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(Please NOTE: With the apparent change in the attitudes of the Catholic Church in public towards other religious peoples, it becomes necessary to know what the Catholic church really teaches. The following clearly reveals that the Catholic Church has not changed at all, but is still the same as she was before–no matter what front she parades to the world! All statements given are from Catholic sources. These statements are found to be based upon pure tradition, and have no foundation what-so-ever in God’s word of truth. These statements are here provided to clearly show how the Catholic church instructs their membership to unquestionably submit to the traditions and commandments of men–which Christ declares to be vain worship (see Matthew 15:9) and which will bring His curse (see Jeremiah 17:5), as well as to help you avoid being trapped in this same snare.)
Amazing Catholic Statements Regarding the Scriptures
The Catholic Church is the Only Lawful Administrator, Authenticator, Interpreter, Custodian, Possessor, and Protector of the Scriptures
“The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him.” Universal Catholic Catechism, #100.
“Since Scripture is the written word of God, its contents are Divinely guaranteed truths, revealed either in the strict or the wider sense of the word. Again, since the inspiration of a writing cannot be known without Divine testimony, God must have revealed which are the books that constitute Sacred Scripture. Moreover, theologians teach that Christian Revelation was complete in the Apostles, and that its deposit was entrusted to the Apostles to guard and to promulgate. Hence the apostolic deposit of Revelation contained no merely Sacred Scripture in the abstract, but also the knowledge as to its constituent books. Scripture, then, is an Apostolic deposit entrusted to the Church, and to the Church belongs its lawful administration. This position of Sacred Scripture in the Church implies the following consequences:
"(1) The Apostles promulgated both the Old and New Testament as a document received from God. It is antecedently probable that God should not cast his written Word upon men as a mere windfall, coming from no known authority, but that he should entrust its publication to the care of those whom he was sending to preach the Gospel to all nations, and with whom he had promised to be for all days, even to the consummation of the world. In conformity woth this principle, St. Jerome (De script. eccl.) says of the Gospel of St. Mark: "When Peter had heard it, he both approved of it and ordered it to be read in the churches". The Fathers testify to the promulgation of Scripture by the Apostles where they treat of the transmission of the inspired writings.
"(2) The transmission of the inspired writings consists in the delivery of Scripture by the Apostles to their successors with the right, the duty, and the power to continue its promulgation, to preserve its integrity and identity, to explain its meaning, to use it in proving and illustrating Catholic teaching, to oppose and condemn any attack upon its doctrine, or any abuse of its meaning. We may infer all this from the character of the inspired writings and the nature of the Apostolate; but it is also attested by some of the weightiest writers of the early Church. St. Irenaeus insists upon these points against the Gnostics, who appealed to Scripture as to private historical documents. He excludes this Gnostic view, first by insisting on the mission of the Apostles and upon the succession in the Apostolate, especially as seen in the Church of Rome (Haer., III, 3-4); secondly, by showing that the preaching of the Apostles continued by their successors contains a supernatural guarantee of infallibility through the indwelling of the Holy Ghost (Haer., III, 24); thirdly, by combining the Apostolic succession and the supernatural guarantee of the Holy Ghost (Haer., IV, 26). It seems plain that, if Scripture cannot be regarded as a private historical document on account of the official mission of the Apostles, on account of the official succession in the Apostolate of their successors, on account of the assistance of the Holy Ghost promised to the Apostles and their successors, the promulgation of Scripture, the preservation of its integrity and identity, and the explanation of its meaning must belong to the Apostles and their legitimate successors. The same principles are advocated by the great Alexandrian doctor, Origen (De princ., Praef.). "That alone", he says, "is to be believed to be the truth which in nothing differs from the ecclesiastical and and Apostolical tradition". In another passage (in Matth. tr. XXIX, n. 46-47), he rejects the contention urged by the heretics "as often as they bring forward canonical Scriptures in which every Christian agrees and believes", that "in the houses is the word of truth"; "for from it (the Church) alone the sound hath gone forth into all the earth, and their words unto the ends of the world". That the African Church agrees with the Alexandrian, is clear from the words of Tertullian (De praescript., nn, 15, 19). He protests against the admission of heretics "to any discussion whatever touching the Scriptures". "This question should be first proposed, which is now the only one to be discussed, `To whom belongs the faith itself: whose are the Scriptures'?. . .For the true Scriptures and the true expositions and all the true Christian traditions will be wherever both the true Christian rule and faith shall be shown to be". St. Augustine endorses the same position when he says: "I should not believe the Gospel except on the authority of the Catholic Church" (Con. epist. Manichaei, fundam., n. 6).
"(3) By virtue of its official and permanent promulgation, Scripture is a public document, the Divine authority of which is evident to all the members of the Church.
"(4) The Church necessarily possesses a text of Scripture, which is internally authentic, or substantially identical with the original. Any form or version of the text, the internal authenticity of which the Church has approved either by its universal and constant use, or by a formal declaration, enjoys the character of external or public authenticity, i.e., its conformity with the original must not merely be presumed juridically, but must be admitted as certain on account of the infallibility of the Church.
"(5) The authentic text, legitimately promulgated, is a source and rule of faith, though it remains only a means or instrument in the hands of the teaching body of the Church, which alone has the right of authoritatively interpreting Scripture.
"(6) The administration and custody of Scripture is not entrusted directly to the whole Church, but to its teaching body, though Scripture itself is the common property of the members of the whole Church. While the private handling of Scripture is opposed to the fact that it is common property, its administrators are bound to communicate its contents to all the members of the Church.
"(7) Though Scripture is the property of the Church alone, those outside her pale may use it as a means of discovering or entering the Church. But Tertullian shows that they have no right to apply Scripture to their own purposes or to turn it against the Church. He also teaches Catholics how to contest the right of heretics to appeal to Scripture at all (by a kind of demurrer), before arguing with them on single points of Scriptural doctrine.
"(8) The rights of the teaching body of the Church include also that of issuing and enforcing decrees for promoting the right use, or preventing the abuse of Scripture. Not to mention the definition of the Canon (see CANON), the Council of Trent issued two decrees concerning the Vulgate (see VULGATE), and a decree concerning the interpretation of Scripture (see EXEGESIS, HERMENEUTICS), and this last enactment was repeated in a more stringent form by the Vatican Council (sess. III, Conc. Trid., sess. IV). The various decisions of the Biblical Commission derive their binding force from this same right of the teaching body of the Church. (Cf. Stapleton, Princ. Fid. Demonstr., X-XI; Wilhelm and Scannell, 'Manual of Catholic Theology', London, 1890, I, 61 sqq.; Scheeben, 'Handbuch der katholischen Dogmatik', Freiburg, 1873, I, 126 sqq.)." The Catholic Encyclopedia, Volume XIII, “Scripture”, Imprimatur. +John Cardinal Farley, Archbishop of New York.
"The belief in the Bible as the sole source of faith is unhistorical, illogical, fatal to the virtue of faith, and destructive of unity." The Catholic Encyclopedia, Volume XIII, "Protestantism", Section III A - Sola Scriptura ("Bible Alone"), Nihil Obstat, February 1, 1912 by Remy Lafort, D.D., Censor, Imprimatur. +John Cardinal Farley, Archbishop of New York.
"The [first] objective [or formal] principle (of Protestantism) proclaims the canonical Scriptures, especially the New Testament to be the only infallible source and rule of faith and practice, and asserts the right of private interpretation of the same, in distinction from the Roman Catholic view, which declares the Bible and tradition to be co-ordinate sources and rule of faith, and makes tradition, especially the decrees of popes and councils, the only legitimate and infallible interpreter of the Bible." The Catholic Encyclopedia, Volume XIII, "Protestantism", Section I, 1 - Sola Scriptura ("Bible Alone"), Nihil Obstat, February 1, 1912 by Remy Lafort, D.D., Censor, Imprimatur. +John Cardinal Farley, Archbishop of New York.
"The task of interpreting authentically the Word of God has been entrusted exclusively to the living teaching office of the Church." Vatican Council II, "Dei Verbum," ch. 2:10; ed. Fr. Austin Flannery, OP, Northport, NY: Costello Publishing Co., 1975, p. 755, (quoted in The Apostolic Digest, by Michael Malone, Book 4: "The Book of Christians", Chapter 3: "True Faith Can Be Found Only in the Catholic Church").
"This is the goal too of the crafty Bible Societies which renew the old skill of the heretics and ceaselessly force on people of all kinds, even the uneducated, gifts of the Bible. They issue these in large numbers and at great cost, in vernacular (language of the people) translations, which infringe the holy rules of the Church. The commentaries which are included often contain perverse explanations; so, having rejected divine tradition, the doctrine of the Fathers and the authority of the Catholic Church, they all interpret the words of the Lord by their own private judgment, thereby perverting their meaning. As a result, they fall into the greatest errors. Gregory XVI of happy memory, Our superior predecessor, followed the lead of his own predecessors in rejecting these societies in his apostolic letters. It is Our will to condemn them likewise." Pope Pius IX, Qui Pluribus (On Faith And Religion), Encyclical promulgated on November 9, 1846, #14.
"Moreover, regarding the translation of the Bible into the vernacular, even many centuries ago bishops in various places have at times had to exercise greater vigilance when they became aware that such translations were being read in secret gatherings or were being distributed by heretics. Innocent III issued warnings concerning the secret gatherings of laymen and women, under the pretext of piety, for the reading of Scripture in the diocese of Metz. There was also a special prohibition of Scripture translations promulgated either in Gaul a little later or in Spain before the sixteenth century. But later even more care was required when the Lutherans and Calvinists dared to oppose the changeless doctrine of the faith with an almost incredible variety of errors. They left no means untried to deceive the faithful with perverse explanations of the sacred books, which were published by their adherents with new interpretations in the vernacular. They were aided in multiplying copies and quickly spreading them by the newly invented art of printing. Therefore in the rules written by the fathers chosen by the Council of Trent, approved by Pius IV,'s and placed in the Index of forbidden books, we read the statute declaring that vernacular Bibles are forbidden except to those for whom it is judged that the reading will contribute 'to the increase of faith and piety.' Because of the continued deceptions of heretics, this rule was further restricted and supplemented by a declaration of Benedict XIV: for the future the only vernacular translations which may be read are those which 'are approved by the Apostolic See' or at least were published 'with annotations taken from the holy Fathers of the Church, or from learned and Catholic authors.'...
"Now, however...We learned from reports and documents just received that a number of men of various sects met in the city of New York last year on June 12 and founded a new society called Christian League. Their common purpose is to spread religious liberty, or rather an insane desire for indifference concerning religion...the societies have concentrated on these people so that they will bring corrupt, vernacular Bibles here and secretly spread them among the faithful. They will also distribute other evil books and pamphlets composed with the aid of some Italians or translated into Italian in order to alienate the minds of the readers from the Holy Church and from obedience to it. Among these they designate particularly the Histoire de la reformation by Merle d'Aubigne and Fostes de la Reforme en Italie by John Cric....
"Therefore, taking counsel with a number of Cardinals, and weighing the whole matter seriously and in good time, We have decided to send this letter to all of you. We again condemn all the above-mentioned biblical societies of which our predecessors disapproved. We specifically condemn the new one called Christian League founded last year in New York and other societies of the same kind, if they have already joined with it or do so in the future. Therefore let it be known to all that anyone who joins one of these societies, or aids it, or favors it in any way will be guilty of a grievous crime. Besides We confirm and renew by Our apostolic authority the prescriptions listed and published long ago concerning the publication, dissemination, reading, and possession of vernacular translations of sacred Scriptures. Concerning other works of any writer We repeat that all must abide by the general rules and decrees of Our predecessors which are found in the Index of forbidden books, and indeed not only for those books specifically listed, but also for others to which the aforementioned prohibitions apply.
"Thus, We emphatically exhort you to announce these Our commands to the people accredited to your pastoral care; explain them in the proper place and time, and strive mightily to keep the faithful sheep away from the Christian League and other biblical societies, as well as away from their followers. Also take from the faithful both the vernacular Bibles which have been published contrary to the sanctions of the Roman Pontiffs and all other books which are proscribed and condemned." Pope Gregory XVI, Inter Praecipuas (On Biblical Societies), Encyclical promulgated on May 8, 1844, #4, 9, 11 & 12.
The Holy Scriptures Should Be Rejected in Order to Follow Church Tradition--Even if That Tradition is Erroneous
"If we must choose between the Holy Scriptures of God, and the old errors of the church, we should reject the former."Johnan Faber (defender of the Papacy) cited in History of The Reformation, by d'Aubinge, book 11, Ch. 5, Par. 9.
"Like two sacred rivers flowing from paradaise, the Bible and divine tradition contain teh word of God, the precious gems of revealed truths. Though these two divine streams are in themselves, on acount of their divine origin, of equal sacredness, and are both full of revealed truths, still of the two, tradition is to us more clear and safe." Catholic Belief, Joseph Faa di Bruno, p. 45.