“When was the term “Deuterocanonical” invented? When was “transubstantiation” invented? Heck, when was “Purgatory” invented?”
Long after God created those things. Much like we knew nothing about the Trinity - and had no term for it even in Jesus’ day when He reveled it.
Again, do you ever think about the things you post before you post them?
“The Catholic Church spent hundreds of years hiding the Word of God and suppressing vernacular translations meant for commoners.”
Nope.
“There are no Christian priests in the New Testament. There is no Purgatory. There is no Pope, and no Apostle set above the other Apostles.”
Sure there is an all the ancient Churches agreed that there were priests, purgatory (final theosis) and a pope in the Bible. Only the Johnny-come-lately Protestants believe otherwise.
“But those who try to follow Scripture WILL seem anti-Catholic, for the same reason those who try to follow the US Constitution will seem “anti-Democrat” - because the Word of God will compel them to reject the teachings which are obviously and blatantly in conflict with it.”
Your premise is wrong. Following scripture means being Catholic. Christ did not establish your sect. He did establish the Catholic Church.
“The Catholic Church spent hundreds of years hiding the Word of God and suppressing vernacular translations meant for commoners.”
Nope.
Owing to lack of culture among the Germanic and Romanic peoples, there was for a long time no thought of restricting access to the Bible there. Translations of Biblical books into German began only in the Carolingian period and were not originally intended for the laity. Nevertheless the people were anxious to have the divine service and the Scripture lessons read in the vernacular. John VIII in 880 permitted, after the reading of the Latin gospel, a translation into Slavonic; but Gregory VII, in a letter to Duke Vratislav of Bohemia in 1080 characterized the custom as unwise, bold, and forbidden (Epist., vii, 11; P. Jaff, BRG, ii, 392 sqq.). This was a formal prohibition, not of Bible reading in general, but of divine service in the vernacular.
With the appearance, in the twelfth and thirteenth centuries, of the Albigenses and Waldenses, who appealed to the Bible in all their disputes with the Church, the hierarchy was furnished with a reason for shutting up the Word of God. The Synod of Toulouse in 1229 forbade the laity to have in their possession any copy of the books of the Old and the New Testament except the Psalter and such other portions as are contained in the Breviary or the Hours of the Blessed Mary. “We most strictly forbid these works in the vulgar tongue” (Harduin, Concilia, xii, 178; Mansi, Concilia, xxiii, 194).
The Synod of Tarragona (1234) ordered all vernacular versions to be brought to the bishop to be burned. James I renewed thin decision of the Tarragona synod in 1276. The synod held there in 1317 under Archbishop Ximenes prohibited to Beghards, Beguines, and tertiaries of the Franciscans the possession of theological books in the vernacular (Mansi, Concilia, xxv, 627). The order of James I was renewed by later kings and confirmed by Paul II (1464-71). Ferdinand and Isabella (1474-1516) prohibited the translation of the Bible into the vernacular or the possession of such translations (F. H. Reusch, Index der verbotenen B?cher, i, Bonn, 1883, 44).
In England Wyclif’s Bible-translation caused the resolution passed by the third Synod of Oxford (1408): “No one shall henceforth of his own authority translate any text of Scripture into English; and no part of any such book or treatise composed in the time of John Wycliffe or later shall be read in public or private, under pain of excommunication” (Hefele, Conciliengeschichte, vi, 984). But Sir Thomas More states that he had himself seen old Bibles which were examined by the bishop and left in the hands of good Catholic laymen (Blunt, Reformation of the Church of England, 4th ed., London, 1878, i, 505). In Germany, Charles IV issued in 1369 an edict to four inquisitors against the translating and the reading of Scripture in the German language. This edict was caused by the operations of Beghards and Beguines. In 1485 and 1486, Berthold, archbishop of Mainz, issued an edict against the printing of religious books in German, giving among other reasons the singular one that the German language was unadapted to convey correctly religious ideas, and therefore they would be profaned. Berthold’s edict had some influence, but could not prevent the dissemination and publication of new editions of the Bible. Leaders in the Church sometimes recommended to the laity the reading of the Bible, and the Church kept silence officially as long as these efforts were not abused.III. The Roman Catholic Church since the Reformation:
Luther’s translation of the Bible and its propagation could not but influence the Roman Catholic Church. Humanism, through such men as Erasmus, advocated the reading of the Bible and the necessity of making it accessible by translations; but it was felt that Luther’s translation must be offset by one prepared in the interest of the Church. Such editions were Emser’s of 1527, and the Dietenberg Bible of 1534. The Church of Rome silently tolerated these translations.
1. Action by the Council of Trent.
At last the Council of Trent took the matter in hand, and in its fourth session (Apr. 18, 1546) adopted the Decretum de editione et usu librorum sacrorum, which enacted the following: “This synod ordains and decrees that henceforth sacred Scripture, and especially the aforesaid old and vulgate edition, be printed in the most correct manner possible; and that it shall not be lawful for any one to print, or cause to be printed, any books whatever on sacred matters without the name of the author; or in future to sell them, or even to possess them, unless they shall have been first examined and approved of by the ordinary.”
When the question of the translation of the Bible into the vernacular came up, Bishop Acqui of Piedmont and Cardinal Pacheco advocated its prohibition. This was strongly opposed by Cardinal Madruzzi, who claimed that “not the translations but the professors of Hebrew and Greek are the cause of the confusion in Germany; a prohibition would produce the worst impression in Germany.” As no agreement could be had, the council appointed an index-commission to report to the pope, who was to give an authoritative decision.
2. Rules of Various Popes.
The first index published by a pope (Paul IV), in 1559, prohibited under the title of Biblia prohibita a number of Latin editions as well as the publication and possession of translations of the Bible in German, French, Spanish, Italian, English, or Dutch, without the permission of the sacred office of the Roman Inquisition (Reusch, ut sup., i, 264).
In 1584 Pius IV published the index prepared by the commission mentioned above. Herein ten rules are laid down, of which the fourth reads thus: “Inasmuch as it is manifest from experience that if the Holy Bible, translated into the vulgar tongue, be indiscriminately allowed to every one, the rashness of men will cause more evil than good to arise from it, it is, on this point, referred to the judgment of the bishops or inquisitors, who may, by the advice of the priest or confessor, permit the reading of the Bible translated into the vulgar tongue by Catholic authors, to those persons whose faith and piety they apprehend will be augmented and not injured by it; and this permission must be had in writing. But if any shall have the presumption to read or possess it without such permission, he shall not receive absolution until he have first delivered up such Bible to the ordinary.”
Regulations for booksellers follow, and then: “Regulars shall neither read nor purchase such Bibles without special license from their superiors.” Sixtus V substituted in 1590 twenty-two new rules for the ten of Pius IV.
Clement VIII abolished in 1596 the rules of Sixtus, but added a “remark” to the fourth rule given above, which particularly restores the enactment of Paul IV. The right of the bishops, which the fourth rule implies, is abolished by the “remark,” and the bishop may grant a dispensation only when especially authorized by the pope and the Inquisition (Reusch, ut sup., i, 333). Benedict XIV enlarged, in 1757, the fourth rule thus: “If such Bible-versions in the vernacular are approved by the apostolic see or are edited with annotations derived from the holy fathers of the Church or from learned and Catholic men, they are permitted.”
This modification of the fourth rule was abolished by Gregory XVI in pursuance of an admonition of the index-congregation, Jan. 7, 1836, “which calls attention to the fact that according to the decree of 1757 only such versions in the vernacular are to be permitted as have been approved by the apostolic see or are edited with annotations,” but insistence is placed on all those particulars enjoined by the fourth rule of the index and afterward by Clement VIII (Reusch, ut sup., ii, 852).
3. Rules and Practice in Different Countries.
In England the reading of the Bible was made by Henry VIII (1530) to depend upon the permission of the superiors. Tyndale’s version, printed before 1535, was prohibited. In 1534 the Canterbury convocation passed a resolution asking the king to have the Bible translated and to permit its reading. A folio copy of Coverdale’s translation was put into every church for the benefit of the faithful, and fastened with a chain.
In Spain the Inquisitor-General de Valdes published in 1551 the index of Louvain of 1550, which prohibits “Bibles (New and Old Testaments) in the Spanish or other vernacular” (Reusch, ut sup., i, 133). This prohibition was abolished in 1778. The Lisbon index of 1824 in Portugal prohibited quoting in the vernacular in any book passages from the Bible. In Italy the members of the order of the Jesuits were in 1596 permitted to use a Catholic Italian translation of the Gospel-lessons. In France the Sorbonne declared, Aug. 26,1525, that a French translation of the Bible or of single books must be regarded as dangerous under conditions then present; extant versions were better suppressed than tolerated.
In the following year, 1526, it prohibited the translation of the entire Bible, but permitted the translation of single books with proper annotations. The indexes of the Sorbonne, which by royal edict were binding, after 1544 contained the statement: “How dangerous it is to allow the reading of the Bible in the vernacular to unlearned people and those not piously or humbly disposed (of whom there are many in our times) may be seen from the Waldensians, Albigenses, and Poor Men of Lyons, who have thereby lapsed into error and have led many into the same condition. Considering the nature of men, the translation of the Bible into the vernacular must in the present be regarded therefore as dangerous and pernicious” (Reusch, ut sup., i, 151).
The rise of Jansenism in the seventeenth century, and especially the appearance, under its encouragement, of Quesnel’s New Testament with moral reflections under each verse (Le Nouveau Testament en francois avec des reflexions moroles sur chaque vers, Paris, 1699), which was expressly intended to popularize the reading of the Bible, caused the renewal, with increased stringency, of the rules already quoted. The Jesuits prevailed upon Clement XI to publish the famous bull Unigenitus, Sept. 8, 1713, in which he condemned seven propositions in Quesnel’s work which advocated the reading of the Bible by the laity (cf. H. J. D. Denzinger, Enchiridion, Wurzburg, 1854, 287).
In the Netherlands, Neercassel, bishop of Emmerich, published in 1677 (in Latin) and 1680 (in French) a treatise in which he dealt with the fourth rule of the Tridentine index as obsolete, and urged the diligent reading of the Bible. In Belgium in 1570 the unlicensed sale of the Bible in the vernacular was strictly prohibited; but the use of the Antwerp Bible continued. In Poland the Bible was translated and often published. In Germany papal decrees could not very well be carried out and the reading of the Bible was not only not prohibited, but was approved and praised. Billuart about 1750, as quoted by Van Ess, states, “In France, Germany, and Holland the Bible is read by all without distinction.”
In the nineteenth century the clergy took great interest in the work of Bible Societies. Thus Leander van Ess acted as agent of the British and Foreign Bible Society for Catholic Germany, and the society published the New Testament of Van Ess, which was placed on the Index in 1821. The princes-bishop of Breslau, Sedlnitzki, who afterward joined the Evangelical Church, was also interested in circulating the Bible. As the Bible Societies generally circulated the translations of heretics, the popes Leo XII (May 5, 1824); Pius VIII (May 25, 1829); Gregory XVI (Aug. 15, 1840; May 8, 1844); Pius IX (Nov. 9, 1846; Dec. 8, 1849) issued encyclicals against the Bible Societies.
In the syllabus of 1864 “socialism, communism, secret societies, . . . and Bible Societies” are placed in the same category. As to the effect of the papal decrees there is a difference of opinion within the Catholic Church. In theory the admonition of Gregory XVI no doubt exists, but practise often ignores it.
http://www.ccel.org/s/schaff/encyc/encyc02/htm/iv.v.lxi.htm
Think about that: “How dangerous it is to allow the reading of the Bible in the vernacular to unlearned people and those not piously or humbly disposed...Considering the nature of men, the translation of the Bible into the vernacular must in the present be regarded therefore as dangerous and pernicious...”
What made it dangerous is what I’ve pointed out to you - the more you follow the Word of God, the less you will follow Catholic teachings.
“Sure there is an all the ancient Churches agreed that there were priests, purgatory (final theosis) and a pope in the Bible. Only the Johnny-come-lately Protestants believe otherwise.”
You won’t mind, then, showing the passage where Peter was named Vicar of Christ, where Jesus told the other Apostles that Peter was His Vicar, and that the Vicar of Christ would lead men to the truth.
“Feed my sheep” applies to ANY elder - the term that was later twisted into Bishop. When God gave a promise to Abraham or David, He did not hide His intent behind generic statements.
But if anyone disagrees, let them open up their Bible and read the Word of God. Those with ears to hear, WILL hear. Don’t trust what I say or 998 says...just read for yourself, and ask the Holy Spirit to show you what it says.
And please remember - the Jews of Jesus’ day, such as the unlearned Apostles, DID read and memorize the scripture, which they DID know the canon of...and many believed. Not all, but enough that Peter was ‘The Apostle to the Jews’. (”For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. - Gal 2.8)
They don't show up in the bible...And of course the ancient churches did believe in those things...That's why your fake religion which had charge over governments and militaries called them heretics and killed as many as they could and burned as many of the bibles as they could get their hands on...
Sure there is an all the ancient Churches agreed that there were priests, purgatory (final theosis) and a pope in the Bible. Only the Johnny-come-lately Protestants believe otherwise.
The Johnny-come-lately Protestants were the first mass groups who were privileged to get the words of God into their possession and in their own language...People have believed as we do all thru church history but the bible being mass produced was the key...We could now see how your fake Church perverted the scriptures...And respond accordingly...
“He did establish the Catholic Church.”
He established the “catholic” church. There’s a difference.