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How does that saying go in Momronism ... lying for the Lord?

There are fables and there are doctrinal deceptions, and then there are outright fabrications and mixtures.

The Pseudo-Isidorean Decretals (or False Decretals) are a set of extensive, influential medieval forgeries written by a scholar (or group of scholars) known as Pseudo-Isidore. The authors, using the pseudonym of Isidore Mercator, were probably a group of Frankish clerics writing in the second quarter of the 9th century. To defend the position of bishops against metropolitans and secular authorities, they created documents purportedly authored by early popes and council documents

For 150 to 200 years, the forgeries were only moderately successful. Although a relatively-large number of ninth- or tenth-century manuscripts is known (about 100 more-or-less complete manuscripts of the False Decretals, dating from the ninth to the 16th century, have been preserved), the canonical collections took little notice of the False Decretals until the early 11th century.

During that century, the situation changed rapidly under the impetus of the Gregorian reforms and the Investiture Controversy. Spurred by monastic reform movements and the efforts of some Holy Roman Emperors, a group of cardinals and a series of popes strove to cleanse the church of abuses and free the papacy from its imperial patronage (which had recently freed it from the influence of Roman nobles). The reformers' efforts soon conflicted with temporal power; the bishops of the Holy Roman Empire were crucial to the emperors' power, forming the backbone of their administrative structure. This mingling of spiritual and temporal power was wrong, according to the reformers; Saint Peter had condemned Simon Magus (the "Simon" of simony), who tried to buy spiritual power.

During the Middle Ages, few doubted the authenticity of the alleged papal letters. This changed during the fifteenth century, when humanist Latin scholars such as Cardinal Nicholas of Cusa noticed bizarre anachronisms (such as the claim that Clement I had based the preeminence of local churches on the presence of pagan high priests). During the sixteenth century, Protestant ecclesiastical historians such as the Centuriators of Magdeburg (the authors of the Magdeburg Centuries) systematically criticized the forgeries without yet recognizing them as an interconnected complex. The final proof was provided by Calvinist preacher David Blondel, who discovered that the popes from the early centuries quoted extensively from much-later authors and published his findings (Pseudoisidorus et Turrianus vapulantes) in 1628. Although Catholic theologians originally tried to defend the authenticity of at least some of the material, since the nineteenth century no serious theologian (or historian) has denied the forgeries.

The final proof was provided by Calvinist preacher David Blondel, who discovered that the popes from the early centuries quoted extensively from much-later authors and published his findings (Pseudoisidorus et Turrianus vapulantes) in 1628. Although Catholic theologians originally tried to defend the authenticity of at least some of the material, since the nineteenth century no serious theologian (or historian) has denied the forgeries. - https://en.wikipedia.org/wiki/Pseudo-Isidorian_Decretals

n the middle of the ninth century—about 845—there arose the huge fabrication of the Isidorian decretals...About a hundred pretended decrees of the earliest Popes, together with certain spurious writings of other Church dignitaries and acts of Synods, were then fabricated in the west of Gaul, and eagerly seized upon Pope Nicholas I at Rome, to be used as genuine documents in support of the new claims put forward by himself and his successors.

That the pseudo–Isidorian principles eventually revolutionized the whole constitution of the Church, and introduced a new system in place of the old—on that point there can be no controversy among candid historians.

The most potent instrument of the new Papal system was Gratian’s Decretum, which issued about the middle of the twelfth century from the first school of Law in Europe, the juristic teacher of the whole of Western Christendom, Bologna. In this work the Isidorian forgeries were combined with those of the other Gregorian (Gregory VII) writers...and with Gratia’s own additions. His work displaced all the older collections of canon law, and became the manual and repertory, not for canonists only, but for the scholastic theologians, who, for the most part, derived all their knowledge of Fathers and Councils from it. No book has ever come near it in its influence in the Church, although there is scarcely another so chokeful of gross errors, both intentional and unintentional. (Johann Joseph Ignaz von Döllinger, The Pope and the Council (Boston: Roberts, 1870), pp. 76-77, 79, 115-116)

. In his defense of the papacy Thomas [Aquinas in "Against the Errors of the Greeks," 1264] bases practically his entire argument on forged quotations of Church fathers. Under the names of the eminent Greek fathers such as Cyril of Jerusalem, John Chrysostom, Cyril of Alexandria and Maximus the Abbott, a Latin forger had compiled a catena of quotations interspersing a number that were genuine with many that were forged which was subsequently submitted to Pope Urban IV. This work became known as the Thesaurus of Greek Fathers or Thesaurus Graecorum Patrum. In addition the Latin author also included spurious canons from early Ecumenical Councils. Pope Urban in turn submitted the work to Thomas Aquinas who used many of the forged passages in his work Against the Errors of the Greeks mistakenly thinking they were genuine. These spurious quotations had enormous influence on many Western theologians in succeeding centuries....

Von Döllinger elaborates on the far reaching influence of these forgeries, especially in their association with the authority of Aquinas, on succeeding generations of theologians and their extensive use as a defense of the papacy:

In theology, from the beginning of the fourteenth century, the spurious passages of St. Cyril and forged canons of Councils maintained their ground, being guaranteed against all suspicion by the authority of St. Thomas. Since the work of Trionfo in 1320, up to 1450, it is remarkable that no single new work appeared in the interests of the Papal system. But then the contest between the Council of Basle and Pope Eugenius IV evoked the work of Cardinal Torquemada, besides some others of less importance. Torquemada’s argument, which was held up to the time of Bellarmine to be the most conslusive apology of the Papal system, rests entirely on fabrications later than the pseudo-Isidore, and chiefly on the spurious passages of St. Cyril. To ignore the authority of St. Thomas is, according to the Cardinal, bad enough, but to slight the testimony of St. Cyril is intolerable. The Pope is infallible; all authority of other bishops is borrowed or derived frorn his. Decisions of Councils without his assent are null and void. These fundamental principles of Torquemada are proved by spurious passages of Anacletus, Clement, the Council of Chalcedon, St. Cyril, and a mass of forged or adulterated testimonies. In the times of Leo X and Clement III, the Cardinals Thomas of Vio, or Cajetan, and Jacobazzi, followed closely in his footsteps. Melchior Canus built firmly on the authority of Cyril, attested by St. Thomas, and so did Bellarmine and the Jesuits who followed him.

Those who wish to get a bird’s–eye view of the extent to which the genuine tradition of Church authority was still overlaid and obliterated by the rubbish of later inventions and forgeries about 1563, when the Loci of Canus appeared, must read the fifth book of his work. It is indeed still worse fifty years later in this part of Bellarmine’s work. The difference is that Canus was honest in his belief, which cannot be said of Bellarmine.

The Dominicans, Nicolai, Le Quien, Quetif, and Echard, were the first to avow openly that their master St. Thomas, had been deceived by an imposter, and had in turn misled the whole tribe of theologians and canonists who followed him. On the one hand, the Jesuits, including even such a scholar as Labbe, while giving up the pseudo–Isidorian decretals, manifested their resolve to still cling to St. Cyril. In Italy, as late as 1713, Professor Andruzzi of Bologna cited the most important of the interpolations of St. Cyril as a conclusive argument in his controversial treatise against the patriarch Dositheus (Johann Joseph Ignaz von Döllinger, The Pope and the Council (Boston: Roberts, 1870), pp. 233-234).

To be brief, modern impartial scholarship is reasonably certain that the conventional conclusion which views the Gregorians as defenders of a consistently uniform tradition is largely fiction. ‘The emergence of a papal monarchy from the eleventh century onwards cannot be represented as the realization of a homogenous development, even within the relatively closed circle of the western, Latin, Church’ (R.A. Marcus, From Augustine to Gregory the Great (London: Variorum Reprints, 1983), p. 355). - William Webster, "Forgeries and the Papacy;" http://www.christiantruth.com/articles/forgeries.html

The Donation of Constantine

The Donation of Constantine (Latin: Donatio Constantini) is a forged Roman imperial decree by which the emperor Constantine the Great supposedly transferred authority over Rome and the western part of the Roman Empire to the Pope. Composed probably in the 8th century, it was used, especially in the 13th century, in support of claims of political authority by the papacy...The Donation of Constantine was included in the ninth century Pseudo-Isidorean Decretals collection.

During the Middle Ages, the Donation was widely accepted as authentic, although the Emperor Otto III did possibly raise suspicions of the document "in letters of gold" as a forgery, in making a gift to the See of Rome.[9] It was not until the mid-15th century, with the revival of Classical scholarship and textual criticism, that humanists, and eventually the papal bureaucracy, began to realize that the document could not possibly be genuine. Cardinal Nicholas of Cusa declared it to be a forgery[10][11] and spoke of it as an apocryphal work. Later, the Catholic priest Lorenzo Valla, in De falso credita et ementita Constantini donatione declamatio, proved the forgery with certainty.

Valla's treatise was taken up vehemently by writers of the Protestant Reformation, such as Ulrich von Hutten and Martin Luther, causing the treatise to be placed on the list of banned books in the mid-16th century. The Donation continued to be tacitly accepted as authentic until Caesar Baronius in his "Annales Ecclesiastici" (published 1588–1607) admitted that it was a forgery, after which it was almost universally accepted as such.[3] Some continued to argue for its authenticity; nearly a century after "Annales Ecclesiastici", Christian Wolff still alluded to the Donation as undisputed fact. - https://en.wikipedia.org/wiki/Donation_of_Constantine

Liber Pontificalis

The Liber Pontificalis (Latin for Book of the Popes) is a book of biographies of popes from Saint Peter until the 15th century. The original publication of the Liber Pontificalis stopped with Pope Adrian II (867–872) or Pope Stephen V (885–891),[1] but it was later supplemented in a different style until Pope Eugene IV (1431–1447) and then Pope Pius II (1458–1464).[2] Although quoted virtually uncritically from the 8th to 18th century,[3] the Liber Pontificalis has undergone intense modern scholarly scrutiny. - https://en.wikipedia.org/wiki/Liber_Pontificalis