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mojoala said:Please provide me with anything that you consider to all of the paganizm of the RCC. I want to research these issues.
Thanks in Advance.
mojoala said:Please provide me with anything that you consider to all of the paganizm of the RCC. I want to research these issues.
Thanks in Advance.
I asked what was pagan. Numbers 8 thru 11 are not pagan issues I believe. So please stick to the issue at hand.BobRyan said:#1. Prayers to the dead
#2. Inventing purgatory
#3. Idolatry in the form of the bread
#4. Image worship
#5. Priests with "magic powers" that remain after being excommunicated
#6. Priests with magic powers to "mark the soul" of an infant - (so no faith involved).
#7. Claiming that they are "really drinking blood" not just symbolically referencing the PAST death of Christ "in memorial".
#8. Burning the Bible
#9. Opposing a sola scriptura "rule" for judging doctrine faith and practice and choosing instead "the traditions of man" Mark 7:8-12
#10 Calling for the "extermination" of all Christians that opposed her and all Jews that opposed her during the dark ages.
#11 Setting up "torments and tortures" to try and get dissenting Christians to "recant" instead of pointing out the RC errors
I am sure I am missing something in this list - but I think you get the general idea.
But what about 1-7? Also, I would think number 8 would be high on some pagans list....mojoala said:I asked what was pagan. Numbers 8 thru 11 are not pagan issues I believe. So please stick to the issue at hand.
I would argue that 1 through 7 are not specifically pagan at all, but grow from specifically Christian sources.mojoala said:I asked what was pagan. Numbers 8 thru 11 are not pagan issues I believe. So please stick to the issue at hand.
Catholic, Orthodox, and Anglicans developed their Scriptures using the Hebrew Bible as translated into Greek, the Septuagint. Thus the books we call "Apocryphal" are regarded as authoritative in these chuches, and are the source for #1 and #2. Nothing pagan about it.#1. Prayers to the dead
#2. Inventing purgatory
I object on prinicple to the "magic powers" crack, and would argue that the image is not regarded as the object of worship, but as a reminder. Those in ordinal churches and, to much more pointed degree, those in Reformed churches, would regard the elements of the Lord's Supper as a similar reminder.#3. Idolatry in the form of the bread
#4. Image worship
#5. Priests with "magic powers" that remain after being excommunicated
#6. Priests with magic powers to "mark the soul" of an infant - (so no faith involved).
#7. Claiming that they are "really drinking blood" not just symbolically referencing the PAST death of Christ "in memorial".
mojoala said:I asked what was pagan. Numbers 8 thru 11 are not pagan issues I believe. So please stick to the issue at hand.
Bob said
#5. Priests with "magic powers" that remain after being excommunicated
#6. Priests with magic powers to "mark the soul" of an infant - (so no faith involved).
TP
I object on prinicple to the "magic powers" crack
"the clergy at first were not sharply differentiated from the laity..the clergy married, raised families, and earned their livelihood at some trade or profession. But as the practice grew of paying them..they withdrew more and more from secular pursuits, until by the fourth century such withdrawal was deemed obligatory"
"at first the Christian presbyter or elder (as they were really known) avoided any resemblance to the pagan or Jewish priests and, in fact even deliberately refused to be called a priest. He (the real Christian leader) saw his primary function as the ministry of the word. ..but the image of the Christian presbyter gradually took on a sacral character."
"[b]the more elaborate liturgy of the post-Constantinian era, with its features borrowed from paganism, enhanced the image of the minister[/b] as a sacred personage. The ministry of the word diminished in importance when infant baptism became the rule rather than the exception, for infants could not be preached to. "
"before Constantine the whole church was considered the realm of the sacred (priesthood of all) as opposed to the profane world. After Constantine and the breakdown of the separation between the church and the world, the polarity between the sacred and profane was transformed into one between the sacred clergy and the profane laity"
"legislation to this effect was first passed at the local synod of Elvira, Spain and taken up by the popes beginning with Siricius (d. 399), who enforced clerical celebacy (which was adopted mainly on the grounds that sex was incompatible with the sacred character of the clergy)"
Ibid - Page 42
"the liturgy itself was considerably influenced by the Constantinian revolution. Millions of pagans suddenly entered the church
and some of their customs inevitably crept into the liturgy; the use of the kiss as a sign of reverence for holy objects, the practice of genuflection,
devotion to relics, use of candles, incense and other ceremonial features derived from the imperial court. Under this pagan influence Christians
began to face the east while praying which made it necessary for the priest to lead prayers while his back was toward the congregation."
…
pg 43
for a long time the celebrant was left considerable freedom to improvise in conducting the liturgy. Even wording of the canon was left to his
discretion.
"the clergy at first were not sharply differentiated from the laity..the clergy married, raised families, and earned their livelihood at some trade or profession. But as the practice grew of paying them..they withdrew more and more from secular pursuits, until by the fourth century such withdrawal was deemed obligatory"
"at first the Christian presbyter or elder (as they were really known) avoided any resemblance to the pagan or Jewish priests and, in fact even deliberately refused to be called a priest. He (the real Christian leader) saw his primary function as the ministry of the word. ..but the image of the Christian presbyter gradually took on a sacral character."
"[b]the more elaborate liturgy of the post-Constantinian era, with its features borrowed from paganism, enhanced the image of the minister[/b] as a sacred personage. The ministry of the word diminished in importance when infant baptism became the rule rather than the exception, for infants could not be preached to. "
"before Constantine the whole church was considered the realm of the sacred (priesthood of all) as opposed to the profane world. After Constantine and the breakdown of the separation between the church and the world, the polarity between the sacred and profane was transformed into one between the sacred clergy and the profane laity"
"legislation to this effect was first passed at the local synod of Elvira, Spain and taken up by the popes beginning with Siricius (d. 399), who enforced clerical celebacy (which was adopted mainly on the grounds that sex was incompatible with the sacred character of the clergy)"
Does Bob Ryan foster the belief in Santa Claus to the young?Jeremiah 10:2-4: "Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workman, with the axe. They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not." (KJV).
Even the date of Christmas, December 25, was borrowed from another religion. At the time Christmas was created in AD 320, Mithraism was very popular. The early Christian church had gotten tired of their futile efforts to stop people celebrating the solstice and the birthday of Mithras, the Persian sun god. Mithras’ birthday was December 25. So the pope at the time decided to make Jesus’ official birthday coincide with Mithras’ birthday. No one knows what time of year Jesus was actually born but there is evidence to suggest that it was in midsummer.
Wedding Rings: Very simply, support for the wedding ring cannot be found anywhere in Scripture. The Bible doesn't say that some rings can be worn and others shouldn't. It simply includes rings in a long list of jewelry and ornamental clothing of which God disapproves. ( Isaiah 3:21 And rings, and jewels hanging on the forehead,) The wearing of wedding rings is strictly a tradition that springs from paganism and has since been embraced and "baptized" by many churches. The ring dates back to the Egyptian circle symbolizing never ending life.
The practice of exchanging gifts at a winter celebration is also pre-Christian and is from the Roman Saturnalia. They would exchange good-luck gifts called Stenae (lucky fruits). They also would have a big feast just like we do today.
The celebration of the new year is the oldest of all holidays. It was first observed in ancient Babylon about 4000 years ago. In the years around 2000 BC, the Babylonian New Year began with the first New Moon (actually the first visible cresent) after the Vernal Equinox (first day of spring).
Do I need to go further? This seems more like a case of the Pot calling the Kettle BLACK!
The beginning of spring is a logical time to start a new year. After all, it is the season of rebirth, of planting new crops, and of blossoming. January 1, on the other hand, has no astronomical nor agricultural significance. It is purely arbitrary.
The Babylonian new year celebration lasted for eleven days. Each day had its own particular mode of celebration, but it is safe to say that modern New Year's Eve festivities pale in comparison.