The Father Of Roman Catholicism, Emperor Constatine The Great
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Did you read the title of that article?
It start with
Dogmatic constitution of the church
So it is dogma, or you not agree with your holy father
This dogma/doctrine promulgated or promote by your holy father, so your holy father must believe it is dogma.
Quote
SOLEMNLY PROMULGATED BY
HIS HOLINESS POPE PAUL VI
ON NOVEMBER 21, 1964
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I dont believe in the Apostolic succession as presented by the RCC
Antioch Syria was the church headquarters
The RCC persecuted the "True Church" those who wouldnt baptize their children in the RCC to mention one
The inquisition, and methods of torture used by the RCC, at the directions of the Popes Bulls, the iron virgin, thumb screws, the rack, Evil!
Evil History, In The Succession Of Darkness!
Antioch Syria was the church headquarters
The RCC persecuted the "True Church" those who wouldnt baptize their children in the RCC to mention one
The inquisition, and methods of torture used by the RCC, at the directions of the Popes Bulls, the iron virgin, thumb screws, the rack, Evil!
Evil History, In The Succession Of Darkness!
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You have taken those quotes out of context. I’ve provided some quotes from the same authors you quoted. I’m posting a part two as well. Your belief simply isn’t in historical Christianity.
ST. IGNATIUS OF ANTIOCH
I have no taste for corruptible food nor for the pleasures of this life. I desire the bread of God, which is the flesh of Jesus Christ, who was of the seed of David; and for drink I desire his blood, which is love incorruptible [Letter to the Romans 7 (c. A.D. 110)]. Take note of those who hold heterodox opinions on the grace of Jesus Christ, which have come to us, and see how contrary their opinions are to the mind of God. . . . They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh that suffered for our sins and that the Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes [Letter to the Smyrnaeans 6–7 (c. A.D. 110)].
ST. JUSTIN MARTYR
We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing that is for the remission of sins and for regeneration [i.e., has received baptism] and is thereby living as Christ enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food that has been made into the Eucharist by the eucharistic prayer set down by him, and by the change of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus [First Apology 66 (c. A.D. 151)]. ST. IRENAEUS OF LYONS If the Lord were from other than the Father, how could he rightly take bread, which is of the same creation as our own, and confess it to be his body and affirm that the mixture in the cup is his blood? [Against Heresies 4:33:2 (c. A.D. 189)]. He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase to our bodies. When the mixed cup [wine and water] and the baked bread receive the Word of God and become the Eucharist, the body of Christ, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, which is eternal life—flesh that is nourished by the body and blood of the Lord, and is in fact a member of him? [ibid., 5:2:2–3].
ST. CLEMENT OF ALEXANDRIA “Eat my flesh,” [Jesus] says, “and drink my blood.” The Lord supplies us with these intimate nutrients, he delivers over his flesh and pours out his blood, and nothing is lacking for the growth of his children [Instructor of Children 1:6 (c. A.D. 197)].
TERTULLIAN OF CARTHAGE [T]here is not a soul that can at all procure salvation, except it believe while it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its salvation, chosen to the service of God, it is the flesh that actually renders it capable of such service. The flesh, indeed, is washed [in baptism], that the soul may be cleansed. . . . The flesh is shadowed with the imposition of hands [in confirmation], that the soul may be illuminated by the Spirit; the flesh feeds [in the Eucharist] on the body and blood of Christ, that the soul may fatten on its God [Resurrection of the Flesh 8 (c. A.D. 210)].
ST. HIPPOLYTUS OF ROME “And she has furnished her table”: That denotes the promised knowledge of the Holy Trinity; it also refers to his honored and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper” [fragment from On Proverbs (c. A.D. 217)].
ORIGEN OF ALEXANDRIA
Formerly there was baptism in an obscure way. . . . Now, however, in full view, there is regeneration in water and in the Holy Spirit. Formerly, in an obscure way, there was manna for food; now, however, in full view, there is the true food, the flesh of the Word of God, as he himself says: “My flesh is true food, and my blood is true drink” [Jn 6:56] [Homilies on Numbers 7:2 (c. A.D. 249)].
ST. CYPRIAN OF CARTHAGE [Paul] threatens, moreover, the stubborn and forward, and denounces them, saying, “Whosoever eats the bread or drinks the cup of the Lord unworthily, is guilty of the body and blood of the Lord” [1 Cor 11:27]. All these warnings being scorned and despised, [lapsed Christians will often take Communion] before their sin is expiated, before confession has been made of their crime, before their conscience has been purged by sacrifice and by the hand of the priest, before the offense of an angry and threatening Lord has been appeased, [and so] violence is done to his body and blood; and they sin against their Lord more with their hand and mouth than when they denied their Lord [The Lapsed (Treatise 3) 15–16 (A.D. 251)].
ST. APHRAHAT THE PERSIAN SAGE
After having spoken thus [at the Last Supper], the Lord rose up from the place where he had made the Passover and had given his body as food and his blood as drink, and he went with his disciples to the place where he was to be arrested. But he ate of his own body and drank of his own blood, while he was pondering on the dead. With his own hands the Lord presented his own body to be eaten, and before he was crucified he gave his blood as drink [Demonstrations 12:6 (c. A.D. 340)].
ST. IGNATIUS OF ANTIOCH
I have no taste for corruptible food nor for the pleasures of this life. I desire the bread of God, which is the flesh of Jesus Christ, who was of the seed of David; and for drink I desire his blood, which is love incorruptible [Letter to the Romans 7 (c. A.D. 110)]. Take note of those who hold heterodox opinions on the grace of Jesus Christ, which have come to us, and see how contrary their opinions are to the mind of God. . . . They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh that suffered for our sins and that the Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes [Letter to the Smyrnaeans 6–7 (c. A.D. 110)].
ST. JUSTIN MARTYR
We call this food Eucharist, and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing that is for the remission of sins and for regeneration [i.e., has received baptism] and is thereby living as Christ enjoined. For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food that has been made into the Eucharist by the eucharistic prayer set down by him, and by the change of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus [First Apology 66 (c. A.D. 151)]. ST. IRENAEUS OF LYONS If the Lord were from other than the Father, how could he rightly take bread, which is of the same creation as our own, and confess it to be his body and affirm that the mixture in the cup is his blood? [Against Heresies 4:33:2 (c. A.D. 189)]. He has declared the cup, a part of creation, to be his own blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own body, from which he gives increase to our bodies. When the mixed cup [wine and water] and the baked bread receive the Word of God and become the Eucharist, the body of Christ, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, which is eternal life—flesh that is nourished by the body and blood of the Lord, and is in fact a member of him? [ibid., 5:2:2–3].
ST. CLEMENT OF ALEXANDRIA “Eat my flesh,” [Jesus] says, “and drink my blood.” The Lord supplies us with these intimate nutrients, he delivers over his flesh and pours out his blood, and nothing is lacking for the growth of his children [Instructor of Children 1:6 (c. A.D. 197)].
TERTULLIAN OF CARTHAGE [T]here is not a soul that can at all procure salvation, except it believe while it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its salvation, chosen to the service of God, it is the flesh that actually renders it capable of such service. The flesh, indeed, is washed [in baptism], that the soul may be cleansed. . . . The flesh is shadowed with the imposition of hands [in confirmation], that the soul may be illuminated by the Spirit; the flesh feeds [in the Eucharist] on the body and blood of Christ, that the soul may fatten on its God [Resurrection of the Flesh 8 (c. A.D. 210)].
ST. HIPPOLYTUS OF ROME “And she has furnished her table”: That denotes the promised knowledge of the Holy Trinity; it also refers to his honored and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper” [fragment from On Proverbs (c. A.D. 217)].
ORIGEN OF ALEXANDRIA
Formerly there was baptism in an obscure way. . . . Now, however, in full view, there is regeneration in water and in the Holy Spirit. Formerly, in an obscure way, there was manna for food; now, however, in full view, there is the true food, the flesh of the Word of God, as he himself says: “My flesh is true food, and my blood is true drink” [Jn 6:56] [Homilies on Numbers 7:2 (c. A.D. 249)].
ST. CYPRIAN OF CARTHAGE [Paul] threatens, moreover, the stubborn and forward, and denounces them, saying, “Whosoever eats the bread or drinks the cup of the Lord unworthily, is guilty of the body and blood of the Lord” [1 Cor 11:27]. All these warnings being scorned and despised, [lapsed Christians will often take Communion] before their sin is expiated, before confession has been made of their crime, before their conscience has been purged by sacrifice and by the hand of the priest, before the offense of an angry and threatening Lord has been appeased, [and so] violence is done to his body and blood; and they sin against their Lord more with their hand and mouth than when they denied their Lord [The Lapsed (Treatise 3) 15–16 (A.D. 251)].
ST. APHRAHAT THE PERSIAN SAGE
After having spoken thus [at the Last Supper], the Lord rose up from the place where he had made the Passover and had given his body as food and his blood as drink, and he went with his disciples to the place where he was to be arrested. But he ate of his own body and drank of his own blood, while he was pondering on the dead. With his own hands the Lord presented his own body to be eaten, and before he was crucified he gave his blood as drink [Demonstrations 12:6 (c. A.D. 340)].
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Part two:
ST. CYRIL OF JERUSALEM
[A]s the bread and wine of the Eucharist before the invocation of the Trinity, which is holy and worthy of adoration, were simple bread and wine, after the invocation the bread becomes the body of Christ, and the wine the blood of Christ [Catechetical Lectures 19:7 (c. A.D. 350)]. Consider therefore the bread and the wine not as bare elements, for they are, according to the Lord’s declaration, the body and blood of Christ; for even though sense suggests this to you, let faith establish you. Judge not the matter from the taste, but from faith be fully assured without misgiving, that the body and blood of Christ have been vouchsafed to you. . . . Having learned these things, and been fully assured that the seeming bread is not bread, though sensible to taste, but the body of Christ; and that the seeming wine is not wine, though the taste will have it so, but the blood of Christ; and that of this David sung of old, saying, “And bread strengthens man’s heart, to make his face to shine with oil, strengthen your heart,” by partaking of it as spiritual, and “make the face of your soul to shine” [ibid., 22:6, 9].
ST. AMBROSE OF MILAN Perhaps you may be saying, “I see something else; how can you assure me that I am receiving the body of Christ?” It only remains for us to prove it. And how many are the examples we might use! . . . Christ is in that sacrament, because it is the body of Christ [The Mysteries 9:50, 58 (c. A.D. 390)].
THEODORE OF MOPSUESTIA
When [Christ] gave the bread he did not say, “This is the symbol of my body,” but, “This is my body.” In the same way, when he gave the cup of his blood he did not say, “This is the symbol of my blood,” but, “This is my blood.” For he wanted us to look upon the [eucharistic elements] after their reception of grace and the coming of the Holy Spirit not according to their nature, but to receive them as they are, the body and blood of our Lord. We ought . . . not to see [the elements] merely as bread and cup, but as the body and blood of the Lord, into which they were transformed by the descent of the Holy Spirit [Catechetical Homilies 5:1 (c. A.D. 410)].
ST. AUGUSTINE OF HIPPO
I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord’s table. . . . The bread you see on the altar, having been sanctified by the word of God, is the body of Christ. The chalice, or rather, what is in the chalice, having been sanctified by the word of God, is the blood of Christ
[Sermons 227 (c. A.D. 411)].
What you see is the bread and the chalice; that is what your own eyes report to you. But your faith obliges you to accept that the bread is the body of Christ and the chalice is the blood of Christ. This has been said very briefly, which may perhaps be sufficient for faith; yet faith does not desire instruction [ibid., 272].
ST. CYRIL OF JERUSALEM
[A]s the bread and wine of the Eucharist before the invocation of the Trinity, which is holy and worthy of adoration, were simple bread and wine, after the invocation the bread becomes the body of Christ, and the wine the blood of Christ [Catechetical Lectures 19:7 (c. A.D. 350)]. Consider therefore the bread and the wine not as bare elements, for they are, according to the Lord’s declaration, the body and blood of Christ; for even though sense suggests this to you, let faith establish you. Judge not the matter from the taste, but from faith be fully assured without misgiving, that the body and blood of Christ have been vouchsafed to you. . . . Having learned these things, and been fully assured that the seeming bread is not bread, though sensible to taste, but the body of Christ; and that the seeming wine is not wine, though the taste will have it so, but the blood of Christ; and that of this David sung of old, saying, “And bread strengthens man’s heart, to make his face to shine with oil, strengthen your heart,” by partaking of it as spiritual, and “make the face of your soul to shine” [ibid., 22:6, 9].
ST. AMBROSE OF MILAN Perhaps you may be saying, “I see something else; how can you assure me that I am receiving the body of Christ?” It only remains for us to prove it. And how many are the examples we might use! . . . Christ is in that sacrament, because it is the body of Christ [The Mysteries 9:50, 58 (c. A.D. 390)].
THEODORE OF MOPSUESTIA
When [Christ] gave the bread he did not say, “This is the symbol of my body,” but, “This is my body.” In the same way, when he gave the cup of his blood he did not say, “This is the symbol of my blood,” but, “This is my blood.” For he wanted us to look upon the [eucharistic elements] after their reception of grace and the coming of the Holy Spirit not according to their nature, but to receive them as they are, the body and blood of our Lord. We ought . . . not to see [the elements] merely as bread and cup, but as the body and blood of the Lord, into which they were transformed by the descent of the Holy Spirit [Catechetical Homilies 5:1 (c. A.D. 410)].
ST. AUGUSTINE OF HIPPO
I promised you [new Christians], who have now been baptized, a sermon in which I would explain the sacrament of the Lord’s table. . . . The bread you see on the altar, having been sanctified by the word of God, is the body of Christ. The chalice, or rather, what is in the chalice, having been sanctified by the word of God, is the blood of Christ
[Sermons 227 (c. A.D. 411)].
What you see is the bread and the chalice; that is what your own eyes report to you. But your faith obliges you to accept that the bread is the body of Christ and the chalice is the blood of Christ. This has been said very briefly, which may perhaps be sufficient for faith; yet faith does not desire instruction [ibid., 272].
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The Bishops of Rome, Were No More In Succession Than The Bishops Any Place Else
Roman Catholicism Has A Dark Evil History
The RCC Is Outside Of The Church Established In Acts 2, Its Fruits Are Evil Against The Scripture
Perhaps You Should Read Up On The Inguisition, And Directives From The Popes Concerning The Treatment Of Heretics "Torture" Of Humans That You Fail To Face, Dominican, Franciscan Orders Used In This, Pure Evil
Perhaps You Should Read Up On The Medici And Their Succession, Pure Evil From The Pit Of Hell
Roman Catholicism Has A Dark Evil History
The RCC Is Outside Of The Church Established In Acts 2, Its Fruits Are Evil Against The Scripture
Perhaps You Should Read Up On The Inguisition, And Directives From The Popes Concerning The Treatment Of Heretics "Torture" Of Humans That You Fail To Face, Dominican, Franciscan Orders Used In This, Pure Evil
Perhaps You Should Read Up On The Medici And Their Succession, Pure Evil From The Pit Of Hell
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Roman Catholicism Has A Dark Evil History
The RCC Is Outside Of The Church Established In Acts 2, Its Fruits Are Evil Against The Scripture
Perhaps You Should Read Up On The Inguisition, And Directives From The Popes Concerning The Treatment Of Heretics "Torture" Of Humans That You Fail To Face, Dominican, Franciscan Orders Used In This, Pure Evil
Perhaps You Should Read Up On The Medici And Their Succession, Pure Evil From The Pit Of Hell
The RCC Is Outside Of The Church Established In Acts 2, Its Fruits Are Evil Against The Scripture
Perhaps You Should Read Up On The Inguisition, And Directives From The Popes Concerning The Treatment Of Heretics "Torture" Of Humans That You Fail To Face, Dominican, Franciscan Orders Used In This, Pure Evil
Perhaps You Should Read Up On The Medici And Their Succession, Pure Evil From The Pit Of Hell
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