Endnotes for
Did I Really Leave the Holy Catholic Church?

1. Karl Keating, Catholicism and Fundamentalism (San Francisco: Ignatius, 1988), 10.

2. The Catholic Encyclopedia (New York: Universal Knowledge Foundation, 1912) gives the following background and definition for the term anathema: 'To understand the word anathema...we should first go back to the real meaning of herem of which it is the equivalent. Herem comes from the word haram, to cut off, to separate, to curse, and indicates that which is cursed and condemned to be cut off and exterminated.... In the New Testament anathema no longer entails death, but the loss of goods or exclusion from the society of the faithful....But he who is separated from God is united to the devil, which explains why St. Paul, instead of anathematizing, sometimes delivers a person over to Satan (1 Tim. i,20; 1 Cor., v,5)....Anathema remains a major excommunication which is to be promulgated with great solemnity....In passing this sentence the pontiff takes his seat in front of the altar or in some other suitable place, and pronounces the formula of anathema which ends with these words: "Wherefore in the name of God the All-powerful, Father, Son, and Holy Ghost, of the Blessed Peter, Prince of the Apostles, and of all the Saints, in virtue of the power which has been given to us of binding and loosing in Heaven and on earth, we deprive N- himself and all his accomplices and all his abettors of the Communion of the Body and Blood of Our Lord, we separate him from the society of all Christians, we exclude him from the bosom of our Holy Mother the Church in Heaven and on earth, we declare him excommunicated and anathematized and we judge him condemned to eternal fire with Satan and his angels and all the reprobate, so long as he will not burst the fetters of the demon, do penance and satisfy the Church; we deliver him to Satan to mortify his body, that his soul may be saved on the day of judgment.'" (1:455-56)

3. Irenaeus expresses the principle of universality, antiquity, and consent: (1) Universality: 'The universal church, moreover, through the whole world, has received this tradition from the apostles' (Against Heresies II.9.1); (2) Antiquity: 'True knowledge is that which consists in the doctrine of the apostles and the ancient constitution of the church throughout all the world, and the distinctive manifestation of the body of Christ according to the succession of bishops by which they have handed down that church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition, nor suffering curtailment in the truths which she believes' (Against Heresies IV.33.8); (3) Consent: 'The preaching of the church is everywhere consistent and continues in an even course and receives testimony from the prophets, the apostles, and all the disciples' (Against Heresies III.24.1).

4. Philip Schaff and Henry Wace, Vincent of Lerins, A Commonitory II.4-III.7, Series Two, vol. XI, of Nicene and Post-Nicene Fathers (Grand Rapids: Eerdmans, 1955).

5. The Council of Trent states: 'No one relying on his own judgment shall, in matters of faith and morals pertaining to the edification of Christian doctrine, distorting the Holy Scriptures in accordance with his own conceptions, presume to interpret them contrary to that sense which holy mother Church, to whom it belongs to judge their true sense and interpretation, has held and holds, or even contrary to the unanimous consent of the Fathers, even though such interpretations should never at any time be published.' (See The Council of Trent [Rockford: Tan, 1978], 18-19)
This decree was reaffirmed by Vatican I.

6. Scripture is described as being pure, perfect, eternal, sure, truth, forever settled in heaven; it sanctifies, causes spiritual growth, is God-breathed, authoritative, it gives wisdom unto salvation, makes wise the simple, is living and active, is a guide, a fire, a hammer, a seed, the sword of the Spirit; it gives knowledge of God, is a lamp to our feet, a light to our path, produces reverence for God, heals, makes free, illuminates, produces faith, regenerates, converts the soul, brings conviction of sin, restrains from sin, is spiritual food, is infallible, inerrant, irrevocable, searches the heart and mind, produces life, defeats Satan, proves truth, refutes error, is holy, equips for every good work, is the final judge of all tradition, is the Word of God (Heb. 4:12, Pss. 119: 9-11, 38, 105, 130, 133, 160; 19:7-11; 111:7-8; Is. 40:8; Eph. 5:26; 2 Tim. 3:15-17; Jer. 5:14; 23:29; Matt. 13:18-23; Eph. 6:17; Ps. 107:20; Titus 2:5; 1 Peter 1:23; 2:2; Acts 20:32; John 8:32, 10:35, 17:17; Matt. 15:2-9). Where are we told these things about tradition?

7. The Catechetical Lectures IV.17, V.12, XII.5, in A Library of the Fathers of the Holy Catholic Church (Oxford: Parker, 1845).

8. J.N.D. Kelly, Early Christian Doctrines (San Francisco: Harper & Row, 1978), 46.

9. 'See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ' (Col. 2:8); 'Thus you nullify the word of God for the sake of your tradition....They worship me in vain; their teachings are but rules taught by men.' (Matt. 15:6, 9; cf. Mark 7:3-13; Gal. 1:14; Col. 2:22; 1 Peter 1:18).

10. Irenaeus, Against Heresies III.1.1, in Alexander Roberts and W. H. Rambaugh, trans., in The Writings of Irenaeus (Edinburgh: T & T Clark, 1874).

11. Ellen Flesseman-Van Leer, Tradition and Scripture in the Early Church (Assen: Van Gorcum, 1953), 133.

12. 'Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand.By this gospel you are saved, if
you hold firmly to the word I preached to you. Otherwise, you have believed in vain. For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures' (1 Cor. 15:1-4).

13. Brian Tierney, Origins of Papal Infallibility 1150-1350 (Leiden: Brill, 1972), 16-17.

14. St. Jerome, Prefaces to Jerome's Works, Proverbs, Ecclesiastes and the Song of Songs, Daniel, Series Two, vol. VI, of Schaff and Wace, Nicene and Post-Nicene Fathers, 492-93.

15. New Catholic Encyclopedia (Washington, D.C.: Catholic Univ., 1967), III:29.

16. Gregory the Great, Morals on the Book of Job, vol. II parts III and IV, Book XIX.34, in A Library of the Fathers of the Holy Catholic Church, 424. The New Catholic Encyclopedia confirms that Pope Gregory did not accept a canonical status for the Apocrypha (II:390).

17. Taken from his comments on the final chapter of Esther, in Commentary on All the Authentic Historical Books of the Old Testament; cited in William Whitaker, A Disputation on Holy Scripture (Cambridge: University Press, 1849), 48. Cf. John Cosin, A Scholastical History of the Canon (Oxford: Parker, 1849),111:257-58, and B.F. Westcott, A General Survey of the Canon of the New Testament (New York: Macmillan, 1889), 475.

18. New Catholic Encyclopedia, II:390, III:29

19. 'If anyone does not accept as sacred and canonical the aforesaid books in their entirety and with all their parts, as they have been accustomed to be read in the Catholic Church and as they are contained in the Old Latin Vulgate Edition, and knowingly and deliberately rejects the aforesaid traditions, let him be anathema' (Fourth Session, Decree Concerning the Canonical Scriptures, of The Canons and Decrees of the Council of Trent [Rockford: Tan, 1978], 18).

20. Cited in Henry Bettenson, ed., Documents of the Christian Church (London: Oxford Univ., 1963), 116. Vatican I, after affirming that the bishops of Rome are the rightful rulers over the church to whom all Christians must submit in matters of faith and morals and discipline states, 'This is the teaching of Catholic truth, from which no one can deviate without loss of faith and salvation'; cited by Philip Schaff, The Creeds of Christendom (New York: Harper, 1877),11:263.

21. Oscar Cullmann, Peter: Disciple, Apostle, Martyr (Philadelphia: Westminster, 1953), 207, 236.

22. St. Augustine, Sermon XXVI.1 2, Series Two, vol. VI, of Schaff and Wace, Nicene and Post-Nicene Fathers, 340.

23. Homilies of S. John Chrysostom on the Gospel of St. Matthew, Homily 54.3, in A Library of the Fathers of the Holy Catholic Church.

24. Johann Joseph Ignaz von Dtlinger, The Pope and the Council (Boston: Roberts, 1869), 74.

25. Cullmann, Peter: Disciple, Apostle, Martyr, 162.

26. Karlfried Froehlich, St. Peter, Papal Primacy and the Exegetical Tradition 1151-1350. Found in Christopher Ryan, ed., The Religious Roles of the Papacy: Ideals and Realities 1150-1300 (Toronto: Pontifical Institute, 1989), 42, 4.

27. The Council of Constance (A.D. 1414-1418) passed the following decree regarding the supreme authority of General Councils over popes: 'This holy Council of Constance...declares, first that it is lawfully assembled in the Holy Spirit, that it constitutes a General Council, representing the Catholic Church, and that therefore it has its authority immediately from Christ; and that all men, of every rank and condition, including the Pope himself, is bound to obey it in matters concerning the Faith, the abolition of the schism, and the reformation of the Church of God in its head and its members. Secondly, it declares that any one, of any rank or condition, who shall contumaciously refuse to obey the orders, decrees, statutes or instructions, made or to be made by this holy Council, or by any other lawfully assembled council....shall, unless he comes to a right frame of mind, be subjected to a fitting penance and punished appropriately: and, if need be, recourse shall be had to the other sanctions of the law' (Decree: Sacrosancta [A.D. 1415]; taken from Henry Bettenson, ed., Documents of the Christian Church [London: Oxford Univ., 1963], 135). The decrees of this council were officially approved by Pope Martin V (A.D. 1417-1431) and by Pope Eugenius IV (A.D. 1431-1447).

28. Epistles of St. Gregory the Great, Book VII, Epistle 33, and Book V, Epistle 18, Series Two, vol. XII, of Schaff and Wace, Nicene and Post-Nicene Fathers, 226, 167.

29. Vatican I states: 'We teach and define that it is a dogma divinely revealed: that the Roman Pontiff, when he speaks ex cathedra, that is, when in discharge of the office of pastor and doctor of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith and morals to be held by the universal Church, by the divine assistance promised him in blessed Peter, is possessed of that infallibility with which the divine Redeemer willed that his Church should be endowed for defining doctrine regarding faith or morals; and that therefore such definitions of the Roman Pontiff are irreformable of themselves, and not from the consent of the Church. But if any one-which may God avert-presume to contradict this our definition: let him be anathema' (Dogmatic Decrees of the Vatican Council, Concerning the Infallible Teaching of the Roman Pontiff, Chapter IV; cited by Philip Schaff, The Creeds of Christendom [New York: Harper & Brothers, 1877], 2:270-71).

30. Tierney, Origins of Papal Infallibility, 12-13.

31. The exact words of condemnation by the sixth ecumenical council are as follows:
'After we had reconsidered….the doctrinal letters of Sergius….to Honorius some time Pope of Old Rome, as well as the letter of the latter to the same Sergius, we find that these documents are quite foreign to the apostolic dogmas, to the declarations of the holy Councils, and to all the accepted Fathers, and that they follow the false teachings of the heretics; therefore we entirely reject them, and execrate them as hurtful to the soul. But the names of those men whose doctrines we execrate must also be thrust forth from the holy Church of God....We define that there shall be expelled from the holy Church of God and anathematized Honorius who was some time Pope of Old Rome, because of what was written by him to Sergius, that in all respects he followed his view and confirmed his impious doctrines....But as the author of evil... having found suitable instruments for working out his will (we mean Theodorus....Sergius....Honorius who was Pope of elder Rune)....has actively employed them in raising up for the whole Church the stumbling blocks of one will and one operation in Christ our true God, one of the Holy Trinity; thus disseminating, in novel terms, amongst the orthodox people, an heresy similar to the mad and wicked doctrine of the impious Apollinaris….To Honorius, the heretic, anathema!' (The Seven Ecumenical Councils, Second Series, vol. XIV, of Schaff and Wace, ed., Nicene and Post-Nicene Fathers, 342-44)

32. Tierney, Origins of Papal Infallibility, 11. See also Charles Joseph Hefele, A History of the Councils of the Church (Edinburgh: T. & T. Clark, 1896), V:180.

33. These are the words of Pope Pius IX relative to the teaching of the Immaculate Conception: 'Therefore, if some should presume to think in their hearts otherwise than we have defined (which God forbid), they shall know and thoroughly understand that they are by their own judgment condemned, have made shipwreck concerning the faith, and fallen away from the unity of the Church; and, moreover, that they, by this very act, subject themselves to the penalties ordained by law if, by word or writing, or any other external means, they dare to signify what they think in their heart' (The Decree of Pope Pius IX on the Immaculate Conception of the Blessed Virgin Mary, From the Bull Ineffabilis Deus [A.D. 1854]. Taken from Schaff, The Creeds of Christendom, 2:212).

34. Pelagius and Celestius used Mary, the mother of Jesus, as an example of one born free of original sin. Vincent of Lerins points out the origin of the teaching of the Immaculate Conception with these words: 'Who ever originated a heresy that did not first dissever himself from the consentient agreement of the universality and antiquity of the Catholic Church? That this is so is demonstrated in the clearest way by examples. For who ever before the profane Pelagius attributed so much antecedent strength to Free-will, as to deny the necessity of God's grace to aid it towards every good in every single act? Who ever before his monstrous disciple Celestius denied that the whole human race is involved in the guilt of Adam's sin?' (Vincent of Lerins, A Commonitory 24.62, Series Two, vol. XI, of Schaff and Wace, ed., Nicene and Post-Nicene Fathers, 149-50).

35. Juniper Carol, ed., Mariology (Milwaukee: Bruce, 1955), 1:146.

36. 'For all have sinned and fall short of the glory of God' (Rom. 3:23). 'There is none righteous, not even one' (Rom. 3:10).

37. Pope Pius XII affirms this in these words:
'We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. Hence, if anyone, which God forbid, should dare wilfully to deny or call into doubt that which we have defined, let him know that he has completely fallen from the divine and Catholic faith….It is forbidden to any man to change this, Our declaration, pronouncement, and definition or, by rash attempt, to oppose and counter it. If any man should presume to make such an attempt, let him know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul' (Munificentissimus Deus [A.D. 1950], 44-45, 47; taken from Selected Documents of Pope Pius XII [Washington: National Catholic Welfare Conference])

38. This fact is affirmed by the Roman Catholic historian and Mariologist Juniper Carol (Mariology, 1:149) in these comments: 'The first express witness in the West to a genuine assumption comes to us in an apocryphal Gospel, the Transitus beatae Mariae of Pseudo-Melito.'

39. In his decree, Decretum de Libris Canonicis Ecclesiasticis et Apocrypha, which was later affirmed by Pope Hormisdas, Gelasius lists the Transitus teaching by the following title: Liber qui apellatur Transitus, id est Assumptio Sanctae Mariae under the following condemnation: 'These and writings similar to these, which....all the heresiarchs and their disciples, or the schismatics have taught or written....we confess have not only been rejected but also banished from the whole Roman and Apostolic Church and with their authors and followers of their authors have been condemned forever under the indissoluble bond of anathema' (St. Gelasius I, Epistle 42; taken from Henry Denzinger, The Sources of Catholic Dogma [London: Herder, 1954], 69-70). Cf. Migne P.L., vol. 59, col. 162, 164.

40. Popes Leo XIII and Benedict XV make these statements: 'When Mary offered herself completely to God together with her Son in the temple, she was already sharing with him the painful atonement on behalf of the human race....(at the foot of the cross) she was a co-worker with Christ in His expiation for mankind and she offered up her Son to the divine justice dying with him in her heart (Jucunda semper)....Thus she (Mary) suffered and all but died along with her Son suffering and dying-thus for the salvation of men she abdicated the rights of a mother toward her son, and insofar as it was hers to do, she immolated the Son to placate God's justice, so that she herself may justly be said to have redeemed together with Christ the human race. (De Corredemptione; cited by Carol, ed., Mariology, 1:383, 37)

41.'For there is one God, and one mediator also between God and men, the man Christ Jesus' (1 Tim. 2:5).

42.'Since explicit testimonies to Mary as Queen date from the fifth century and are linked closely with her divine Maternity, the richest source of this doctrine is the Transitus Mariae literature. In proclaiming the glories of the Mother of God and in describing her triumphant entrance into paradise, they hail her as a glorious queen' (Carol, ed., Mariology, 1:177).

43. Boniface Ramsey, Beginning to Read the Fathers (London: Darton, Longman & Todd, 1986), 6.

44. Cited by W. J. Sparrow Simpson, Roman Catholic Opposition to Papal Infallibility (London: John Murray, 1909), 324.