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PAPAL INFALLIBILITY


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The Hebrew word for ROCK is - צוּר - Tsûr

The Hebrew word for STONE is - אֶבֶן - 'Eben

 

the  more  modern  Greek    brakes   this  into  a  pattern  of  understanding  that  Petros  " is a shifting, rolling, or insecure stone -  smaller pieces of a huge  enormous  rock -      little   PIECES   particles    -  pebbles of  a small stone or small rock

" Petros " is simply another word for - pieces of grit - small nugget or pieces of gravel or pellets

 

PETRA   is  the  revelation   a  massive  direct  full  meaning  of    -  -   

πέτρα   -  petra  -  the     MASS  /  BODY      (mass of) rock  -

 

not  the  Peter,  Pebble,  Gravel, Pieces    -        but  the   full  petra  -  revelation  that  the  full  BODY  of   masssive   complete  bulk,  volume  of  the   ROCK  upon  which---      The  Assembly  Of   God  Is  Built  Upon .

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Chapter 4
And as they stood together around the gate, those who seemed to be strong carried them, and they stooped down under the corners of the stone; and the others stooped down under the sides of the stones. And in this way they carried all the stones. And they carried them through the gate as they were commanded, and gave them to the men for the tower; and they took the stones and proceeded with the building. Now the tower was built upon the great rock, and above the gate. Those ten stones were prepared as the foundation for the building of the tower. And the rock and gate were the support of the whole of the tower. (shepard of hermas)

...

I would like to know, sir, I said, what is the meaning of the building of this tower, and what the rock and gate, and the mountains, and the virgins mean, and the stones that ascended from the pit, and were not hewn, but came as they were to the building. Why, in the first place, were ten stones placed in the foundation, then twenty-five, then thirty-five, then forty?

 

....

Chapter 12

First of all, sir, I said, explain this to me: What is the meaning of the rock and the gate? This rock, he answered, and this gate are the Son of God. How, sir? I said; the rock is old, and the gate is new. Listen, he said, and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councillor with the Father in His work of creation: for this reason is He old. And why is the gate new, sir? I said. Because, he answered, He became manifest in the last days of the dispensation: for this reason the gate was made new, that they who are to be saved by it might enter into the kingdom of God. 

https://www.newadvent.org/fathers/02013.htm

CHAPTER 17.--

 

....standing on the solid foundation of faith, which the rock signifies, and beholding it from such a safe watch-tower, namely in the Catholic Church, of which it is said, "And upon this rock I will build my Church." For so much the more certainly we love that face of Christ, which we earnestly desire to see, as we recognize in His back parts how much first Christ loved us.  from: OF THE MORALS OF THE CATHOLIC CHURCH.

 

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https://www.gutenberg.org/ebooks/61779

https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=2418&context=doctoral

53. Which of these three different causes of impossibility, think you, which we have enumerated (setting aside the fourth) can we meetly assign to the case of the Son of God? Is He naturally insensible and immovable, like a stone? He is indeed a stone of stumbling to the wicked, a cornerstone for the faithful; but He is not insensible, upon Whom the faithful affection of sentient peoples are stayed. He is not an immovable rock, for they drank of a Rock that followed them, and that Rock was Christ. 1 Corinthians 10:4 The work of the Father, then, is not rendered impossible to Christ by diversity of nature.

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57. Moreover, that you may know that it is after His Manhood that He entreats, and in virtue of His Godhead that He commands, it is written for you in the Gospel that He said to Peter: I have prayed for you, that your faith fail not. Luke 22:32 To the same Apostle, again, when on a former occasion he said, You are the Christ, the Son of the living God, He made answer: You are Peter, and upon this Rock will I build My Church, and I will give you the keys of the kingdom of heaven. Matthew 16:18 Could He not, then, strengthen the faith of the man to whom, acting on His own authority, He gave the kingdom, whom He called the Rock, thereby declaring him to be the foundation of the Church? Consider, then, the manner of His entreaty, the occasions of His commanding. He entreats, when He is shown to us as on the eve of suffering: He commands, when He is believed to be the Son of God.

https://www.newadvent.org/fathers/34044.htm

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also very good https://www.patheos.com/blogs/justandsinner/the-church-fathers-interpretation-of-the-rock-of-matthew-1618-an-historical-refutation-of-the-claims-of-roman-catholicism-by-william-webster/

The Matthew 16 Controversy: Peter and the Rock
by William Webster  https://www.amazon.com/s?k=William+Webster&crid=2TLQL8O41RDQK&sprefix=william+webster%2Caps%2C387&ref=nb_sb_noss_1

Holy Scripture: The Ground and Pillar of Our Faith, Volume III: The Writings of the Church Fathers Affirming the Reformation Principle of Sola Scriptura.
by David T. King and William Webster 

Roman Catholic Tradition: Claims and Contradictions
Unqualified Edition | by William Webster 

https://www.amazon.com/s?k=William+Webster&crid=2TLQL8O41RDQK&sprefix=william+webster%2Caps%2C387&ref=nb_sb_noss_1

 

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https://bible.org/book/export/html/6361

Abstract
This chapter focuses on the so-called Petrine text (Matthew 16:18–19) and its place in Catholicism as a rationale for the office of the papacy. Viewed historically, the text was not invoked until the end of the fourth century by a church leader (viz., Pope Damasus) to support claims to Roman primacy based on Peter. The chapter discusses these early developments with a focus on the interpretation of Jesus’ words, “You are Peter and upon this rock I will build my church” (v. 18), noting its varied interpretations of “rock” from the early church to the present. This critical word was understood to refer to Christ, to Peter’s rocklike faith, and to Peter himself. The interpretive categories hardened following the Reformation: Catholics invoked the text as proof positive that the church was founded upon Peter and his successors, the bishops of Rome; Protestants maintained that “rock” referred to Peter’s faith or to Christ himself. The present-day general consensus is that “rock” refers to Peter, although the implications of that reference differ among Christian traditions.

https://academic.oup.com/book/44883/chapter-abstract/384620965?redirectedFrom=fulltext

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https://www.the-highway.com/Matt16.18_Webster.html

Let no one then foolishly suppose that the Christ is any other than the only begotten Son. Let us not imagine ourselves wiser than the gift of the Spirit. Let us hear the words of the great Peter, “Thou art the Christ, the Son of the living God.”20672067 Matt. xvi. 16 Let us hear the Lord Christ confirming this confession, for “On this rock,” He says, “I will build my church and the gates of Hell shall not prevail against it.”20682068 It will be observed that our author omits the verse containing the famous paronomasia, and that what he regards the Saviour as confirming is not any supposed authority on the part of the speaker but the identification of Himself with the Christ and of the Christ with the Son of the living God. Wherefore too the wise Paul, most excellent master builder of the churches, fixed no other foundation than this. “I,” he says, “as a wise master builder have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereon. For other foundation can no man lay than that is laid, which is Jesus Christ.”20692069 1 Cor. iii. 10, 11 How then can they think of any other foundation, when they are bidden not to fix a foundation, but to build on that which is laid? The divine writer recognises Christ as the foundation, and glories in this title, as when he says, “I am crucified with Christ: nevertheless I live; yet not I but Christ liveth in me.”20702070 Gal. ii. 19 And again “To me to live is Christ and to die is gain,”20712071 Phil. i. 21 and again “For I determined not to know anything among you save Jesus Christ and Him crucified.”20722072 1 Cor. ii. 2 And a little before he says, “But we preach Christ crucified to the Jews a stumbling-block and to the Greeks foolishness, but unto them which are called both Jews and Greeks, Christ the power of God and the wisdom of God.”20732073 1 Cor. i. 23, 24 And in his Epistle to the Galatians he writes, “But when it pleased God who separated me from my mother’s womb and called me by His grace to reveal His Son in me that I might preach Him among the heathen.”20742074 Gal. i. 15, 16 But when writing to the Corinthians he does not say we preach “the Son” but “Christ crucified,” herein doing no violence to his commission, but recognising the same to be Jesus, Christ, Lord, only begotten, and God the Word. For the same reason too at the beginning of his letter to the Romans he calls himself “servant of Jesus Christ” and describes himself as “separated unto the gospel of God, which He had promised afore by His prophets in the Holy Scriptures, concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power”20752075 Romans i. 1–4 and so on. He calls the same both Jesus Christ, and Son of David, and Son of God, as God and Lord of all, and yet in the middle of his epistle, after making mention of the Jews, he adds, “whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever, amen.”20762076 Romans ix. 5 Here he says that He who according to the flesh derived His descent from the Jews is eternal God and is praised by the right minded as Lord of all created things. The same teaching is given us in the Apostle’s words to the excellent Titus “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”20772077 Titus ii. 13 Here he calls the same both Saviour, and great God, and Jesus Christ. And in another place he writes, “In the kingdom of Christ and of God.”20782078 Ephes. v. 5. Here the A.V. rather obscures the force of the original. The R.V. alters to “in the kingdom of Christ and God,” but even this hardly brings out Theodoret’s views of ἐν τῆ βασιλεί& 139· τοῦ Χριστοῦ καὶ Θεοῦ, “in the kingdom of the Christ and God.” The mss. do not vary. At the same time it will be borne in mind that the anarthrous use of “Θεός” is not infrequent, and that some commentators (cf. Alford ad loc.) would hesitate to ground on this passage the argument of the text. The reading of א and Β in John i. 18 “ὁ μονογενὴς Θεός” is significant. Moreover the chorus of the angels announced to the shepherds “Unto you is born this day in the city of David…Christ the Lord.”20792079 Luke ii. 11

https://www.catholiccrossreference.online/fathers/index.php/Gal 1:16; Matt 16:17

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