“Dr. O’Sullivan helps the cause of truth . . .


. . . by his Excursus* on the ‘Adoration’ of the Church of Rome, addressed to Popes, and to Images.”

Baron Alfred Porcelli, The Antichrist: His Portrait and History, The Historicism Research Foundation, pp. 90-91.

*a detailed discussion of a particular point in a book, usually in an appendix; a digression in a written text. Thanks, Bing!


Book cover from Amazon

“Baron Alfred Porcelli, R.E., was born in Palermo, Italy, his father being Colonel Baron A.S.R. Porcelli di S. Andrea, supporter of Garibaldi the Italian liberator. His mother was a Scottish lady. As a young man, Baron Porcelli became a naturalized British subject and served Queen Victoria in the Royal Engineers. He died at Hove, November 4th, 1937, at the advanced age of eighty-eight years.”  AbeBooks.com

The following is a little difficult to read because of the many references within it and some Latin, but is well worth reading for its Biblical insight into Rome’s veneration of images.

I added Scripture links to a Catholic Bible, the 1899 Douay Rheims Version, because Porcelli referenced an edition of the Douay. At the end of the post, you’ll find Strong’s definitions of the two Biblical terms that demonstrate Rome’s error. I’m not a scholar but a wife and a former Catholic, whose Italian grandfather looked somewhat like the picture below. I’m grateful that Grandpop had a very different kind of life.

Pope Pius X


Excerpt:

As Dr Sullivan shows (pp. 390 et seq.), “the affection or reverence which Romanism demands of her votaries for images and saints is adoration.” In the “Pontificale Romanum,” Rome, 1818 (Ordo ad recipiendum processionaliter Imperatorem) it is directed that “the Cross of the legate (i.e., an image), because Latria is due to it, shall be on the right.” She [Rome] gives to the worship which she commands the name of the worship which God forbids and reprobates. The name by which Romanism will have this species of worship known is not inappropriate. It is “douleia,” or, as the word should be presented in an English form, “slavery” or “bondage.” Thus, indeed, the word is translated in Rome’s Scriptures (Douai Bible, Rom. viii. 15Gal. iv. 24v. 1). Both the Romish and the more recently published Versions use the word “bondage” in Gal. iv. 24. The “adoration of bondage” is that which Romanism offers to her saints and images. In Romish Versions, the Second Commandment is rendered, “Thou shalt not adore’ them.” Rome says, “Thou shalt ‘adore’ them.”

The distinction between Latria and Douleia, i.e., the worship offered to God, and the worship offered to images, is not admitted by all Romish writers. Thus the Abbé Bergier says: “To express more clearness in their language, theologians call Latria the worship rendered to God, and Douleia that rendered to saints; but originally these two terms, derived from the Greek, signified equally service without distinction” (“Dictionnaire Théologique,” Art., Culte). We admit that originally and grammatically the terms Douleia and Latria are synonymous” (Ibid., Art., Dulie).

To get out of the difficulty Bergier declares that “the words Latria, Douleia, Cultus, service, etc., change their meaning according to the different objects to which they are applied” (Ibid., Art., Latria); thus pretending that “worship may have two meanings,” and arbitrarily assigning to words the meaning most convenient to Popery – not to Truth, not according to the reality of these things.

For, of course, there is a distinction between the words Douleia and Latria. Popery admits it, by rendering the one “bondage,” and the other “service” 2: the one is slavery, the other freedom. The one, Douleia, is the condition from which the Gospel delivers the redeemed (Rom. viii. 15, 21Gal. iv. 24, v. I; Heb. ii. 15); the other, the reverential acknowledgement made to God – as Deliverer – by the ransomed. [emphasis added]

Popery, therefore, has aptly chosen for its image worship the very name which testifies that while God gives liberty, Rome wishes to bring bondage. Thus is Rome’s opposition to God once more made manifest. She is ho antikeimenos, the Adversary, that sets up a Law opposed to the Will of God. [emphasis added]

2. Rom. xii. I. Rheimish Version [Douai, Douay Rheims] 1825. Stereotype Edition.


Douleia – Strong’s Number: 1397

1. slavery, bondage, the condition of a slave

Latreia – Strong’s Number: 2999

  1. service rendered for hire
    1. any service or ministration: the service of God
  2. the service and worship of God according to the requirements of the Levitical law
  3. to perform sacred services

http://www.biblestudytools.com/


 

If you want to know what the Early Church believed about tradition and the Word of God, here is a place to start.


1 Thessalonians 2

13 For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.

2 Timothy 3

14 But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, 15 and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. 16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.


Those who defend Roman Catholic Tradition often refer to men of God of the first few centuries to support their own view that this Tradition is just as authoritative as God’s Word and is one of two sources of divine revelation. So, for Bible Christians it is a joy to discover that these men referred the believers of their own day to Holy Scripture. It is as if we can hear them shouting down the ages, proclaiming that Jesus Christ Alone is Lord and His Word Alone is to be trusted; in this way, they being dead still speak (Hebrews 11:4).

Here are several quotes about Holy Scripture from a few of the “great cloud of witnesses” (Hebrews 11:1-2): 

For all but Jerome’s quote:

William Webster, “The Fathers on the Meaning of Tradition and its Relationship to Scripture,” The Church Of Rome At The Bar Of History, The Banner Of Truth Trust, 2003, pp. 155–161.

For Jerome’s quote:

David T. King, HOLY SCRIPTURE: The Ground and Pillar of Our Faith, Volume I, A Biblical Defense of the Reformation Principle of Sola Scriptura, CHRISTIAN RESOURCES, INC., 2001, p. 130.

I did my best to check these authors’ sources for quotes in order to get to original sources. If I’ve made mistakes in vetting or formatting, please forgive and let me know.

Irenaeus (140–202 A.D.)

We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period by the will of God, handed to us in the Scriptures, to be the ground and pillar of our faith. . .

Since, therefore, the tradition from the apostles does thus exist in the church, and is permanent among us, let us revert to the scriptural proof furnished by those apostles who did also write the Gospel, in which they recorded he doctrine regarding God. 

Against Heresies

Hippolytus (d. 235 A.D.)

There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source. For just as a man if he wishes to be skilled in the wisdom of this world, will find himself unable to get at it in any other way than by mastering the dogmas of philosophers, so all of us who wish to practice piety will be unable to learn its practice from any other quarter than the oracles of God. Whatever things then the Scriptures declare, at these let us look; and whatsoever things they teach these let us learn.

Against the Heresy of One Noetus

Clement of Alexandria (c.150–211/216 A.D.)

But those who are ready to toil in the most excellent pursuits, will not desist from the search after truth, till they get the demonstration from the Scriptures themselves. 

The Stromata [Miscellanies], Book VII, Chapter XVI – Scripture the Criterion by Which Truth and Heresy are Distinguished

Origen (c.185–253/254 A.D.)

In proof of all words which we advance in matters of doctrine, we ought to set forth the sense of Scripture as confirming the meaning which we are proposing. For as all gold which was outside of the temple was not sanctified, so every sense which is outside of the divine Scripture, however admirable it may appear to some, is not sacred because it is not limited by the sense of Scripture. Therefore we should not take our own ideas for the confirmation of doctrine, unless someone shows that they are holy because they are contained in the divine Scriptures as in the temples of God.

Philocalia [Philokalia]

Cyril of Jerusalem (315–386 A.D.)

For concerning the divine and sacred Mysteries of the Faith, we ought not to deliver even the most casual remark without the Holy Scriptures: nor be drawn aside by mere probabilities and the artifices of argument. Do not then believe me because I tell thee these things, unless thou receive from the Holy Scriptures the proof of what is set forth: for this salvation, which is our faith, is not by ingenious reasonings, but by proof from the Holy Scriptures. 

Catechetical Lectures, NPNF2: Vol. VII, Lecture IV:17

Chrysostom (344/354–407 A.D.)

These then are the reasons; but it is necessary to establish them all from the Scriptures, and to show with exactness that all that has been said on this subject is not an invention of human reasoning, but the very sentence of the Scripture.

The Homilies of S. John Chrysostom, 2 Timothy, Homily 9

Hilary of Poitiers (315–367/368 A.D.) 

For all those things which are written in the divine Scriptures by Prophets and by Apostles we believe and follow truly and with fear.

On the Councils

Augustine (354–430 A.D.)

What more shall I teach you than what we read in the apostle? For Holy Scripture fixes the rule for our doctrine, lest we dare be wiser than we ought.

The Unity of the Church, chapter 3

*Jerome (c. 27 March 347–30 September 420)

The sword of God smites whatever they draw and forge from a pretended (quasi) apostolic tradition, without the authority and testimony of the Scriptures. 

Jerome’s Commentary on Haggai 1:11, cited in Francis Turretin’s Institutes of Elenctic Theology*

Eusebius (263–340 A.D.)

And I rejoiced over the constancy, sincerity, docility, and intelligence of the brethren, as we considered in order and with moderation the questions and the difficulties and the points of agreement. And we abstained from defending in every manner and contentiously the opinions which we had once held, unless they appeared to be correct. Nor did we evade objections, but we endeavoured as far as possible to hold to and confirm the things which lay before us, and if the reason given satisfied us, we were not ashamed to change our opinions and agree with others; but on the contrary, conscientiously and sincerely, and with hearts laid open before God, we accepted whatever was established by the proofs and teachings of Holy Scriptures. 

Church History, NPNF2–01: Chapter XXIV  – Nepos and his Schism.

Athanasius (295–375 A.D.)

For the true and pious faith in the Lord has become manifest to all, being both ‘known and read’ from the Divine Scriptures.

Athanasius, letter 60.6

John of Damascus (645–749 A.D.) 

Moreover, by the Law and the Prophets in former times, and afterwards by His Only-begotten Son, our Lord and God and Saviour Jesus Christ, He disclosed to us the knowledge of Himself as that was possible for us. All things, therefore, that have been delivered to us by the Law and Prophets and Apostles and Evangelists we receive, and know, and honour, seeking for nothing beyond these. . .As knowing all things, therefore, and providing for what is profitable for each, He revealed that which it was to our profit to know; but what we were unable to bear He kept secret. With these things let us be satisfied, and let us abide by them, not removing everlasting boundaries, nor overpassing the divine tradition.

Exposition of the Orthodox Faith, Book I, chapter I


FURTHER READING

The Church Fathers and the Authority and Sufficiency of Scripture by William Webster

Church Fathers on Sola Scriptura by Armchair Theologian, WordPress


 

Go read! Leonardo De Chirico


“ ‘Pray for me.’ The audience of this prayer request was a group of Muslim leaders, worshippers of Allah, bound to the authority of the Koran, denying the Triune nature of God and the divinity of Jesus Christ, following a work-based religion. The Pope went beyond diplomatic politeness or even the cordial, inter-religious tone of the conversation. He addressed these Muslims by asking for their prayers, using language that is ordinarily used among fellow Christians. “

“Pray for me” – A reflection by Leonardo de Chirico

Old Waldensian Paths


Psalm 36:1

1 Transgression speaks to the ungodly within his heart;
There is no fear of God before his eyes.


Questionable quotes – Pope John Paul II



Have no fear when people call me the “Vicar of Christ,” when they say to me “Holy Father,” or “Your Holiness,” or use titles similar to these, which seem even inimical to the Gospel. Christ himself declared: “Call no one on earth your father; you have but one Father in heaven. Do not be called ‘Master’; you have but one master, the Messiah” (Mt 23:9-10). These expressions, nevertheless, have evolved out of a long tradition, becoming part of common usage. One must not be afraid of these words either. 

Pope John Paul II from “Crossing the Threshold of Hope,” p. 6

“Call no man your father…”

Tom, excatholic4christ


Sorry but, yes,  I truly am afraid to do this, as all Christians should be. We should be afraid to disobey the Lord. For in addition to not wanting to grieve Him, we know with certainty that we will stand before Him one day. 

Hebrews 12:28-29

28 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. 29 For our God is a consuming fire.

Serving God acceptably means acknowledging only One Holy Father, the God and Father of our Lord Jesus Christ.


 

What Kind of “Reformation” Does Pope Francis Have in Mind?

.

Vatican Files

Evangelical Theological Perspectives on Roman Catholicism

As the Pope commemorates the 500th anniversary of the Protestant Reformation, what he has in mind is an altogether different kind of reformation, i.e. a reformation that will make his church more catholic and more Roman, doubtfully more evangelical.

LEONARDO DE CHIRICO

What Kind of “Reformation” Does Pope Francis Have in Mind?


Leonardo De Chirico (1967) planted and pastored a Reformed Baptist church in Ferrara (northern Italy) from 1997 to 2009. Since 2009 he has been involved in a church planting project in Rome and is now pastor of the church Breccia di Roma…
.
.
 
.