HISTORY DEBUNKS PAPAL SUPREMACY
The Roman Catholic Church claims that the popes have ruled the Church since
Jesus made Peter the first pope. History shows that the Church is lying.
The Church likes to quote the early proverb that when Rome has spoken the matter
is at an end. But it speaks of Rome not the pope! And Rome being the best
authority or source of information about the faith does not imply that it is the
head of the Church or infallible.
Suppose the bishops of Rome claimed to succeed Peter and to be heads of the
Church from the start. For these claims to be doctrinal and a part of the faith,
they would need to be more than just traditions but in a creed or something or
authorised by the full authority of the Church. Nothing in the first thousand
years indicates that the bishop of Rome was essential to the Church.
Scholars often assert that Rome may have had primacy from the third century for
there is no evidence of primacy of any kind before that.
It is certain that the papacy did not have supremacy in the first six centuries
after the birth of Jesus. There is no evidence for papal supremacy and
infallibility in that period (page 5, The Primitive Faith and Roman Catholic
Developments). There is no trace of the view that Jesus made the pope the head
of the Church through Peter among the Greek Fathers of the first six hundred
years of the Church (page 91, Roman Catholic Claims). Peter being head of the
Church and establishing the papacy at Rome are two new doctrines. The Church has
no right to add them to the gospel.
The popes were called Vicars of Peter until the time of Innocent III when they
called themselves Vicars of Christ (page 22, The Primitive Faith and Roman
Catholic Developments). To claim to be the Vicar of Peter is to deny that you
are the rock while to say you are the Vicar of Christ is to say you are the
rock. The Vicar of Peter title proves that the papacy was denying that Matthew
16 recounted the origin of the papacy. The papacy was then just a human
institution of the good of the Church.
The heretics Marcion and Praxeas were supposed to have tried to get their ideas
supported by the episcopate of Rome (page 147, Reasons for Hope). This tells us
that they were confident that Rome would come to their side. Marcion rejected
Peter as a heretic which tells us far more. It tells us that nobody believed
that the pope claimed to be the successor of Peter and the head of the Church.
It tells us that nobody believed that the Church of Rome would keep its doctrine
unchanged and claim to be infallible. The examples of bishops, Basilides,
Fortunatus and Felix, who appealed to Rome to get their sees back in the third
century proves nothing about Rome being the head of the Church but only that
Rome was into administration and had a big influence. In theory, the present
pope can leave somebody else to run the Church while he concentrates on guiding
it through his teaching. It could be that Jesus made Peter the administrative
but not theological head of the Church and the pope is the same but has lost any
right to obedience by his resistance to Christ. It would be the same as what
happened to Judas who was chosen as an apostle and failed. Even if Jesus created
a head of administration that does not mean the head necessarily supervises the
true Church or the true doctrine. He made a head of Judas and Judas went astray.
St Firmilian saw Pope Stephen as a schismatic and an apostate (page 109, A
Handbook on the Papacy). This proves that he did not believe that Stephen was
infallible or that God chooses the pope. He accused Stephen of not staying on
the one foundation of the Church which was the rock. So he denied that the rock
was the pope and the rock must have been something else for there can only be
one pope at a time so he could hardly have meant that Stephen should stay on the
rock of the pope when he was pope!
The popular slogan that was going around about 449 AD that said that Peter has
spoken through Leo (page 147, Reasons for Hope), Pope Leo the Great, proves not
that the pope is head of the Church or is infallible but that the pope has been
considered to be true to Petrine doctrine. Perhaps some thought that Peter’s
spirit guided the pope but not in a way that made the pope the infallible
superior of the Church.
St Cyprian of Carthage who passed away in 258 AD said, "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?" This is best seen as a declaration
that Church doctrine is accurate. A pope who departed the faith of Peter
would be in the same boat.
Cyprian declared at a council that
every bishop is free and cannot take orders from any other bishop (page 4, The
Primitive Faith and Roman Catholic Developments). What he said during the
opening address on 1 September 256 was "no one of us sets himself up to be a
bishop of bishops...since every bishop according to his recognised liberty and
power possesses a free choice, and can no more be judged by another then he
himself can judge another." He once said that there was one Lord and one
Church and one see founded on Peter (Epistles 43). But his own see of Carthage
was in turmoil at the time and he said this to protect it. He meant that the
whole episcopate was founded on Peter so all the bishops were Peter’s successors
and so that all the sees were really one see in a sense. In a similar way, the
episcopate is founded on each apostle. Peter is being named for Cyprian thinks
he was the first ever bishop and is the origin of the episcopate even of the
apostles in that sense. To break away from Carthage was to leave the see of
Peter (page 117, Roman Catholic Claims).
Jerome stated bluntly, “The episcopate at Rome has no more authority than any
other episcopate” (Epistles cxlvi).
In 590 AD, St Gregory the Great said that any bishop who thought himself supreme
in the Church or who used the title of Universal Bishop was a disciple of
Antichrist in response to the Patriarch of Constantinople who was claiming the
title. He did not do this on the grounds that he was the supreme leader at all
for he never gave this as the reason. The Catholics are forced to pretend that
in making this protest he implied that he alone had the authority over the
Church (Question 364, Radio Replies Vol 3) but obviously the Patriarch did not
think that Gregory was supreme and significantly Gregory never condemned him for
that. What about the other bishops and Patriarchs who condemned people who tried
to be boss? Does that mean they were boss? No it only means they believed they
knew better and wanted everybody to forget about power and ruling the whole
Church and just work together for the good of the people of God.
Pope Fiction pages 152-153 says that Gregory might not have excluded the idea of
a bishop ruling the Church but not taking away from the authority of bishops
under him. Pope Fiction says this is the Roman Catholic system. In Catholicism,
the pope runs the Church with the bishops but the final decisions about Church
law and doctrine and morals belong to him but the bishops have a say too.
Pope Fiction guesses that what Gregory rejected was the idea that there was to
be only one real bishop over the whole world and the other bishops had no
authority but to be his slaves so that really there was just one real bishop in
the Church.
Remember all the book is doing is guessing. If it is wrong then the whole
Catholic faith collapses for you have a pope saying that anybody claiming to be
the head of the Church was an antichrist. The quote from Gregory given in the
book where he says that if there can be a universal bishop then other bishops
are not bishops does not support the guess. Why? Because Gregory could have
thought that if anybody is the head of the Church then the bishops, the word
bishops means overseers, are not heads or overseers, not really.
Pope Fiction wants us to think Gregory opposed the idea of a superbishop who
gives bishops no authority of their own but it is only guessing. It is a trick
because this book following its Church doesn’t want to admit that the early
so-called popes didn’t believe and even denied that they ruled the Church or had
the right to.
What disproves it is that the word bishop means overseer and it is ridiculous to
think that the Patriarch of Constantinople would have thought he could oversee
the whole world to the exclusion of other bishops entirely.
Seeking the title Universal Father makes no sense unless the Patriarch was
claiming powers that the popes claim today.
Gregory the Great was not the kind of pope that we have today. He didn’t claim
to be the rock the Church was built on or the head of the Church but he denied
it. The Patriarch didn’t want to be the only real bishop, that work is too hard
and too difficult, he just wanted to be declared head of the Church. He
certainly knew that no man could be the only real bishop in the world and do the
impossible running a huge Church. That cannot be denied. Gregory condemned
anybody who wanted to be the head of the Church and that included himself should
he express such a desire.
Gregory was mistaken when he said that the Council of Chalcedon offered the
title Universal Father to the bishops of Rome but what is important is how none
of them accepted the title. When the bishop of Alexandria called Gregory
universal father (the word pope means father) Gregory objected and said the
title was inflating vanity and destroying charity (page 80, The Lion Concise
Book of Christian Thought).
The arguments that the popes were not supreme when the likes of Pope Victor got
reprimanded by other bishops are incorrect because papal supremacy does not
confer on the pope any right to abuse his position.
In the past, the Church said that an ecumenical council was above the pope. But
at that time, the pope did not use his infallibility so the Church had to be
infallible for him. No pope ever said that anything he declared was infallible
because of some papal charism saving him from error. So, even statements worded
as strongly and authoritatively as the infallible ones cannot be taken as
infallible for that clause specifying that the charism is being employed was not
inserted or even implied to have been utilised.
“Pope” Hippolytus in 230 AD called Pope Victor the thirteenth bishop of Rome
after Peter’s time which was following Irenaeus who did not see Peter as being
part of the list (page 451, Catholicism and Christianity).
St Vincent of Lerins while trying to silence heretics said that if anybody
wanted to check out if what they were told was true doctrine they should look
and see what the ancients taught (page 168, A Handbook on the Papacy). If there
had been a papacy then he would have told them to find out what the pope taught.
That would be a lot easier than ploughing through the fathers.
Augustine never condemned the Donatists for ridiculing the Roman Episcopate on
the basis that it was the see of Peter and the rock of the Church. He condemned
it for other reasons which shows that he did not believe in the papacy as we
know it now (page 142, A Handbook on the Papacy). The Donatists denied that the
Catholic Church could give any valid sacraments which is the same thing as
saying it was not a Church at all but a farce (page 220, The Early Church).
Donatists believed that members of their sect, confined to North Africa,
comprised the only true Catholic Church (page 87, Heresies and How to Avoid
Them). That they didn't try to elect a pope or court Rome's favour shows that
Donatists did not consider Rome to be the centre of the Church established by
Christ. That nobody expected them to elect a pope in Rome shows that the
Catholics themselves agreed with them that there was no head of the Church on
earth. The Donatists argued that as only a few were invited to enter the ark by
God that God now calls a few to be the true Catholics (page 87, Heresies and How
to Avoid Them). This was their answer to those who wondered how they could think
they were the true Church when they were a minority who had cut off from the
massive Catholic Church.
It is not surprising that the Church says that the papacy is necessary and that
is proof enough that God created it even if no evidence for its functioning
exists in the early days and many conservative Catholics admit there is no
evidence (page 7, Church and Infallibility). If God went to the trouble of
making a papacy then why didn't he give it more power? Most Catholics are not
true Catholics and when one adds Orthodox and Protestants to their number it is
clear that only a small minority properly and sincerely acknowledge the pope as
head of the Church. The papacy has been a better source of division than unity.
The book published by a trusted Catholic publishing company, Image Books, and
written by a Seminary lecturer, Thomas Bokenkotter, A Concise History of the
Catholic Church, makes some astonishingly frank admissions about the real
history of the papacy. When a respected Catholic history book says things
without meaning to that undermine the papacy we have to rejoice.
It tells us that in the fourth and fifth centuries the papacy began to work on
gaining primacy over the Church and getting acceptance for it being boss (page
96). The Eastern section of the Church was opposed to this as was the Latin
Church in Africa. They did not want Rome telling them what to believe or laying
down the law on how they should be run (page 97).
Pope Nicholas I who died in 867 AD used force against any Archbishop who opposed
his claim to be head of the Church (page 132).
Since that time, each century brought more power to the papacy and the stronger its claims got. Now we have a pope that is supposedly infallible, and the law maker of the church and without him no bishop has the right to authority. The pope even can block priests from using the power to forgive sins. This is nothing like anything that was reported of the bishops of Rome in the first millenium.