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The early Christians were all part of one Church.
Which church was it?
Not the one you call the Catholic Church today, that's for sure. The one Church is the church of all believers who follow Christ. It encompasses more than just Catholics.
Not the one you call the Catholic Church today, that's for sure. The one Church is the church of all believers who follow Christ. It encompasses more than just Catholics.
Catholic doctrine is that all Christians subsist within the Catholic Church, but not all Christians are in full communion with the Church. All other Churches came out of the Catholic Church.
The Catholic Church has not changed, but Christians have travelled many other paths.
The consistent message and apostolic succession present in the Catholic Church are key reasons why I am a proud convert to Catholicism.
It's hard to say, because there are almost no usable historical data for assessment of true/false belief after the close of Acts until Wyclif, and even Acts reflects only a part of the whole church. Obviously the intervention of 'the Thirteenth Apostle', Constantine, must be reckoned as the latest date, but the Roman Empire's political techniques were much more subtle than simply going from persecution to sudden 'agreement'. Rome was a police state, a police empire, in fact, and relied on spies, entryists and control via these entryists, just as police today legitimately infiltrate terrorist organisations.calluna,
So when do you think the RCC started?
OH, and there was many churches then ( the church at Corinth for example) all members of His Church and not under the thumb of any one person on earth. Just as there are many denominations and local churches now.
No where in the earlier church at the time of the Apostles can we see what the CC says to be true today. This Catholic Church now is made up of pagan rituals mixed with some scripture.. Through History we can see the events of what has happened and it does not even take a religious man to understand..We see the ruthlessness of what happened through out History. Some claiming they were doing this horrid act in the Name of Jesus. Not just Catholics but others as well. To get back to the teachings of the Apostles one only need to open up the scriptures and read what they truly taught. For some that did just this they lost thier life for it. The bible was banned. For men were told that they could not understand scripture unless it was read in the tradtion of the church.. Therefore putting tradtions above scripture, therefore putting tradtion of men above what God really teaches through the Scriptures. When men started to read the scriptues and God started to reveal His truth to them through His written oracles is when the church started to put out Athema's to once again control the people under this great bondage..
Read the scriptures of Jerimiah..Can you name a pagan ritual practiced by Catholics?
It was first officially forbidden to the people and placed on the index of Forbidden Books List by the Council of Valencia in 1229 A.D.
Read the scriptures of Jerimiah..
Read the scriptures in Jeremiah about the queen of heaven then compare it with what we see spoken of Mary. It is quite comparable and easy to see but yet is quite ignored and reasoned away with the words tradtion..????
Catholics believe all the bible.
I guess you can't support your slanderous assertion.
The bible was read in Latin. Which is why when the bible started being translated into languages that people could actually understand is when the banning of these translations came about.. Why was that?
http://www.newadvent.org/cathen/15367a.htm
German versions
The history of Biblical research in Germany shows that of the numerous partial versions in the vernacular some go back to the seventh and eighth centuries. It also establishes the certainty of such versions on a considerable scale in the thirteenth and fourteenth centuries, and points to a complete Bible of the fifteenth in general use before the invention of printing. Of special interest are the five complete folio editions printed before 1477, nine from 1477 to 1522, and four in Low German, all prior to Luther's New Testament in 1522.
Dutch and Flemish versions
The first Bible for Catholics in Holland was printed at Delft in 1475. Among several issued from the press of Jacob van Leisveldt at Antwerp, one (1540) with the text of the Vulgate is called the Biblia Belgica. The first authoritative version for Catholics was translated from Henten's Vulgate by Nicholas van Wingh, Peter de Cort, and Godevaert Stryode, O.P. (Louvain, 1545). After seventeen complete editions it was revised according to the Clementine Vulgate and became the celebrated Bible of Moerentorf or Moretus (1599).
Scandinavian versions
In the fourteenth century, versions of the Sunday Epistles and Gospels were made for popular use in Denmark. Large portions of the Bible, if not an entire version, were published about 1470. The historical books of the Old Testament and the Apocalypse in Swedish are all that are preserved of a complete version made in the fifteenth century and derived from earlier translations in use in the time of St. Bridget (d. 1373).
Hungarian versions
A fourteenth-fifteenth-century manuscript in Vienna gives parts of the Old Testament from the Vulgate by the Friars Minor, Thomas and Valentine. A fifteenth-century manuscript of the whole Bible at Gran, the Codex Jordanszky, is believed to contain at least in part a version that was made by Ladislaus Bathory, Hermit of the Order of St. Paul (d. 1456).
Celtic versions
Irish Ancient Gaelic versions of the Psalms, of a Gospel of St. Matthew, and other sacred writings with glosses and commentaries are found as early as the seventh century, Most of the literature through subsequent centuries abounds in Scriptural quotations. A fourteenth-century manuscript, the "Leabhar Braec" (Speckled Book), published at Dublin (1872-5), contains a history of Israel and a compendious history of the New Testament. It has also the Passion of Jesus Christ, a translation from the apocryphal Gospel of Nicodemus. Another fourteenth-century manuscript, the "Leabhar Buide Lecain", also gives the Passion and a brief Old-Testament history. Some scholars see in these writings indications of an early Gaelic version of the Scriptures previous to the time of St. Jerome. A modern Protestant Gaelic New Testament, begun from the original Greek by John Kearney, 1574, Nicholas Walsh (later Bishop of Ossory), and Nehemias Donellan (later Archbishop of Tuam), and finished by William O'Donnell and Mortogh O'Cionga (King), was printed in 1602.
The English work in Bible study of the following nine centuries will be conveniently divided into three periods comprising three centuries each.
Eighth to tenth century
In the first period extending from the eighth to the tenth century we meet: (1) St. Bede's translation of John, i, 1-vi, 9; (2) interlinear glosses on the Psalms; (3) the Paris Psalter; (4) the so-called Lindisfarne Gospels; (5) the Rushworth version; (6) the West-Saxon Gospels; (7) Ælfric's version of a number of Old-Testament books.
(1) The proof for the existence of St. Bede's work rests on the authority of his pupil Guthberht who wrote about this fact to his fellow-student Cuthwine (see Mayor and Lumby, "Bedæ hist. eccl.", 178).
(2) The "Glossed Psalters" have come down to us in twelve manuscripts, six of which represent the Roman Psalter, and six the Gallican. The oldest and most important of these manuscripts is the so called Vespesian Psalter, written in Mercia in the first half of the ninth century.
(3) The Paris Psalter advances beyond the glosses in as far as it is a real translation of Ps. i, 1-l, 10, ascribed by some scholars to King Alfred (d. 901), though others deny this view. Cf. William of Malmesbury. "Gesta regum Anglorum", II, 123.
(4) The Lindisfarne Gospels, called also the Durham Book, the Book of St. Cuthbert, present the Latin text of the Gospels dating from Redfrith, Bishop of Lindisfarne (698-721), with the so-called Northumbrian Gloss on the Gospels, added about 950 by Aldred. Cf. Dr. Charles O'Conor, "Bibl. stowensis", II (1818-19), 180.
(5) The Rushworth version of the first Gospel, with glosses on the second, third, and fourth Gospels, based on the Lindisfarne glosses. Faerman, a priest of Harewood (Harwood), made the translation of St. Matthew and furnished the glosses on St. Mark, i, 1-ii, 15; St. John, xviii, 1-3; the rest of the work is taken from Owun's glosses.
(6) The West-Saxon Gospels are a rendering of the Gospels originating in the south of England about the year 1000; seven manuscripts of this version have come down to us. Cf. W.W. Skeat, "The Gospels in Anglo-Saxon etc." (Cambridge, 1871-87).
(7) Ælfric himself states in his work "De vetere testamento", written about 1010, that he had translated the Pentateuch, Josue, Judges, Kings, Job, Esther, Judith, and the Books of the Machabees. The translator frequently abridges, slightly in Genesis, more notably in the Book of Judges and the following books; he adopts a metrical form in Judith. Cf. Nieder in "Zeitschrift für historische Theologie" (1855-56). Eleventh to fourteenth century
The second period coincides with the Anglo-Norman time, extending from the tenth to the thirteenth or fourteenth century. During this time, French or the Anglo-Norman dialect reigned supreme among the upper classes, and in academic and official circles, while English was confined to the lower classes and the country-districts. The Bible renderings during the twelfth, thirteenth, and early fourteenth centuries were in French, whether they were made in England or brought over from France. Before the middle of the fourteenth century the entire Old Testament and a great part of the New Testament had been translated into the Anglo-Norman dialect of the period (cf. Berger, "La Bible française au moyen âge", Paris, 1884, 78 sqq.). As to English work, we may note two transcripts of the West-Saxon Gospels during the course of the eleventh century and some copies of the same Gospels into the Kentish dialect made in the twelfth century. The thirteenth century is an absolute blank as far as our knowledge of its English Bible study is concerned. The English which emerged about the middle and during the second half of the fourteenth century was practically a new language, so that both the Old English versions which might have remained, and the French versions hitherto in use, failed to fulfil their purpose.
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