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The same list offered by Rev. Stephen L. Testa on the internet (jesus-is-savior.com) is likewise made available in his [http://jesus-is-savior.com/False%20Religions/Roman%20Catholicism/catholic_heresies-a_list.htm '''List of Catholic Heresies And Human Traditions Adopted and Perpetuated by the Roman Catholic Church in the Course of 1600 Years''', Compiled by Rev. Stephen L. Testa (jesus-is-savior.com)] —''The title is self-explanatory. The list is presented as a condemnation of Catholicism as a false and demonic religion of pagan superstitions and rituals''.

The same list offered by Rev. Stephen L. Testa on the internet (jesus-is-savior.com) is likewise made available in his [http://jesus-is-savior.com/False%20Religions/Roman%20Catholicism/catholic_heresies-a_list.htm '''List of Catholic Heresies And Human Traditions Adopted and Perpetuated by the Roman Catholic Church in the Course of 1600 Years''', Compiled by Rev. Stephen L. Testa (jesus-is-savior.com)] —''The title is self-explanatory. The list is presented as a condemnation of Catholicism as a false and demonic religion of pagan superstitions and rituals''.

'''The Boetner List: Fact or Fiction? by Wayne Arliss''' is reproduced here below, by permission.

'''The Boetner List: Fact or Fiction? by Wayne Arliss''' is reproduced here below, by permission.

2. Making the sign of the cross….300.

2. Making the sign of the cross….300.

Again we go back to Tertullian’s The Crown of 211 AD: “In all the occupations of our daily lives, we furrow our foreheads with the Sign” [5]. This makes Boettner’s date 89 years off. <br> [5] Jurgens, pg 151.

Again we go back to Tertullian’s The Crown of 211 AD: “In all the occupations of our daily lives, we furrow our foreheads with the Sign” [5]. This makes Boettner’s date 89 years off.  

 

[5] Jurgens, pg 151.

   

   

   

   

3. Wax candles, about….320.

3. Wax candles, about….320.

The extant Roman record of the execution of Cyprian of Carthage (Acta Proconsularia) indicates that his funeral included the use of candles and torches; this occured in September of 258, more than 60 years before Boettner’s date [6]. <br> [6] Catholic Encyclopedia, Vol. 3, “Candles”. New York: Encyclopedia Press, Inc., 1907; pg 246. <br> Catholic Encyclopedia, Vol. 4, “Cyprian of Carthage”, pg 588. <br> Patrick Hamell, Handbook of Patrology. New York: Alba House, 1968; pg 75.

The extant Roman record of the execution of Cyprian of Carthage (Acta Proconsularia) indicates that his funeral included the use of candles and torches; this occured in September of 258, more than 60 years before Boettner’s date [6].  

 

[6] Catholic Encyclopedia, Vol. 3, “Candles”. New York: Encyclopedia Press, Inc., 1907; pg 246. <br> Catholic Encyclopedia, Vol. 4, “Cyprian of Carthage”, pg 588. <br> Patrick Hamell, Handbook of Patrology. New York: Alba House, 1968; pg 75.

   

   

   

   

The earliest reference to veneration of the saints can be found in The Martyrdom of Polycarp, a document dating from around 155 AD: “Christ we adore, because He is the Son of God. To the martyrs, on the other hand, we offer the love which is due to disciples and ministers of the Lord, on account of their unsurpassable devotion to their King and Lord” [9]. This again makes Boettner’s date 200 years off.

The earliest reference to veneration of the saints can be found in The Martyrdom of Polycarp, a document dating from around 155 AD: “Christ we adore, because He is the Son of God. To the martyrs, on the other hand, we offer the love which is due to disciples and ministers of the Lord, on account of their unsurpassable devotion to their King and Lord” [9]. This again makes Boettner’s date 200 years off.

Insofar as images go, both Exodus 25:18 and Numbers 21:8 mention images being constructed at God’s command. Boettner apparently gets his date of 375 AD from Basil the Great, who writes in his treatise The Holy Spirit from that same year that honor paid to an image is honor paid to God Himself [10]. Basil appears to be merely offering a definition of the use of images, however, since images go as far back as the late 2nd century; archaeological discoveries have revealed paintings on the walls of Roman catacombs depicting Christ, the saints, and scenes from Scripture, which gradually developed into frescoes, then mosaics, and finally bas-relief and statues [11]. Eusebius, who lived from 263 to 340 AD, described a statue he had personally seen, depicting Christ healing the woman of Caesarea Philippi (History of the Church, VII, xviii; 300-325 AD). All of these examples place Boettner anywhere from 50 to 200 years off the mark. <br> [7] http://www.ccel.org/fathers/2/ <br> [8] ibid. <br> [9] Maxwell Staniforth, Early Christian Writings. New York: Penguin Books, 1968; pg 131.

Insofar as images go, both Exodus 25:18 and Numbers 21:8 mention images being constructed at God’s command. Boettner apparently gets his date of 375 AD from Basil the Great, who writes in his treatise The Holy Spirit from that same year that honor paid to an image is honor paid to God Himself [10]. Basil appears to be merely offering a definition of the use of images, however, since images go as far back as the late 2nd century; archaeological discoveries have revealed paintings on the walls of Roman catacombs depicting Christ, the saints, and scenes from Scripture, which gradually developed into frescoes, then mosaics, and finally bas-relief and statues [11]. Eusebius, who lived from 263 to 340 AD, described a statue he had personally seen, depicting Christ healing the woman of Caesarea Philippi (History of the Church, VII, xviii; 300-325 AD). All of these examples place Boettner anywhere from 50 to 200 years off the mark.  

 

[7] http://www.ccel.org/fathers/2/ <br> [8] ibid. <br> [9] Maxwell Staniforth, Early Christian Writings. New York: Penguin Books, 1968; pg 131.

Ludwig Ott, Fundamentals of Catholic Dogma. Rockford, IL: TAN Books, 1960; pp 318-319. <br> [10] Jurgens, The Faith of the Early Fathers. Volume 2, pg 18. <br> [11] Catholic Encyclopedia, Vol. 3, “Catacombs”, pp 422-424. <br> Catholic Encyclopedia, Vol. 7, “Images”, pp 665-668.

Ludwig Ott, Fundamentals of Catholic Dogma. Rockford, IL: TAN Books, 1960; pp 318-319. <br> [10] Jurgens, The Faith of the Early Fathers. Volume 2, pg 18. <br> [11] Catholic Encyclopedia, Vol. 3, “Catacombs”, pp 422-424. <br> Catholic Encyclopedia, Vol. 7, “Images”, pp 665-668.

   

   

5. The Mass, as a daily celebration….394.

5. The Mass, as a daily celebration….394.

The Mass, in the earliest years of the Church, appears to have been celebrated on Sunday only, but it was gradually extended to a daily celebration by the time of Augustine (d.430 AD). This, however, was by no means universal, being confined to specific geographical areas until the end of the 500’s AD. In some places, priests began to celebrate mutiple daily Masses, until Pope Alexander II (d.1073) decreed that priests should content themselves with one or at the most two Masses, one being a requiem Mass, and then only if necessary [12]. What remains unclear is why Boettner felt this to be something sinister, to be labeled a heresy or an invention. <br> [12] Catholic Encyclopedia, Vol. 2; “Bination”, pp 568-569.

The Mass, in the earliest years of the Church, appears to have been celebrated on Sunday only, but it was gradually extended to a daily celebration by the time of Augustine (d.430 AD). This, however, was by no means universal, being confined to specific geographical areas until the end of the 500’s AD. In some places, priests began to celebrate mutiple daily Masses, until Pope Alexander II (d.1073) decreed that priests should content themselves with one or at the most two Masses, one being a requiem Mass, and then only if necessary [12]. What remains unclear is why Boettner felt this to be something sinister, to be labeled a heresy or an invention.  

 

[12] Catholic Encyclopedia, Vol. 2; “Bination”, pp 568-569.

   

   

   

   

6. Beginning of the exaltation of Mary, the term “Mother of God” first applied to her by the Council of Ephesus….431.

6. Beginning of the exaltation of Mary, the term “Mother of God” first applied to her by the Council of Ephesus….431.

The Third Ecumenical Council, held at Ephesus in 431 AD, did indeed declare that Mary was the Mother of God. However, Mary bore this title long before Ephesus; Ignatius of Antioch states in his Epistle to the Ephesians (110 AD): “For our God, Jesus Christ, was conceived by Mary in accord with God’s plan” [13]. Irenaeus of Lyons writes in Against Heresies (180-199 AD), “The Virgin Mary…being obediant to His word, received from an angel the glad tidings that she would bear God” [14]. Finally Ephraim the Syrian (d.373 AD) composed a hymn with the words “This Virgin became a Mother while preserving her virginity….and the handmaid and work of His wisdom became the Mother of God” [15]. In these three examples, Boettner is off by 321 years, 232 years, and 58 years, respectively. <br> [13] Jurgens, Vol. 1. pg 18. <br> [14] ibid., pg 101. <br> [15] ibid., pg 312.

The Third Ecumenical Council, held at Ephesus in 431 AD, did indeed declare that Mary was the Mother of God. However, Mary bore this title long before Ephesus; Ignatius of Antioch states in his Epistle to the Ephesians (110 AD): “For our God, Jesus Christ, was conceived by Mary in accord with God’s plan” [13]. Irenaeus of Lyons writes in Against Heresies (180-199 AD), “The Virgin Mary…being obediant to His word, received from an angel the glad tidings that she would bear God” [14]. Finally Ephraim the Syrian (d.373 AD) composed a hymn with the words “This Virgin became a Mother while preserving her virginity….and the handmaid and work of His wisdom became the Mother of God” [15]. In these three examples, Boettner is off by 321 years, 232 years, and 58 years, respectively. <br> [13] Jurgens, Vol. 1. pg 18.  

 

[14] ibid., pg 101. <br> [15] ibid., pg 312.

   

   

   

   

By then, the Western Roman Empire had collapsed, and the influx of northern Germanic tribesmen that came into Italy had begun to mix with the native Roman population. The clergy retained the common manner of dress that Romans had always worn—the long tunic and a toga or cloak; the laypeople, however, began to quickly adopt the style of dress of the Germans, being a short tunic, breeches, and a mantle.

By then, the Western Roman Empire had collapsed, and the influx of northern Germanic tribesmen that came into Italy had begun to mix with the native Roman population. The clergy retained the common manner of dress that Romans had always worn—the long tunic and a toga or cloak; the laypeople, however, began to quickly adopt the style of dress of the Germans, being a short tunic, breeches, and a mantle.

A local council in Portugal in 572 and another in Germany in 742 mention clerical attire, but only insofar that clerics should be seemly attired and decently covered. The first actual indication of specific clerical dress comes in 875 AD, when Pope John VIII instructs the Archbishops of York and Canterbury to make sure that their clergy was wearing specific ecclesiastical attire. Universal enactments regarding clerical attire came in 1215, 1589, 1624, and finally 1725, when Pope Benedict XIII decreed that a cleric wearing lay garments was an infraction of the most serious order [16]. Boettner is thus off by a margin of 375 years in the earliest example. <br> [16] Catholic Encyclopedia, Vol. 4; “Costume, Clerical”. pp 419-420.

A local council in Portugal in 572 and another in Germany in 742 mention clerical attire, but only insofar that clerics should be seemly attired and decently covered. The first actual indication of specific clerical dress comes in 875 AD, when Pope John VIII instructs the Archbishops of York and Canterbury to make sure that their clergy was wearing specific ecclesiastical attire. Universal enactments regarding clerical attire came in 1215, 1589, 1624, and finally 1725, when Pope Benedict XIII decreed that a cleric wearing lay garments was an infraction of the most serious order [16]. Boettner is thus off by a margin of 375 years in the earliest example.  

 

[16] Catholic Encyclopedia, Vol. 4; “Costume, Clerical”. pp 419-420.

   

   

   

   

Although there is no exact date when Latin took precedence in the western Church, virtually all authorities agree that it was during the period from the early 3rd to late 4th centuries. That, along with the lack of evidence of a definitive decree from Gregory I stipulating the use of Latin in his liturgical reforms after 590, places Boettner in a chronological error of several hundred years.

Although there is no exact date when Latin took precedence in the western Church, virtually all authorities agree that it was during the period from the early 3rd to late 4th centuries. That, along with the lack of evidence of a definitive decree from Gregory I stipulating the use of Latin in his liturgical reforms after 590, places Boettner in a chronological error of several hundred years.

[17] Catholic Encyclopedia, Vol. 9; “Latin, Ecclesiastical”, pg 20. <br> [18] Peter Stravinskas, Our Sunday Visitor’s Catholic Encyclopedia; “Latin”. Huntington, IN: OSV Publishing, Inc., 1991, pp 575-576.

[17] Catholic Encyclopedia, Vol. 9; “Latin, Ecclesiastical”, pg 20. <br> [18] Peter Stravinskas, Our Sunday Visitor’s Catholic Encyclopedia; “Latin”. Huntington, IN: OSV Publishing, Inc., 1991, pp 575-576.

   

   

11. Prayers directed to Mary, dead saints and angels, about….600.

11. Prayers directed to Mary, dead saints and angels, about….600.

The most complete ancient prayer which was addressed to Mary asked for her intercession in times of difficulty and danger; entitled ''Sub Tuum Praesidium'', or “Under Your Protection”, it dates from approximately 250 AD, making Boettner’s date approximately 350 years off [19]. Besides this, Marian devotions flourished after the Council of Ephesus in 431 AD, nearly 200 years before Boettner’s date [20]. <br> For prayers directed to saints and angels, see Number 4 above. <br> [19] Mark Miravalle, Introduction to Mary. Santa Barbara, CA: Queenship Publishing Co., 1993, pg 27. <br> [20] ibid., pg 28.

The most complete ancient prayer which was addressed to Mary asked for her intercession in times of difficulty and danger; entitled ''Sub Tuum Praesidium'', or “Under Your Protection”, it dates from approximately 250 AD, making Boettner’s date approximately 350 years off [19]. Besides this, Marian devotions flourished after the Council of Ephesus in 431 AD, nearly 200 years before Boettner’s date [20]. <br> For prayers directed to saints and angels, see Number 4 above.  

 

[19] Mark Miravalle, Introduction to Mary. Santa Barbara, CA: Queenship Publishing Co., 1993, pg 27. <br> [20] ibid., pg 28.

   

   

   

   

Once Boniface had been elected Pope, Emperor Phocas issued a decree—aimed directly at Cyriacus—which stipulated that the See of Rome was the head see of all the churches, and that the title “Universal Bishop” belonged only to the Bishop of Rome [24]. There was imperial precedent for this action, since Emperor Justinian (527-565 AD) had issued a similar acknowledgement some eighty years before [25].

Once Boniface had been elected Pope, Emperor Phocas issued a decree—aimed directly at Cyriacus—which stipulated that the See of Rome was the head see of all the churches, and that the title “Universal Bishop” belonged only to the Bishop of Rome [24]. There was imperial precedent for this action, since Emperor Justinian (527-565 AD) had issued a similar acknowledgement some eighty years before [25].

The wrangling over jurisdiction between Rome and Constantinople would continue for another 400 years, and would eventually contribute to the final East-West schism in 1054 AD; but the examples provided here more than dispose of Boettner’s claim that the title of Pope was “invented” by the Byzantine Emperor in 607 AD. <br> [21] Jurgens, Vol. 1, pg 159. <br> [22] ibid., pg 227. <br> [23] ibid., pg 277. <br> [24] Catholic Encyclopedia, Vol. 2; “Boniface III”. pg 600. <br> J.N.D. Kelly, The Oxford Dictionary of Popes. Oxford, UK: Oxford University Press, pg 68. <br> [25] ibid.

The wrangling over jurisdiction between Rome and Constantinople would continue for another 400 years, and would eventually contribute to the final East-West schism in 1054 AD; but the examples provided here more than dispose of Boettner’s claim that the title of Pope was “invented” by the Byzantine Emperor in 607 AD.  

 

[21] Jurgens, Vol. 1, pg 159. <br> [22] ibid., pg 227. <br> [23] ibid., pg 277. <br> [24] Catholic Encyclopedia, Vol. 2; “Boniface III”. pg 600. <br> J.N.D. Kelly, The Oxford Dictionary of Popes. Oxford, UK: Oxford University Press, pg 68. <br> [25] ibid.

   

   

   

   

This is a practice which was absorbed from the Roman emperors; Roman court officials kissed the Emperor’s foot as a sign of respect for the head of the Empire. In like manner, kissing the foot of the Pope is a sign of respect for the head of the Christian Church, not the man himself—or, as Pope Innocent III described it, it is an act of “reverence due to the Supreme Pontiff as the Vicar of Him Whose feet were kissed by the woman who was a sinner”.

This is a practice which was absorbed from the Roman emperors; Roman court officials kissed the Emperor’s foot as a sign of respect for the head of the Empire. In like manner, kissing the foot of the Pope is a sign of respect for the head of the Christian Church, not the man himself—or, as Pope Innocent III described it, it is an act of “reverence due to the Supreme Pontiff as the Vicar of Him Whose feet were kissed by the woman who was a sinner”.

Boettner is incorrect to say that the practice began with Pope Constantine, since there is at least one earlier extant example of Emperor Justin kissing the foot of Pope John I (523-526 AD) some 180 years before [26]. <br> [26] Catholic Encyclopedia, Vol. 8; “Kiss”, pg 665.

Boettner is incorrect to say that the practice began with Pope Constantine, since there is at least one earlier extant example of Emperor Justin kissing the foot of Pope John I (523-526 AD) some 180 years before [26].  

 

[26] Catholic Encyclopedia, Vol. 8; “Kiss”, pg 665.

   

   

   

   

Pope Zacharias replied that since Pepin held de facto power over the Franks, it was better, indeed, that he should take charge of the kingdom. This confirmation disposed of the last Merovingian claimant to the throne (Childeric III), and Pepin was crowned king and anointed as such (by Boniface, acting as the Pope’s representative) the next year as Soissons [27].

Pope Zacharias replied that since Pepin held de facto power over the Franks, it was better, indeed, that he should take charge of the kingdom. This confirmation disposed of the last Merovingian claimant to the throne (Childeric III), and Pepin was crowned king and anointed as such (by Boniface, acting as the Pope’s representative) the next year as Soissons [27].

In light of this examination of Frankish history, it can be seen that Boettner essentially has his facts reversed: Pepin didn’t confer temporal power on the Pope; rather, the Pope confirmed the temporal power of Pepin. <br> [27] Catholic Encyclopedia, Vol. 11; “Pepin the Short”, pp 662-663. <br> Kelly, pg 90.

In light of this examination of Frankish history, it can be seen that Boettner essentially has his facts reversed: Pepin didn’t confer temporal power on the Pope; rather, the Pope confirmed the temporal power of Pepin.  

 

[27] Catholic Encyclopedia, Vol. 11; “Pepin the Short”, pp 662-663. <br> Kelly, pg 90.

   

   

   

   

Veneration of the relics of saints is mentioned much earlier than Boettner’s claim; The Martyrdom of St. Polycarp, written in 155 AD, mentions that the bones of Polycarp, “more precious than costly gems and finer than gold”, were carefully gathered up after his execution, and put “in a suitable place” [30].

Veneration of the relics of saints is mentioned much earlier than Boettner’s claim; The Martyrdom of St. Polycarp, written in 155 AD, mentions that the bones of Polycarp, “more precious than costly gems and finer than gold”, were carefully gathered up after his execution, and put “in a suitable place” [30].

For more on veneration of images, see Number 4 above. <br> [28] Catholic Encyclopedia, Vol. 4; “Cross”, pg 524. <br> [29] ibid., pg 530. <br> [30] Jurgens, Vol. 1, pg 31.

For more on veneration of images, see Number 4 above.  

 

[28] Catholic Encyclopedia, Vol. 4; “Cross”, pg 524. <br> [29] ibid., pg 530. <br> [30] Jurgens, Vol. 1, pg 31.

   

   

   

   

The Apostolic Constitutions, a document dating back to the 5th century, attributes the use of holy water to the Apostle St. Matthew; likewise, two more ancient documents called the Pontifical of Serapion of Thmuis and the Testamentum Domini contain liturgical formulas for the blessing of both oil and water at Mass.

The Apostolic Constitutions, a document dating back to the 5th century, attributes the use of holy water to the Apostle St. Matthew; likewise, two more ancient documents called the Pontifical of Serapion of Thmuis and the Testamentum Domini contain liturgical formulas for the blessing of both oil and water at Mass.

The Council of Constantinople in 691 AD makes mention of the blessing of holy water at each church at the beginning of each lunar month. In any event, Boettner is off by anywhere from 400 to 159 years, depending on the source cited [31]. <br> [31] Catholic Encyclopedia, Vol. 7; “Holy Water”, pp 432-433.

The Council of Constantinople in 691 AD makes mention of the blessing of holy water at each church at the beginning of each lunar month. In any event, Boettner is off by anywhere from 400 to 159 years, depending on the source cited [31].  

 

[31] Catholic Encyclopedia, Vol. 7; “Holy Water”, pp 432-433.

   

   

   

   

All Catholic saints are “worshipped”, of course, but only in the sense of dulia, or veneration, and not latria, the actual worship given only to God. In the case of St. Joseph, he was venerated by the Copts as early as the start of the 300’s AD; and an oratory was dedicated to him in a basilica erected by St. Helena around the same general time [32]. The apocryphal work The History of Joseph was widespread in the East from the 4th to the 7th centuries, although his cult was not widespread in the West until the 15th century, when his feast was introduced into the Roman calendar in 1479 [33].

All Catholic saints are “worshipped”, of course, but only in the sense of dulia, or veneration, and not latria, the actual worship given only to God. In the case of St. Joseph, he was venerated by the Copts as early as the start of the 300’s AD; and an oratory was dedicated to him in a basilica erected by St. Helena around the same general time [32]. The apocryphal work The History of Joseph was widespread in the East from the 4th to the 7th centuries, although his cult was not widespread in the West until the 15th century, when his feast was introduced into the Roman calendar in 1479 [33].

In either event, Boettner has missed the mark by a margin of approximately 600 years in both directions. <br> [32] Catholic Encyclopedia, Vol. 8, “Joseph”; pg 505. <br> [33] John J. Delaney, Dictionary of Saints. New York: Doubleday, 1980, pg 330.

In either event, Boettner has missed the mark by a margin of approximately 600 years in both directions.  

 

[32] Catholic Encyclopedia, Vol. 8, “Joseph”; pg 505. <br> [33] John J. Delaney, Dictionary of Saints. New York: Doubleday, 1980, pg 330.

   

   

   

   

18. College of Cardinals established….927.

18. College of Cardinals established….927.

At the Council of Rome, held in 499 AD, Pope Symmachus divided the City into various parochial units, each under the control of a priest known as a cardinale. Pope John VIII published a constitution between 873 and 882 which specifically mentions these cardinal priests, or presbyteri cardinales [34]. The office gradually developed into what we now have, meaning the body of higher clerics who meet to elect the next Pontiff upon the death of the reigning Pope; the actual term collegium comes into general use after 1150 AD [35]. The College of Cardinals was never so much an establishment as it was a development; but in any case, Boettner has again erred by anywhere from 200 to 500 years in either direction. <br> [34] Catholic Encyclopedia, Vol. 3, “Cardinal”, pg 333. <br> [35] ibid., pg 340.

At the Council of Rome, held in 499 AD, Pope Symmachus divided the City into various parochial units, each under the control of a priest known as a cardinale. Pope John VIII published a constitution between 873 and 882 which specifically mentions these cardinal priests, or presbyteri cardinales [34]. The office gradually developed into what we now have, meaning the body of higher clerics who meet to elect the next Pontiff upon the death of the reigning Pope; the actual term collegium comes into general use after 1150 AD [35]. The College of Cardinals was never so much an establishment as it was a development; but in any case, Boettner has again erred by anywhere from 200 to 500 years in either direction.  

 

[34] Catholic Encyclopedia, Vol. 3, “Cardinal”, pg 333. <br> [35] ibid., pg 340.

   

   

   

   

The phrase “baptism” of bells has been in use for hundreds of years, but it was a “pop” usage, which was never instituted by the Church. The actual practice involved the blessing of the bell and application of holy water, the same way that the Church blesses any object which is devoted to the service of God, i.e., an altar, a church, sacred vessels, vestments, vehicles, etc. In no way is the blessing of a bell (or any other object) the same thing as the Sacrament of Baptism, in which a new child of Christ is washed clean of original sin.

The phrase “baptism” of bells has been in use for hundreds of years, but it was a “pop” usage, which was never instituted by the Church. The actual practice involved the blessing of the bell and application of holy water, the same way that the Church blesses any object which is devoted to the service of God, i.e., an altar, a church, sacred vessels, vestments, vehicles, etc. In no way is the blessing of a bell (or any other object) the same thing as the Sacrament of Baptism, in which a new child of Christ is washed clean of original sin.

The blessing of bells is mentioned in documents dating at least as far back as Egbert, Archbishop of York, in the mid-700’s AD; thus we see that Boettner is about 200 years off [36]. <br> [36] Catholic Encyclopedia, Vol. 2, “Bells”, pp 420-421.

The blessing of bells is mentioned in documents dating at least as far back as Egbert, Archbishop of York, in the mid-700’s AD; thus we see that Boettner is about 200 years off [36].  

 

[36] Catholic Encyclopedia, Vol. 2, “Bells”, pp 420-421.

   

   

   

   

The specific instance mentioned by Boettner here, however, was the canonization of St. Ulrich, the Bishop of Augsburg (890-973). Pope John XV announced the canonization—much in the same way that any local bishop might—at a synod held at the Lateran Palace on 31 January 993, and also published the same in a bull to the German and French bishops dated 3 February [38].

The specific instance mentioned by Boettner here, however, was the canonization of St. Ulrich, the Bishop of Augsburg (890-973). Pope John XV announced the canonization—much in the same way that any local bishop might—at a synod held at the Lateran Palace on 31 January 993, and also published the same in a bull to the German and French bishops dated 3 February [38].

This is the first time that a Pope solemnly canonized a saint, so Boettner is half right; however, it is not the first instance of a saint being recognized as officially canonized, as we have seen, although this is clearly what Boettner meant to imply. The striking part is that even when Boettner is partially correct, he still can’t seem to get his dates right, since he states this event took place in 995, when it was actually 993, making him two years off the mark. <br> [37] Catholic Encyclopedia, Vol. 2, “Beatification and Canonization”, pp 364-365. <br> [38] ibid., Vol. 8, “John XV”, pg 428.

This is the first time that a Pope solemnly canonized a saint, so Boettner is half right; however, it is not the first instance of a saint being recognized as officially canonized, as we have seen, although this is clearly what Boettner meant to imply. The striking part is that even when Boettner is partially correct, he still can’t seem to get his dates right, since he states this event took place in 995, when it was actually 993, making him two years off the mark. [37] Catholic Encyclopedia, Vol. 2, “Beatification and Canonization”, pp 364-365. <br> [38] ibid., Vol. 8, “John XV”, pg 428.

   

   

   

   

21. Fasting on Fridays and during Lent….998.

21. Fasting on Fridays and during Lent….998.

Fasting on Fridays is mentioned as far back as the Didache (140 AD) [39], thus rendering Boettner more than 800 years off the mark. As for the Lenten fast, Athanasius, writing in his Festal Letters of 331 AD, stated that the faithful should fast for 40 days during Lent [40]. This makes Boettner 667 years off the mark. Canon 69 of the Apostolic Canons, which pre-date 341 AD, admonishes bishops, clergy, and laity to fast during Lent; Canon 56 of the Trullan Synod of 692 AD contains similar regulations [41]. Here Boettner is anywhere from 657 years to 306 years off. <br> [39] Maxwell Staniforth (trans.), Early Christian Writings. Harmondsworth, UK: Penguin Books, 1968, pg 194. <br> [40] Catholic Encyclopedia, Vol. 9, “Lent”, pg 152. <br> [41] ibid., Vol. 5, “Fast”, pg 791.

Fasting on Fridays is mentioned as far back as the Didache (140 AD) [39], thus rendering Boettner more than 800 years off the mark. As for the Lenten fast, Athanasius, writing in his Festal Letters of 331 AD, stated that the faithful should fast for 40 days during Lent [40]. This makes Boettner 667 years off the mark. Canon 69 of the Apostolic Canons, which pre-date 341 AD, admonishes bishops, clergy, and laity to fast during Lent; Canon 56 of the Trullan Synod of 692 AD contains similar regulations [41]. Here Boettner is anywhere from 657 years to 306 years off.  

 

[39] Maxwell Staniforth (trans.), Early Christian Writings. Harmondsworth, UK: Penguin Books, 1968, pg 194. <br> [40] Catholic Encyclopedia, Vol. 9, “Lent”, pg 152. <br> [41] ibid., Vol. 5, “Fast”, pg 791.

   

   

The Didache, written somewhere around 140 AD, mentions that Christians should assemble on the Lord’s Day for the Eucharist, but that they should confess their sins beforehand, so that their “sacrifice may be a pure one” [42]; this sacrificial language is echoed layer by both Ignatius and Irenaeus. Thus, Boettner’s “gradual development” occured, rather precipitously, within 50 years of the death of the Apostle John, and not over a course of ten centuries as he implies.

The Didache, written somewhere around 140 AD, mentions that Christians should assemble on the Lord’s Day for the Eucharist, but that they should confess their sins beforehand, so that their “sacrifice may be a pure one” [42]; this sacrificial language is echoed layer by both Ignatius and Irenaeus. Thus, Boettner’s “gradual development” occured, rather precipitously, within 50 years of the death of the Apostle John, and not over a course of ten centuries as he implies.

As for obligatory attendance at Mass, the Council of Elvira in 300 AD decreed temporary excommunication as a corrective measure for anyone who missed Mass three weeks in a row [43], 700 years before Boettner’s date. <br> [42] Staniforth, Early Christian Writings, pg 197. <br> [43] Catholic Encyclopedia, Vol. 14, “Sunday”, pg 335.

As for obligatory attendance at Mass, the Council of Elvira in 300 AD decreed temporary excommunication as a corrective measure for anyone who missed Mass three weeks in a row [43], 700 years before Boettner’s date.  

 

[42] Staniforth, Early Christian Writings, pg 197. <br> [43] Catholic Encyclopedia, Vol. 14, “Sunday”, pg 335.

   

   

   

   

Celibacy, of course, is mentioned as an ideal by St. Paul in 1 Corinthians 7, although not as a mandatory injunction. Several early Fathers, including Tertullian, Origen, Eusebius, and Epiphanius appear to have viewed the practice favorably as well; but it was the local Council of Elvira in Spain (295-302 AD) where celibacy was first imposed on bishops, priests, and deacons. The practice was held as the ideal for clergy, but was adopted—or imposed—piecemeal in various locations until it was decreed Church-wide for all clergy by the 1st Lateran Council in 1123 [44]. Boettner is thus off by 700 years in the first instance and 40 years in the second.

Celibacy, of course, is mentioned as an ideal by St. Paul in 1 Corinthians 7, although not as a mandatory injunction. Several early Fathers, including Tertullian, Origen, Eusebius, and Epiphanius appear to have viewed the practice favorably as well; but it was the local Council of Elvira in Spain (295-302 AD) where celibacy was first imposed on bishops, priests, and deacons. The practice was held as the ideal for clergy, but was adopted—or imposed—piecemeal in various locations until it was decreed Church-wide for all clergy by the 1st Lateran Council in 1123 [44]. Boettner is thus off by 700 years in the first instance and 40 years in the second.

In the case of Gregory VII, he did indeed seek to strengthen the practice of clerical celibacy, but it was in two Lenten synods in 1074 and 1075, not in 1079 as Boettner asserts [45]. The second of these synods forbade married priests from saying Mass and laypeople from attending Masses celebrated by married priests [46]. Boettner is thus still off the mark by a margin of four to five years. <br> [44] Catholic Encyclopedia, Vol. 3, “Celibacy”, pp 483-486. <br> [45] Kelly, Oxford Dictionary of Popes, pg 155. <br> [46] Catholic Encyclopedia, Vol. 3, pg 486.

In the case of Gregory VII, he did indeed seek to strengthen the practice of clerical celibacy, but it was in two Lenten synods in 1074 and 1075, not in 1079 as Boettner asserts [45]. The second of these synods forbade married priests from saying Mass and laypeople from attending Masses celebrated by married priests [46]. Boettner is thus still off the mark by a margin of four to five years. <br> [44] Catholic Encyclopedia, Vol. 3, “Celibacy”, pp 483-486.  

 

[45] Kelly, Oxford Dictionary of Popes, pg 155. <br> [46] Catholic Encyclopedia, Vol. 3, pg 486.

   

   

   

   

The Rosary had a long and slow development, going back to knots tied in cords and holes drilled in pieces of wood, both dating from the 300’s AD. The current prayer, and system of a crucifix and 59 beads, appears to be the result of the devotion as it was practiced in the 12th century; in this state of evolution, it was popularized by St. Dominic Guzman (1170-1221) and later by Alan de Rupe, around 1470 [47].

The Rosary had a long and slow development, going back to knots tied in cords and holes drilled in pieces of wood, both dating from the 300’s AD. The current prayer, and system of a crucifix and 59 beads, appears to be the result of the devotion as it was practiced in the 12th century; in this state of evolution, it was popularized by St. Dominic Guzman (1170-1221) and later by Alan de Rupe, around 1470 [47].

Peter the Hermit was one of the popular promoters of the 1st Crusade. Along with Walter the Penniless, he helped organize volunteers for the Crusade in 1096, and died in 1115, but there is no body of evidence indicating that he “invented” the Rosary devotion as it is presently known [48]. <br> [47] Catholic Encyclopedia, Vol. 13, “Rosary”, pp 184-186. <br> Matthew Bunson, Encyclopedia of Catholic History. Huntington, IN: Our Sunday Visitor Publishing, 1995; “Rosary”, pg 733. <br> [48] Bunson, pp 653-654.

Peter the Hermit was one of the popular promoters of the 1st Crusade. Along with Walter the Penniless, he helped organize volunteers for the Crusade in 1096, and died in 1115, but there is no body of evidence indicating that he “invented” the Rosary devotion as it is presently known [48].  

 

[47] Catholic Encyclopedia, Vol. 13, “Rosary”, pp 184-186. <br> Matthew Bunson, Encyclopedia of Catholic History. Huntington, IN: Our Sunday Visitor Publishing, 1995; “Rosary”, pg 733. <br> [48] Bunson, pp 653-654.

   

   

   

   

Although there were both ecclesiastical and secular investigative bodies and tribunals which dealt with various heresies throughout the first 1200 years of Christian history [49], the actual first Papal Inquisition was established by Gregory IX in 1233 to investigate the Waldensian and Albigensian heresies; this was under the auspices of the Pope, as distinguished from episcopal bodies under the control of diocesan bishops [50].

Although there were both ecclesiastical and secular investigative bodies and tribunals which dealt with various heresies throughout the first 1200 years of Christian history [49], the actual first Papal Inquisition was established by Gregory IX in 1233 to investigate the Waldensian and Albigensian heresies; this was under the auspices of the Pope, as distinguished from episcopal bodies under the control of diocesan bishops [50].

Boettner is off by nearly 50 years for the establishment of the Papal Inquisition, and he is likewise inaccurate in calling the convocation at Verona in 1184 a “council”; more properly, it was a synod, and while severe measures were pronounced against the Cathari, Waldensians, and Arnoldists, the synod was a cooperative measure between Pope Lucius III and Emperor Frederick I, rather than an established Inquisition of later years [51]. <br> [49] Catholic Encyclopedia, Vol. 8, “Inquisition”, pp 26-30. <br> [50] Stravinskas, OSV’s Catholic Encyclopedia, “Inquisition”, pg 512. <br> Kelly, Dictionary of Popes, pg 190. <br> [51] Catholic Encyclopedia, Vol. 9, “Lucius III”, pg 412.

Boettner is off by nearly 50 years for the establishment of the Papal Inquisition, and he is likewise inaccurate in calling the convocation at Verona in 1184 a “council”; more properly, it was a synod, and while severe measures were pronounced against the Cathari, Waldensians, and Arnoldists, the synod was a cooperative measure between Pope Lucius III and Emperor Frederick I, rather than an established Inquisition of later years [51].  

 

[49] Catholic Encyclopedia, Vol. 8, “Inquisition”, pp 26-30. <br> [50] Stravinskas, OSV’s Catholic Encyclopedia, “Inquisition”, pg 512. <br> Kelly, Dictionary of Popes, pg 190. <br> [51] Catholic Encyclopedia, Vol. 9, “Lucius III”, pg 412.

   

   

   

   

Indulgences, or the remission (through the ministry of the Church) of temporal punishment due for forgiven sins, was bestowed upon the Apostles by Christ in John 20:23, and was thereafter mentioned by Tertullian (Ad Martyres, c.200 AD), St. Cyprian (Letter to His Clergy, 250 AD), and St. Basil (Letter to Amphilochius), 374 AD), as well as the Councils of Ancyra (314 AD), Laodicea (320 AD), Nicaea (325 AD), and Arles (320 AD) [52]. The abuse of indulgences has popped up from time to time throughout Church history, and has been condemned by the Church. The English Council of Clovesho in 747 AD sternly rebuked those who tried to hire penitents to perform austerities for them by means of proxy, with the indulgence thus gained supposedly going to the client of the penitent [53].

Indulgences, or the remission (through the ministry of the Church) of temporal punishment due for forgiven sins, was bestowed upon the Apostles by Christ in John 20:23, and was thereafter mentioned by Tertullian (Ad Martyres, c.200 AD), St. Cyprian (Letter to His Clergy, 250 AD), and St. Basil (Letter to Amphilochius), 374 AD), as well as the Councils of Ancyra (314 AD), Laodicea (320 AD), Nicaea (325 AD), and Arles (320 AD) [52]. The abuse of indulgences has popped up from time to time throughout Church history, and has been condemned by the Church. The English Council of Clovesho in 747 AD sternly rebuked those who tried to hire penitents to perform austerities for them by means of proxy, with the indulgence thus gained supposedly going to the client of the penitent [53].

Boettner neglects to specify where he gets his date of 1190, which he apparently pulls out of the air at random; even later in his own book (pages 262-267) he blithely skips over this specific date. He is, however, in the general ballpark—the 12th century was about the time that indulgence “sales” gained popularity. Pope Urban II granted a plenary indulgence to all particpants of the 1st Crusade (1095), and after this, “sales” came into prominence, the monies thus gained being used for such projects as building churches, roads, and bridges, care for the poor and the ill, or education of the young. William of Auvergne, the Bishop of Paris (1228-1249) justified these actions as acts of Christian charity [54]. <br> [52] Catholic Encyclopedia, Vol. 7, “Indulgences”, pg 785. <br> [53] ibid., pg 786. <br> [54] H.R. Loyn, editor, The Middle Ages: A Concise Encyclopedia. London: Thames and Hudson, Ltd., 1989; pg 179.

Boettner neglects to specify where he gets his date of 1190, which he apparently pulls out of the air at random; even later in his own book (pages 262-267) he blithely skips over this specific date. He is, however, in the general ballpark—the 12th century was about the time that indulgence “sales” gained popularity. Pope Urban II granted a plenary indulgence to all particpants of the 1st Crusade (1095), and after this, “sales” came into prominence, the monies thus gained being used for such projects as building churches, roads, and bridges, care for the poor and the ill, or education of the young. William of Auvergne, the Bishop of Paris (1228-1249) justified these actions as acts of Christian charity [54].  

 

[52] Catholic Encyclopedia, Vol. 7, “Indulgences”, pg 785. <br> [53] ibid., pg 786. <br> [54] H.R. Loyn, editor, The Middle Ages: A Concise Encyclopedia. London: Thames and Hudson, Ltd., 1989; pg 179.

   

   

   

   

As a concept, transubstantiation can be traced back at least to Tertullian, who states “He took bread, offered it to His disciples and made it into His body by saying, ‘This is My body'” (Against Marcion 212 AD); likewise Cyril of Jerusalem says “Once at Cana in Galilee by a mere nod He changed water into wine; should it now be incredible that He changes wine into blood?” (Catechetical Lectures [Mystagogic], 350 AD) [55].

As a concept, transubstantiation can be traced back at least to Tertullian, who states “He took bread, offered it to His disciples and made it into His body by saying, ‘This is My body'” (Against Marcion 212 AD); likewise Cyril of Jerusalem says “Once at Cana in Galilee by a mere nod He changed water into wine; should it now be incredible that He changes wine into blood?” (Catechetical Lectures [Mystagogic], 350 AD) [55].

As a term, transubstantiation was first used by the theologians Magister Roland about 1150, Stephen of Tournai about 1160, and Peter Comestor about 1170 [56]; this terminology was then used by the 1st Lateran Council in 1215, which is apparently where Boettner got his date from. As can be seen, however, Boettner is off by anywhere from 865 to 1003 years in the first instance, and anywhere from 45 to 65 years in the second. <br> [55] Ott, Fundamentals of Catholic Dogma, pp 381-382. <br> [56] ibid., pg 379.

As a term, transubstantiation was first used by the theologians Magister Roland about 1150, Stephen of Tournai about 1160, and Peter Comestor about 1170 [56]; this terminology was then used by the 1st Lateran Council in 1215, which is apparently where Boettner got his date from. As can be seen, however, Boettner is off by anywhere from 865 to 1003 years in the first instance, and anywhere from 45 to 65 years in the second.  

 

[55] Ott, Fundamentals of Catholic Dogma, pp 381-382. <br> [56] ibid., pg 379.

   

   

   

   

28. Auricular confession of sins to a priest instead of to God, instituted by pope Innocent III, in Lateran Council….1215.

28. Auricular confession of sins to a priest instead of to God, instituted by pope Innocent III, in Lateran Council….1215.

Cyprian of Carthage, in The Lapsed (251 AD) speaks of penitents “making confession of their crime”, and of “having their conscience purged in the ceremony and at the hand of the priest” [57]. Likewise, Ambrose, in Penance (387-390 AD) writes “Christ granted [the power of penance] to the Apostles and from the Apostles it has been transmitted to the office of priests” [58]. From this, it can be seen that Innocent III certainly did not “institute” the practice of auricular confession to a priest; in fact, it existed 964 years before Boettner’s claim. <br> [57] Jurgens, Vol. 1, pg 218. <br> [58] Catholic Encyclopedia, Vol. 11, “Penance”, pg 620.

Cyprian of Carthage, in The Lapsed (251 AD) speaks of penitents “making confession of their crime”, and of “having their conscience purged in the ceremony and at the hand of the priest” [57]. Likewise, Ambrose, in Penance (387-390 AD) writes “Christ granted [the power of penance] to the Apostles and from the Apostles it has been transmitted to the office of priests” [58]. From this, it can be seen that Innocent III certainly did not “institute” the practice of auricular confession to a priest; in fact, it existed 964 years before Boettner’s claim.  

 

[57] Jurgens, Vol. 1, pg 218. <br> [58] Catholic Encyclopedia, Vol. 11, “Penance”, pg 620.

   

   

   

   

The implication here, of course, is that Catholics worship a piece of bread. Catholics do not worship bread, they worship Jesus Christ, Whose flesh and blood the bread has become. The fact that Christians considered the bread and wine to be transformed into the flesh and blood of Christ can be found as far back as Ignatius of Antioch, who wrote in his Epistle to the Romans (110 AD), “I have no taste for corruptible food nor for the pleasures of this life. I desire the Bread of God, which is the Flesh of Jesus Christ…and for drink I desire His Blood” [59].

The implication here, of course, is that Catholics worship a piece of bread. Catholics do not worship bread, they worship Jesus Christ, Whose flesh and blood the bread has become. The fact that Christians considered the bread and wine to be transformed into the flesh and blood of Christ can be found as far back as Ignatius of Antioch, who wrote in his Epistle to the Romans (110 AD), “I have no taste for corruptible food nor for the pleasures of this life. I desire the Bread of God, which is the Flesh of Jesus Christ…and for drink I desire His Blood” [59].

As for the practice of perpetual adoration of Christ in the Blessed Sacrament, the first recorded instance took place in 1226, although the practice did not become widespread until the 15th century [60]. From these examples it seems that Boettner erred more than 1000 years one way and about 200 years the other way. <br> [59] Jurgens, Vol. 1, pg 22. <br> [60] Catholic Encyclopedia, Vol. 1, “Adoration”, pg 153.

As for the practice of perpetual adoration of Christ in the Blessed Sacrament, the first recorded instance took place in 1226, although the practice did not become widespread until the 15th century [60]. From these examples it seems that Boettner erred more than 1000 years one way and about 200 years the other way.  

 

[59] Jurgens, Vol. 1, pg 22. <br> [60] Catholic Encyclopedia, Vol. 1, “Adoration”, pg 153.

   

   

   

   

The Index of Forbidden Books was a gradual development. The first general listing of proscribed books was under Pope Paul III in 1542. The Inquisition had an expanded list by 1559, which was intended to be world-wide, and was also the first list to bear the title “Index”. The “Index Tridentinus” was issued by the Council of Trent in 1564, and in 1571, Pope Pius V established a specific Congregation of the Index, which remained in effect until 1917 [61]. Since the earliest date for the formation of the Index is 1542, it would be rather difficult to place the Bible (or any other book, for that matter) on it in 1229, which is more than 300 years before the Index existed. This is Boettner’s first blunder.

The Index of Forbidden Books was a gradual development. The first general listing of proscribed books was under Pope Paul III in 1542. The Inquisition had an expanded list by 1559, which was intended to be world-wide, and was also the first list to bear the title “Index”. The “Index Tridentinus” was issued by the Council of Trent in 1564, and in 1571, Pope Pius V established a specific Congregation of the Index, which remained in effect until 1917 [61]. Since the earliest date for the formation of the Index is 1542, it would be rather difficult to place the Bible (or any other book, for that matter) on it in 1229, which is more than 300 years before the Index existed. This is Boettner’s first blunder.

The 1962 edition of Boettner’s tome opines that this proscription of the Bible took place at the Council of Valencia; however, as Karl Keating points out, there has never been a Catholic church council held in Valencia, Spain—neither local, regional, nor ecumenical. This is Boettner’s second blunder [62]. Keating likewise explains that even if there had been a council in Valencia, it couldn’t have been held in 1229, since in 1229, Valencia was under the control of the Muslims, who were extremely unlikely to allow a Christian church council to be held in their territory; a quick check of any encyclopedia or historical atlas will bear this out [63]. This is Boettner’s third blunder, and as may be seen, his chronology has completely missed the mark along with both his history and his geography. <br> [61] Catholic Encyclopedia, Vol. 3, “Censorship of Books”, pg 521. <br> Stravinskas, OSV’s Catholic Encyclopedia, “Index of Forbidden Books”, pg 507. <br> [62] Karl Keating, Catholicism and Fundamentalism. San Francisco: Ignatius Press, 1988; pg 45. <br> [63] The Columbia-Viking Desk Encyclopedia, Vol. 2, “Valencia”. New York: Viking Press, 1953; pg 1310. <br> Hammond Illustrated Family Atlas, Vol. 2; Map, “Europe, c.1200 AD”. Glen Cove, NY: Bobley Publishing Corporation, 1969; pg H-15.

The 1962 edition of Boettner’s tome opines that this proscription of the Bible took place at the Council of Valencia; however, as Karl Keating points out, there has never been a Catholic church council held in Valencia, Spain—neither local, regional, nor ecumenical. This is Boettner’s second blunder [62]. Keating likewise explains that even if there had been a council in Valencia, it couldn’t have been held in 1229, since in 1229, Valencia was under the control of the Muslims, who were extremely unlikely to allow a Christian church council to be held in their territory; a quick check of any encyclopedia or historical atlas will bear this out [63]. This is Boettner’s third blunder, and as may be seen, his chronology has completely missed the mark along with both his history and his geography.  

 

[61] Catholic Encyclopedia, Vol. 3, “Censorship of Books”, pg 521. <br> Stravinskas, OSV’s Catholic Encyclopedia, “Index of Forbidden Books”, pg 507. <br> [62] Karl Keating, Catholicism and Fundamentalism. San Francisco: Ignatius Press, 1988; pg 45. <br> [63] The Columbia-Viking Desk Encyclopedia, Vol. 2, “Valencia”. New York: Viking Press, 1953; pg 1310. <br> Hammond Illustrated Family Atlas, Vol. 2; Map, “Europe, c.1200 AD”. Glen Cove, NY: Bobley Publishing Corporation, 1969; pg H-15.

   

   

   

   

Scapulars have always been associated with “third orders”, in which laypeoiple affiliate themselves with one religious order or another, pledging themselves to live good Christian lives; so what Boettner found so awful about this remains a mystery.

Scapulars have always been associated with “third orders”, in which laypeoiple affiliate themselves with one religious order or another, pledging themselves to live good Christian lives; so what Boettner found so awful about this remains a mystery.

However, Simon Stock’s vision falls into the category of “private revelation”, which means that even when approved by the Church, it is not a required belief of any Catholic by any means, remaining entirely the option of the individual believer. The so-called “scapular promise” given to Simon Stock is likewise nothing more than private revelation, and is certainly not a doctrine, much less a dogma, of the Church. <br> [64] Catholic Encyclopedia, Vol. 13, “Scapular”, pg 511.

However, Simon Stock’s vision falls into the category of “private revelation”, which means that even when approved by the Church, it is not a required belief of any Catholic by any means, remaining entirely the option of the individual believer. The so-called “scapular promise” given to Simon Stock is likewise nothing more than private revelation, and is certainly not a doctrine, much less a dogma, of the Church.  

 

[64] Catholic Encyclopedia, Vol. 13, “Scapular”, pg 511.

   

   

   

   

Instances of Holy Communion under the auspices of bread alone can be found as far back as the Council of Laodicea in the 4th century and the 2nd Council of Trullo in the 7th, both of which specified Communion under the species of bread alone during all fast days in Lent; this makes Boettner about 1000 years off in the earliest example [65]. After this, the gradual removal of the Sacred Blood from laypeople was introduced, apparently for a variety of reasons; one of them was the Church’s desire to reinforce the Church’s authority against heretics and the Reformers, who rejected the idea that Communion could be recieved under only one species. This idea they enforced on their own, apart from the authority of the Church [66]. Another reason was to prevent spillage of the Sacred Blood, and another was to abolish the practice of self-communication by means of intinction [67].

Instances of Holy Communion under the auspices of bread alone can be found as far back as the Council of Laodicea in the 4th century and the 2nd Council of Trullo in the 7th, both of which specified Communion under the species of bread alone during all fast days in Lent; this makes Boettner about 1000 years off in the earliest example [65]. After this, the gradual removal of the Sacred Blood from laypeople was introduced, apparently for a variety of reasons; one of them was the Church’s desire to reinforce the Church’s authority against heretics and the Reformers, who rejected the idea that Communion could be recieved under only one species. This idea they enforced on their own, apart from the authority of the Church [66]. Another reason was to prevent spillage of the Sacred Blood, and another was to abolish the practice of self-communication by means of intinction [67].

Constance did indeed impose restricting the Sacred Blood from laymen (not in 1414 as Boettner asserts, but a year later in 1415, at the 13th session of the council), but this was a reiteration of previous rulings, including the councils above, the monastic rule of Columbanus (in which the Blood was restricted from novices), and the Council of Lambeth in 1281. It was by no means a new, novel introduction [68]. <br> [65] Catholic Encyclopedia, Vol. 4, “Communion”, pg 177. <br> [66] ibid., pg 175. <br> [67] ibid., pg 178. <br> [68] ibid., pp 177-178.

Constance did indeed impose restricting the Sacred Blood from laymen (not in 1414 as Boettner asserts, but a year later in 1415, at the 13th session of the council), but this was a reiteration of previous rulings, including the councils above, the monastic rule of Columbanus (in which the Blood was restricted from novices), and the Council of Lambeth in 1281. It was by no means a new, novel introduction [68].  

 

[65] Catholic Encyclopedia, Vol. 4, “Communion”, pg 177. <br> [66] ibid., pg 175. <br> [67] ibid., pg 178. <br> [68] ibid., pp 177-178.

   

   

   

   

34. The doctrine of the seven sacraments affirmed….1439.

34. The doctrine of the seven sacraments affirmed….1439.

Seven sacraments are mentioned by Peter Lombard (who died in 1164) in the fourth Book of Sentences; seven are likewise numbered by Otto of Bamberg in 1139; the Council of London in 1237; and the Council of Lyons in 1274, all of which pre-date Florence [69]. Boettner is thus off by 300 years in his claim of when the seven sacraments were affirmed. <br> [69] Catholic Encyclopedia, Vol. 13, “Sacraments”, pp 299-300.

Seven sacraments are mentioned by Peter Lombard (who died in 1164) in the fourth Book of Sentences; seven are likewise numbered by Otto of Bamberg in 1139; the Council of London in 1237; and the Council of Lyons in 1274, all of which pre-date Florence [69]. Boettner is thus off by 300 years in his claim of when the seven sacraments were affirmed.  

 

[69] Catholic Encyclopedia, Vol. 13, “Sacraments”, pp 299-300.

If Boettner is asserting that the “Hail Mary” prayer was invented in 1508, that is nonsense, since the first part of the Hail Mary is found in Scripture; Luke 1:28 finds Gabriel saluting Mary with “Hail, favored one! The Lord is with you”, followed by Luke 1:42, in which Elizabeth continues, “Most blessed are you among women, and blessed is the fruit of your womb”. The prayer remained thus until the 15th century, when the words “Jesus Christ, amen” came into common usage.

If Boettner is asserting that the “Hail Mary” prayer was invented in 1508, that is nonsense, since the first part of the Hail Mary is found in Scripture; Luke 1:28 finds Gabriel saluting Mary with “Hail, favored one! The Lord is with you”, followed by Luke 1:42, in which Elizabeth continues, “Most blessed are you among women, and blessed is the fruit of your womb”. The prayer remained thus until the 15th century, when the words “Jesus Christ, amen” came into common usage.

The prayer as we now know it first appears in the “Calendar of Shepherds“, which was published in France in 1493; a book written by Girolamo Savonarola in 1495 also contains the entire prayer as we know it, minus the word “us” [70]. Thus, Boettner is off by 15 years for the “first half” of his chronology for the end of the prayer, and by 65 years for the “second half”. <br> [70] Catholic Encyclopedia, Vol. 7, “Hail Mary”, pp 111-112.

The prayer as we now know it first appears in the “Calendar of Shepherds“, which was published in France in 1493; a book written by Girolamo Savonarola in 1495 also contains the entire prayer as we know it, minus the word “us” [70]. Thus, Boettner is off by 15 years for the “first half” of his chronology for the end of the prayer, and by 65 years for the “second half”.  

 

[70] Catholic Encyclopedia, Vol. 7, “Hail Mary”, pp 111-112.

   

   

   

   

37. Tradition declared of equal authority with the Bible by the Council of Trent….1545.

37. Tradition declared of equal authority with the Bible by the Council of Trent….1545.

None other than the Apostle Paul warned about the importance of Tradition, or the oral teachings of the Apostles (1 Corinthians 11:2, 2 Thessalonians 3:6); and he equated Tradition with written Scripture (2 Thessalonians 2:15). Trent re-confirmed the authority and equality of Apostolic Tradition with Scripture in the face of the Reformation, which denied the inspiration and authority of Tradition—along with every doctrine it contained which the Reformers disagreed with. The view of the early Christians, however, is borne out in texts such as these: <br> “What if the Apostles had not in fact left writings to us? Would it not be necessary to follow the order of tradition, which was handed down to those to whom they entrusted the churches?” (Irenaeus of Lyons; Against Heresies, 3,4,1; 180 AD) [71]. <br> “The teaching of the Church has indeed been handed down through an order of succession from the Apostles, and remains in the churches even to the present time. That alone is to be believed as the truth which is in no way at variance with ecclesiastical and apostolic tradition.” (Origen; Fundamental Doctrines, 1, Preface, 2; 220 AD) [72]. <br> “Of the dogmas and kerygmas preserved in the Church, some we possess from written teaching and others we receive from the tradition of the Apostles, handed on to us in mystery. In respect to piety both are of the same force.” (Basil the Great; The Holy Spirit, 27,66; 375 AD) [73]. <br> “It is needful also to make use of Tradition; for not everything can be gotten from Sacred Scripture. The holy Apostles handed down some things in the Scriptures, other things in Tradition.” (Epiphanius of Salamis; Against All Heresies, 61,6; 374 AD) [74]. <br> These examples could be multiplied, but these few more than suffice to render Boettner’s idea that Trent “added” Tradition to the Church’s Deposit totally null; he again off by 1,365 years in the case of Irenaeus, and 1,171 years in the case of Epiphanius. <br> [71] Jurgens, Vol. 1, pg 91. <br> [72] ibid., pg 190. <br> [73] Jurgens, Vol. 2, pp 18-19. <br> [74] ibid., pg 73.

None other than the Apostle Paul warned about the importance of Tradition, or the oral teachings of the Apostles (1 Corinthians 11:2, 2 Thessalonians 3:6); and he equated Tradition with written Scripture (2 Thessalonians 2:15). Trent re-confirmed the authority and equality of Apostolic Tradition with Scripture in the face of the Reformation, which denied the inspiration and authority of Tradition—along with every doctrine it contained which the Reformers disagreed with. The view of the early Christians, however, is borne out in texts such as these: <br> “What if the Apostles had not in fact left writings to us? Would it not be necessary to follow the order of tradition, which was handed down to those to whom they entrusted the churches?” (Irenaeus of Lyons; Against Heresies, 3,4,1; 180 AD) [71]. <br> “The teaching of the Church has indeed been handed down through an order of succession from the Apostles, and remains in the churches even to the present time. That alone is to be believed as the truth which is in no way at variance with ecclesiastical and apostolic tradition.” (Origen; Fundamental Doctrines, 1, Preface, 2; 220 AD) [72]. <br> “Of the dogmas and kerygmas preserved in the Church, some we possess from written teaching and others we receive from the tradition of the Apostles, handed on to us in mystery. In respect to piety both are of the same force.” (Basil the Great; The Holy Spirit, 27,66; 375 AD) [73]. <br> “It is needful also to make use of Tradition; for not everything can be gotten from Sacred Scripture. The holy Apostles handed down some things in the Scriptures, other things in Tradition.” (Epiphanius of Salamis; Against All Heresies, 61,6; 374 AD) [74].  

 

These examples could be multiplied, but these few more than suffice to render Boettner’s idea that Trent “added” Tradition to the Church’s Deposit totally null; he again off by 1,365 years in the case of Irenaeus, and 1,171 years in the case of Epiphanius.  

 

[71] Jurgens, Vol. 1, pg 91. <br> [72] ibid., pg 190. <br> [73] Jurgens, Vol. 2, pp 18-19. <br> [74] ibid., pg 73.

   

   

   

   

“''Sunt autem canonicae Scripturae:'' Genesis, Exodus, Leviticus, Numeri, Deuteronominum, Iesu Nave (Joshua), Iudicum (Judges), Ruth, Regnorum libri quator (1 & 2 Samuel and 1 & 2 Kings), Paralipomenon libri duo (1 & 2 Chronicles), Iob, Psalterium Davidicum, Salomonis libri quinque (Proverbs, Ecclesiastes, Song of Songs, '''Wisdom''', '''Sirach'''), Duodecim libri prophetarum (the twelve minor prophets—Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi). Esaias, Ieremias (comprising the books of Jeremiah, Lamentations, and '''Baruch'''), Daniel, Ezechiel, '''Tobias''', '''Iudith''', Hester, Hesdrae libri duo (Ezra and Nehemiah), '''Machabaeorum libri duo'''” [75]. <br> (Bolding mine [Wayne Ariss] for emphasis of the disputed books.) <br> Likewise, Augustine in (2,8,13; 397 AD), lists the following: <br> “The whole canon of the Scriptures…is contained in these books: the five of Moses, namely, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; and one book of Jesus Nave (Joshua), one of Judges; one little book is called Ruth…the the four of Kingdoms (1 & 2 Samuel, 1 & 2 Kings); and the two of Paralipomenon (1 & 2 Chronicles)…Job and '''Tobias''' and Esther and '''Judith''' and the two books of '''Maccabees'''; and the two of Esdras (Ezra and Nehemiah)…the Psalms of David…Proverbs, Canticle of Canticles, and Ecclesiastes…'''Wisdom'''…'''Ecclesiasticus''' (Sirach)…the individual books of the twelve (minor) prophets…Isaias, Jeremias (including both Lamentations and '''Baruch'''), Daniel, and Ezechiel. With these fourty-four books the authority of the Old Testament is concluded” [76]. <br> (Bolding mine [Wayne Ariss] for emphasis of the disputed books.)

“''Sunt autem canonicae Scripturae:'' Genesis, Exodus, Leviticus, Numeri, Deuteronominum, Iesu Nave (Joshua), Iudicum (Judges), Ruth, Regnorum libri quator (1 & 2 Samuel and 1 & 2 Kings), Paralipomenon libri duo (1 & 2 Chronicles), Iob, Psalterium Davidicum, Salomonis libri quinque (Proverbs, Ecclesiastes, Song of Songs, '''Wisdom''', '''Sirach'''), Duodecim libri prophetarum (the twelve minor prophets—Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi). Esaias, Ieremias (comprising the books of Jeremiah, Lamentations, and '''Baruch'''), Daniel, Ezechiel, '''Tobias''', '''Iudith''', Hester, Hesdrae libri duo (Ezra and Nehemiah), '''Machabaeorum libri duo'''” [75]. <br> (Bolding mine [Wayne Ariss] for emphasis of the disputed books.) <br> Likewise, Augustine in (2,8,13; 397 AD), lists the following: <br> “The whole canon of the Scriptures…is contained in these books: the five of Moses, namely, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; and one book of Jesus Nave (Joshua), one of Judges; one little book is called Ruth…the the four of Kingdoms (1 & 2 Samuel, 1 & 2 Kings); and the two of Paralipomenon (1 & 2 Chronicles)…Job and '''Tobias''' and Esther and '''Judith''' and the two books of '''Maccabees'''; and the two of Esdras (Ezra and Nehemiah)…the Psalms of David…Proverbs, Canticle of Canticles, and Ecclesiastes…'''Wisdom'''…'''Ecclesiasticus''' (Sirach)…the individual books of the twelve (minor) prophets…Isaias, Jeremias (including both Lamentations and '''Baruch'''), Daniel, and Ezechiel. With these fourty-four books the authority of the Old Testament is concluded” [76]. <br> (Bolding mine [Wayne Ariss] for emphasis of the disputed books.)

Again, these examples could be multiplied by examining the texts of the Decree of Damasus (382 AD), the 3rd and 4th Councils of Carthage (397 AD and 418 AD), and the Council of Florence in 1441 AD. Since the extant texts of these documents include the seven Deuterocanonical books within their lists of canonical Scriptures, it remains a mystery as to how the Council of Trent could have added them to the Bible (1,164 years later, in the earliest example) as Boettner claims. <br> [75] Mario Romero, Unabridged Christianity. Goleta, CA: Queenship Publishing Company, 1999; pg 16. <br> [76] Jurgens, Vol. 3, pg 53.

Again, these examples could be multiplied by examining the texts of the Decree of Damasus (382 AD), the 3rd and 4th Councils of Carthage (397 AD and 418 AD), and the Council of Florence in 1441 AD. Since the extant texts of these documents include the seven Deuterocanonical books within their lists of canonical Scriptures, it remains a mystery as to how the Council of Trent could have added them to the Bible (1,164 years later, in the earliest example) as Boettner claims.  

 

[75] Mario Romero, Unabridged Christianity. Goleta, CA: Queenship Publishing Company, 1999; pg 16. <br> [76] Jurgens, Vol. 3, pg 53.

   

   

   

   

39. Creed of pope Pius IV imposed as the official creed….1560.

39. Creed of pope Pius IV imposed as the official creed….1560.

There are three creeds used in the Catholic Church: the Apostle’s Creed, dating at least as far back as Tertullian; the Nicene Creed, formulated at the Council of Nicaea in 325 AD; and the Athanasian Creed, dating from the 4th century. The “Creed of Pius IV” however, was not a creed, but a profession of adherence to Catholic doctrine that all ecclesiastical office holders had to swear allegiance to. Contained in Pius’ bull Injunctum nobis, issued November 13, 1565 (not 1560 as Boettner erroneously claims), it contained a long list of doctrines, such as belief in seven sacraments, purgatory, the sacrifice of the Mass, obedience to the Roman Pontiff, acceptance of the Holy Scriptures, and so on, that any candidate for an office in the Church had to proclaim his belief in and adherence to [77]. As such, Boettner’s implication that Pius IV “invented a new creed” is baseless. <br> [77] Bunson, Encyclopedia of Catholic History, “Pius IV, Creed of”, pp 667-668.

There are three creeds used in the Catholic Church: the Apostle’s Creed, dating at least as far back as Tertullian; the Nicene Creed, formulated at the Council of Nicaea in 325 AD; and the Athanasian Creed, dating from the 4th century. The “Creed of Pius IV” however, was not a creed, but a profession of adherence to Catholic doctrine that all ecclesiastical office holders had to swear allegiance to. Contained in Pius’ bull Injunctum nobis, issued November 13, 1565 (not 1560 as Boettner erroneously claims), it contained a long list of doctrines, such as belief in seven sacraments, purgatory, the sacrifice of the Mass, obedience to the Roman Pontiff, acceptance of the Holy Scriptures, and so on, that any candidate for an office in the Church had to proclaim his belief in and adherence to [77]. As such, Boettner’s implication that Pius IV “invented a new creed” is baseless.  

 

[77] Bunson, Encyclopedia of Catholic History, “Pius IV, Creed of”, pp 667-668.

   

   

   

   

The Immaculate Conception of Mary (meaning the doctrine that she was conceived free from stain of original sin) goes back at least to St. Ephraim of Nisbis, who wrote in 370 AD that Mary was “immune from all stain…no spot…nor any taint” could be found in her [78]. Various other Patristic Fathers also described Mary in like terms—St. Ambrose said she was “free from all stain of sin”; Severus of Antioch said she was “pure from all taint”; Sophronius of Jerusalem called her “pre-purified”; Andrew of Crete called her the “pure and Immaculate Virgin”; and Theognastes of Constantinople said she was “conceived by a sanctifying action” [79].

The Immaculate Conception of Mary (meaning the doctrine that she was conceived free from stain of original sin) goes back at least to St. Ephraim of Nisbis, who wrote in 370 AD that Mary was “immune from all stain…no spot…nor any taint” could be found in her [78]. Various other Patristic Fathers also described Mary in like terms—St. Ambrose said she was “free from all stain of sin”; Severus of Antioch said she was “pure from all taint”; Sophronius of Jerusalem called her “pre-purified”; Andrew of Crete called her the “pure and Immaculate Virgin”; and Theognastes of Constantinople said she was “conceived by a sanctifying action” [79].

Pius IX officially defined this existing doctrine and declared it to be a dogma in his bull Ineffabilis Deus in 1854 [80]—but as with many things Boettner misinterprets, Pius did not invent the Immaculate Conception; it existed as a concept more than 1400 years before 1854. <br> [78] Mark Miravalle, Introduction to Mary. Santa Barbara, CA: Queenship Publishing Company, 1993; pg 40. <br> [79] ibid., pg 40. <br> [80] ibid., pg 41.

Pius IX officially defined this existing doctrine and declared it to be a dogma in his bull Ineffabilis Deus in 1854 [80]—but as with many things Boettner misinterprets, Pius did not invent the Immaculate Conception; it existed as a concept more than 1400 years before 1854.  

 

[78] Mark Miravalle, Introduction to Mary. Santa Barbara, CA: Queenship Publishing Company, 1993; pg 40. <br> [79] ibid., pg 40. <br> [80] ibid., pg 41.

   

   

   

   

A careful reading of the Syllabus does not reveal a condemnation of freedom of religion or conscience, but rather an assertion that Catholics have the right to freedom of religion and conscience free from interference by the secular state. There appears to be little or no mention of freedom of speech or press, outside of condemning the viewpoint that the state has the right to interfere in the communication of individual Catholics, both lay and clerical, with the Holy See. There is likewise no specific condemnation by the Pope concerning scientific discoveries, as Boettner asserts; but rather a refutation of the wholesale idea that the Church “impedes the true progress of science” (#12). Further, far from asserting the Pope’s rights over temporal rulers, the Syllabus repeatedly asserts the right of the Pope to be free from the interference of the secular state in matters pertaining to the governance of the Church.

A careful reading of the Syllabus does not reveal a condemnation of freedom of religion or conscience, but rather an assertion that Catholics have the right to freedom of religion and conscience free from interference by the secular state. There appears to be little or no mention of freedom of speech or press, outside of condemning the viewpoint that the state has the right to interfere in the communication of individual Catholics, both lay and clerical, with the Holy See. There is likewise no specific condemnation by the Pope concerning scientific discoveries, as Boettner asserts; but rather a refutation of the wholesale idea that the Church “impedes the true progress of science” (#12). Further, far from asserting the Pope’s rights over temporal rulers, the Syllabus repeatedly asserts the right of the Pope to be free from the interference of the secular state in matters pertaining to the governance of the Church.

In short, Boettner created a monster of his own imagination in what he perceives the Syllabus to contain, while conveniently ignoring the stipulations upheld by Pius IX that call for the protection of not only the individual rights of Catholics, but of all Christians—the same rights which would prove to be especially important in the century which followed the issuance of the Syllabus—a century which saw the flourishing of atheism, Communism, Nazism, and secular humanism. <br> [81] , Vol. 14; “Syllabus”, pg 368. <br> [82] http://www.papalencyclicals.net/Pius09/p9syll.htm.

In short, Boettner created a monster of his own imagination in what he perceives the Syllabus to contain, while conveniently ignoring the stipulations upheld by Pius IX that call for the protection of not only the individual rights of Catholics, but of all Christians—the same rights which would prove to be especially important in the century which followed the issuance of the Syllabus—a century which saw the flourishing of atheism, Communism, Nazism, and secular humanism. <br> [81] , Vol. 14; “Syllabus”, pg 368.  

 

[82] http://www.papalencyclicals.net/Pius09/p9syll.htm.

   

   

   

   

The concept of Papal infallibility has been around for a long time. The letter of Pope Clement I to the church in Corinth in approximately 80 AD issues instructions to that church, and Clement makes it clear that he is to be obeyed [83]; likewise, Irenaeus in Against Heresies (180 AD) states that all churches must conform to the church of Rome and be in agreement with it [84]. Augustine, in Against the Pelagians (420 AD) quotes a letter from Pope Innocent I, and declares, “Rome’s reply has come; the matter is closed” [85].

The concept of Papal infallibility has been around for a long time. The letter of Pope Clement I to the church in Corinth in approximately 80 AD issues instructions to that church, and Clement makes it clear that he is to be obeyed [83]; likewise, Irenaeus in Against Heresies (180 AD) states that all churches must conform to the church of Rome and be in agreement with it [84]. Augustine, in Against the Pelagians (420 AD) quotes a letter from Pope Innocent I, and declares, “Rome’s reply has come; the matter is closed” [85].

As a last example, Peter Chrysologus, the Archbishop of Ravenna, wrote to Eutyches in 449 AD, “We exhort you in every respect, honorable brother, to heed obediently what has been written by the Most Blessed Pope of the City of Rome; for Blessed Peter, who lives and presides in his own see, provides the truth of faith to those who seek it. For we, by reason of our pursuit of peace and faith, cannot try causes on the faith without the consent of the Bishop of the City of Rome” [86]. These examples more than suffice to show that the 1st Vatican Council merely defined the doctrine of Papal infallibility; as a concept it pre-dated the council by nearly 1800 years, and was not “invented” in 1870, despite what Boettner tries to imply. <br> [83] Jurgens, Vol. 1, pg 12. <br> [84] ibid., pg 90. <br> [85] ibid., Vol. 3, pg 142. <br> [86] ibid., pg 268.

As a last example, Peter Chrysologus, the Archbishop of Ravenna, wrote to Eutyches in 449 AD, “We exhort you in every respect, honorable brother, to heed obediently what has been written by the Most Blessed Pope of the City of Rome; for Blessed Peter, who lives and presides in his own see, provides the truth of faith to those who seek it. For we, by reason of our pursuit of peace and faith, cannot try causes on the faith without the consent of the Bishop of the City of Rome” [86]. These examples more than suffice to show that the 1st Vatican Council merely defined the doctrine of Papal infallibility; as a concept it pre-dated the council by nearly 1800 years, and was not “invented” in 1870, despite what Boettner tries to imply.  

 

[83] Jurgens, Vol. 1, pg 12. <br> [84] ibid., pg 90. <br> [85] ibid., Vol. 3, pg 142. <br> [86] ibid., pg 268.

   

   

   

   

For example, #12 of the document states that “in some nations, the very right of the Church to direct the Christian education of children is called into question or even denied by reason of political policy”; #15 states that this interference is exacerbated by “the fact that ravening wolves have come into the world, not sparing the flock; likewise, pseudo-teachers given to atheism and the new paganism have made their appearance, giving expression to clever falsehoods and sheer nonsense by writings and by other means cunningly attempting to destroy the Catholic belief in God, in Jesus Christ, and in the divine work of the Church” [87].

For example, #12 of the document states that “in some nations, the very right of the Church to direct the Christian education of children is called into question or even denied by reason of political policy”; #15 states that this interference is exacerbated by “the fact that ravening wolves have come into the world, not sparing the flock; likewise, pseudo-teachers given to atheism and the new paganism have made their appearance, giving expression to clever falsehoods and sheer nonsense by writings and by other means cunningly attempting to destroy the Catholic belief in God, in Jesus Christ, and in the divine work of the Church” [87].

Clearly the purpose of the Pope, as evidenced by the issuance of this instructional letter, is not the condemnation of public schools, but a concern that Catholic students, whatever their educational disposition, are allowed access to proper religious instruction under the legitimate supervision of the Church—a right that was being denied even then in countries like Nazi Germany. Boettner has not only misinterpreted the purpose of the letter, but he is also off by five years concerning the date of its issuance. <br> [87] http://www.ewtn.com/library/CURIA/CATTEACH.HTM.

Clearly the purpose of the Pope, as evidenced by the issuance of this instructional letter, is not the condemnation of public schools, but a concern that Catholic students, whatever their educational disposition, are allowed access to proper religious instruction under the legitimate supervision of the Church—a right that was being denied even then in countries like Nazi Germany. Boettner has not only misinterpreted the purpose of the letter, but he is also off by five years concerning the date of its issuance.  

 

[87] http://www.ewtn.com/library/CURIA/CATTEACH.HTM.

   

   

   

   

As with the cases of the Immaculate Conception and Papal infallibility, Boettner tries to give the impression that the Assumption of Mary is something that the Vatican “invented” in recent years. While the Assumption was admittedly a gradual development within the belief of the Church, the fact is that the concept pre-dates its definition by better than 1300 years.

As with the cases of the Immaculate Conception and Papal infallibility, Boettner tries to give the impression that the Assumption of Mary is something that the Vatican “invented” in recent years. While the Assumption was admittedly a gradual development within the belief of the Church, the fact is that the concept pre-dates its definition by better than 1300 years.

The first explicit reference to this doctrine is from Gregory of Tours (d.593), who states in his letter Libri miraculorum that Mary’s body was borne to heaven after her death; other references come from Germain of Constantinople, Andrew of Crete, and John Damascene, who mentions in his Second Homily on the Dormition of Mary (c.745 AD) that three days after Mary’s death, her coffin was opened, to reveal empty grave wrappings, but no trace of her body [88]. Although all of these references date from the 8th century, liturgical feasts in honor of the Assumption began to appear in Christian churches in Syria and Egypt during the 6th century; in Gaul in the 7th century; in Rome by the 8th century; and were universally celebrated by the whole of East and West by the 13th century [89]. <br> [88] Romero, pg 282. <br> [89] Miravalle, pp 52-53.

The first explicit reference to this doctrine is from Gregory of Tours (d.593), who states in his letter Libri miraculorum that Mary’s body was borne to heaven after her death; other references come from Germain of Constantinople, Andrew of Crete, and John Damascene, who mentions in his Second Homily on the Dormition of Mary (c.745 AD) that three days after Mary’s death, her coffin was opened, to reveal empty grave wrappings, but no trace of her body [88]. Although all of these references date from the 8th century, liturgical feasts in honor of the Assumption began to appear in Christian churches in Syria and Egypt during the 6th century; in Gaul in the 7th century; in Rome by the 8th century; and were universally celebrated by the whole of East and West by the 13th century [89].  

 

[88] Romero, pg 282. <br> [89] Miravalle, pp 52-53.

   

   

   

   

As with most of the other items in Boettner’s list, the subject of Mary’s title as Mother of the Church in neither anything new nor terribly controversial; the earliest reference to Mary as “Virgin Mother of the Church” can be found in a work by Berengaud of Treves (d.1125) in which he says “By the Woman (Revelation 12:1), we may understand Blessed Mary, for she is Mother of the Church for having engendered the one who is head of the Church” [91]. Rupert of Deutz (d.1135) in his Canticum Canticorum refers to Mary as the “Mother of Churches”; and Denis the Carthusian (d.1471) refers to Mary as “Mother of the whole Church” [92].

As with most of the other items in Boettner’s list, the subject of Mary’s title as Mother of the Church in neither anything new nor terribly controversial; the earliest reference to Mary as “Virgin Mother of the Church” can be found in a work by Berengaud of Treves (d.1125) in which he says “By the Woman (Revelation 12:1), we may understand Blessed Mary, for she is Mother of the Church for having engendered the one who is head of the Church” [91]. Rupert of Deutz (d.1135) in his Canticum Canticorum refers to Mary as the “Mother of Churches”; and Denis the Carthusian (d.1471) refers to Mary as “Mother of the whole Church” [92].

Further references to Mary under this title can be found in the writings of St. Antoninus of Florence, St. Lawrence, St. Peter Canasius, Matthias Scheeben, and St. John Bosco. As can be clearly seen, Mary was being referred to as “Mother of the Church” 840 years before Boettner’s implication that Pope Paul VI “invented” the title. <br> [90] Cathechism of the Catholic Church, 2nd Edition. Washington, D.C.: United States Catholic Conference/Libreria Editrice Vaticana, 1997; pg 251. <br> [91] Leon Suprenant, Jr., “Mary, Mother of the Church”. Catholics United For the Faith, <br> http://www.cuf.org/member/motherofthechurch.pdf. <br> [92] ibid.

Further references to Mary under this title can be found in the writings of St. Antoninus of Florence, St. Lawrence, St. Peter Canasius, Matthias Scheeben, and St. John Bosco. As can be clearly seen, Mary was being referred to as “Mother of the Church” 840 years before Boettner’s implication that Pope Paul VI “invented” the title. <br> [90] Cathechism of the Catholic Church, 2nd Edition. Washington, D.C.: United States Catholic Conference/Libreria Editrice Vaticana, 1997; pg 251.  

 

[91] Leon Suprenant, Jr., “Mary, Mother of the Church”. Catholics United For the Faith, <br> http://www.cuf.org/member/motherofthechurch.pdf. <br> [92] ibid.

Perhaps Karl Keating put it best in his assessment of Boettner’s magnum opus: “No effort is made to give sources for his charges, and little effort is made to say what the significance of the ‘inventions’ might be. That task is left to innuendo. What Boettner implies is that any belief or practice not found in the pages of the New Testamant in plain words must be spurious and must have been instituted for some nefarious purpose” [93].

Perhaps Karl Keating put it best in his assessment of Boettner’s magnum opus: “No effort is made to give sources for his charges, and little effort is made to say what the significance of the ‘inventions’ might be. That task is left to innuendo. What Boettner implies is that any belief or practice not found in the pages of the New Testamant in plain words must be spurious and must have been instituted for some nefarious purpose” [93].

I believe that Boettner himself had a “nefarious purpose” in creating the infamous “list” on pages 7, 8, and 9 of his book: to discredit, malign, and denegrate the Catholic Church, at all costs—even if he had to prefabricate the charges against her. The sad thing is that so many good and sincere Christians, Protestant and Catholic alike, have been taken in by his falshoods. With God’s kindness and grace, perhaps those who read this paper of mine will be helped to see that the only “inventions” to be found in Boettner’s book are the ones he concocted and wrote down himself. <br> [93] Keating, Catholicism and Fundamentalism, pg 47.

I believe that Boettner himself had a “nefarious purpose” in creating the infamous “list” on pages 7, 8, and 9 of his book: to discredit, malign, and denegrate the Catholic Church, at all costs—even if he had to prefabricate the charges against her. The sad thing is that so many good and sincere Christians, Protestant and Catholic alike, have been taken in by his falshoods. With God’s kindness and grace, perhaps those who read this paper of mine will be helped to see that the only “inventions” to be found in Boettner’s book are the ones he concocted and wrote down himself.  

 

[93] Keating, Catholicism and Fundamentalism, pg 47.

BIBLIOGRAPHY.

BIBLIOGRAPHY.