Guettee’s Mistranslation of Irenaeus’ Affirmation of Papal Supremacy

Vladimir Abbé Guettée, a former Roman Catholic abbot of the 19th century who became an Eastern Orthodox priest, writes the following about a key passage from Irenaeus, in his book, “The Papacy-Its Historic Origin and Primitive Relations with the Eastern Churches”:

Such is the sense of a passage of St. Irenæus, of which the Roman theologians have made the strangest misuse. St. Iræneus, In Hæres. Lib. III. cap. iii. This great theologian, attacking the heretics who sought to corrupt the faithful at Rome, establishes against them the Catholic rule of faith, preserved everywhere and always. “But,” he adds, “as it would be very tedious to enumerate in such a work the succession of all the Churches, we will trace that of the very great and very ancient Church and known of all, which was founded and established at Rome by the two very glorious Apostles, Peter and Paul; which possesses a tradition that comes from the Apostles as much as the Faith declared to men, and which has transmitted it to us through the succession of her Bishops; by that, we confound all those who in any manner whatsoever, either through blindness or bad intention, do not gather where they should; for every Church, that is to say, the faithful who are from all places, are obliged to go toward that Church, because of the most powerful principality. In this Church, the tradition of the Apostles has been preserved by those who are of all countries.” We must quote the text of St. Irenæus, that it may be compared with our translation, “Quoniam valde longum est, in hoc, tali volumine omnium eccelesiarum enumerare successiones; maximæ et antiquissimæ et omnibus cognitæ, a gloriosissimis duobus apostolis Petro et Paullo, Romæ fundatæ et constitutæ Ecclesiae, eam quam habet ab Apostolis Traditionem et annunciatam hominibus fidem, per successiones Episcoporum pervenientem usque ad nos, indicantes confundimus omnes eos, qui quoquomodo, vel per coecitatem et malam sententiam præterquam oportet colligunt. Ad hanc enim Ecclesiam, propter potentiorem principalitatem, necesse est omnem convenire ecclesiam, hoc est eos, qui sunt undique fideles; in qua semper ab his qui sunt undique, conservata est ea, quæ est ab Apostolis, Traditio.”

The Romish theologians choose a bad translation of this passage, in order to find in it an argument in favor of the papal sovereignty. Instead of saying that the faithful of the whole world were obliged to go to Rome, because it was the Capital of the Empire, the seat of government, and the centre of all business, civil and political, they translate convenire ad by the words, to agree with—which is a misinterpretation; they make potentiorem principalitatem refer to the Church of Rome, and they see in this its primacy, whereas these words are only used in a general manner, and nothing indicates that they do not solely designate the capital and principal city of the Empire. Again, they translate, maximæ, antiquissimæ, by greatest and most ancient, without reflecting that they thus attribute to St. Irenæus an assertion manifestly false; for, granting that the Church of Rome was the greatest of her day, she could not certainly be called the most ancient—every one knew that a great number of churches had been founded in the East before that of Rome. Moreover, their translation does not make the author say in conclusion, that the Apostolic tradition has been preserved at Rome, by those who were of all countries—(ab his qui sunt undique,) as the text requires, but like Pius IX, in his Encyclical Letter to the Christians of the East, “In all that the faithful believe,” not reflecting that this is a misconstruction, and that they are thus attributing nonsense to the good Father.

Is Guettee’s translation really better??

The context is Irenaeus denouncing heretics and heretical doctrines and we’re supposed to believe Guettee that “Ad hanc enim Ecclesiam, propter potentiorem principalitatem, necesse est omnem convenire ecclesiam” refers to the political authority of Rome rather than the ecclesial authority of the Church at Rome? The context is clearly not imperial politics or business! Guettee is straining and rationalizing very weakly. The whole context is doctrinal and theological. Irenaeus is not sidetracking into worldly political asides. This is his coup de grace in refuting heretics and he stays on target.

Irenaeus immediately goes on to delineate the succession of the first popes and ground the truth of the faith in that succession:

The blessed apostles [Peter and Paul], then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome dispatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles…. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate.

In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth. (Against Heresies, 3, 3, 3)

As for “convenire,” which literally translates as “to come with” or “to come together” (like “convene” in English), the translation “to agree with” (or “to resort to”) is perfectly acceptable and appropriate and actually the most logical considering the context is philosophical/theological/doctrinal rather than one of physical motion. The context is the refuting of heretics and the presenting of true Christian doctrines that all Christians should believe. The figurative, spritual, and doctrinal sense of “coming together in one place” is agreement in a unified body of doctrines.

Various Latin dictionaries concur with the very possible translation of “convenire” in terms of agreement:
http://www.latin-dictionary.net/search/latin/convenire
http://www.myetymology.com/latin/convenire.html
http://www.dizionario-latino.com/dizionario-latino-italiano.php?parola=convenio (concordare, essere d’accordo, accordarsi, si è d’accordo)

It is reminiscent of Paul’s and Peter’s commands for complete agreement, unity of mind and doctrine, among Christians:

“I appeal to you, brethren, by the name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment.” 1 Cor 1:10

“…stand firm in one spirit, with one mind striving side by side for the faith of the gospel….” Phil 1:27

“…complete my joy by being of the same mind, having the same love, being in full accord and of one mind.” Phil 2:2

“I therefore…beg you to lead a life worthy of the calling to which you have been called…eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope that belongs to your call,  one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all.” Eph 4:1-6

“Finally, all of you, have unity of spirit, sympathy, love of the brethren, a tender heart and a humble mind.” 1 Pt 3:8

Jesus prays for this unity of mind and doctrine, especially that that unity may convert the world:

“Holy Father, keep them in thy name, which thou hast given me, that they may be one, even as we are one…. I do not pray for these only, but also for those who believe in me through their word, 21* that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me. The glory which thou hast given me I have given to them, that they may be one even as we are one, 23 I in them and thou in me, that they may become perfectly one, so that the world may know that thou hast sent me and hast loved them even as thou hast loved me.” Jn 17:11-23

Using Wiktionary for vocab and my own experience with Latin, the following translation of “in qua semper ab his qui sunt undique, conservata est ea, quæ est ab Apostolis Traditio” seems most precise and literal:

“…by which route always, by them who are from all parts, it is preserved, that which is from the Apostolic Tradition.”

http://en.wiktionary.org/wiki/undique
http://en.wiktionary.org/wiki/qua#Adverb_4 (qua…ea…)
http://en.wiktionary.org/wiki/quae

The plain direct meaning is that: “In this way (by agreeing with this Church) always, everyone around the world preserves that which is from the Apostolic Tradition.”

St. Irenaeus’ Confirmation All Catholic Doctrines (2nd c. AD)

St. Irenaeus (b. ca. 115-142), in his Against Heresies, confirms almost every core Catholic doctrine: Roman/papal supremacy, the sacrifice of the Mass, transubstantiation in the Eucharist, the continuation of the earthly priesthood, the crucial mission and authority of the institutional Church, Church authority over Scriptural interpretations, the existence and authority of unchangeable and unbroken apostolic Tradition and succession through bishops, the necessity of obedience (as well as repentance and forgiveness) for salvation, denunciations of schismatics, Mary as the new Eve and as a cause of our salvation, prayers for the dead, the activity of the saints, etc.

Moreover, his work is filled with citations of Scripture.

He begins the work by acknowledging the plausibility of the heresies:

Inasmuch as certain men have set the truth aside, and bring in lying words and vain genealogies, which, as the apostle says, “minister questions rather than godly edifying which is in faith,” and by means of their craftily-constructed plausibilities draw away the minds of the inexperienced and take them captive, [I have felt constrained, my dear friend, to compose the following treatise in order to expose and counteract their machinations.] These men falsify the oracles of God, and prove themselves evil interpreters of the good word of revelation…. By means of specious and plausible words, they cunningly allure the simple-minded to inquire into their system; but they nevertheless clumsily destroy them, while they initiate them into their blasphemous and impious opinions respecting the Demiurge; and these simple ones are unable, even in such a matter, to distinguish falsehood from truth.

How do these heretics rationalize their heresy? Like all heretics, they use Scripture and claim superior understanding or mystical assistance in its interpretation:

They tell us, however, that this knowledge has not been openly divulged, because all are not capable of receiving it, but has been mystically revealed by the Saviour through means of parables to those qualified for understanding it.

Protestants have all these “experts” in exegesis for rationalizing their interpretations. When “reason” fails (as it always does, for there are endless plausible interpretations in isolation from Church tradition/history), the mystical and arbitrary support of the “Holy Spirit” supplies certainty for them.

Such, then, is the account which they all give of their Pleroma, and of the formation of the universe, striving, as they do, to adapt the good words of revelation to their own wicked inventions. And it is not only from the writings of the evangelists and the apostles that they endeavour to derive proofs for their opinions by means of perverse interpretations and deceitful expositions: they deal in the same way with the law and the prophets, which contain many parables and allegories that can frequently be drawn into various senses, according to the kind of exegesis to which they are subjected. And others of them, with great craftiness, adapted such parts of Scripture to their own figments, lead away captive from the truth those who do not retain a steadfast faith in one God, the Father Almighty, and in one Lord Jesus Christ, the Son of God.

Heretics by no means avoid or flee from Scripture. They are eager to make Scripture fit within their preconceived, dogmatic, heretical theology and worldview. And it’s easily done by those of creative imagination and “craftiness.” For Scripture passages “can frequently be drawn into various senses, according to the kind of exegesis to which they are subjected.”

How does St. Irenaeus know with certainty that the doctrines in question are heresy? He tells us the apostles did not “deliver” such doctrines to the Church:

Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions…. In like manner do these persons patch together old wives’ fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions.

All heretics know they have to find support within Scripture, otherwise they would have no support whatsoever for their errors and/or lies, for the authority and unchanging tradition of the Church always stand firmly against them.

Irenaeus condemns the heretics and offers a conclusive coup de grace which proves they are heretics:

You see, my friend, the method which these men employ to deceive themselves, while they abuse the Scriptures by endeavouring to support their own system out of them. For this reason, I have brought forward their modes of expressing themselves, that thus you might understand the deceitfulness of their procedure, and the wickedness of their error….

But since what may prove a finishing-stroke to this exhibition is wanting, so that any one, on following out their farce to the end, may then at once append an argument which shall overthrow it, we have judged it well to point out, first of all, in what respects the very fathers of this fable differ among themselves, as if they were inspired by different spirits of error. For this very fact forms an a priori proof that the truth proclaimed by the Church is immoveable, and that the theories of these men are but a tissue of falsehoods.

The clearest indication that a certain denomination is heretical is that their leaders keep dividing and schisming among themselves. At first there was only Luther; then came Calvin, Zwingli, and a horde of others. Now there are innumerable heretical sects that have sprung from the seed of Luther’s Revolution. There are now many different synods or conventions within mainstream Protestant lines. In many cases, Christianity has been degraded into a private, individual religion, cut off from any resemblance to the original apostolic faith that proclaims the true Church is of one Mind and one Body.

So how is the Christian to know which exegesis of and approach to Scripture is correct? Irenaus tells us that Holy Tradition, handed down unchanged historically from the apostles and universally throughout the world, is our assurance:

The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: … [Irenaeus gives a creed]

…but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory. 

The true faith is received from the Church, not mystically or rationally divined from Scripture by individual believers. Notice also that immortality and salvation are given to those who are obedient to God’s commandments, which is perseverance in His love. “Faith alone” in some purely abstract/mental sense is not enough.

As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points [of doctrine] just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shines everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it.

Truth does not change. The Christian faith could not change in the 2nd century AD. It was already complete and perfect. Moreover, the true Church preserves the faith in its purity and hands it on, nothing more or less. Thus any later deviations from the Holy Tradition of the Church are by definition heretical, including the man-made traditions of the Protestant Revolution which popped into existence in the 16th century.

It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter [of the faith] itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient for them), or of another Christ, or another Only-begotten. But the fact referred to simply implies this, that one may [more accurately than another] bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith….

God never intended for individual intelligence or reason in and of itself to determine doctrine authoritatively, not to mention change it.

…as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.

It is the catholic, the universal, Church that possesses the true faith.

Pope Clement, Papal Exhortation & Authority, and Catholic Doctrines (1st c. AD!)

Pope St. Clement I (d. ca. 100 AD) wrote a letter to the Church at Corinth, which had fallen into grave sin and disarray (not heresy specifically), despite its original planting and cultivation by St. Paul.

Though it is mostly an exhortatory letter, one must keep in mind that no specific doctrinal issue is being disputed. It was not an occasion for doctrinal correction and denunciation of heresy. Rather, Pope Clement fulfills the duty that he received from St. Peter and that St. Peter received from Our Lord: “Strengthen your brothers” and “Feed and tend my sheep” (Lk 22:32; Jn 21:15-17). Nevertheless, the letter has an overall tone of authority, especially toward the end.

Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us….

Notice that the Church at Corinth went to the Roman Church for help to address its problems.

… For you did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you….

Pope Clement praises the church for its previous obedience to God, to its earthly rulers, and to its presbyters (priests).

… Every kind of faction and schism was abominable in your sight. You mourned over the transgressions of your neighbours: their deficiencies you deemed your own…. Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts….

Pope Clement continues his praise for the previous beliefs and practices of the Corinthian Christians. Notice the implicit denunciation of “every kind of faction and schism.” Notice there’s a common sense of transgression when one person sins, with the implication of a common work of penance and salvation. Also, fear of God was expected even among the baptized, for salvation was not assured with certainty in the sense that many Protestants today erroneously have.

… For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world….

Pope Clement then turns to criticize the then current sins of the Christians at Corinth. He says they abandoned the “fear of God,” became “blind” to the faith they had, disobeyed the “ordinances” of God, acted like a non-Christian, followed their “own wicked lusts,” and generally resumed their former ungodly and envious practices that claimed them for death instead of eternal life.

… Let us take the noble examples furnished in our own generation. 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. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned….

After having related the various instances of envy in the Old Testament, Pope Clement turns to the evil that envy unleashed upon St. Peter and St. Paul, who were martyred in Rome and of whom Clement is heir in authority as the bishop of Rome.

… Through envy, those women, the Danaids and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with steadfastness, and though weak in body, received a noble reward….

Pope Clement goes on to praise other martyrs, victims of envy. Salvation comes from steadfastness in the faith, running “the course” to the end with perseverance.

Pope Siricius, Papal Authority, and Catholic Doctrines (4th c. AD)

In 385 Pope Siricius responded back to a letter from Bishop Himerius of Tarragona (Spain) with regard to clerical discipline (Directa decretal). He clearly exercises papal authority according to Catholic doctrine. This is just one of several ecclesiastical letters that popes sent to bishops, exercising their Petrine authority.

The account which you, brother, directed to our predecessor of holy memory Damasus, found me now installed in his see because the Lord thus ordained.

Papal authority is passed down in a line of succession.

When we read that [account] more carefully in an assembly of brethren, we found to the degree we had hoped to recognize things which ought to be praised and much which was worthy of reprimand and correction.

The Church of Rome gives “reprimand and correction” to this other church.

And since it is necessary for us to succeed to the labors and responsibilities of him whom, through the grace of God, we succeeded in honor, having first given notice, as was necessary, of my promotion, we do not refuse, as the Lord deigns to inspire, a proper response to your inquiry in every point.

Again, there is a succession. One of  the “labors and responsibilities” of the Church of Rome is to give a “proper response” to all doctrinal questions. The very fact that another bishop wrote to the bishop of Rome for guidance is significant. Notice it is the office that is important here. Pope Siricius felt obliged to respond back, even though it was addressed to his predecessor.

For in view of our office there is no freedom for us, on whom a zeal for the Christian religion is incumbent greater than on all others, to dissimulate or to be silent.

Again, the Church of Rome cannot “dissimulate” or “be silent” on doctrinal issues important “for the Christian religion.” In fact, it has a “greater” responsibility “than…all others,” all other churches.

We bear the burdens of all who are oppressed, or rather the blessed apostle Peter, who in all things protects and preserves us, the heirs, as we trust, of his administration, bears them in us.

The responsibilities and “burdens” of the Church of Rome, including response to doctrinal questions, is attributed to St. Peter, of whom Pope Siricius and his ministers claim to be the “heirs.” Moreover, it is St. Peter himself and “his administration” which “protects and preserves” the Church of Rome. He continues to bear the burdens of the Church even after death.

On the first page of your letter, therefore, you indicated that multitudes who were baptized by the impious Arians were hastening to the catholic faith, and that certain of our brothers wished to baptize these same people again.

Notice “catholic faith.” There was only one universal faith, not several, despite the presence of heresies like Arianism.

This is not allowed, since both the Apostle forbids and the canons oppose doing it; and after the Council of Rimini was annulled, the general decrees sent to the provinces by my predecessor of venerable memory Liberius prohibit it.

The Apostle? I believe this to be a title for St. Paul. The canons are Church law. Notice that the previous pope sent “general decrees…to the provinces” prohibiting a certain practice. Seems demonstrate that the bishop of Rome had authority over other churches in the Roman Empire. Pope Siricius appeals to past tradition to justify his judgment, not Scripture or any arbitrary, egocentric whims.

We unite these people, and the Novatianists and other heretics, to the assembly of catholics, just as it was constituted in the synod, solely through invocation of the sevenfold Spirit by imposition of the bishop’s hand. Indeed all the East and the West preserves this practice, and it is also inappropriate henceforth for you to deviate from that path, if you do not wish to be separated from our company by synodal sentence.

Notice that true Christian are called “catholics,” those who adhere to the catholic (universal) faith throughout the Church. Also, Pope Siricius threatens this church of Tarragona with excommunication if they do not adhere to this universal practice for readmitting certain heretics into the Church.

Then follows objectionable confusion, in need of correction, about those who are about to be baptized just as it pleases each and every one of them.

Pope Siricius goes on to discuss more “objectionable confusion, in need of correction” with regard to when new members of the Church should be baptized.

Our fellow priests–we speak in indignation–not by reason of any authority but by temerity alone presume this, so that throngs of people, as you report, attain the mystery of baptism randomly and freely at Christmas, or Epiphany, and also on the feasts of the apostles or martyrs, although both with us and in all churches the Lord’s Resurrection and Pentecost claim this privilege specially for themselves. On these days alone through the year is it proper for the complete rites of baptism to be bestowed on those coming to the faith, but only on those select people who applied forty or more days earlier, and were cleansed by exorcisms, daily prayers, and fasts, so that the precept of the Apostle is fulfilled that with old leaven having been driven out, new dough comes into being.

Notice that “priests” perform the baptism. Notice that the Church of Rome speaks “in indignation” against these priests who, without “any authority” but rather with defiant “temerity,” perform baptisms “randomly and freely” at different times of the year. Pope Siricius informs the bishop that “with us and in all churches the Lord’s Resurrection and Pentecost” are the only “proper” days for this sacrament.

But just as we say that sacred Paschal reverence in no way ought to be diminished, so we wish for the waters of sacred baptism to be of assistance with all speed to infants, who because of age are not yet able to speak, and to those for whom in any emergency it is needed, lest the destruction of our souls be at stake if, the salutary font being denied to those seeking it, someone departing from the world loses both the kingdom and life….

Infant baptism is clearly upheld as sound doctrine. Also, the “waters” are necessary for the sacrament. Baptism is not merely mental acceptance of Jesus as Lord and Savior.

… Enough error on this matter! All priests who do not wish to be torn from the solidity of the apostolic rock, upon which Christ built the universal Church, should now hold the aforementioned rule.

This is quite a strong passage! Pope Siricius declares what is in error and demands that it stop. Otherwise, those deviant priests and churches will be removed from the steadfast Rock of the Apostle Peter “upon which Christ built the universal Church” (Mt 16:18). Lacking the “solidity of the apostolic rock,” their souls will then be in danger to the floods of evil and sin.

Papal Authority and Early Heresies in the 1st Millennium AD

The Church was institutionally united (allowing for some temporary schisms) up to 1054, under the supreme jurisdiction of the papacy. The Roman See, with its bishop, the pope, was the supreme arbiter of orthodoxy in the Church universal in the early centuries. If Rome had this supreme role for the first 1000 years or so of Church history, why should one believe that it hasn’t always held this supremacy according to the teachings of the apostles (esp. St. Peter and St. Paul, who were martyred in Rome)?

There is abundant historical evidence for papal supremacy, especially in Rome’s relation to the Eastern Church, which was very frequently plagued with heresies that virtually every Christian today acknowledges as heresy, perhaps unconsciously so, thanks to Rome (Where’s the gratitude, non-Catholics??):

Marcionism rejected the Old Testament and its God, said to be different from the God of love in the New Testament, and made a complete dichotomy between law and grace. Marcion (d.c.160) came from northeastern Turkey and migrated to Rome but was promptly excommunicated in 144. The heresy was checked by 200 in Rome but lasted for several centuries in the East.

Montanism was an apocalyptic sect that denied the divinely-established nature of the Church. Montanus, who began prophesying in 172, came from central Turkey (which became the heresy’s center of operations). Opposition to Montanism was spearheaded by Pope Eleutherus (175-89), and it was condemned by Pope Zephyrinus (198-217).

Modalism (also known as Sabellianism) denied the full Personhood of all three Persons of the Trinity, and believed that God operated through mere “modes” or the transferral of power. Theodotus (2nd cent.) came from Byzantium to Rome, only to be excommunicated by Pope Victor (c.189-98). His disciple, also named Theodotus (early 3rd century) was condemned by Pope Zephyrinus (198-217). Artemon (3rd century) was teaching in Rome, c.235, but was excommunicated. Sabellius (fl.. 215) was excommunicated by Pope Callistus I.

Novatianism was a rigorist schism, stating that persons who fell away under persecution or who were guilty of serious sin could not be absolved. Its theology was otherwise orthodox. Novatian (d.258), a Roman presbyter, started the schism in 250. In 251 it was condemned by a Roman Synod and Pope Cornelius, and Novatian became an “antipope.” His views were approved at Antioch.

Donatism held that sacraments administered by unworthy priests were invalid, and practiced re-baptism. The sect flourished in Africa, around Carthage. It began in 311 and was condemned by Pope Miltiades (311-14), who also came from Africa, in 313.

Arianism held that Jesus was created by the Father. In trinitarian Christianity, Christ and the Holy Spirit are both equal to, uncreated, and co-eternal with God the Father. Arius (c.256-336), the heresiarch, was based in Alexandria and died in Constantinople. In a Council at Antioch in 341, the majority of 97 Eastern bishops subscribed to a form of semi-Arianism, whereas in a Council at Rome in the same year, under Pope Julius I, the trinitarian St. Athanasius was vindicated by over 50 Italian bishops. The western-dominated Council of Sardica (Sofia) in 343 again upheld Athanasius’ orthodoxy, whereas the eastern Council of Sirmium in 351 espoused Arianism, which in turn was rejected by the western Councils of Arles (353) and Milan (355). Learn more about St. Athanasius’ appeal to Rome by clicking here.

Pelagianism is the heretical doctrine that man can make steps toward salvation by his own efforts, without Divine Grace. Pelagius cleared himself at a Synod at Jerusalem around 416, but was condemned at Carthage and Milevis in 416 and excommunicated by Pope Innocent I in the same year. Pope Zosimus reaffirmed this judgment in 418, as did the ecumenical Council at Ephesus in 431.

Nestorianism contends that there are two persons in Christ (Divine and human) and denies that Mary is the Mother of God incarnate. Orthodox, Catholic Christianity holds to one Divine Person — a Godman. Nestorius (d. c.451) studied at a monastery at Antioch and became Patriarch of Constantinople from 428 to 431, having been condemned by Pope Celestine I in the Council at Rome in 430 (after both sides of the controversy appealed to Rome). The ecumenical Council at Ephesus in 431 repeated the Roman condemnation, after which Eastern bishops predominantly from Syria, Persia and Assyria withdrew from the Catholic Church.

Monophysitism was a heresy which held that Christ had one Divine Nature, as opposed to the orthodox and Catholic belief in two Natures (Divine and human). The Henoticon, a semi-Monophysite document was widely acknowledged in the East, but never at Rome. The cowriters of the Henoticon are thought to be Acacius, Patriarch of Constantinople (471-89), and Peter Mongo, Patriarch of Alexandria (477-90). Both were Monophysites who rejected the Council of Chalcedon. Monophysitism was an advanced type of Alexandrian theology. Pope Leo the Great dominated the Ecumenical Council of Chalcedon in 451, which repudiated Monophysitism.

Monothelitism is the heretical belief that Christ had one will (Divine), whereas in orthodox, Catholic Christian dogma, Christ has both Divine and human wills. Sergius (d.638), Patriarch of Constantinople from 610 to 638, was the most influential exponent of Monotheletism. The Ecthesis, a Monothelite statement issued by Emperor Heraclius, was accepted by Councils at Constantinople in 638 and 639, but was finally rejected at the Ecumenical Council of Constantinople in 680, which confirmed the decisions of Pope Agatho and the Synod at Rome in 679.

The Iconoclastic Controversy, a great upheaval of the 8th and 9th centuries, was spurred on notably by Monophysitism and influenced by Islam. This heresy held that images in worship were idolatrous and evil. It was initiated by Eastern Emperors Leo II (717-41), who deposed Germanus (c.634-c.733), Patriarch of Constantinople (715-30) — who appealed to Pope Gregory III. Gregory held two Synods at Rome condemning Leo’s supporters in 731. In 784 Tarasius, Patriarch of Constantinople, initiated negotiations with Pope Adrian I. The Ecumenical Council at Nicaea in 787 condemned the Iconoclasts. The Iconoclast Controversy was a major contributor towards the enduring schism between East and West.

Rome never succumbed to any of these heresies. Rather, it was the popes and local synods who vigorously attacked and denounced these heresies, often resorting to excommunication.

In the first millennium of Christianity’s existence,  the Roman See and the papacy were absolutely necessary for the purpose of upholding Christian orthodoxy (literally, correct doctrine) and preserving apostolic Tradition. It still is and always will be.

(This post was adapted from Dave Armstrong’s Orthodoxy and Catholicism: A Comparison)

Commentary on St. Ignatius’ Letter to the Romans

St. Ignatius (d. circa. 98-117 AD) was the bishop of Syria and perhaps the earliest Church father whose writings we have. It appears that he was arrested and taken to Rome for a trial and/or his execution. He writes the following letter “to the Church.”

Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that wills all things which are according to the love of Jesus Christ our God, which also presides in the place of the region of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy, and which presides over love, is named from Christ, and from the Father, which I also salute in the name of Jesus Christ, the Son of the Father: to those who are united, both according to the flesh and spirit, to every one of His commandments; who are filled inseparably with the grace of God, and are purified from every strange taint, [I wish] abundance of happiness unblameably, in Jesus Christ our God.

Ignatius gives an extraordinary amount of praise to this 6-times “worthy” Church, which seemingly only parenthetically “also presides  in the place of the region of the Romans.” This Church is also “beloved and enlightened by the will of [God].” Very interesting. He does not pour out such praise in his letters to other churches. He speaks as if it were the entire universal Church itself. I see this as evidence for the primacy of the Church of Rome even by the late 1st or early 2nd century AD.

Through prayer to God I have obtained the privilege of seeing your most worthy faces, and have even been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to my lot without hindrance unto the end. For I am afraid of your love, lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if you spare me. For it is not my desire to act towards you as a man-pleaser, but as pleasing God, even as also you please Him. For neither shall I ever have such [another] opportunity of attaining to God; nor will you, if you shall now be silent, ever be entitled to the honour of a better work. For if you are silent concerning me, I shall become God’s; but if you show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared….

In general, it seems that Ignatius is afraid that the Church of Rome will save him from martyrdom and perhaps make less certain his eternal salvation. He hopes for the grace to cling to his path of martyrdom until the end. Such uncertainty about his eternal fate is very un-Protestant.

You have never envied any one; you have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions you enjoin [on others].

Ignatius says that this Church at Rome teaches, instructs, and enjoins others. He implies that this Church has authority.

Only request in my behalf both inward and outward strength, that I may not only speak, but [truly] will; and that I may not merely be called a Christian, but really be found to be one. For if I be truly found [a Christian], I may also be called one, and be then deemed faithful, when I shall no longer appear to the world.

He also asks for the prayers of this Church for himself, prayers for strength to continue down the path to martyrdom. Notice that he does not believe mere faith, mental assent, to be sufficient to be “deemed faithful” or to “really be found to be [a Christian].” To be a Christian is not something one claims for oneself verbally but rather is something another judges and finds.

I write to the Churches, and impress on them all, that I shall willingly die for God, unless you hinder me. I beseech of you not to show an unseasonable good-will towards me. Allow me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God.

Here Ignatius distinguishes between “[all] the Churches” and the Church of Rome, which apparently has either the authority to “hinder” him from writing to every individual church or the ability to “hinder” him from going through with his martyrdom. The context suggests the latter is meant.

I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ.

How very interesting that he compares his body to “wheat” that when ground in martyrdom becomes “the pure bread of Christ.” This is a Eucharistic reference. Through the death of Jesus, ordinary bread becomes the Body of Christ, “the pure bread of Christ.” So also, the deaths of the martyrs unite them to Christ, once and for all.

Then shall I truly be a disciple of Christ, when the world shall not see so much as my body.

Again, martyrdom seals and confirm his discipleship and thus his salvation.

Entreat Christ for me, that by these instruments I may be found a sacrifice [to God].

Christians are called to sacrifice, to be a living sacrifice but also a literal sacrifice for the faith if need be. Sacrifices do not end with Jesus’ sacrifice on the cross; our sacrifices are united to His.

I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free, while I am, even until now, a servant. But when I suffer, I shall be the freed-man of Jesus, and shall rise again emancipated in Him.

Apparently, St. Peter and St. Paul issued commandments to those to whom Ignatius is writing. Ignatius implicitly recognizes the authority of Peter and Paul and their successors to whom he now writes (one does not give commandments to a superior). He makes it crystal clear that he is not commanding the Church but making a request.

But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.” [1 Corinthians 4:4]… Now I begin to be a disciple.

Ignatius quotes Paul’s first letter to the Corinthians, implying that he has not yet attained salvation, even under the abuse of his Roman captors. Only now does he feel that he is truly a disciple of Jesus.

Pardon me, brethren: do not hinder me from living, do not wish to keep me in a state of death; and while I desire to belong to God, do not give me over to the world. Allow me to obtain pure light: when I have gone there, I shall indeed be a man of God. Permit me to be an imitator of the passion of my God. If any one has Him within himself, let him consider what I desire, and let him have sympathy with me, as knowing how I am straitened.

Again, a plea to the Church of Rome not to prevent his martrydom and asking pardon perhaps for the boldness of his strong request. Ignatius wants to imitate Christ in suffering. He says he is “straitened,” meaning he is under some difficulty or distress. The next line explains further:

The prince of this world would fain carry me away, and corrupt my disposition towards God. Let none of you, therefore, who are [in Rome] help him; rather be on my side, that is, on the side of God. Do not speak of Jesus Christ, and yet set your desires on the world.

Ignatius fears the Devil and his attacks to foil Ignatius’ salvation.

I have no delight in corruptible food, nor in the pleasures of this life. I desire the bread of God, the heavenly bread, the bread of life, which is the flesh of Jesus Christ, the Son of God, who became afterwards of the seed of David and Abraham; and I desire the drink of God, namely His blood, which is incorruptible love and eternal life.

Another Eucharistic reference. Of course, he’s talking specifically about the Eucharist of heaven, not of earth, though the two are united as one. The Eucharist in heaven has no and needs no transformation of bread and wine, for the Body and Blood itself is present in heaven in the most literal, direct, and real sense possible.

I no longer wish to live after the manner of men, and my desire shall be fulfilled if you consent. Be willing, then, that you also may have your desires fulfilled. I entreat you in this brief letter; give credit to me. Jesus Christ will reveal these things to you, [so that you shall know] that I speak truly. He is the mouth altogether free from falsehood, by which the Father has truly spoken. Pray for me, that I may attain [the object of my desire]. I have not written to you according to the flesh, but according to the will of God. If I shall suffer, you have wished [well] to me; but if I am rejected, you have hated me.

Again, Ignatius seeks the “consent,” prayers, and well-wishes of the Church of Rome for his forthcoming martyrdom. He claims to speak “according to the will of God.” And that last line seems to imply that the Church is intimately involved in his fate.

Remember in your prayers the Church in Syria, which now has God for its shepherd, instead of me. Jesus Christ alone will oversee it, and your love [will also regard it].

St. Ignatius, who will die soon, seems to leave responsibility for his church congregation in the hands of Jesus and the Church of Rome.

There Are No New Deadly Sins!

I am disgusted with how the statements from the Vatican have been misrepresented in the media, that people have been falling for this sensationalism, and that some people have been eager to believe the worst about the Catholic Church without skepticism. There is a enough blame to go around for this fiasco, but the Vatican needs better public relations training and personnel. This is not the first time something like this has happened.

Sensationalist Reporting Muddles Catholic Social Teaching 
http://blog.acton.org/archives/2232-Sensationalist-Reporting-Muddles-Catholic-Social-Teaching.html

Tuesday, March 11, 2008
“Recycle or go to Hell, warns Vatican”. “Vatican Increases List of Mortal Sins”, “Vatican lists ‘new sins’, including pollution”. These were three of the most sensationalist headlines in yesterday’s English-speaking press, picking up on an interview with a Vatican official published in L’Osservatore Romano on Sunday.

The official, Bishop Gianfranco Girotti, is the second-in-command at the Apostolic Penitentiary (despite the name, it is not a jail but the Vatican office responsible for issues relating to the forgiveness of sins in the Roman Catholic Church). The bishop spoke the day after the Penitentiary concluded a course for confessors. The bulk of the interview dealt with matters concerning canon law and the sacrament of confession, items of little interest to the general public. But the bishop also spoke about some new forms of social sin. Here are the relevant questions and answers:

Sometimes people do not understand the Church’s (issuing of) indulgences and Christian forgiveness? Why do you think it is that way?

“Today it seems that repentance is taken to mean opening one’s self to others when resolving issues found within his or her own special social sphere, within which one expresses his very own existence, and does so by offering his own contribution of clarification and support for those having such problems. Repentance, therefore, today takes on a (special) social dimension, due to the fact that relationships have grown weaker and more complicated because of globalization.”

In your opinion, what are the “new sins”?

“There are various areas today in which we adopt sinful behavior, as with individual and social rights. This is especially so in the field of bioethics where we cannot deny the existence of violations of fundamental rights of human nature – this occurs by way of experiments and genetic modifications, whose results we cannot easily predict or control. Another area, which indeed pertains to the social spectrum, is that of drug use, which weakens our minds and reduces our intelligence. As a result, many young people are left out of Church circles. Here’s another one: social and economic inequality, in the sense that the rich always seem to get richer, and the poor, poorer. This [phenomenon] feeds off an unsustainable form of social injustice and is related to environmental issues -which currently have much relevant interest.”

Anyone reading these passages can see that the Church is not proposing any new list of mortal sins, and certainly did not list “obscene wealth” and “pollution” as matters to be confessed by the faithful. The bishop simply referred to the social consequences of sin, some of which seem to be exacerbated by an increasingly inter-connected world.

So how did the American and British press reports get it so wrong? Back in February 2007, John Allen of the National Catholic Reporter wrote an incisive piece about irresponsible reporting at the Vatican, and there is even an entire website, GetReligion.org, devoted to this problem.

Having worked in the Vatican for several years, I know many of the beat reporters, including some of those who botched this social sin story. Most have absolutely no interest in the larger theological or philosophical issues discussed at high levels, so in a way this is all the fruit of culpable ignorance.

But real damage is done to the Church and her flock by such slipshod reporting. Knowledge of Catholic social doctrine has surely suffered and people who may otherwise be interested in the Church have been driven away, all in the name of an eye-catching headline.

Thankfully, not all the news is bad. Institutions such as the Pontifical University of the Holy Cross have started seminars to train journalists in reporting on the Church, though it seems not all the English-speaking ones in Rome have yet been able to attend.

Listen also to:
http://bonhoeffer.acton.org/acton_media/mp3/2008-03-11_Miller.mp3

Read the original interview that caused this pseudo-controversy:
http://blog.acton.org/uploads/penitentiary_interview.pdf