Pope Asks God to Show Mercy on Sept. 11 Attackers

VATICAN CITY (Reuters) - Pope John Paul, marking the anniversary of the attacks on U.S. cities, branded terrorism "ferocious inhumanity" but asked for prayers that God would show mercy and forgiveness for the attackers.

The pope also urged the world to change in situations of injustice that spurred the desire for revenge.

"We pray for the victims today, may they rest in peace, and may God show mercy and forgiveness for the authors of this horrible terror attack," he said in Polish, according to a translation provided by Vatican Radio.

The pope was speaking in unscripted remarks in Polish during a special general audience dedicated to commemorating the victims of the attacks by hijacked aircraft on New York and Washington landmarks.

"Terrorism is and always will be a manifestation of ferocious inhumanity, and because it is, it never will resolve conflicts between human beings," he told some 10,000 people in the Vatican's vast auditorium.

But he called for changes in "scandalous situations of injustice and oppression, which continue to afflict so many members of the human family, creating conditions that are favorable to the uncontrolled explosion of the thirst for vendetta."

After his address, special prayers were read in several languages, including Arabic, for the victims of the attacks and for peace among religions.

More than 3,000 people died in the attacks on New York's World Trade Center, U.S. military headquarters at the Pentagon on the Washington outskirts and in a hijacked plane that crashed into a field in Pennsylvania.

The prayer read in Arabic asked believers of all religions to "firmly reject every form of violence and commit themselves to resolving conflicts with sincere and patient dialogue" while respecting different histories, cultures and religions.

Speaking in a somber voice in his address, the pope said injustices had to be tackled through urgent and resolute political and economic actions.

He said that when fundamental rights were violated in oppressive situations, "it is easy to fall prey to the temptation of hate and violence."

But one year on, the pontiff said it was not enough to commemorate the victims and pray for their families.

"We also want to interrogate the consciences of those who planned and carried out such a barbarous and cruel action," he said.

"One year after September 11, 2001, we repeat that no situation of injustice, no feeling of frustration, no philosophy or religion can justify such an aberration."

"On this very sad anniversary, we raise to God our prayer so that love may be able to take the place of hate, and, with the help of all people of good will, that concord and solidarity may take root in every corner of the earth," he said.

And of course you'll gladly point us to this "documented history," yes?

Well, I know I'm probably not going to convince anyone by a few snips of books. You can agree with these quotes or not, that's not my purpose in providing them, and no I don't agree with everything I read. I hope to show there are historical challenges, books and other documents, to the stated design the Roman Catholic organization has on it's own version of church history. I have other sources and will provide them - just send me an email, but I think I've taken enough of this thread as it is.

Please forgive any typos.

"In the New Testament sense of the church there can be no such an organization as a National or General Church, covering a large district of a country, composed of a number o flocal organizations. The Church, in the Scriptural sense, is always an independent, local organization. Sister churches were united only by the ties of faith and charity. Independence and equality formed the basis of their internal constitution".

Edward Gibbon, The History of the Decline and Fall of the Roman Empire, I. 554. Boston, 1854.

"Such was the mild and equal constitution by which the Christians were governed for more than a hundred years after the death of the apostles. Every society formed within itself a separate and independent republic; and although the most distant of these little states maintained a mutual, as well as friendly, intercourse of letters and deputations, the Christian world was not yet connected by any supreme or legislative assembly."

Edward Gibbon, The History of the Decline and Fall of the Roman Empire, I. 558. Boston, 1854.

"According to the strict rules of the church derived from those early times, there are but two orders, presbyters and deacons."

Stanley, Christian Institutions, 210.

"To speak properly, the church of Christ is a congregation of the members of Christ; that is, of the saints, which do truly believe and rightly obey Christ."

from The Augsburg Congession of Faith of the Lutheran Church.

"Every candid historian will admit that the baptists have, both philologically and historically, the better of the argument, as to the prevailing mode of baptism. The word baptize means immersion, both in classical and Biblical Greek, except where it is manifestly used in a tropical sense."

Dosker, The Dutch Anabaptists, 176, Philadelphia, 1921

"For no church ever gave the communion to any persons before they were baptised. . . Since among all of the absurdities that ever were held, none ever maintained that any person should parkate of the communion before he was baptized."

William Wall, The History of Infant Baptism, I. 632, 638. Oxford, 1862.

"The practice of infant-baptism in the apostolic and post-apostolic age cannot be proved. We hear indeed frequently of the baptism of entire households, as in Acts 15:32f; 18:8, I Cor. 1:16. But the last passage taken, I Cor. 7:14 is not favorable to the supposition that infant baptism was customary at that time. For then Paul could not have written, "else were your children unclean."

The Real Encyclopedia for Protestant Theology and Church, XIX. 403. 3d edition.

"Baptism presupposed some Christian instruction, and was preceded by fasting. It signified the forgiveness of past sins, and was the visible point of departure of the new life under Christian influences and with the inspiration of Christian purposes and aims. Here it was the seal which it concerned a man to keep inviolate."

Rainy, Ancient Catholic Church, 75

Gregory the Great (AD 590-604) was, "...the first of the proper popes" and with him begins, "the development of the absolute papacy."

Schaff, History of the Christian Church, I. 15

The earliest clear evidence of infant baptism is found in Tertullian who opposed it (AD 185). The first direct evidence in favor of it is found in the writings of Cyprian, inthe Council of Carthage, in Africa, AD 253. In writing to one Fidus, Cyprian takes the ground that infants should be baptised as soon as they are born (Epistle of Cyprian, LVIII 2). The early councils of the church were all against infant baptism. The Council of Elvira or Grenada, AD 305 required the delay of baptism for two years (Hefele, History of the Councils, I. 155. Edinburgh, 1871). The Council of Laodicaea held AD 360, demanded that those who are to be baptised must learn the creed by heart and recite it (Hefele, II 319).

Where is it documented where St. Peter passed on this "charge"?

Scriptural evidence for papal succession

Isaiah 22
This is what the Lord, the Lord Almighty, says:
"Go, say to this steward, to Shebna, who is in charge of the palace:
16 What are you doing here and who gave you permission to cut out a grave for yourself here, hewing your grave on the height and chiseling your resting place in the rock? 17 "Beware, the Lord is about to take firm hold of you and hurl you away, O you mighty man.
18 He will roll you up tightly like a ball and throw you into a large country. There you will die and there your splendid chariots will remain- you disgrace to your master's house!
19 I will depose you from your office, and you will be ousted from your position.
20 "In that day I will summon my servant, Eliakim son of Hilkiah.
21 I will clothe him with your robe and fasten your sash around him and hand your authority over to him. He will be a father to those who live in Jerusalem and to the house of Judah.
22 I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open.
23 I will drive him like a peg into a firm place; he will be a seat [1] of honor for the house of his father.
24 All the glory of his family will hang on him: its offspring and offshoots-all its lesser vessels, from the bowls to all the jars.

In this passage we see Shebna, the King's vice-regent, being deposed from his office. The vice-regent or "prime minister" was second in command to the King of the House of David. A sign of his office and position of authority was a key which the vice-regent wore in a pouch carried over his shoulder.

In the King of the House of David's absence the vice-regent holds the keys of the kingdom –he has full plenary authority.

In Revelation we see that Jesus ultimately holds the Keys of the House of David:

Revelation 3:7
"To the angel of the church in Philadelphia write: These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. "

Scripture tells us that Jesus gives the keys of this office to Peter:

Matthew 16:19
I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."

We can clearly see from Scripture that Jesus give Peter the keys of the kingdom, the keys of the position of vice-regent who has full plenary authority in the King's "absence." Furthermore, we can see from Scripture that Jesus gives Peter the keys to an office. An office implies succession, as we can see from Isaiah 22.

************************************************************

Historical evidence for papal succession

In addition to the Scriptural evidence that we have for papal succession, there is also the overwhelming historical evidence dating back to the earliest times in the Church.

Irenaeus
"The blessed apostles [Peter and Paul], having founded and built up the church [of Rome] . . . handed over the office of the episcopate to Linus" (Against Heresies 3:3:3 [A.D. 189]).
Tertullian
"[T]his is the way in which the apostolic churches transmit their lists: like the church of the Smyrneans, which records that Polycarp was placed there by John, like the church of the Romans, where Clement was ordained by Peter" (Demurrer Against the Heretics 32:2 [A.D. 200]).
The Little Labyrinth
"Victor . . . was the thirteenth bishop of Rome from Peter" (The Little Labyrinth [A.D. 211], in Eusebius, Church History 5:28:3).
Cyprian of Carthage
"The Lord says to Peter: ‘I say to you,’ he says, ‘that you are Peter, and upon this rock I will build my Church, and the gates of hell will not overcome it. . . . ’ [Matt. 16:18]. On him [Peter] he builds the Church, and to him he gives the command to feed the sheep [John 21:17], and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity. . . . If someone [today] does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?" (The Unity of the Catholic Church 4; first edition [A.D. 251]).
"Cornelius was made bishop by the decision of God and of his Christ, by the testimony of almost all the clergy, by the applause of the people then present, by the college of venerable priests and good men, at a time when no one had been made [bishop] before him—when the place of [Pope] Fabian, which is the place of Peter, the dignity of the sacerdotal chair, was vacant. Since it has been occupied both at the will of God and with the ratified consent of all of us, whoever now wishes to become bishop must do so outside. For he cannot have ecclesiastical rank who does not hold to the unity of the Church" (Letters 55:[52]):8 [A.D. 253]). "With a false bishop appointed for themselves by heretics, they dare even to set sail and carry letters from schismatics and blasphemers to the chair of Peter and to the principal church [at Rome], in which sacerdotal unity has its source" (ibid., 59:14).
Eusebius of Caesarea
"Paul testifies that Crescens was sent to Gaul [2 Tim. 4:10], but Linus, whom he mentions in the Second Epistle to Timothy [2 Tim. 4:21] as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown. Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-laborer and fellow-soldier [Phil. 4:3]" (Church History 3:4:9–10 [A.D. 312]).
Pope Julius I
"[The] judgment [against Athanasius] ought to have been made, not as it was, but according to the ecclesiastical canon. . . . Are you ignorant that the custom has been to write first to us and then for a just decision to be passed from this place [Rome]? If, then, any such suspicion rested upon the bishop there [Athanasius of Alexandria], notice of it ought to have been written to the church here. But now, after having done as they pleased, they want to obtain our concurrence, although we never condemned him. Not thus are the constitutions of Paul, not thus the traditions of the Fathers. This is another form of procedure, and a novel practice. . . . What I write about this is for the common good. For what we have heard from the blessed apostle Peter, these things I signify to you" (Letter on Behalf of Athanasius [A.D. 341], contained in Athanasius, Apology Against the Arians 20–35).
Council of Sardica
"[I]f any bishop loses the judgment in some case [decided by his fellow bishops] and still believes that he has not a bad but a good case, in order that the case may be judged anew . . . let us honor the memory of the apostle Peter by having those who have given the judgment write to Julius, bishop of Rome, so that if it seem proper he may himself send arbiters and the judgment may be made again by the bishops of a neighboring province" (Canon 3 [A.D. 342]).
Optatus
"You cannot deny that you are aware that in the city of Rome the episcopal chair was given first to Peter; the chair in which Peter sat, the same who was head—that is why he is also called Cephas [‘Rock’]—of all the apostles; the one chair in which unity is maintained by all" (The Schism of the Donatists 2:2 [A.D. 367]).
Epiphanius of Salamis
"At Rome the first apostles and bishops were Peter and Paul, then Linus, then Cletus, then Clement, the contemporary of Peter and Paul" (Medicine Chest Against All Heresies 27:6 [A.D. 375]).
Pope Damasus I
"Likewise it is decreed: . . . [W]e have considered that it ought to be announced that . . . the holy Roman Church has been placed at the forefront not by the conciliar decisions of other churches, but has received the primacy by the evangelic voice of our Lord and Savior, who says: ‘You are Peter, and upon this rock I will build my Church, and the gates of hell will not prevail against it; and I will give to you the keys of the kingdom of heaven, and whatever you shall have bound on earth will be bound in heaven, and whatever you shall have loosed on earth shall be loosed in heaven’ [Matt. 16:18–19]. The first see [today], therefore, is that of Peter the apostle, that of the Roman Church, which has neither stain nor blemish nor anything like it" (Decree of Damasus 3 [A.D. 382]).
Jerome
"[Pope] Stephen . . . was the blessed Peter’s twenty-second successor in the See of Rome" (Against the Luciferians 23 [A.D. 383]).
"Clement, of whom the apostle Paul writing to the Philippians says ‘With Clement and others of my fellow-workers whose names are written in the book of life,’ the fourth bishop of Rome after Peter, if indeed the second was Linus and the third Anacletus, although most of the Latins think that Clement was second after the apostle" (Lives of Illustrious Men 15 [A.D. 396]). "Since the East, shattered as it is by the long-standing feuds, subsisting between its peoples, is bit by bit tearing into shreds the seamless vest of the Lord . . . I think it my duty to consult the chair of Peter, and to turn to a church [Rome] whose faith has been praised by Paul [Rom. 1:8]. I appeal for spiritual food to the church whence I have received the garb of Christ. . . . Evil children have squandered their patrimony; you alone keep your heritage intact" (Letters 15:1 [A.D. 396]).
... "I follow no leader but Christ and join in communion with none but your blessedness [Pope Damasus I], that is, with the chair of Peter. I know that this is the rock on which the Church has been built. Whoever eats the Lamb outside this house is profane. Anyone who is not in the ark of Noah will perish when the flood prevails" (ibid., 15:2).
"The church here is split into three parts, each eager to seize me for its own. . . . Meanwhile I keep crying, ‘He that is joined to the chair of Peter is accepted by me!’ . . . Therefore, I implore your blessedness [Pope Damasus I] . . . tell me by letter with whom it is that I should communicate in Syria" (ibid., 16:2).
Ambrose of Milan
"[T]hey [the Novatian heretics] have not the succession of Peter, who hold not the chair of Peter, which they rend by wicked schism; and this, too, they do, wickedly denying that sins can be forgiven [by the sacrament of confession] even in the Church, whereas it was said to Peter: ‘I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shall loose on earth shall be loosed also in heaven’[Matt. 16:19]" (Penance 1:7:33 [A.D. 388]).
Augustine
"If all men throughout the world were such as you most vainly accuse them of having been, what has the chair of the Roman church done to you, in which Peter sat, and in which Anastasius sits today?" (Against the Letters of Petilani 2:118 [A.D. 402]). "If the very order of episcopal succession is to be considered, how much more surely, truly, and safely do we number them from Peter himself, to whom, as to one representing the whole Church, the Lord said, ‘Upon this rock I will build my Church’ . . . [Matt. 16:18]. Peter was succeeded by Linus, Linus by Clement, Clement by Anacletus, Anacletus by Evaristus . . . " (Letters 53:1:2 [A.D. 412]).
Council of Ephesus
"Philip the presbyter and legate of the Apostolic See said: ‘There is no doubt, and in fact it has been known in all ages, that the holy and most blessed Peter, prince and head of the apostles, pillar of the faith, and foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and Redeemer of the human race, and that to him was given the power of loosing and binding sins: who down even to today and forever both lives and judges in his successors. The holy and most blessed pope Celestine, according to due order, is his successor and holds his place, and us he sent to supply his place in this holy synod’" (Acts of the Council, session 3 [A.D. 431]).
Pope Leo I
"As for the resolution of the bishops which is contrary to the Nicene decree, in union with your faithful piety, I declare it to be invalid and annul it by the authority of the holy apostle Peter" (Letters 110 [A.D. 445]). "Whereupon the blessed Peter, as inspired by God, and about to benefit all nations by his confession, said, ‘You are the Christ, the Son of the living God.’ Not undeservedly, therefore, was he pronounced blessed by the Lord, and derived from the original Rock that solidity which belonged both to his virtue and to his name [Peter]" (The Tome of Leo [A.D. 449]).
Peter Chrysologus
"We exhort you in every respect, honorable brother, to heed obediently what has been written by the most blessed pope of the city of Rome, for blessed Peter, who lives and presides in his own see, provides the truth of faith to those who seek it. For we, by reason of our pursuit of peace and faith, cannot try cases on the faith without the consent of the bishop of Rome" (Letters 25:2 [A.D. 449]).
Council of Chalcedon
"After the reading of the foregoing epistle [The Tome of Leo], the most reverend bishops cried out: ‘This is the faith of the fathers! This is the faith of the apostles! So we all believe! Thus the orthodox believe! Anathema to him who does not thus believe! Peter has spoken thus through Leo! . . . This is the true faith! Those of us who are orthodox thus believe! This is the faith of the Fathers!’" (Acts of the Council, session 2 [A.D. 451]).

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