III, p. 309).

 

as we have seen the fathers wich seemed to support the papacy do not support it at all!