Changes

'''Pope''' (from Greek πάππας ''pappas'', father)<ref>pope: [https://ahdictionary.com/word/search.html?q=pope American Heritage Dictionary] </ref> is the primary designation of the official title of each of the primary heads (''on earth'') of four Christian Churches<ref>[https://www.quora.com/How-many-popes-are-there How Many Popes Are There? (quora.com)]</ref> who exercise '''[[patriarch]]al''' primacy (from Latin ''patriarcha'', from Greek ''patriarkhēs'' head of a family, from ''patria'' family, clan, lineage, and ''archein'' to rule)<ref>patriarch: [https://ahdictionary.com/word/search.html?q=patriarch American Heritage Dictionary] </ref>:

*The Pope and Ecumenical Patriarch of the [[Catholic Church]] and Patriarch of the West  

'''Pope''' (from Greek πάππας ''pappas'', father)<ref>pope: [https://ahdictionary.com/word/search.html?q=pope American Heritage Dictionary]</ref> is the primary designation of the official title of each of the primary heads (''on earth'') of four Christian Churches<ref>[https://www.quora.com/How-many-popes-are-there How Many Popes Are There? (quora.com)]</ref> who exercise '''[[patriarch]]al''' primacy (from Latin ''patriarcha'', from Greek ''patriarkhēs'' head of a family, from ''patria'' family, clan, lineage, and ''archein'' to rule):<ref>patriarch: [https://ahdictionary.com/word/search.html?q=patriarch American Heritage Dictionary]</ref>

*The Pope of the Greek [[Orthodox Church]] of Alexandria and Patriarch of All-Africa (Calcedonian)<ref>[https://orthodoxwiki.org/Church_of_Alexandria Church of Alexandria (orthodoxwiki.org)]</ref>

*The Pope and Ecumenical Patriarch of the [[Roman Catholic Church | Catholic Church]] and Patriarch of the West, (in Rome)

*The Pope of the [[Coptic]] Orthodox Church of Alexandria and Patriarch of All-Africa (non-Calcedonian)<ref>[https://www.britannica.com/topic/Coptic-Orthodox-Church-of-Alexandria Coptic Orthodox Church of Alexandria (britannica.com)]</ref>

*The Pope of the Greek [[Orthodox Church]] of Alexandria and Patriarch of All-Africa ([[Great_Schism#Chalcedonian_Schism |Calcedonian]])<ref>[https://orthodoxwiki.org/Church_of_Alexandria Church of Alexandria (orthodoxwiki.org)]</ref>

*The Pope of the [[ Coptic Church | Coptic Orthodox Church]] of Alexandria and Patriarch of All-Africa ([[Great_Schism#Chalcedonian_Schism | Non-Calcedonian]])<ref>[https://www.britannica.com/topic/Coptic-Orthodox-Church-of-Alexandria Coptic Orthodox Church of Alexandria (britannica.com)]</ref>

*The Pope of The Palmarian Catholic Church (in Spain)<ref>[http://www.traditionalcatholic.info/palmarian-church/ Palmarian Church (traditionalcatholic.info)]</ref>

*The Pope of The Palmarian Catholic Church (in Spain)<ref>[http://www.traditionalcatholic.info/palmarian-church/ Palmarian Church (traditionalcatholic.info)]</ref>

The [[Ecumenical Patriarch]] of Constantinople is the leader of [[Orthodox Church|Eastern Orthodoxy]].

The [[Ecumenical Patriarch]] of Constantinople is the leader of [[Orthodox Church|Eastern Orthodoxy]].

=="Father" Matthew 23:9 [[exegesis]]==

=="Father" Matthew 23:9 [[exegesis]]==

The meaning of this text within the historical and cultural context of first century Judea is that no male parent is to be regarded as the true father of any son or daughter naturally sired by him—as middle eastern cultural tradition taught each child to regard him—with an absolute claim to personal loyalty and obedience, above and apart from any other consideration of affection, respect, duty and reverence they might owe to another, to mother or sibling or spouse or children or friend or comrade-in-arms or teacher or commander or king or country, or even life itself. Tradition demanded absolute allegiance, respect and obedience. See [http://www.biblehub.com/commentaries/exodus/20-12.htm Exodus 20:12 commentaries].

The meaning of this text within the historical and cultural context of first century Judea is that no male parent is to be regarded as the true father of any son or daughter naturally sired by him—as middle eastern cultural tradition taught each child to regard him—with an absolute claim to personal loyalty and obedience, above and apart from any other consideration of affection, respect, duty and reverence they might owe to another, to mother or sibling or spouse or children or friend or comrade-in-arms or teacher or commander or king or country, or even life itself. Tradition demanded absolute allegiance, respect and obedience. See [http://www.biblehub.com/commentaries/exodus/20-12.htm Exodus 20:12 commentaries].

Students who came to regard their teachers and [[rabbi]]s with reverent affection and loyalty, even [[awe]], for imparting the knowledge of [[Torah]] to them, were traditionally encouraged to address them as "my father" and to regard them as their spiritual fathers, to whom they owed everything, honor, reverence, even their lives. The rabbi was also revered as being a figure closer to '''[[God]]''' than anyone else in the community<ref>[http://www.jewishvirtuallibrary.org/jsource/Judaism/Rabbis.html Jewish Concepts: Rabbi (jewishvirtuallibrary.org)]</ref>. Jesus is setting them free of the tradition of unquestioning imitation of those abusers of legitimate Jewish authority, who set aside the substance of the teaching of Moses and the scriptures for the sake of their own self-promoting customs and ritual traditions.

Students who came to regard their teachers and [[rabbi]]s with reverent affection and loyalty, even [[awe]], for imparting the knowledge of [[Torah]] to them, were traditionally encouraged to address them as "my father" and to regard them as their spiritual fathers, to whom they owed everything, honor, reverence, even their lives. The rabbi was also revered as being a figure closer to '''[[God]]''' than anyone else in the community.<ref>[http://www.jewishvirtuallibrary.org/jsource/Judaism/Rabbis.html Jewish Concepts: Rabbi (jewishvirtuallibrary.org)]</ref> Jesus is setting them free of the tradition of unquestioning imitation of those abusers of legitimate Jewish authority, who set aside the substance of the teaching of Moses and the scriptures for the sake of their own self-promoting customs and ritual traditions.

This text in Matthew 23:9 has been cited as condemning any use of the word "father" as an address or title of respect to any man, as if it said, "''Call no man on earth, 'father'...''". However, this is a defective reading of the meaning of the text, because a word has been ''removed'' by such a reading (interpretation) of the text. Against this reading, multiple passages in sacred scripture itself demonstrate that the apostles and disciples of the Lord Jesus Christ addressed others as "''father''" and were themselves called "''father''".  

This text in Matthew 23:9 has been cited as condemning any use of the word "father" as an address or title of respect to any man, as if it said, "''Call no man on earth, 'father'...''". However, this is a defective reading of the meaning of the text, because a word has been ''removed'' by such a reading (interpretation) of the text. Against this reading, multiple passages in sacred scripture itself demonstrate that the apostles and disciples of the Lord Jesus Christ addressed others as "''father''" and were themselves called "''father''".  

:*ABE Aramaic Bible in English

:*ABE Aramaic Bible in English

In the early centuries of Christianity, the title of Father (Greek ''pappas, papa, pape'' "''pap-eh''") was applied, especially in the east, to all bishops and other senior clergy<ref>"Pope", Oxford Dictionary of the Christian Church, Oxford University Press, 2005, ISBN 978-0-19-280290-3</ref>, and later became reserved in the west to the Bishop of Rome, a reservation made official only in the 11th century<ref>See the following five sources:

In the early centuries of Christianity, the title of Father (Greek ''pappas, papa, pape'' "''pap-eh''") was applied, especially in the east, to all bishops and other senior clergy,<ref>"Pope", Oxford Dictionary of the Christian Church, Oxford University Press, 2005, ISBN 978-0-19-280290-3</ref> and later became reserved in the west to the Bishop of Rome, a reservation made official only in the 11th century.<ref>See the following five sources:

*Elwell, Walter A. (2001). ''Evangelical Dictionary of Theology''. Baker Academic. p. 888. ISBN 9780801020759.  

*Elwell, Walter A. (2001). ''Evangelical Dictionary of Theology''. Baker Academic. p. 888. ISBN 9780801020759.  

*Greer, Thomas H.; Gavin Lewis (2004). A Brief History of the Western World. Cengage Learning. p. 172. ISBN 9780534642365.  

*Greer, Thomas H.; Gavin Lewis (2004). A Brief History of the Western World. Cengage Learning. p. 172. ISBN 9780534642365.  

*Mazza, Enrico (2004). The Eucharistic Prayers of the Roman Rite. Liturgical Press. p. 63. ISBN 9780814660782.  

*Mazza, Enrico (2004). The Eucharistic Prayers of the Roman Rite. Liturgical Press. p. 63. ISBN 9780814660782.  

*O'Malley, John W. (2009). A History of the Popes. Government Institutes. p. xv. ISBN 9781580512275.  

*O'Malley, John W. (2009). A History of the Popes. Government Institutes. p. xv. ISBN 9781580512275.  

*Schatz, Klaus (1996). Papal Primacy. Liturgical Press. pp. 28–29. ISBN 9780814655221. </ref>. The earliest record of the use of this title was in regard to the by then deceased Patriarch of Alexandria, Pope Heraclas of Alexandria (232–248)<ref>Eusebius, Historia Ecclesiastica Book VII, chapter 7.7</ref>. The earliest recorded use of the title "pope" in English dates to the mid-10th century, when it was used in reference to Pope [[Vitalian]] in an Old English translation of Bede's ''Historia ecclesiastica gentis Anglorum''<ref>"pope, n.1". OED Online. September 2011. Oxford University Press. 21 November 2011</ref>—however, in the particular case of Vitalian, the term was applied [[Irony|ironically]] as a form of [[sarcasm]].

*Schatz, Klaus (1996). Papal [[Petrine Primacy|Primacy]]. Liturgical Press. pp. 28–29. ISBN 9780814655221.</ref> The earliest record of the use of this title was in regard to the by then deceased Patriarch of Alexandria, Pope Heraclas of Alexandria (232–248).<ref>Eusebius, Historia Ecclesiastica Book VII, chapter 7.7</ref> The earliest recorded use of the title "pope" in English dates to the mid-10th century, when it was used in reference to Pope [[Vitalian]] in an Old English translation of Bede's ''Historia ecclesiastica gentis Anglorum''<ref>"pope, n.1". OED Online. September 2011. Oxford University Press. 21 November 2011</ref>—however, in the particular case of Vitalian, the term was applied [[Irony|ironically]] as a form of [[sarcasm]].

==Supreme Pontiff==

==Supreme Pontiff==

The Pope and Ecumenical Patriarch of the Catholic Church is the head of the [[Roman Catholic Church]] (the Latin Rite of the [[Catholic Church]]). Throughout the world "'''The Pope'''" (as a title, without specification) is universally understood to designate the Patriarch of the West. His Catholic titles include Bishop of Rome, in which position he is considered by Roman Catholics to be the successor of [[Saint Peter|St. Peter]]. The Pope is the chief pastor of the whole Church Catholic, the "Vicar of Christ upon earth." <ref>Until 1870 he also was the secular ruler of an independent country in central Italy, the Papal States. Since 1929 the Pope rules Vatican City, an independent country inside the city of Rome.</ref> ''Summus pontifex'' and ''Pontifex maximus (Supreme Pontiff)'' are titles of dignity<ref>[http://www.liquisearch.com/pontifex_maximus/roman_catholic_use_of_the_title Pontifex Maximus - Roman Catholic Use of The Title (liquisearch.com)]</ref>. In ancient Rome ''pontifex maximus'' was the title of the chief priest of Rome, the Roman Pontiff.

The Pope and Ecumenical Patriarch of the Catholic Church is the head of the [[Roman Catholic Church]] (the Latin Rite of the [[Catholic Church]]). Throughout the world "'''The Pope'''" (as a title, without specification) is universally understood to designate the Patriarch of the West. His Catholic titles include Bishop of Rome, in which position he is considered by Roman Catholics to be the successor of [[Saint Peter|St. Peter]]. The Pope is the chief pastor of the whole Church Catholic, the "[[Vicar]] of Christ upon earth." <ref>Until 1870 he also was the secular ruler of an independent country in central Italy, the Papal States. Since 1929 the Pope rules Vatican City, an independent country inside the city of Rome.</ref> The titles ''Summus pontifex'' and ''Pontifex maximus (Supreme Pontiff)'' are titles of dignity.<ref>[http://www.liquisearch.com/pontifex_maximus/roman_catholic_use_of_the_title Pontifex Maximus - Roman Catholic Use of The Title (liquisearch.com)]</ref> In ancient Rome ''pontifex maximus'' was the title of the chief priest of Rome, the Roman Pontiff.

He appoints all the cardinals and bishops, but otherwise has limited control over them. Catholics consider him infallible in certain (rare) proclamations, and cite the Bible in support of that belief:

He appoints all the cardinals and bishops, but otherwise has limited control over them. Catholics consider him infallible in certain (rare) proclamations, and cite the Bible in support of that belief:

* '''Fisherman's Ring'''  

* '''Fisherman's Ring'''  

It is a gold ring decorated with a depiction of St. Peter in a boat casting his net.

It is a gold ring decorated with a depiction of St. Peter in a boat casting his net.

== Controversy ==

== Controversy ==

The Pope is claimed to be infallible in matters of doctrine<ref>See [http://sourcebooks.fordham.edu/halsall/source/g7-dictpap.asp ''Dictatus Papae''. Medieval Sourcebook: Gregory VII: Dictatus Papae 1090]</ref>. The concept of [[Papal Infallibility]] (1870) is used to proclaim articles of faith, which are essential for adherents to be truly Catholic. These articles are therefore considered to be a Dogmatic definition. Such pronouncements are rare, and the concept does not mean that Catholics are to believe everything that the Pope says is correct. The last issue was asserting the [[Assumption of Mary]].

The Pope is claimed to be infallible in matters of doctrine.<ref>See [http://sourcebooks.fordham.edu/halsall/source/g7-dictpap.asp ''Dictatus Papae''. Medieval Sourcebook: Gregory VII: Dictatus Papae 1090]</ref> The concept of [[Papal Infallibility]] (1870) is used to proclaim articles of faith, which are essential for adherents to be truly Catholic. These articles are therefore considered to be a Dogmatic definition. Such pronouncements are rare, and the concept does not mean that Catholics are to believe everything that the Pope says is correct. The last issue was asserting the [[Assumption of Mary]].

The [[First Vatican Council]], of 1870, anathematized all who dispute the Pope's primacy of honor and of jurisdiction (it is lawful to discuss the precise nature of that primacy, provided that such discussion does not violate the terms of the Council's Dogmatic Constitution). The [[Second Vatican Council]] of 1965 '''modified''' many of the dictates of 1870.

The [[First Vatican Council]], of 1870, anathematized all who dispute the [[Petrine Primacy|Pope's primacy]] of honor and of jurisdiction (it is lawful to discuss the precise nature of that primacy, provided that such discussion does not violate the terms of the Council's Dogmatic Constitution). The [[Second Vatican Council]] of 1965 '''modified''' many of the dictates of 1870.

== The [[Scandal]] of the Bad Popes ==

== The [[Scandal]] of the Bad Popes ==

Critics of the papacy claim that past popes who claimed successorship to St. Peter, such as [[Pope Callixtus III]] and [[Pope Alexander VI]] from the Borgia family, were so corrupt as to be unfit to wield power. A just and loving [[God]], they claim, would not have given such people the powers claimed for them by the Catholic Church, if the Holy Spirit were truly in the Catholic Church and infallibly guiding it by His divine power: such men would never have been elected. Opponents of these critics reply that even the worst popes failed to wreck the apostolic traditions of the Church, which have been faithfully handed down and preserved intact and defended and rightly interpreted by the Church's Living [[Magisterium]]. They point out that Jesus even knowingly chose [[Judas Iscariot]] (one of the [[Twelve Apostles|Twelve]] whom Jesus said was "a devil", John 6:70-71), and not even the [[sin]] and betrayal of this validly appointed apostle could invalidate his work and teaching.

Critics of the papacy claim that past popes who claimed successorship to St. Peter, such as [[Pope Callixtus III]] and [[Pope Alexander VI]] from the Borgia family, were so corrupt as to be unfit to wield power. A just and loving [[God]], they claim, would not have given such people the powers claimed for them by the Catholic Church, if the Holy Spirit were truly in the Catholic Church and infallibly guiding it by His divine power: such men would never have been elected. Opponents of these critics reply that even the worst popes failed to wreck the apostolic traditions of the Church, which have been faithfully handed down and preserved intact and defended and rightly interpreted by the Church's Living [[Magisterium]]. They point out that Jesus even knowingly chose [[Judas Iscariot]] (one of the [[Twelve Apostles|Twelve]] whom Jesus said was "a devil", John 6:70-71), and not even the [[sin]] and betrayal of this validly appointed apostle could invalidate his work and teaching.

Professional historians are generally agreed that at least four or five Popes were guilty of serious moral lapses, perhaps more. Some critics of the Church have tried to use this documented factual information to undermine the Catholic teaching on infallibility by confusing ''infallibility'' with ''impeccability''. Infallibility is the divinely imposed inability of the Holy Father to teach error when he speaks [[ex cathedra]] on a matter of faith and morals which must be finally clearly defined and settled, but impeccability would be a divinely imposed inability of the Holy Father to commit any sin. The Church has never claimed impeccability for any Pope, although many of them have lived lives of extraordinary [[Saint|holiness]], because we are all sinners<ref>Romans 3:23-26; 1 Timothy 1:16.</ref>, but it has claimed the unmerited charism of ''infallibility of teaching'' for every Pope, because of Christ's promises of the abiding presence and guidance of the [[Holy Spirit]] to lead us into all truth forever, the commandment to "''obey your leaders and submit to them''"<ref>[http://www.biblehub.com/commentaries/hebrews/13-17.htm Hebrews 13:17]</ref>, and his promises to be with His Church all days, and that the gates of Hell shall never prevail against it, even if "''fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking perverse things, to draw away the disciples after them.''"<ref>Acts 20:29-30</ref>.

Professional historians are generally agreed that at least four or five Popes were guilty of serious moral lapses, perhaps more. Some critics of the Church have tried to use this documented factual information to undermine the Catholic teaching on infallibility by confusing ''infallibility'' with ''impeccability''. Infallibility is the divinely imposed inability of the Holy Father to teach error when he speaks [[ex cathedra]] on a matter of faith and morals which must be finally clearly defined and settled, but impeccability would be a divinely imposed inability of the Holy Father to commit any sin. The Church has never claimed impeccability for any Pope, although many of them have lived lives of extraordinary [[Saint|holiness]], because we are all sinners,<ref>Romans 3:23-26; 1 Timothy 1:16.</ref> but it has claimed the unmerited [[Charism|charism]] of ''infallibility of teaching'' for every Pope, because of Christ's promises of the abiding presence and guidance of the [[Holy Spirit]] to lead us into all truth forever, the commandment to "''obey your leaders and submit to them''",<ref>[http://www.biblehub.com/commentaries/hebrews/13-17.htm Hebrews 13:17]</ref> and his promises to be with His Church all days, and that the gates of Hell shall never prevail against it, even if "''fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking perverse things, to draw away the disciples after them.''".<ref>Acts 20:29-30</ref>  

   

   

The established fact that some popes were wicked in their private lives is no argument against the truth of the doctrine and dogma of the Catholic Church, no more than proven immoral conduct by an American president is an argument against the goodness of the United States and the validity of the [[United States Constitution|Constitution]]. This historically documented fact is actually presented as an argument for the reliability of the Church, since it continued during the reign of those unworthy Popes to teach faithfully the truths handed down by Christ and the Apostles and, while wounded by their evident wickedness, suffered no lasting harm from the immoral conduct of a tiny percentage of its more than 265 leaders.<ref>"tiny percentage". Less than 3 percent = at most 10 popes. See [[Pope#External links|External links, below]]. Estimates range from 5 to 10 truly corrupt popes in the entire history of the Church.</ref>  

The established fact that some popes were wicked in their private lives is no argument against the truth of the doctrine and dogma of the Catholic Church, no more than proven immoral conduct by an American president is an argument against the goodness of the United States and the validity of the [[United States Constitution|Constitution]]. This historically documented fact is actually presented as an argument for the reliability of the Church, since it continued during the reign of those unworthy Popes to teach faithfully the truths handed down by Christ and the Apostles and, while wounded by their evident wickedness, suffered no lasting harm from the immoral conduct of a tiny percentage of its more than 265 leaders.<ref>"tiny percentage". Less than 3 percent = at most 10 popes. See [[Pope#External links|External links, below]]. Estimates range from 5 to 10 truly corrupt popes in the entire history of the Church.</ref>  

One of the prayer-petitions of the Catholic [[Mass (liturgy)|Mass]] says, "Look not on our sins, but on the Faith of Your Church..." According to Catholic teaching, a man who professes the Catholic Faith whole and entire, no matter how wicked he may be, remains a member of the Catholic Church and Body of Christ, even if he hates God, even if he commits murder, even if he commits [[Sodom#Sodom and homosexuality|sodom]]y—but such a man will be condemned to an eternity of suffering in [[hell]] if he does not repent before death. Being a baptized member of Christ's Church will not profit such a man, because professing a correct faith alone, without charity (the exercise of goodness and compassion), will not save him<ref>James 2:14-26</ref>. His knowledge of the True Faith will only increase his misery because he will have sinned ''freely'', without any internal or external coercion against his will, with ''full knowledge'' of the ''sinfulness'' of his deeds against man and God<ref>Catholic doctrine distinguishes between mortal and venial sins according to [http://www.biblehub.com/commentaries/1_john/5-16.htm 1 John 5:16-17] and [http://www.biblehub.com/commentaries/john/19-11.htm John 19:11]. Three elements must be present for a sin to be deadly: Serious Matter, Full Knowledge of its evil, and Complete Consent (freely acting without any compulsion).</ref> Such a vile man can still be a valid pope and proclaimer of the Catholic Faith, because it is not the commission of sins against morals that invalidates his papacy (and we are all sinners), but the commission of sins against the Faith (the holding and teaching of [[heresy]]), or the ultimate act of committing formal [[apostasy]], which is not heresy but the utter renunciation of the entire Christian religion and total rejection of Jesus Christ as Lord and God and Savior: for example the emperor [[Julian|Julian the Apostate]].

One of the prayer-petitions of the Catholic [[Mass (liturgy)|Mass]] says, "Look not on our sins, but on the Faith of Your Church..." According to Catholic teaching, a man who professes the Catholic Faith whole and entire, no matter how wicked he may be, remains a member of the Catholic Church and Body of Christ, even if he hates God, even if he commits murder, even if he commits [[Sodom#Sodom and homosexuality|sodom]]y—but such a man will be condemned to an eternity of suffering in [[hell]] if he does not repent before death. Being a baptized member of Christ's Church will not profit such a man, because professing a correct faith alone, without charity (the exercise of goodness and compassion), will not save him.<ref>James 2:14-26</ref> His knowledge of the True Faith will only increase his misery because he will have sinned ''freely'', without any internal or external coercion against his will, with ''full knowledge'' of the ''sinfulness'' of his deeds against man and God<ref>Catholic doctrine distinguishes between mortal and venial sins according to [http://www.biblehub.com/commentaries/1_john/5-16.htm 1 John 5:16-17] and [http://www.biblehub.com/commentaries/john/19-11.htm John 19:11]. Three elements must be present for a sin to be deadly: Serious Matter, Full Knowledge of its evil, and Complete Consent (freely acting without any compulsion).</ref> Such a vile man can still be a valid pope and proclaimer of the Catholic Faith, because it is not the commission of sins against morals that invalidates his papacy (and we are all sinners), but the commission of sins against the Faith (the holding and teaching of [[heresy]]), or the ultimate act of committing formal [[apostasy]], which is not heresy but the utter renunciation of the entire Christian religion and total rejection of Jesus Christ as Lord and God and Savior: for example the emperor [[Julian|Julian the Apostate]].

It is a remarkable fact of history acknowledged by impartial historians of Christianity, whether believer or unbeliever, and documented, that none of the morally corrupt popes officially and formally changed any of the doctrines of the Catholic Church, or renounced Christianity and formally decreed henceforth the worship of a totally different god. This doctrinal stability is unparalleled in the history of any other institution.<ref>Critics of Catholicism charge that the Catholic Church, having "fallen away" from the truth, teaches "a different gospel", "a different Jesus", [http://www.biblehub.com/commentaries/galatians/1-9.htm Galatians 1:9]; [http://www.biblehub.com/commentaries/2_corinthians/11-4.htm 2 Corinthians 11:4]. Catholic apologists respond by pointing to the consistency of documented Catholic Christian teachings from the [[Apostolic Fathers]] through the [[Ante-Nicene Fathers]] and down through history to the Documents of the [[Second Vatican Council]] and the [[Encyclical]]s of the popes into the 21st century as being fully consistent with Apostolic Tradition and [[Bible|Sacred Scripture]]. See [[Great Apostasy]].</ref>

It is a remarkable fact of history acknowledged by impartial historians of Christianity, whether believer or unbeliever, and documented, that none of the morally corrupt popes officially and formally changed any of the doctrines of the Catholic Church, or renounced Christianity and formally decreed henceforth the worship of a totally different god. This doctrinal stability is unparalleled in the history of any other institution.<ref>Critics of Catholicism charge that the Catholic Church, having "fallen away" from the truth, teaches "a different gospel", "a different Jesus", [http://www.biblehub.com/commentaries/galatians/1-9.htm Galatians 1:9]; [http://www.biblehub.com/commentaries/2_corinthians/11-4.htm 2 Corinthians 11:4]. Catholic apologists respond by pointing to the consistency of documented Catholic Christian teachings from the [[Apostolic Fathers]] through the [[Ante-Nicene Fathers]] and down through history to the Documents of the [[Second Vatican Council]] and the [[Encyclical]]s of the popes into the 21st century as being fully consistent with Apostolic Tradition and [[Bible|Sacred Scripture]]. See [[Great Apostasy]].</ref>

'''Old Testament parallels''' show that God gave to particular men divine authority to act, and that He obeyed their word: Exodus 14:15-16 and Joshua 10:12-14; see also 1 Kings 17:1, 2 Kings 20:9-11, Matthew 9:8, Luke 2:51, and John 9:31 and 20:21-23; Romans 13:1-2, 1 Timothy 1:19-20, Hebrews 13:17, and Revelation 3:7. Compare the Catholic Bible [http://usccb.org/bible/books-of-the-bible/index.cfm footnotes] on these verses with [http://biblehub.com/commentaries/genesis/1-1.htm multiple Protestant commentaries]. The controversy over divine authority is a key doctrinal issue in the [[Protestant Reformation]]. See [[Apostolic succession]].

'''Old Testament parallels''' show that God gave to particular men divine authority to act, and that He obeyed their word: Exodus 14:15-16 and Joshua 10:12-14; see also 1 Kings 17:1, 2 Kings 20:9-11, Matthew 9:8, Luke 2:51, and John 9:31 and 20:21-23; Romans 13:1-2, 1 Timothy 1:19-20, Hebrews 13:17, and Revelation 3:7. Compare the Catholic Bible [http://usccb.org/bible/books-of-the-bible/index.cfm footnotes] on these verses with [http://biblehub.com/commentaries/genesis/1-1.htm multiple Protestant commentaries]. The controversy over divine authority is a key doctrinal issue in the [[Protestant Reformation]]. See [[Apostolic succession]].

"'''...thou art Peter; and upon this rock I will build my Church.'''" There is a minor linguistic difference in Matthew 16:18 in the Greek words for "stone" and "rock". '''''Petros'' Πέτρος''' is the masculine form, meaning "stone", "boulder" or "large rock", and '''''petra'' πέτρα''' is the feminine form, meaning "stone", "boulder" or "massive rock". They essentially mean the same thing. In distinct contrast to ''petros'' and ''petra'', the Greek word for "pebble", "small stone" or "(piece of) rock" is λίθος ''lithos''<ref>The KJV translation of John 1:42 says, "...when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone." The entries under "stone" in Strong's Concordance for almost all of the New Testament verses are keyed to numbers [http://biblehub.com/greek/3034.htm ''3034'' '''λίθος''' ''lithos''], [http://biblehub.com/greek/3035.htm ''3035'' '''λιθάζω''' ''lithazo''], [http://biblehub.com/greek/3036.htm ''3036'' '''λίθινος''' ''lithinos''].  [http://biblehub.com/greek/3037.htm ''3037'' '''λίθος''' ''lithos'']. In contrast, '''John 1:42''' KJV "A stone" is keyed to number [http://biblehub.com/greek/4074.htm ''4074'' '''Πέτρος''' ''rock'', '''larger''' than ''3037 lithos'']. The King James translators chose to not render the Greek word in this passage as Rock. Had they done so the entry for this word in John 1:42 would have appeared in Strong's Concordance included under "rock" with all of the other 13 verses the KJV translators had consistently and unequivocally rendered as "rock", all of them keyed to number [http://biblehub.com/greek/4073.htm ''4073'' '''πέτρα''' ''petra'']: Mt 7:24, 25; Mt 16:18; Mt 27:60; Mk 15:46; Lu 6:48 (twice); Lu 8:6, 13; Ro 9:33; 1Co 10:4 (twice); 1Pe 2:8. See [http://www.biblehub.com/john/1-42.htm other translations of John 1:42] and [http://www.biblehub.com/commentaries/john/1-42.htm commentaries].</ref>.

"'''...thou art Peter; and upon this rock I will build my Church.'''" There is a minor linguistic difference in Matthew 16:18 in the Greek words for "stone" and "rock". '''''Petros'' Πέτρος''' is the masculine form, meaning "stone", "boulder" or "large rock", and '''''petra'' πέτρα''' is the feminine form, meaning "stone", "boulder" or "massive rock". They essentially mean the same thing. In distinct contrast to ''petros'' and ''petra'', the Greek word for "pebble", "small stone" or "(piece of) rock" is λίθος ''lithos''.<ref>The KJV translation of John 1:42 says, "...when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone." The entries under "stone" in Strong's Concordance for almost all of the New Testament verses are keyed to numbers [http://biblehub.com/greek/3034.htm ''3034'' '''λίθος''' ''lithos''], [http://biblehub.com/greek/3035.htm ''3035'' '''λιθάζω''' ''lithazo''], [http://biblehub.com/greek/3036.htm ''3036'' '''λίθινος''' ''lithinos''].  [http://biblehub.com/greek/3037.htm ''3037'' '''λίθος''' ''lithos'']. In contrast, '''John 1:42''' KJV "A stone" is keyed to number [http://biblehub.com/greek/4074.htm ''4074'' '''Πέτρος''' ''rock'', '''larger''' than ''3037 lithos'']. The King James translators chose to not render the Greek word in this passage as Rock. Had they done so the entry for this word in John 1:42 would have appeared in Strong's Concordance included under "rock" with all of the other 13 verses the KJV translators had consistently and unequivocally rendered as "rock", all of them keyed to number [http://biblehub.com/greek/4073.htm ''4073'' '''πέτρα''' ''petra'']: Mt 7:24, 25; Mt 16:18; Mt 27:60; Mk 15:46; Lu 6:48 (twice); Lu 8:6, 13; Ro 9:33; 1Co 10:4 (twice); 1Pe 2:8. See [http://www.biblehub.com/john/1-42.htm other translations of John 1:42] and [http://www.biblehub.com/commentaries/john/1-42.htm commentaries].</ref>

:Πέτρος, Πέτρου, ὁ (an appellative proper name, signifying 'a stone,' '''a rock, ledge or cliff''').

:Πέτρος, Πέτρου, ὁ (an appellative proper name, signifying 'a stone,' '''a rock, ledge or cliff''').

:πέτρα, πέτρας, ἡ, from Homer down; the Septuagint reading for סֶלַע  and צוּר; '''a rock, ledge, cliff'''.   

:πέτρα, πέτρας, ἡ, from Homer down; the Septuagint reading for סֶלַע  and צוּר; '''a rock, ledge, cliff'''.   

:λίθος, λίθου, ὁ, the Sept. for אֶבֶן (from Homer down); a stone: of small stones.  

:λίθος, λίθου, ὁ, the Sept. for אֶבֶן (from Homer down); a stone: of small stones.  

Protestant Greek scholars like [[D.A. Carson]] and [[Joseph Thayer]] admit there is no distinction in meaning between petros and petra in the [[Greek language|Koine Greek]] of the New Testament.<ref>Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament (Peabody: Hendrickson, 1996), 507; D.A. Carson, “Matthew,” in Frank E. Gaebelein, ed., The Expositor’s Bible Commentary (Grand Rapids: Zondervan, 1984), vol. 8, 368.</ref><ref>[http://patrickmadrid.com/bam-bam-the-%e2%80%9cpebbles%e2%80%9d-argument-goes-down-2/ Bam! Bam! The "Pebbles" Argument Goes Down, Patrick Madrid (patrickmadrid.com)]. Compare [[Falsehood]]. </ref> See Strong's numbers [http://biblehub.com/greek/4074.htm ''4074''] and [http://biblehub.com/greek/4073.htm ''4073'']. Compare [http://biblehub.com/greek/3037.htm ''3037'']. See also [http://biblehub.com/greek/2786.htm ''2786''].  

Protestant Greek scholars like [[D.A. Carson]] and [[Joseph Thayer]] admit there is no distinction in meaning between petros and petra in the [[Greek language|Koine Greek]] of the New Testament.<ref>Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament (Peabody: Hendrickson, 1996), 507; D.A. Carson, “Matthew,” in Frank E. Gaebelein, ed., The Expositor’s Bible Commentary (Grand Rapids: Zondervan, 1984), vol. 8, 368.</ref><ref>[http://patrickmadrid.com/bam-bam-the-%e2%80%9cpebbles%e2%80%9d-argument-goes-down-2/ Bam! Bam! The "Pebbles" Argument Goes Down, Patrick Madrid (patrickmadrid.com)]. Compare [[Falsehood]].</ref> See Strong's numbers [http://biblehub.com/greek/4074.htm ''4074''] and [http://biblehub.com/greek/4073.htm ''4073'']. Compare [http://biblehub.com/greek/3037.htm ''3037'']. See also [http://biblehub.com/greek/2786.htm ''2786''].  

:Κεφας, κεφα, ὁ (Chaldean כֵּיפָא, '''a rock'''), Cephas (equivalent to Πέτρος), the surname of Simon the apostle. (Jesus did not give Simon Bar Jonah a feminine name.)  

:Κεφας, κεφα, ὁ (Chaldean כֵּיפָא, '''a rock'''), Cephas (equivalent to Πέτρος), the surname of Simon the apostle. (Jesus did not give Simon Bar Jonah a feminine name.)  

A more literal translation of verse 18 is, "''I tell you, you are Rock, and on this Rock I will build my gathering (my assembly)''". Linguistically, according to the Greek construction, and Greek grammar, the person indicated by the phrase "''on this rock''" is Peter, not Jesus.  

A more literal translation of verse 18 is, "''I tell you, you are Rock, and on this Rock I will build my gathering (my assembly)''". Linguistically, according to the Greek construction, and Greek grammar, the person indicated by the phrase "''on this rock''" is Peter, not Jesus.  

Peter (and Paul) did firmly establish and confirm a church founded in Rome in A.D. 42<ref>Archaeological evidence cited:

Peter (and Paul) did firmly establish and confirm a church founded in Rome in A.D. 42<ref>Archaeological evidence cited:

*[http://catholicapologetics.info/apologetics/general/rome.htm Was St. Peter in Rome? archaeological evidence (catholicapologetics.info)]

*[http://catholicapologetics.info/apologetics/general/rome.htm Was St. Peter in Rome? archaeological evidence (catholicapologetics.info)]

*[https://www.catholic.com/tract/was-peter-in-rome Was Peter in Rome? (catholic.com)]</ref><ref>Paul was not the original founder of the church in Rome. See [https://www.biblegateway.com/passage/?search=Romans1:8-15&version=KJV Romans 1:8-15].</ref> and Peter served as the bishop for 25 years until A.D. 67 when he was [[martyr]]ed. However, the primacy of the bishop of Rome as patriarch in the Western Roman Empire, always acknowledged as "first in dignity", was not unequivocally established as having ''[[Jurisdiction|juridical]]'' primacy for several centuries, and even then a claim to universal primacy "based on history, reason and scripture"<ref>[[First Vatican Council]] of 1870</ref> was rejected by eastern bishops who guide the Eastern Orthodox Church under the leadership of the Patriarch of Constantinople<ref>[https://orthodoxwiki.org/Primacy_and_Unity_in_Orthodox_Ecclesiology Primacy and Unity in Orthodox Ecclesiology (orthodoxwiki.org)]</ref>

*[https://www.catholic.com/tract/was-peter-in-rome Was Peter in Rome? (catholic.com)]</ref><ref>Paul was not the original founder of the church in Rome. See [https://www.biblegateway.com/passage/?search=Romans1:8-15&version=KJV Romans 1:8-15].</ref> and Peter served as the bishop for 25 years until A.D. 67 when he was [[martyr]]ed. Paul's [[Epistle to the Romans]] most clearly and plainly is written to an already established Christian community that he himself had never before seen or visited, and is therefore written to a church obviously founded by someone other than himself.<ref>See '''Romans 1:11-13; 15:22-24'''. Writers who assert that the Apostle Paul is actually the one who founded the church in Rome are either ignorant of scripture, or they are lying. If they have in fact actually read the Bible, especially ''Romans'', but still insist beyond any doubt that Paul himself by the Holy Spirit originally founded the church in Rome, and they are not lying, but only unknowingly repeating a [[falsehood]], then they are blinded by a false doctrine which teaches that Paul was the real founder of the Christian community of believers in Rome, a doctrine in opposition to the clear teaching of the Bible. Writers and denominations that teach this false doctrine should be avoided, but if they are unavoidable, then they should be calmly and gently corrected by simply pointing out and emphasizing these passages in ''Romans''. See Titus 3:10-11; James 5:19-20; 2 Peter 3:15-18. <br>Compare [[Falsehood]], [[Lie]] and [[Deceit]].<br>See also [[Cafeteria Christianity#Proof texts|Proof text]].<br> See the following articles:

The argument of the author of the above article promoting Paul as sole founder of the church in Rome [[Confirmation bias|utterly ignores]] the clear teaching in the Bible itself that Peter was chosen to give the Gospel to the Gentiles, as can be plainly seen in Acts 11:12-18 and 15:7 in which Peter testifies "''that the Gentiles by my mouth should hear the word of the gospel and believe.''" KJV. Any reader of the Bible can see this. Besides the constant witness of apostolic tradition, this scripture is the primary basis for the assertion that Peter preached the Gospel to the uncircumcised Gentiles as well as to the circumcised Jews (see [[sola scriptura]]). Compare 2 Peter 1:1, in which Peter universally addresses "them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ." (KJV) — "to those who have obtained a faith of equal standing with ours in the righteousness of our God and Savior Jesus Christ." (RSV). While the First Epistle of Peter explicitly addresses the Christian Jews of the [[Diaspora|''diaspora'', "the dispersion"]], if he was not addressing together as one persecuted people those Gentile and Jewish Christians who were both alike scattered abroad because of the persecution of the church (Acts 8:1; 9:31; 11:19-26), here in the Second Epistle of Peter he does not exclude the Gentiles, but addresses all Christians without any distinction whatever. This emphatically affirms the statement in Acts 11:18 "then to the Gentiles also God has granted repentance unto life"—"a like precious faith"—and reaffirms the teaching that Peter preached to the Gentiles. Acts 11:19-26 shows that after Peter had begun preaching that to the Gentiles also God has granted repentance unto salvation, some men of Cyprus and Cyrene, when they came to Antioch now began speaking the Gospel of the Lord Jesus to the Greeks; and when news of this came to Jerusalem, Barnabas was sent to Antioch, and a large company of people was added to the Lord; and only then did Barabas go to Tarsus to look for Saul; and when he found him, he brought him to Antioch, and then for a whole year they met with the church and taught a large company of people. Up to that point the Bible says that Paul had been preaching only to the Jews. Acts 9:20-30; 11:25-26. Greg MaGee points out in the article above, ''Origins of the Church at Rome'', that Peter need not have been always residing in Rome to be the chief bishop or pastor, and may well have been traveling around to the other Christian communities ("in Pontus, Galatia, Cappadocia, Asia, and Bithynia") when Paul was imprisoned there.</ref> However, the primacy of the bishop of Rome as patriarch in the Western Roman Empire, always acknowledged as "first in dignity", was not unequivocally established as having ''[[Jurisdiction|juridical]]'' primacy for several centuries, and even then a claim to universal primacy "based on history, reason and scripture"<ref>[[First Vatican Council]] of 1870</ref> was rejected by eastern bishops who guide the Eastern Orthodox Church under the leadership of the Patriarch of Constantinople<ref>[https://orthodoxwiki.org/Primacy_and_Unity_in_Orthodox_Ecclesiology Primacy and Unity in Orthodox Ecclesiology (orthodoxwiki.org)]</ref>

===Early history to 350===

===Early history to 350===

Catholics recognize the pope as the successor to [[Saint Peter]], whom [[Jesus of Nazareth|Jesus]] designated as the "rock" upon which the Church was to be built.<ref>The Hierarchical Constitution of the Church, §881</ref><ref name=Kirsch>Kirsch, Johann Peter. [http://www.newadvent.org/cathen/11744a.htm "St. Peter, Prince of the Apostles."] The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 21 Jul. 2014</ref> Although Peter never bore the title of "pope" (Latin papa), Catholics recognize him as the first pope and Bishop of Rome, because he had the office, but not the title. Official declarations of the Church speak of the popes as holding within the college of the bishops a position analogous to that held by Peter within the college of the [[Twelve Apostles]], namely Prince of the Apostles, of which the college of the Bishops, a distinct entity, is the successor.<ref>{{Cite web | url = http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html | title = Second Vatican Council | contribution = Lumen Gentium | page = 22.}}</ref><ref> [http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html ''Veritatis Splendor'' 3, John Paul II, October 6, 1992.</ref><ref>{{Cite book | url = https://books.google.com/books?id=j8-GHiYUSX8C&printsec=frontcover&dq=Dulles+catholicity#v=onepage&q=episcopal%20college&f=false | author = Avery Dulles | title = The Catholicity of the Church | publisher = Oxford University Press | year = 1987 | isbn = 0-19-826695-2 | page = 140.}}</ref>

Catholics recognize the pope as the successor to [[Saint Peter]], whom [[Jesus of Nazareth|Jesus]] designated as the "rock" upon which the Church was to be built.<ref>The Hierarchical Constitution of the Church, §881</ref><ref name=Kirsch>Kirsch, Johann Peter. [http://www.newadvent.org/cathen/11744a.htm "St. Peter, Prince of the Apostles."] The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 21 Jul. 2014</ref> Although Peter never bore the title of "pope" (Latin papa), Catholics recognize him as the first pope and Bishop of Rome, because he had the office, but not the title. Official declarations of the Church speak of the popes as holding within the college of the bishops a position analogous to that held by Peter within the college of the [[Twelve Apostles]], namely Prince of the Apostles, of which the college of the Bishops, a distinct entity, is the successor.<ref>{{Cite web | url = http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html | title = Second Vatican Council | contribution = Lumen Gentium | page = 22.}}</ref><ref>[http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html ''Veritatis Splendor'' 3, John Paul II, October 6, 1992.]</ref><ref>{{Cite book | url = https://books.google.com/books?id=j8-GHiYUSX8C&printsec=frontcover&dq=Dulles+catholicity#v=onepage&q=episcopal%20college&f=false | author = Avery Dulles | title = The Catholicity of the Church | publisher = Oxford University Press | year = 1987 | isbn = 0-19-826695-2 | page = 140.}}</ref>

Many popes in the first three centuries of the Christian era are obscure figures. Several suffered [[martyr]]dom along with members of their flock in periods of persecution. Most of them engaged in intense theological arguments with other bishops.

Many popes in the first three centuries of the Christian era are obscure figures. Several suffered [[martyr]]dom along with members of their flock in periods of persecution. Most of them engaged in intense theological arguments with other bishops.

The Pope officially either directly presided over most of the [[Ecumenical council]]s of the Christian Church or he sent his personal representatives called papal [[legate]]s to act and speak in his name with his authority.

The Pope officially either directly presided over most of the [[Ecumenical council]]s of the Christian Church or he sent his personal representatives called papal [[legate]]s to act and speak in his name with his authority.

The First Ecumenical Council: [[Council of Nicaea|First Council of Nicaea]] 325, called by the Roman Emperor [[Constantine]] the Great with Pope [[Saint Sylvester I]] sitting on the Throne of Peter as the 33rd successor of Saint Peter.

====The First Ecumenical Council====

[[Council of Nicaea|First Council of Nicaea]] 325, called by the Roman Emperor [[Constantine]] the Great with Pope [[Saint Sylvester I]] sitting on the Throne of Peter as the 33rd successor of Saint Peter.

The Second Ecumenical Council: [[Constantinople I|First Council of Constantinople]] 381 convened by the Roman Emperor of the West [[Gratian]] and the Roman Emperor of the East [[Theodosius&nbsp;I]]. Neither the Holy Father Pope Saint [[Damasus I]] or his papal legates attended because of friction between him and the eastern emperor over authority. Already the split between East and West was manifesting itself. 186 bishops did attend, including [[Saint Gregory Nazianzen]] and Saint [[Cyril of Jerusalem]]. Canon 3 of this Council states: "''Because it is new Rome, the bishop of Constantinople is to enjoy the privileges of honor after the bishop of Rome.''"<ref>[http://papalencyclicals.net/Councils/ecum02.htm#3 Canon iii]</ref> Constantinople was second only to Rome. Many eastern bishops disagreed.

====The Second Ecumenical Council====

[[Constantinople I|First Council of Constantinople]] 381 convened by the Roman Emperor of the West [[Gratian]] and the Roman Emperor of the East [[Theodosius&nbsp;I]]. Neither the Holy Father Pope Saint [[Damasus I]] or his papal legates attended because of friction between him and the eastern emperor over authority. Already the split between East and West was manifesting itself. 186 bishops did attend, including [[Saint Gregory Nazianzen]] and Saint [[Cyril of Jerusalem]]. Canon 3 of this Council states: "''Because it is new Rome, the bishop of Constantinople is to enjoy the privileges of honor after the bishop of Rome.''"<ref>[http://papalencyclicals.net/Councils/ecum02.htm#3 Canon iii]</ref> Constantinople was second only to Rome. Many eastern bishops disagreed.

The Third Ecumenical Council: [[Council of Ephesus]] 431 called by the Roman Emperor of the East Theodosius II, influenced by his saintly sister [[Saint Pulcheria]], in harmony with Pope [[Saint Celestine I]].

====The Third Ecumenical Council====

[[Council of Ephesus]] 431 called by the Roman Emperor of the East Theodosius II, influenced by his saintly sister [[Saint Pulcheria]], in harmony with Pope [[Saint Celestine I]].

The Fourth Ecumenical Council: [[Council of Chalcedon]] 451 called by the Roman Emperor of the East [[Marcian]], influenced by his wife Saint Pulcheria, in coordination with Pope [[Saint Leo the Great]].

====The Fourth Ecumenical Council====

[[Council of Chalcedon]] 451 called by the Roman Emperor of the East [[Marcian]], influenced by his wife Saint Pulcheria, in coordination with Pope [[Saint Leo the Great]].

The Fifth Ecumenical Council: [[Constantinople II|Second Council of Constantinople]] 553 summoned by The Emperor [[Justinian]] and Pope [[Vigilius]]. The Roman pontiff refused to take part in the council, because Justinian had summoned bishops in equal numbers from each of the five patriarchal sees, so that there would be many more eastern than western bishops present, and [[Eutychius]], patriarch of Constantinople, presided.  

====The Fifth Ecumenical Council====

[[Constantinople II|Second Council of Constantinople]] 553 summoned by The Emperor [[Justinian]] and Pope [[Vigilius]]. The Roman pontiff refused to take part in the council, because Justinian had summoned bishops in equal numbers from each of the five patriarchal sees, so that there would be many more eastern than western bishops present, and [[Eutychius]], patriarch of Constantinople, presided.  

The Sixth Ecumenical Council: [[Constantinople III|Third Council of Constantinople]] 680-681 called by the Emperor [[Constantine IV]] in agreement with Pope [[Saint Agatho]], in light of the growing threat of [[Islam]]ism. The Council was convened with over 200 bishops.

====The Sixth Ecumenical Council====

[[Constantinople III|Third Council of Constantinople]] 680-681 called by the Emperor [[Constantine IV]] in agreement with Pope [[Saint Agatho]], in light of the growing threat of [[Islam]]ism. The Council was convened with over 200 bishops.

The Seventh Ecumenical Council: [[Nicaea II|Second Council of Nicaea]] 787 was called by the orthodox catholic Christian [[Empress Irene]], widow of the late Emperor Leo IV and mother of the Emperor Constantine IV, to quell the growing violent unrest against those Eastern Bishops who were spreading the heresy of [[Iconoclasm]] supported by [[Emperor Leo III]], who had been fiercely condemned by Pope [[Hadrian I]], as well as by his predecessors Popes [[Gregory II]] and Pope [[Gregory III]].  

====The Seventh Ecumenical Council====

[[Nicaea II|Second Council of Nicaea]] 787 was called by the orthodox catholic Christian [[Empress Irene]], widow of the late Emperor Leo IV and mother of the Emperor Constantine IV, to quell the growing violent unrest against those Eastern Bishops who were spreading the heresy of [[Iconoclasm]] supported by [[Emperor Leo III]], who had been fiercely condemned by Pope [[Hadrian I]], as well as by his predecessors Popes [[Gregory II]] and Pope [[Gregory III]].  

The Eighth Ecumenical Council: [[Constantinople IV|Fourth Council of Constantinople]] 869-870 was called jointly by the [[Emperor Basil]] and Pope [[Hadrian II]] to deal with the paramount issue of declaring the Patriarch [[Photius]] a heretic for openly criticizing clerical [[celibacy]], for challenging Pope Saint Leo III's crowning of [[Charlemagne]] as Holy Roman Emperor on Christmas of 800, and for questioning the ''[[Filioque]]'' of the [[Apostles' Creed]].  

====The Eighth Ecumenical Council====

[[Constantinople IV|Fourth Council of Constantinople]] 869-870 was called jointly by the [[Emperor Basil]] and Pope [[Hadrian II]] to deal with the paramount issue of declaring the Patriarch [[Photius]] a heretic for openly criticizing clerical [[celibacy]], for challenging Pope Saint Leo III's crowning of [[Charlemagne]] as Holy Roman Emperor on Christmas of 800, and for questioning the ''[[Filioque]]'' of the [[Apostles' Creed]]. This Council is not recognized as legitimate by those churches of the east not in communion with Rome.

===Late Middle Ages: 1000-1500===

===Late Middle Ages: 1000-1500===

The 14th century was the scene of dramatic humiliations that reduced the secular power and religious prestige of the papacy. The French king made his man Pope and moved the papal court to Avignon in France, 1309-1377. During the "Babylonian Captivity" of the papacy, seven French popes were seen as mere tools of France. Avignon was not a holy city, like Rome, and the men there were scarcely concerned with holiness; the papal entourage demanded bribes and fees to deal with terns of thousands of petitions that flooded in. As the paperwork and expenses multiplied and the prestige of the Papacy slipped.<ref>Ullmann (2002) p. 287</ref>  The return to Rome in 1378 was followed by an even greater catastrophe. A split between French and Italian factions in the Curia resulted in the "Great Schism" of 1378-1417, during which Rome and Avignon each had their own series of popes, who claimed legitimacy and authority over the church.  After enormous confusion the decision was made to appeal to a church council. The Council of Constance healed the schism in 1415.  

The 14th century was the scene of dramatic humiliations that reduced the secular power and religious prestige of the papacy. The French king made his man Pope and moved the papal court to Avignon in France, 1309-1377. During the "Babylonian Captivity" of the papacy, seven French popes were seen as mere tools of France. Avignon was not a holy city, like Rome, and the men there were scarcely concerned with holiness; the papal entourage demanded bribes and fees to deal with terns of thousands of petitions that flooded in. As the paperwork and expenses multiplied and the prestige of the Papacy slipped.<ref>Ullmann (2002) p. 287</ref>  The return to Rome in 1378 was followed by an even greater catastrophe. A split between French and Italian factions in the Curia resulted in the "Great Schism" of 1378-1417, during which Rome and Avignon each had their own series of popes, who claimed legitimacy and authority over the church.  After enormous confusion the decision was made to appeal to a church council. The [[Council of Constance]] healed the schism in 1415.  

The Council issued the decree ''Sacrosancta,'' (April 1415)  asserting that in matters  touching the faith and the unification and reform of the Church, a general council stood above all other authority, including papal.  Another decree ''Frequens,'' (October 1417) tried to set controls on the pope and cardinals  and proposed that a new council meet within five years and be convened regularly every ten years thereafter.  The Church was on the verge of a constritutional revolution that would have shifted power from the pope to the bishops. However the papal forces fought back and by defeating the Council of Basel (1431-1449) regained control.  

The Council issued the decree ''Sacrosancta,'' (April 1415)  asserting that in matters  touching the faith and the unification and reform of the Church, a general council stood above all other authority, including papal.  Another decree ''Frequens,'' (October 1417) tried to set controls on the pope and cardinals  and proposed that a new council meet within five years and be convened regularly every ten years thereafter.  The Church was on the verge of a constritutional revolution that would have shifted power from the pope to the bishops. However the papal forces fought back and by defeating the Council of Basel (1431-1449) regained control.  

The "ultramontane" tendency in the Church centralized more power and authority in the Papacy. It was opposed by the "Gallican" tendency, especially in France, to give national churches more control over their affairs.  The ultramontine forces generally won out, especially with the declaration of papal infallibility at the First Vatican Council in 1870. The ultramontane forces cited the old doctrines of [[Robert Bellarmine]] (1542-1621) and [[Francisco de Suárez]] (1548-1617) to bolster the papal claim to absolute power in spiritual matters.

The "ultramontane" tendency in the Church centralized more power and authority in the Papacy. It was opposed by the "Gallican" tendency, especially in France, to give national churches more control over their affairs.  The ultramontine forces generally won out, especially with the declaration of papal infallibility at the First Vatican Council in 1870. The ultramontane forces cited the old doctrines of [[Robert Bellarmine]] (1542-1621) and [[Francisco de Suárez]] (1548-1617) to bolster the papal claim to absolute power in spiritual matters.

Gallicanism in France was damaged by the rise of ultramontanism in the 1850s and the devotional revolution that shifted piety to devotions sponsored by Rome. Gallicanism was officially suppressed by the First Vatican Council in 1870, which established the paramount authority of the pope as a matter of dogma. However informal manifestations of Gallicanism continue in some countries, especially China. In Canada, the Irish clergy fought for ultramontanism against the French clergy, who were Gallican. The [[Catholicism in Ireland|Irish]] won out with the support of the Vatican.

Gallicanism in France was damaged by the rise of ultramontanism in the 1850s and the devotional revolution that shifted [[piety]] to devotions sponsored by Rome. Gallicanism was officially suppressed by the First Vatican Council in 1870, which established the paramount authority of the pope as a matter of dogma. However informal manifestations of Gallicanism continue in some countries, especially China. In Canada, the Irish clergy fought for ultramontanism against the French clergy, who were Gallican. The [[Catholicism in Ireland|Irish]] won out with the support of the Vatican.

After Vatican II, 1962–65, the multiple and often confused controversy over papal authority and infallibility ended quietly.

After Vatican II, 1962–65, the multiple and often confused controversy over papal authority and infallibility ended quietly.

The Pope has been the head of the [[Roman Catholic Church]] for over 1600 years. The Eastern Orthodox churches reject his claims to primacy. Even more vigorously the Protestant Reformation rejected both Papal claims to primacy and the authority of the Patriarchs of the East. As [[secular]] leaders the Popes controlled Rome and the [[Papal States]] in central Italy until 1870, and especially in the 16th century were notable patrons of the arts, turning St. Peter's Church in Rome into an architectural wonder, especially notable for the artwork in its Sistine Chapel.<ref>Famous patrons of the arts include Sixtus IV (1471-1484), [[Julius II]] (1503-1513), and Clement VII (1523-1534)</ref>

The Pope has been the head of the [[Roman Catholic Church]] for over 1600 years. The Eastern Orthodox churches reject his claims to primacy. Even more vigorously the Protestant Reformation rejected both Papal claims to primacy and the authority of the Patriarchs of the East. As [[secular]] leaders the Popes controlled Rome and the [[Papal States]] in central Italy until 1870, and especially in the 16th century were notable patrons of the arts, turning St. Peter's Church in Rome into an architectural wonder, especially notable for the artwork in its Sistine Chapel.<ref>Famous patrons of the arts include Sixtus IV (1471-1484), [[Julius II]] (1503-1513), and Clement VII (1523-1534)</ref>

Since 1929 the Pope controls only the small Vatican City-state (located inside Rome), but has diplomatic relations with most nations. The Pope's power comes from his appointment of all the bishops in the [[Catholic Church]] (which includes the Roman Catholic Church), and from his ability (since 1870) to proclaim a theological doctrine infallibly. The history of the Popes is interwoven with the history of the Catholic Church and the history of Europe. The 262 Popes were saints and sinners<ref>They were all men. The 15th century story of "[[Pope Joan]]" who disguised herself as a man and became Pope sometime between A.D. 850 and 1050 was exposed as a false myth in 1650, but still circulates. Kelly (1998) 331-32.</ref> who ranged very widely indeed in terms of personalities and morality. In recent centuries most popes have been holy men and in recent decades they have been linguists able to speak to Catholics in many languages. In recent centuries most Popes have been scions of Italian nobility; notable exceptions are Pope John Paul II (1978-2005) the first Polish Pope, Benedict XVI (2005-2013) the first German since 1523 and [[Pope Francis]] (2013- ) from [[Argentina]] the first Pope from either of the American continents.

Since 1929 the Pope controls only the small Vatican City-state (located inside Rome), but has diplomatic relations with most nations. The Pope's power comes from his appointment of all the bishops in the [[Catholic Church]] (which includes the Roman Catholic Church), and from his ability (since 1870) to proclaim a theological doctrine infallibly. The history of the Popes is interwoven with the history of the Catholic Church and the history of Europe. The 262 Popes were saints and sinners<ref>They were all men. The 15th century story of "[[Pope Joan]]" who disguised herself as a man and became Pope sometime between A.D. 850 and 1050 was exposed as a false myth in 1650, but still circulates. Kelly (1998) 331-32.</ref> who ranged very widely indeed in terms of personalities and morality. In recent centuries most popes have been holy men and in recent decades they have been linguists able to speak to Catholics in many languages. In recent centuries most Popes have been scions of Italian nobility; notable exceptions are Pope John Paul II (1978-2005) the first Polish Pope, Benedict XVI (2005-2013) the first German since 1523, [[Pope Francis]] (2013-2025) from [[Argentina]] the first Pope from either of the American continents and Pope Leo XIV from the United States who also hold the Peruvian nationality.

The papacy has become a major factor in world history by promoting the Christian message globally through more extensive missionary work, ecumenical dialogue and increasingly active use of worldwide publishing and broadcast audio/visual media such as the [[Eternal Word Television Network]] (EWTN).

The papacy has become a major factor in world history by promoting the Christian message globally through more extensive missionary work, ecumenical dialogue and increasingly active use of worldwide publishing and broadcast audio/visual media such as the [[Eternal Word Television Network]] (EWTN).

==Continuous, unbroken witness in history==

==Continuous, unbroken witness in history==

History itself bears undeniable and irrefutable documented witness, attested even among the most hostile enemies of the Catholic Church, that the entire line of the popes, and the office of the papacy to the present day, has never refused to publicly proclaim the [[doctrine]] and [[dogma]] that [[Jesus Christ]] is the only-begotten Son of God and Lord and Savior of all mankind who has sent the Holy Spirit to lead us into all truth forever, that Jesus is with us to the end of time, and that there is no other name under heaven given among men by which we must be [[Salvation|saved]]. The pope has never proclaimed the name of any [[Other gods|other god]] as Lord, but only the name of the one [[Trinity|God, the Father, and the Son, and the Holy Spirit]]. Amen.<ref>John 14:16-17; John 16:13; Matthew 28:18-20; Acts 1:8; 2:38-39; Acts 4:11-12. See [[Creed]] and [[Catholic Church]]; also [http://papalencyclicals.net/Councils/ Church Councils]. </ref>

History itself bears undeniable and irrefutable documented witness, attested even among the most hostile enemies of the Catholic Church, that the entire line of the popes, and the office of the papacy to the present day, has never refused to publicly proclaim the [[doctrine]] and [[dogma]] that [[Jesus Christ]] is the only-begotten Son of God and Lord and Savior of all mankind who has come in the flesh, suffered, died and rose again, ascended into heaven, who has sent the Holy Spirit to lead us into all truth forever, that Jesus is with us to the end of time, and that there is no other name under heaven given among men by which we must be [[Salvation|saved]]. The pope has never proclaimed the name of any [[Other gods|other god]] as Lord, but only the name of the one [[Trinity|God, the Father, and the Son, and the Holy Spirit]]. Amen.<ref>John 14:16-17; John 16:13; Matthew 28:18-20; Acts 1:8; 2:38-39; Acts 4:11-12. See [[Creed]] and [[Catholic Church]]; also [http://papalencyclicals.net/Councils/ Church Councils].</ref>

== See also ==

== See also ==

*[http://papalencyclicals.net/Councils/ Church Councils]. The Documents and Canons of the Councils of the Catholic Orthodox Church from Nicaea I to Vatican II

*[http://papalencyclicals.net/Councils/ Church Councils]. The Documents and Canons of the Councils of the Catholic Orthodox Church from Nicaea I to Vatican II

*[http://www.dailycatholic.org/history/councils.htm Major Councils of the Church (dailycatholic.org)]

*[http://www.dailycatholic.org/history/councils.htm Major Councils of the Church (dailycatholic.org)]

*[http://www.holynameofmaryparish.com/documents/Bad%20Popes.pdf Bad Popes (holynameofmaryparish.com] pdf

*[http://www.holynameofmaryparish.com/documents/Bad%20Popes.pdf Bad Popes (holynameofmaryparish.com)] pdf

*[http://novusordowatch.org/2014/03/bad-popes-argument/ The "Bad Popes" Argument (novusordowatch.org)]

*[http://novusordowatch.org/2014/03/bad-popes-argument/ The "Bad Popes" Argument (novusordowatch.org)]

*[http://relijournal.com/christianity/vatican-scandals-five-bad-popes-in-papacy-history/ Vatican Scandals: Five Bad Popes in Papacy History (relijournal.com)]

*[http://relijournal.com/christianity/vatican-scandals-five-bad-popes-in-papacy-history/ Vatican Scandals: Five Bad Popes in Papacy History (relijournal.com)]

* Logan, F. Donald.  ''A History of the Church in the Middle Ages.'' 2002. [http://www.questia.com/PM.qst?a=o&d=102805754# online edition]

* Logan, F. Donald.  ''A History of the Church in the Middle Ages.'' 2002. [http://www.questia.com/PM.qst?a=o&d=102805754# online edition]

*  Mullett, Michael A. ''The Catholic Reformation,'' (1999), [http://www.questia.com/PM.qst?a=o&d=102890994 online edition]

*  Mullett, Michael A. ''The Catholic Reformation,'' (1999), [http://www.questia.com/PM.qst?a=o&d=102890994 online edition]

* Pastor, Ludwig von. ''History of the Popes From the Close of the Middle Ages'', (1894-1930), 16 vol, older Catholic history [http://books.google.com/books?spell=1&lr=&q=pastor+history+popes&as_brr=1 online from books.google.com]

* Pastor, Ludwig von. ''History of the Popes From the Close of the Middle Ages'', (1894-1930), 16 vol, older Catholic history [https://books.google.com/books?spell=1&lr=&q=pastor+history+popes&as_brr=1 online from books.google.com]

* Ullmann, Walter. ''A Short History of the Papacy in the Middle Ages,'' (2002), 393pp, [http://www.questia.com/PM.qst?a=o&d=107602176 online edition]

* Ullmann, Walter. ''A Short History of the Papacy in the Middle Ages,'' (2002), 393pp, [http://www.questia.com/PM.qst?a=o&d=107602176 online edition]

* Wright, A. D.  ''The Early Modern Papacy: From the Council of Trent to the French Revolution 1564-1789.'' Longman, 2000. 335 pp.

* Wright, A. D.  ''The Early Modern Papacy: From the Council of Trent to the French Revolution 1564-1789.'' Longman, 2000. 335 pp.

Following the name of each Pope is the year of their accession.

Following the name of each Pope is the year of their accession.

[[File:Pope Francis march 2013 First mass.jpg|thumb|Pope Francis]]

[[File:Pope Leo XIV.jpg|thumb|Pope Leo XIV in 2025.]]

#[[Saint Peter]] (30?)

#[[Saint Peter]] (30?)

#[[Pope Linus]] (67)

#[[Pope Linus]] (67)

#[[Pope Anacletus]] (76)   

#[[Pope Anacletus]] (76)   

#[[Pope Clement I]] (88)

#[[Pope Clement|Pope Clement I]] (88)

#[[Pope Evaristus]] (97)

#[[Pope Evaristus]] (97)

#[[Pope Alexander I]] (105)

#[[Pope Alexander I]] (105)

#Pope [[Julius II]] (1503)

#Pope [[Julius II]] (1503)

#Pope Leo X (1513)

#Pope Leo X (1513)

#Pope Adrian VI (1522)  

#[[Pope Adrian VI]] (1522)  

#Pope Clement VII  (1523)  

#Pope Clement VII  (1523)  

#Pope Paul III (1534)

#Pope Paul III (1534)

#[[Pope Benedict XVI]] (2007)

#[[Pope Benedict XVI]] (2007)

#[[Pope Francis]] (2013)

#[[Pope Francis]] (2013)

[[Category:Catholic Church]]

[[Category:Catholic Church]]

[[Category:Popes|Popes]]

[[Category:Popes|Popes]]

[[Category:Renaissance]]

[[Category:Renaissance]]