I've asked others in the past if there's some secret whispered "pass it down" sort of system and was told no.
Unfortunately, that’s an appeal to unqualified authority, a logical fallacy, unless you identify these unnamed “others.” Now, I don’t care if you like the answer I gave or not, but its validity is not dependent on how well it conforms to the expectations sown by unnamed others, whose scholarly credentials I do not know, but whose opinion clashes with the entire academic and ecumenical understanding of the early church and is consistent rather only with the opinions of certain Restorationist theologians.
However, I am more concerned, in light of our previous difficulty communicating, by the fact that apparently you did not grasp what my answer actually was in an integrated concept, but more concerning than that is that you appear to be willing to deprecate first century Patristic sources, including material of direct Apostolic origin and the most ancient manuscripts we have, which is a contradiction to your earlier stated position regarding the early church.
Additionally, I feel compelled to remind you in light of the increasingly hostile tone of the emphasis St. Paul put on love and charity. I want to see a more charitable attitude in this thread towards other Christians. My goal is to be as loving as possible to other Christians, which is why I am willing to provide you with information to the best of my ability despite the fact that your response to me at times seems to be one of personal hostility. However, what I really want to do, what my actual objective is, in this thread, is to throw a safe suppressant onto the raging perennial conflagration that occurs as a result of the inevitable clash between Roman Catholics and Restorationist Protestants on this forum, by providing an objective third party perspective which agrees with either side where their position is consistent with the consensus of scholars working in the field and also the traditions of the Orthodox churches and the traditional liturgical Protestants.
There is, as I stated earlier, a common ground, one which I believe based on the liturgical texts which were the answer to your reply in terms of materials that actually exist in writing, between the doctrines of the Roman Catholics, the well known Restorationist and non-Denominational theologians of the present who subscribe to ideas such as premillenial dispensationalist, and also the rather less well known Assyrian Church of the East, and into this common ground one can fit the entirety of Orthodox theology and the entirety of traditional Liturgical Protestant theology (such as that of the Anglicans, Methodists and Lutherans).
And every church I just mentioned is threatened by the spread of the promotion of homosexual relationships, which I have repeatedly sought to demonstrate to you is of much greater importance than any of these minor doctrinal issues we are having such a fearsome argument about.
Rather than debating the minor differences in worship, or concerning the Theotokos, we really should be having a more fundamental debate concerning what I regard to be the extremely dangerous direction taken by Fiducia Supplicans towards a revisionist Roman Catholic theology in which their historic and important opposition to sodomy and homosexual perversion and their opposition to other issues of sexual morality such as abortion, which contributed to such a substantial extent in our recent victory over Roe v. Wade at the Supreem Court, is abrogated.