Exposing Roman Catholic Heresies
The Catholic Chronicles by Keith Green (Last Days Ministries)
In Memory of Keith Green - Christian Evangelist, Composer, Musician, Writer
Fierce Opponent Of Rome And Martyr For Christ - Murdered By The Jesuit Vatican Controlled CIA
In Memory of Keith Green - Christian Evangelist, Composer, Musician, Writer
Fierce Opponent Of Rome And Martyr For Christ - Murdered By The Jesuit Vatican Controlled CIA
Keith Green
Keith Green In His Own Words
"It is obvious by even this brief glimpse into the doctrines of mortal and venial sins, confession, penance, and purgatory, that the Roman Catholic Church has constructed one of the most unbiblical doctrinal systems that has ever been considered "Christian". The fear, anguish, and religious bondage that such a system of "reward and punishment" creates, has tormented millions of lives for centuries, and continues to prey on those who are ignorant of the biblical way of salvation. To merely call such a system "a cult", would be to throw it into the vast category of religions and quasi-religions that are currently making the rounds of our college campuses and city streets, snatching up many an unsuspecting youth.
No, the Roman Church is not a cult. It's an empire! With its own ruler, its own laws, and its own subjects! The empire has no borders, it encompasses the globe with its eye on every person who does not vow allegiance. It calls the members of other faiths "separated brethren" and has as its goal the eventual bringing together of everyone under its flag. I know that many will not be convinced or moved by this article (or any of the others) to make such a conclusion. They are impressed by what they've heard about recent stirrings among the Catholics in the "charismatic renewal". Many evangelicals (especially Charismatics) have been thrilled by the reports of Catholics speaking in tongues, dancing in the Spirit, having nights of joy and praise, even attending "charismatic masses".
Mouths that used to speak out boldly against the Church of Rome have been quieted by the times. It no longer is in vogue to speak of the pope as "the antichrist" or the Catholic Church as the "whore of Babylon". Now Protestants unwittingly believe that "our differences are not so great". Ah, that is just what She needs us to think! I've never completely understood why God led me to write these articles. But it becomes more clear with each day of study, and each page of research. Never has something so black and wicked, gotten away with appearing so holy and mysteriously beautiful . . . for so long!"
Keith Green - The Catholic Chronicles
No, the Roman Church is not a cult. It's an empire! With its own ruler, its own laws, and its own subjects! The empire has no borders, it encompasses the globe with its eye on every person who does not vow allegiance. It calls the members of other faiths "separated brethren" and has as its goal the eventual bringing together of everyone under its flag. I know that many will not be convinced or moved by this article (or any of the others) to make such a conclusion. They are impressed by what they've heard about recent stirrings among the Catholics in the "charismatic renewal". Many evangelicals (especially Charismatics) have been thrilled by the reports of Catholics speaking in tongues, dancing in the Spirit, having nights of joy and praise, even attending "charismatic masses".
Mouths that used to speak out boldly against the Church of Rome have been quieted by the times. It no longer is in vogue to speak of the pope as "the antichrist" or the Catholic Church as the "whore of Babylon". Now Protestants unwittingly believe that "our differences are not so great". Ah, that is just what She needs us to think! I've never completely understood why God led me to write these articles. But it becomes more clear with each day of study, and each page of research. Never has something so black and wicked, gotten away with appearing so holy and mysteriously beautiful . . . for so long!"
Keith Green - The Catholic Chronicles
Intro Borrowed From spiritwatch.org
The Ministry Continues
Keith Green was a Christian musician who made his entire life an act of worship and an embracing of the high calling to Christian service. Though he's been gone for years, killed in a tragic plane crash in 1982, his legacy lives on. He was a man who had been radically transformed and wondrously used by the Spirit of God to touch countless thousands, if not millions of lives, boldly challenging them to sell completely out to the cause of the Gospel through his music ministry, his teaching, and the Last Days Ministries, a work both he and his wife Melody began in 1979.
The Catholic Chronicles Series we now present to you is part of the fruit of those all too short years of Keith's consecrated work that we felt should not be forgotten. LDM discontinued their publication in the early 1980's, at Melody's direction. Yet the Difference - the eternal Protestant/Catholic tension - was something that the Chronicles clearly helped to define, and I know of no more better, readable and concise introductory work than Keith's series.
I do not know if Keith knew anything about the Difference until he came across it during his ardent study and research in pursuit of a deeper Christian life. But the issue gripped his heart and mind as Melody recalls in Keith's biography she wrote in 1989, No Compromise (Sparrow):
One day, Keith was reading a book about the Catholic Church. He came flying into the Kitchen looking very upset. "Mel, can you imagine this? Catholics are really devoted to Jesus - right? They build big churches, with beautiful statues and everything. But this book claims that some of them don't realize they can really know Jesus. Imagine - loving Jesus, but having no assurance of heaven."
Keith read more books about Catholic doctrine, and as he did he started to feel that he should write something about it. He prayed for a long time - and got counsel from other Christian leaders. But the counsel was divided. .. Keith was torn, but in the end he believed the Lord wanted him to go ahead and write something. When Keith launched into the series he called "The Catholic Chronicles", he wrote a forward to clarify what he was trying to accomplish:
I want to make it completely understood that neither I nor anyone else at Last Days Ministries have anything at all personally against Catholics. We know of many loving, committed and sincere believers among their ranks. In fact, there are quite a few who receive our newsletter, even a priest in New England who corresponds regularly (and if you're reading this now - I love you!)
I came out of Catholicism about the time the Chronicles were first published, and came across them in 1983 in tract form. To this day, I have never felt that these works were judgment or unfair. Only those who cannot handle the uncompromising pursuit of truth can have a problem with them. They are factual, balanced and worthy of consideration as the Difference perseveres, and we are proud to offer them here. Except for some minor editorial changes, each Chronicle appears here as it was first published by LDM. We are happy to allow the teaching ministry of Keith Green to once again confront error and uphold the truth with no compromise.
The Ministry Continues
Keith Green was a Christian musician who made his entire life an act of worship and an embracing of the high calling to Christian service. Though he's been gone for years, killed in a tragic plane crash in 1982, his legacy lives on. He was a man who had been radically transformed and wondrously used by the Spirit of God to touch countless thousands, if not millions of lives, boldly challenging them to sell completely out to the cause of the Gospel through his music ministry, his teaching, and the Last Days Ministries, a work both he and his wife Melody began in 1979.
The Catholic Chronicles Series we now present to you is part of the fruit of those all too short years of Keith's consecrated work that we felt should not be forgotten. LDM discontinued their publication in the early 1980's, at Melody's direction. Yet the Difference - the eternal Protestant/Catholic tension - was something that the Chronicles clearly helped to define, and I know of no more better, readable and concise introductory work than Keith's series.
I do not know if Keith knew anything about the Difference until he came across it during his ardent study and research in pursuit of a deeper Christian life. But the issue gripped his heart and mind as Melody recalls in Keith's biography she wrote in 1989, No Compromise (Sparrow):
One day, Keith was reading a book about the Catholic Church. He came flying into the Kitchen looking very upset. "Mel, can you imagine this? Catholics are really devoted to Jesus - right? They build big churches, with beautiful statues and everything. But this book claims that some of them don't realize they can really know Jesus. Imagine - loving Jesus, but having no assurance of heaven."
Keith read more books about Catholic doctrine, and as he did he started to feel that he should write something about it. He prayed for a long time - and got counsel from other Christian leaders. But the counsel was divided. .. Keith was torn, but in the end he believed the Lord wanted him to go ahead and write something. When Keith launched into the series he called "The Catholic Chronicles", he wrote a forward to clarify what he was trying to accomplish:
I want to make it completely understood that neither I nor anyone else at Last Days Ministries have anything at all personally against Catholics. We know of many loving, committed and sincere believers among their ranks. In fact, there are quite a few who receive our newsletter, even a priest in New England who corresponds regularly (and if you're reading this now - I love you!)
I came out of Catholicism about the time the Chronicles were first published, and came across them in 1983 in tract form. To this day, I have never felt that these works were judgment or unfair. Only those who cannot handle the uncompromising pursuit of truth can have a problem with them. They are factual, balanced and worthy of consideration as the Difference perseveres, and we are proud to offer them here. Except for some minor editorial changes, each Chronicle appears here as it was first published by LDM. We are happy to allow the teaching ministry of Keith Green to once again confront error and uphold the truth with no compromise.
Roman Catholicism is not Christianity, no matter how old it is! - Dave Hunt - Audio Only - You Tube source unknown
Catholic Chronicle 1
The Holy Eucharist: Eating The Flesh Of Deity
http://www.spiritwatch.org/catchron1.htm
The Holy Eucharist: Eating The Flesh Of Deity
http://www.spiritwatch.org/catchron1.htm
| the_holy_eucharist-_eating_the_flesh_of_diety.pdf |
Catholic Chronicle 2
The Sacrifice Of The Mass: What Does It Mean?
http://www.spiritwatch.org/catchron2.htm
| the_sacrifice_of_the_mass.pdf |
| salvation_according_to_rome.pdf |
| what_did_vatican_ii_really_change_.pdf |
The Roman Catholic Cult Is Not The Church Of God
"Origin Of The Roman Catholic Cult" Part 1 of 9 Mirrored From Fred Tarsitano You Tube Channel At: https://youtu.be/g28-oSpjCAU
"Was Peter The First Pope?" - Part 1 of 4 Mirrored From Fred Tarsitano You Tube Channel At: https://youtu.be/tFoHH5dlKrQ
Roman Catholic Law Condemning Heretics
On the basis of the authority of these early church documents and later the Jesuit Council of Trent and Syllabus of Errors documents the Roman Catholic "Beast" has waged war against humanity with its never ending program of "Inquisition" against all who refuse to worship the Pope. The persecution and murders continue unabated today worldwide through the Jesuit program of the "Endless War On Terror!"
John 16:2, "They shall put you out of the synagogues: yes, the time is coming, that whosoever kills you will think that he does God service."
John 16:2, "They shall put you out of the synagogues: yes, the time is coming, that whosoever kills you will think that he does God service."
Fourth Lateran Council 1215 AD - Pope Innocent III
Excerpt:
3. On Heretics
We excommunicate and anathematize every heresy raising itself up against this holy, orthodox and catholic faith which we have expounded above. We condemn all heretics, whatever names they may go under. They have different faces indeed but their tails are tied together inasmuch as they are alike in their pride. Let those condemned be handed over to the secular authorities present, or to their bailiffs, for due punishment. Clerics are first to be degraded from their orders. The goods of the condemned are to be confiscated, if they are lay persons, and if clerics they are to be applied to the churches from which they received their stipends.
Those who are only found suspect of heresy are to be struck with the sword of anathema, unless they prove their innocence by an appropriate purgation, having regard to the reasons for suspicion and the character of the person. Let such persons be avoided by all until they have made adequate satisfaction. If they persist in the excommunication for a year, they are to be condemned as heretics. Let secular authorities, whatever offices they may be discharging, be advised and urged and if necessary be compelled by ecclesiastical censure, if they wish to be reputed and held to be faithful, to take publicly an oath for the defence of the faith to the effect that they will seek, in so far as they can, to expel from the lands subject to their jurisdiction all heretics designated by the church in good faith.
Thus whenever anyone is promoted to spiritual or temporal authority, he shall be obliged to confirm this article with an oath. If however a temporal lord, required and instructed by the church, neglects to cleanse his territory of this heretical filth, he shall be bound with the bond of excommunication by the metropolitan and other bishops of the province.
If he refuses to give satisfaction within a year, this shall be reported to the supreme pontiff so that he may then declare his vassals absolved from their fealty to him and make the land available for occupation by Catholics so that these may, after they have expelled the heretics, possess it unopposed and preserve it in the purity of the faith -- saving the right of the suzerain provided that he makes no difficulty in the matter and puts no impediment in the way. The same law is to be observed no less as regards those who do not have a suzerain.
Catholics who take the cross and gird themselves up for the expulsion of heretics shall enjoy the same indulgence, and be strengthened by the same holy privilege, as is granted to those who go to the aid of the holy Land. Moreover, we determine to subject to excommunication believers who receive, defend or support heretics. We strictly ordain that if any such person, after he has been designated as excommunicated, refuses to render satisfaction within a year, then by the law itself he shall be branded as infamous and not be admitted to public offices or councils or to elect others to the same or to give testimony. He shall be intestable, that is he shall not have the freedom to make a will nor shall succeed to an inheritance. Moreover nobody shall be compelled to answer to him on any business whatever, but he may be compelled to answer to them.
If he is a judge sentences pronounced by him shall have no force and cases may not be brought before him; if an advocate, he may not be allowed to defend anyone; if a notary, documents drawn up by him shall be worthless and condemned along with their condemned author; and in similar matters we order the same to be observed. If however he is a cleric, let him be deposed from every office and benefice, so that the greater the fault the greater be the punishment. If any refuse to avoid such persons after they have been pointed out by the church, let them be punished with the sentence of excommunication until they make suitable satisfaction.
Clerics should not, of course, give the sacraments of the church to such pestilent people nor give them a christian burial nor accept alms or offerings from them; if they do, let them be deprived of their office and not restored to it without a special indult of the apostolic see. Similarly with regulars, let them be punished with losing their privileges in the diocese in which they presume to commit such excesses.
"There are some who holding to the form of religion but denying its power (as the Apostle says), claim for themselves the authority to preach, whereas the same Apostle says, How shall they preach unless they are sent? Let therefore all those who have been forbidden or not sent to preach, and yet dare publicly or privately to usurp the office of preaching without having received the authority of the apostolic see or the catholic bishop of the place", be bound with the bond of excommunication and, unless they repent very quickly, be punished by another suitable penalty.
We add further that each archbishop or bishop, either in person or through his archdeacon or through suitable honest persons, should visit twice or at least once in the year any parish of his in which heretics are said to live. There he should compel three or more men of good repute, or even if it seems expedient the whole neighbourhood, to swear that if anyone knows of heretics there or of any persons who hold secret conventicles or who differ in their life and habits from the normal way of living of the faithful, then he will take care to point them out to the bishop. The bishop himself should summon the accused to his presence, and they should be punished canonically if they are unable to clear themselves of the charge or if after compurgation they relapse into their former errors of faith.
If however any of them with damnable obstinacy refuse to honour an oath and so will not take it, let them by this very fact be regarded as heretics. We therefore will and command and, in virtue of obedience, strictly command that bishops see carefully to the effective execution of these things throughout their dioceses, if they wish to avoid canonical penalties. If any bishop is negligent or remiss in cleansing his diocese of the ferment of heresy, then when this shows itself by unmistakeable signs he shall be deposed from his office as bishop and there shall be put in his place a suitable person who both wishes and is able to overthrow the evil of heresy.
3. On Heretics
We excommunicate and anathematize every heresy raising itself up against this holy, orthodox and catholic faith which we have expounded above. We condemn all heretics, whatever names they may go under. They have different faces indeed but their tails are tied together inasmuch as they are alike in their pride. Let those condemned be handed over to the secular authorities present, or to their bailiffs, for due punishment. Clerics are first to be degraded from their orders. The goods of the condemned are to be confiscated, if they are lay persons, and if clerics they are to be applied to the churches from which they received their stipends.
Those who are only found suspect of heresy are to be struck with the sword of anathema, unless they prove their innocence by an appropriate purgation, having regard to the reasons for suspicion and the character of the person. Let such persons be avoided by all until they have made adequate satisfaction. If they persist in the excommunication for a year, they are to be condemned as heretics. Let secular authorities, whatever offices they may be discharging, be advised and urged and if necessary be compelled by ecclesiastical censure, if they wish to be reputed and held to be faithful, to take publicly an oath for the defence of the faith to the effect that they will seek, in so far as they can, to expel from the lands subject to their jurisdiction all heretics designated by the church in good faith.
Thus whenever anyone is promoted to spiritual or temporal authority, he shall be obliged to confirm this article with an oath. If however a temporal lord, required and instructed by the church, neglects to cleanse his territory of this heretical filth, he shall be bound with the bond of excommunication by the metropolitan and other bishops of the province.
If he refuses to give satisfaction within a year, this shall be reported to the supreme pontiff so that he may then declare his vassals absolved from their fealty to him and make the land available for occupation by Catholics so that these may, after they have expelled the heretics, possess it unopposed and preserve it in the purity of the faith -- saving the right of the suzerain provided that he makes no difficulty in the matter and puts no impediment in the way. The same law is to be observed no less as regards those who do not have a suzerain.
Catholics who take the cross and gird themselves up for the expulsion of heretics shall enjoy the same indulgence, and be strengthened by the same holy privilege, as is granted to those who go to the aid of the holy Land. Moreover, we determine to subject to excommunication believers who receive, defend or support heretics. We strictly ordain that if any such person, after he has been designated as excommunicated, refuses to render satisfaction within a year, then by the law itself he shall be branded as infamous and not be admitted to public offices or councils or to elect others to the same or to give testimony. He shall be intestable, that is he shall not have the freedom to make a will nor shall succeed to an inheritance. Moreover nobody shall be compelled to answer to him on any business whatever, but he may be compelled to answer to them.
If he is a judge sentences pronounced by him shall have no force and cases may not be brought before him; if an advocate, he may not be allowed to defend anyone; if a notary, documents drawn up by him shall be worthless and condemned along with their condemned author; and in similar matters we order the same to be observed. If however he is a cleric, let him be deposed from every office and benefice, so that the greater the fault the greater be the punishment. If any refuse to avoid such persons after they have been pointed out by the church, let them be punished with the sentence of excommunication until they make suitable satisfaction.
Clerics should not, of course, give the sacraments of the church to such pestilent people nor give them a christian burial nor accept alms or offerings from them; if they do, let them be deprived of their office and not restored to it without a special indult of the apostolic see. Similarly with regulars, let them be punished with losing their privileges in the diocese in which they presume to commit such excesses.
"There are some who holding to the form of religion but denying its power (as the Apostle says), claim for themselves the authority to preach, whereas the same Apostle says, How shall they preach unless they are sent? Let therefore all those who have been forbidden or not sent to preach, and yet dare publicly or privately to usurp the office of preaching without having received the authority of the apostolic see or the catholic bishop of the place", be bound with the bond of excommunication and, unless they repent very quickly, be punished by another suitable penalty.
We add further that each archbishop or bishop, either in person or through his archdeacon or through suitable honest persons, should visit twice or at least once in the year any parish of his in which heretics are said to live. There he should compel three or more men of good repute, or even if it seems expedient the whole neighbourhood, to swear that if anyone knows of heretics there or of any persons who hold secret conventicles or who differ in their life and habits from the normal way of living of the faithful, then he will take care to point them out to the bishop. The bishop himself should summon the accused to his presence, and they should be punished canonically if they are unable to clear themselves of the charge or if after compurgation they relapse into their former errors of faith.
If however any of them with damnable obstinacy refuse to honour an oath and so will not take it, let them by this very fact be regarded as heretics. We therefore will and command and, in virtue of obedience, strictly command that bishops see carefully to the effective execution of these things throughout their dioceses, if they wish to avoid canonical penalties. If any bishop is negligent or remiss in cleansing his diocese of the ferment of heresy, then when this shows itself by unmistakeable signs he shall be deposed from his office as bishop and there shall be put in his place a suitable person who both wishes and is able to overthrow the evil of heresy.
Fourth Lateran Council - Pope Innocent III
| fourth_lateran_council_-1215-1215_concilium_lateranum_iiii_documenta_omnia_en.pdf |
Summa Theologica - Thomas Aquinas - Published 1485
Excerpts:
Here from Summa Theologiae is Thomas Aquinas' definition of a heretic:
Aquin.: SMT SS Q[11] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: As Augustine says (Ep. xliii) and we find it stated in the Decretals (xxiv, qu. 3, can. Dixit Apostolus): "By no means should we accuse of heresy those who, however false and perverse their opinion may be, defend it without obstinate fervor, and seek the truth with careful anxiety, ready to mend their opinion, when they have found the truth," because, to wit, they do not make a choice in contradiction to the doctrine of the Church.
Accordingly, certain doctors seem to have differed either in matters the holding of which in this or that way is of no consequence, so far as faith is concerned, or even in matters of faith, which were not as yet defined by the Church; although if anyone were obstinately to deny them after they had been defined by the authority of the universal Church, he would be deemed a heretic.
This authority resides chiefly in the Sovereign Pontiff. For we read [*Decret. xxiv, qu. 1, can. Quoties]: "Whenever a question of faith is in dispute, I think, that all our brethren and fellow bishops ought to refer the matter to none other than Peter, as being the source of their name and honor, against whose authority neither Jerome nor Augustine nor any of the holy doctors defended their opinion."
Hence Jerome says (Exposit. Symbol [*Among the supposititious works of St. Jerome]): "This, most blessed Pope, is the faith that we have been taught in the Catholic Church. If anything therein has been incorrectly or carelessly expressed, we beg that it may be set aright by you who hold the faith and see of Peter. If however this, our profession, be approved by the judgment of your apostleship, whoever may blame me, will prove that he himself is ignorant, or malicious, or even not a catholic but a heretic."
So according to Thomas Aquinas, the issue at stake is the defined doctrines and dogma of the Roman Catholic Church. If you knowingly contradict the Papacy and doctrines as the Pope defines them, then you are a classed as a heretic. Following are four possible observations about tolerating heretics...
Aquin.: SMT SS Q[11] A[3] Thes. Para. 1/1
Whether heretics ought to be tolerated?
Aquin.: SMT SS Q[11] A[3] Obj. 1 Para. 1/1
OBJ 1: It seems that heretics ought to be tolerated. For the Apostle says (2 Tim. 2:24,25): "The servant of the Lord must not wrangle . . . with modesty admonishing them that resist the truth, if peradventure God may give them repentance to know the truth, and they may recover themselves from the snares of the devil." Now if heretics are not tolerated but put to death, they lose the opportunity of repentance. Therefore it seems contrary to the Apostle's command.
Aquin.: SMT SS Q[11] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, whatever is necessary in the Church should be tolerated. Now heresies are necessary in the Church, since the Apostle says (1 Cor. 11:19): "There must be . . . heresies, that they . . . who are reproved, may be manifest among you." Therefore it seems that heretics should be tolerated.
Aquin.: SMT SS Q[11] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the Master commanded his servants (Mt. 13:30) to suffer the cockle "to grow until the harvest," i.e. the end of the world, as a gloss explains it. Now holy men explain that the cockle denotes heretics. Therefore heretics should be tolerated.
Aquin.: SMT SS Q[11] A[3] OTC Para. 1/1
On the contrary, The Apostle says (Titus 3:10,11): "A man that is a heretic, after the first and second admonition, avoid: knowing that he, that is such an one, is subverted."
And now, Thomas Aquinas' opinion on what should be done with heretics ...
Aquin.: SMT SS Q[11] A[3] Body Para. 1/2
I answer that, With regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith which quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death.
Aquin.: SMT SS Q[11] A[3] Body Para. 2/2
On the part of the Church, however, there is mercy which looks to the conversion of the wanderer, wherefore she condemns not at once, but "after the first and second admonition," as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death. For Jerome commenting on Gal. 5:9, "A little leaven," says: "Cut off the decayed flesh, expel the mangy sheep from the fold, lest the whole house, the whole paste, the whole body, the whole flock, burn, perish, rot, die. Arius was but one spark in Alexandria, but as that spark was not at once put out, the whole earth was laid waste by its flame."
Here from Summa Theologiae is Thomas Aquinas' definition of a heretic:
Aquin.: SMT SS Q[11] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: As Augustine says (Ep. xliii) and we find it stated in the Decretals (xxiv, qu. 3, can. Dixit Apostolus): "By no means should we accuse of heresy those who, however false and perverse their opinion may be, defend it without obstinate fervor, and seek the truth with careful anxiety, ready to mend their opinion, when they have found the truth," because, to wit, they do not make a choice in contradiction to the doctrine of the Church.
Accordingly, certain doctors seem to have differed either in matters the holding of which in this or that way is of no consequence, so far as faith is concerned, or even in matters of faith, which were not as yet defined by the Church; although if anyone were obstinately to deny them after they had been defined by the authority of the universal Church, he would be deemed a heretic.
This authority resides chiefly in the Sovereign Pontiff. For we read [*Decret. xxiv, qu. 1, can. Quoties]: "Whenever a question of faith is in dispute, I think, that all our brethren and fellow bishops ought to refer the matter to none other than Peter, as being the source of their name and honor, against whose authority neither Jerome nor Augustine nor any of the holy doctors defended their opinion."
Hence Jerome says (Exposit. Symbol [*Among the supposititious works of St. Jerome]): "This, most blessed Pope, is the faith that we have been taught in the Catholic Church. If anything therein has been incorrectly or carelessly expressed, we beg that it may be set aright by you who hold the faith and see of Peter. If however this, our profession, be approved by the judgment of your apostleship, whoever may blame me, will prove that he himself is ignorant, or malicious, or even not a catholic but a heretic."
So according to Thomas Aquinas, the issue at stake is the defined doctrines and dogma of the Roman Catholic Church. If you knowingly contradict the Papacy and doctrines as the Pope defines them, then you are a classed as a heretic. Following are four possible observations about tolerating heretics...
Aquin.: SMT SS Q[11] A[3] Thes. Para. 1/1
Whether heretics ought to be tolerated?
Aquin.: SMT SS Q[11] A[3] Obj. 1 Para. 1/1
OBJ 1: It seems that heretics ought to be tolerated. For the Apostle says (2 Tim. 2:24,25): "The servant of the Lord must not wrangle . . . with modesty admonishing them that resist the truth, if peradventure God may give them repentance to know the truth, and they may recover themselves from the snares of the devil." Now if heretics are not tolerated but put to death, they lose the opportunity of repentance. Therefore it seems contrary to the Apostle's command.
Aquin.: SMT SS Q[11] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, whatever is necessary in the Church should be tolerated. Now heresies are necessary in the Church, since the Apostle says (1 Cor. 11:19): "There must be . . . heresies, that they . . . who are reproved, may be manifest among you." Therefore it seems that heretics should be tolerated.
Aquin.: SMT SS Q[11] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the Master commanded his servants (Mt. 13:30) to suffer the cockle "to grow until the harvest," i.e. the end of the world, as a gloss explains it. Now holy men explain that the cockle denotes heretics. Therefore heretics should be tolerated.
Aquin.: SMT SS Q[11] A[3] OTC Para. 1/1
On the contrary, The Apostle says (Titus 3:10,11): "A man that is a heretic, after the first and second admonition, avoid: knowing that he, that is such an one, is subverted."
And now, Thomas Aquinas' opinion on what should be done with heretics ...
Aquin.: SMT SS Q[11] A[3] Body Para. 1/2
I answer that, With regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith which quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death.
Aquin.: SMT SS Q[11] A[3] Body Para. 2/2
On the part of the Church, however, there is mercy which looks to the conversion of the wanderer, wherefore she condemns not at once, but "after the first and second admonition," as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death. For Jerome commenting on Gal. 5:9, "A little leaven," says: "Cut off the decayed flesh, expel the mangy sheep from the fold, lest the whole house, the whole paste, the whole body, the whole flock, burn, perish, rot, die. Arius was but one spark in Alexandria, but as that spark was not at once put out, the whole earth was laid waste by its flame."
Summa Theologica - Thomas Aquinas
| aquinas-summa-v16.pdf |
"Submission to their alleged authority has always been the primary concern of the Roman Catholic Church. History well documents the bloodshed that resulted from thinking like that demonstrated above, when people dared to read the Bible for themselves and follow its precepts and doctrines without interference from the Catholic Church, even daring to reject the pronouncements and decrees of the Pope himself. The death of these martyrs of the faith at Catholic hands is also recorded prophetically in the Bible."
Rev 17:6 "And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration."
** Borrowed from: www.aloha.net/~mikesch/aquinas.htm
Rev 17:6 "And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration."
** Borrowed from: www.aloha.net/~mikesch/aquinas.htm