Letter "E" continued:
The Roman Catholic Church also claims the [dangerously erroneous] doctrine of the "two swords" and that "she" wields the "temporal sword" in "her" hand [being but an extension of "her" divine and supreme authority], and that "she" is in masterful control and command of where it may and should swing:
"...We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: "Behold, here are two swords" [Lk 22:38] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: "Put up thy sword into thy scabbard" [Mt 26:52]. Both, therefore, are in the power of the Church, that is to say, the spiritual and the material sword, but the former is to be administered for the Church but the latter by the Church; the former in the hands of the priest; the latter by the hands of kings and soldiers, but at the will and sufferance of the priest. ..." [Roman Catholic Online Library, Church Documents; Unam Sanctam; His Holiness Pope Boniface VIII; November 18, 1302] - http://www.newadvent.org/library/docs_bo08us.htm
"...Then follow some principles and conclusions concerning the spiritual and the secular power:
Under the control of the Church are two swords, that is two powers, the expression referring to the medieval theory of the two swords, the spiritual and the secular. This is substantiated by the customary reference to the swords of the Apostles at the arrest of Christ (Luke 22:38; Matthew 26:52).
Both swords are in the power of the Church; the spiritual is wielded in the Church by the hand of the clergy; the secular is to be employed for the Church by the hand of the civil authority, but under the direction of the spiritual power.
The one sword must be subordinate to the other: the earthly power must submit to the spiritual authority, as this has precedence of the secular on account of its greatness and sublimity; for the spiritual power has the right to establish and guide the secular power, and also to judge it when it does not act rightly. When, however, the earthly power goes astray, it is judged by the spiritual power; a lower spiritual power is judged by a higher, the highest spiritual power is judged by God.
This authority, although granted to man, and exercised by man, is not a human authority, but rather a Divine one, granted to Peter by Divine commission and confirmed in him and his successors. Consequently, whoever opposes this power ordained of God opposes the law of God and seems, like a Manichaean, to accept two principles.
"Now, therefore, we declare, say, determine and pronounce that for every human creature it is necessary for salvation to be subject to the authority of the Roman pontiff" (Porro subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, definimus, et pronuntiamus omnino esse de necessitate salutis).
The Bull is universal in character. In the registers, on the margin of the text of the record, the last sentence is noted as its real definition: "Declaratio quod subesse Romano Pontifici est omni humanae creaturae de necessitate salutis" (It is here stated that for salvation it is necessary that every human creature be subject to the authority of the Roman pontiff). ..." [Roman Catholic Online Encyclopedia; section on Unam Sanctam] - http://www.newadvent.org/cathen/15126a.htm
"...Its chief concepts are as follows (Hergenröther-Kirsch, 4th ed., II, 593): (1) There is but one true Church, outside of which there is no salvation; but one body of Christ with one head and not two. (2) That head is Christ and His representative, the Roman pope; whoever refuses the pastoral care of Peter belongs not to the flock of Christ. (3) There are two swords (i.e., powers), the spiritual and the temporal; the first borne by the Church, the second for the Church; the first by the hand of the priest, the second by that of the king, but under the direction of the priest (ad nutum et patientiam sacerdotis). (4) Since there must be a co- ordination of members from the lowest to the highest, it follows that the spiritual power is above the temporal and has the right to instruct (or establish--instituere) the latter regarding its highest end and to judge it when it does evil; whoever resists the highest power ordained of God resists God Himself. (5) It is necessary for salvation that all men should be subject to the Roman Pontiff--"Porro subesse Romano Pontifici omni humanæ creaturæ declaramus, dicimus, definimus et pronunciamus omnino esse de necessitate salutis". ..." [Roman Catholic Online Encyclopedia; Pope Boniface VIII; (BENEDETTO GAETANO)] - http://www.newadvent.org/cathen/02662a.htm
Also seen in "Contra Faustum" [Augustine]; Point 77, Two Swords... "... And we find in the passage that we have quoted from the Gospel, that the words spoken by the Lord were carried into effect by His disciples. For, besides going at first without scrip or purse, and yet lacking nothing, as from the Lord's question and their answer it is plain they did, now that He speaks of buying a sword, they say, "Lo, here are two swords;" and He replied, "It is enough." Hence we find Peter with a weapon when he cut off the assailant's ear, on which occasion his spontaneous boldness was checked, because, although he had been told to take a sword, he had not been told to use it. Doubtless, it was mysterious that the Lord should require them to carry weapons, and forbid the use of them. But it was His part to give the suitable precepts, and it was their part to obey without reserve. ..." [Roman Catholic Online Fathers of the Church; Contra Faustum (Augustine); Book XXII] - http://www.newadvent.org/fathers/140622.htm
The Roman Catholic Church openly says that "she" may use deadly force:
"... The Catholic Church is a respecter of conscience and of liberty... she believes and professes that faith is a work of persuasion, not of force, fides suandenda est, non imponenda. She has, and she loudly proclaims that she has, a horror of blood. Nevertheless when confronted by heresy she does not content herself with persuasion; arguments of an intellectual and moral order appear to her insufficient and she has recourse to force, to corporal punishment, to torture. She creates [p. 182 → p. 183] tribunals like those of the Inquisition, she calls the laws of State to her aid, if necessary she encourages a crusade, or a religious war and all her horror of blood practically culminates into urging the secular power to shed it, which proceeding is almost more odious for it is less frank than shedding it herself. Especially did she act thus in the sixteenth century with regard to Protestants. Not content to reform morally, to preach by example, to convert people by eloquent and holy missionaries, she lit in Italy, in the Low Countries, and above all in Spain the funeral piles of the Inquisition. In France under Francis I. And Henry II., in England under Mary Tudor, she tortured the heretics, whilst both in France and Germany during the second half of the sixteenth and the first half of the seventeenth century is she did not actually begin, at anyrate she encouraged and actively sided the religious wars. No one will deny that we have here a great scandal to our contemporaries excepting to a certain class still having few adherents which theoretically but theory often gives way before facts affects a certain taste for violence and bloodshed." [The Renaissance and Protestantism; Lectures given at the Catholic Institute of Paris January to March 1904; By Alfred Baudrillart; Rector of the Catholic Institute of Paris; With a prefatory letter from H. E. Cardinal Perraud of the French Academy; Authorised Translation By Mrs. Philip Gibbs; Chapter VII [7]; On the use of force by the Catholic Church against Protestants The Inquisition in Italy and in Spain Religious wars Protestant intolerance.] - http://ia600204.us.archive.org/3/items/catholicchurchre00bauduoft/catholicchurchre00bauduoft.pdf [The International Catholic Library Edited by Rev. J. Wilhelm, D.D., Ph.D. Joint Author of the Manual of Catholic Theology.
IV [4] . The Catholic Church. The Renaissance. Protestantism. By Alfred Baudrillart, Rector of the Catholic Institute of Paris. Translated by Mrs Philip Gibbs. Price 7s. 6d.
London; Kegan Paul, Trench, Trubner & Co. Ltd. Dryden House, Gerrard Street, W. 1907
Nihil Obstat
J. Wilhelm, S.T.D.
Censor deputatus
Imprimi potest
[Maltese Cross] Gulielmus
Episcopus Arindelensis
Vicarius Generalis
Westmonasterii
die 11 Martii 1907] - http://www.archive.org/details/catholicchurchre00bauduoft
"... That the Church of Rome has shed more innocent blood than any other institution that has ever existed among mankind, will be questioned by no Protestant who has a competent knowledge of history. The memorials, indeed, of many of her persecutions are now so scanty, that it is impossible to form a complete conception of the multitude of her victims, and it is quite certain that no powers of imagination can adequately realise their sufferings. Llorente, who had free access to the archives of the Spanish Inquisition, assures us that by that tribunal alone more than 31,000 persons were burnt, and more than 290,000 condemned to punishments less severe than death. [1.] ..." [History of the Rise and Influence of the spirit of Rationalism in Europe Vol . II [2]; By W.E.H. Lecky, M.A. Revised Edition. In Two Volumes. New York and London; D. Appleton and Company 1919. pp 40; [1.] Llorente, Hist. De l'Inquisition, tom. iv. [4] pp 271,272. "...Llorente having been himself at one time secretary in the Inquisition, and having during the occupation by the French had access to all the secret papers of the tribunal, will always be the highest authority. ..."] - http://files.libertyfund.org/files/1667/Lecky_1341.02.pdf
Is this old news, or is it rather current standing Roman Catholic Canon Law? - It is current:
[Official Roman Catholic Canon Law up next]
Letter "E" to be continued:
The Roman Catholic Church also claims the [dangerously erroneous] doctrine of the "two swords" and that "she" wields the "temporal sword" in "her" hand [being but an extension of "her" divine and supreme authority], and that "she" is in masterful control and command of where it may and should swing:
"...We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: "Behold, here are two swords" [Lk 22:38] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: "Put up thy sword into thy scabbard" [Mt 26:52]. Both, therefore, are in the power of the Church, that is to say, the spiritual and the material sword, but the former is to be administered for the Church but the latter by the Church; the former in the hands of the priest; the latter by the hands of kings and soldiers, but at the will and sufferance of the priest. ..." [Roman Catholic Online Library, Church Documents; Unam Sanctam; His Holiness Pope Boniface VIII; November 18, 1302] - http://www.newadvent.org/library/docs_bo08us.htm
"...Then follow some principles and conclusions concerning the spiritual and the secular power:
Under the control of the Church are two swords, that is two powers, the expression referring to the medieval theory of the two swords, the spiritual and the secular. This is substantiated by the customary reference to the swords of the Apostles at the arrest of Christ (Luke 22:38; Matthew 26:52).
Both swords are in the power of the Church; the spiritual is wielded in the Church by the hand of the clergy; the secular is to be employed for the Church by the hand of the civil authority, but under the direction of the spiritual power.
The one sword must be subordinate to the other: the earthly power must submit to the spiritual authority, as this has precedence of the secular on account of its greatness and sublimity; for the spiritual power has the right to establish and guide the secular power, and also to judge it when it does not act rightly. When, however, the earthly power goes astray, it is judged by the spiritual power; a lower spiritual power is judged by a higher, the highest spiritual power is judged by God.
This authority, although granted to man, and exercised by man, is not a human authority, but rather a Divine one, granted to Peter by Divine commission and confirmed in him and his successors. Consequently, whoever opposes this power ordained of God opposes the law of God and seems, like a Manichaean, to accept two principles.
"Now, therefore, we declare, say, determine and pronounce that for every human creature it is necessary for salvation to be subject to the authority of the Roman pontiff" (Porro subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, definimus, et pronuntiamus omnino esse de necessitate salutis).
The Bull is universal in character. In the registers, on the margin of the text of the record, the last sentence is noted as its real definition: "Declaratio quod subesse Romano Pontifici est omni humanae creaturae de necessitate salutis" (It is here stated that for salvation it is necessary that every human creature be subject to the authority of the Roman pontiff). ..." [Roman Catholic Online Encyclopedia; section on Unam Sanctam] - http://www.newadvent.org/cathen/15126a.htm
"...Its chief concepts are as follows (Hergenröther-Kirsch, 4th ed., II, 593): (1) There is but one true Church, outside of which there is no salvation; but one body of Christ with one head and not two. (2) That head is Christ and His representative, the Roman pope; whoever refuses the pastoral care of Peter belongs not to the flock of Christ. (3) There are two swords (i.e., powers), the spiritual and the temporal; the first borne by the Church, the second for the Church; the first by the hand of the priest, the second by that of the king, but under the direction of the priest (ad nutum et patientiam sacerdotis). (4) Since there must be a co- ordination of members from the lowest to the highest, it follows that the spiritual power is above the temporal and has the right to instruct (or establish--instituere) the latter regarding its highest end and to judge it when it does evil; whoever resists the highest power ordained of God resists God Himself. (5) It is necessary for salvation that all men should be subject to the Roman Pontiff--"Porro subesse Romano Pontifici omni humanæ creaturæ declaramus, dicimus, definimus et pronunciamus omnino esse de necessitate salutis". ..." [Roman Catholic Online Encyclopedia; Pope Boniface VIII; (BENEDETTO GAETANO)] - http://www.newadvent.org/cathen/02662a.htm
Also seen in "Contra Faustum" [Augustine]; Point 77, Two Swords... "... And we find in the passage that we have quoted from the Gospel, that the words spoken by the Lord were carried into effect by His disciples. For, besides going at first without scrip or purse, and yet lacking nothing, as from the Lord's question and their answer it is plain they did, now that He speaks of buying a sword, they say, "Lo, here are two swords;" and He replied, "It is enough." Hence we find Peter with a weapon when he cut off the assailant's ear, on which occasion his spontaneous boldness was checked, because, although he had been told to take a sword, he had not been told to use it. Doubtless, it was mysterious that the Lord should require them to carry weapons, and forbid the use of them. But it was His part to give the suitable precepts, and it was their part to obey without reserve. ..." [Roman Catholic Online Fathers of the Church; Contra Faustum (Augustine); Book XXII] - http://www.newadvent.org/fathers/140622.htm
The Roman Catholic Church openly says that "she" may use deadly force:
"... The Catholic Church is a respecter of conscience and of liberty... she believes and professes that faith is a work of persuasion, not of force, fides suandenda est, non imponenda. She has, and she loudly proclaims that she has, a horror of blood. Nevertheless when confronted by heresy she does not content herself with persuasion; arguments of an intellectual and moral order appear to her insufficient and she has recourse to force, to corporal punishment, to torture. She creates [p. 182 → p. 183] tribunals like those of the Inquisition, she calls the laws of State to her aid, if necessary she encourages a crusade, or a religious war and all her horror of blood practically culminates into urging the secular power to shed it, which proceeding is almost more odious for it is less frank than shedding it herself. Especially did she act thus in the sixteenth century with regard to Protestants. Not content to reform morally, to preach by example, to convert people by eloquent and holy missionaries, she lit in Italy, in the Low Countries, and above all in Spain the funeral piles of the Inquisition. In France under Francis I. And Henry II., in England under Mary Tudor, she tortured the heretics, whilst both in France and Germany during the second half of the sixteenth and the first half of the seventeenth century is she did not actually begin, at anyrate she encouraged and actively sided the religious wars. No one will deny that we have here a great scandal to our contemporaries excepting to a certain class still having few adherents which theoretically but theory often gives way before facts affects a certain taste for violence and bloodshed." [The Renaissance and Protestantism; Lectures given at the Catholic Institute of Paris January to March 1904; By Alfred Baudrillart; Rector of the Catholic Institute of Paris; With a prefatory letter from H. E. Cardinal Perraud of the French Academy; Authorised Translation By Mrs. Philip Gibbs; Chapter VII [7]; On the use of force by the Catholic Church against Protestants The Inquisition in Italy and in Spain Religious wars Protestant intolerance.] - http://ia600204.us.archive.org/3/items/catholicchurchre00bauduoft/catholicchurchre00bauduoft.pdf [The International Catholic Library Edited by Rev. J. Wilhelm, D.D., Ph.D. Joint Author of the Manual of Catholic Theology.
IV [4] . The Catholic Church. The Renaissance. Protestantism. By Alfred Baudrillart, Rector of the Catholic Institute of Paris. Translated by Mrs Philip Gibbs. Price 7s. 6d.
London; Kegan Paul, Trench, Trubner & Co. Ltd. Dryden House, Gerrard Street, W. 1907
Nihil Obstat
J. Wilhelm, S.T.D.
Censor deputatus
Imprimi potest
[Maltese Cross] Gulielmus
Episcopus Arindelensis
Vicarius Generalis
Westmonasterii
die 11 Martii 1907] - http://www.archive.org/details/catholicchurchre00bauduoft
"... That the Church of Rome has shed more innocent blood than any other institution that has ever existed among mankind, will be questioned by no Protestant who has a competent knowledge of history. The memorials, indeed, of many of her persecutions are now so scanty, that it is impossible to form a complete conception of the multitude of her victims, and it is quite certain that no powers of imagination can adequately realise their sufferings. Llorente, who had free access to the archives of the Spanish Inquisition, assures us that by that tribunal alone more than 31,000 persons were burnt, and more than 290,000 condemned to punishments less severe than death. [1.] ..." [History of the Rise and Influence of the spirit of Rationalism in Europe Vol . II [2]; By W.E.H. Lecky, M.A. Revised Edition. In Two Volumes. New York and London; D. Appleton and Company 1919. pp 40; [1.] Llorente, Hist. De l'Inquisition, tom. iv. [4] pp 271,272. "...Llorente having been himself at one time secretary in the Inquisition, and having during the occupation by the French had access to all the secret papers of the tribunal, will always be the highest authority. ..."] - http://files.libertyfund.org/files/1667/Lecky_1341.02.pdf
Is this old news, or is it rather current standing Roman Catholic Canon Law? - It is current:
[Official Roman Catholic Canon Law up next]
Letter "E" to be continued:
Upvote
0
