The Great Controversy

Appendix 597 Page 447. Supremacy of the Bishops of Rome.—For the leading [694] circumstances in the assumption of supremacy by the bishops of Rome, see Robert Francis Cardinal Bellarmine, Power of the Popes in Temporal Affairs (there is an English Translation in the Library of Congress, Washington, D. C.); Henry Edward Cardinal Manning, The Temporal Power of the Vicar of Jesus Christ (London: Burns and Lambert, 2d ed., 1862); and James Cardinal Gibbons, Faith Of Our Fathers (Baltimore: John Murphy Co., 110th ed., 1917), Chs. 5, 9, 10, 12. For Protestant authors see Trevor Gervase Jalland, The Church and the Papacy (London: Society for Promoting Christian Knowledge, 1944, a Bampton Lecture); and Richard Frederick Lit- tledale, Petrine Claims (London: Society for Promoting Christian Knowledge, 1899). For sources of the early centuries of the Petrine theory, see James T. Shotwell and Louise Ropes Loomis, The See of Peter (New York: Columbia University Press, 1927). For the false “Donation of Constantine” see Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Constantine (New York, 1914), which gives the full Latin text and translation, and a complete criticism of the document and its thesis. Page 565. Quotations from Josiah Strong.—In his first edition of Our Country, Josiah Strong, without access to primary sources, incorrectly referenced the statements attributed to Pope Pius IX. The correct reference for the first citation is Pope Gregory XVI’s encyclical letter of August 15, 1832. The relevant paragraph is here quoted in full: Liberty of Conscience “This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. ‘But the death of the soul is worse than freedom of error,’ as Augustine was wont to say. When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly ‘the bottomless pit’ is opened from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of

598 The Great Controversy sacred things and holy laws—in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty.”—As printed in Claudia Carlen, Ihm, The Papal Encyclicals, 1740-1878 (Ann Arbor, Michigan: The Pierian Press, 1990) 1:238. The second citation should be credited to Pope Pius IX’s Syllabus of Errors, which accompanied his encyclical letter of December 8, 1864. Included among the 80 errors anathematized are: “24. The church has not the power of using force, nor has she any temporal power, direct or indirect.—Apostolic Letter ‘Ad Apostoli- cae,’ August 22, 1851.” “78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship.—Allocution ‘acerbissimum,’ September 27, 1852. “79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism.—Allocution ‘Nunquam Fore,’ December 15, 1856.”—As printed in Anne Fremantle, ed., The Papal Encycli- cals in their Historical Context (New York: G. P. Putnam’s Sons, 1956), 146, 152. It should also be noted that the oath of allegiance to the pope, quoted in the last paragraph of the citation from Strong, was the bishop’s oath, not one taken by cardinals. Page 565. Withholding the Bible from the people.—see note for page 340. Page 578. The Ethiopian Church and the Sabbath.—Until rather recent years the Coptic Church of Ethiopia observed the seventh- day Sabbath. The Ethiopians also kept Sunday, the first day of the week, throughout their history as a Christian people. These days were marked by special services in the churches. The observance of the seventh-day Sabbath has, however, virtually ceased in modern Ethiopia. For eyewitness accounts of religious days in Ethiopia, see Pero Gomes de Teixeira, The Discovery of Abyssinia by the Por-

Appendix 599 tuguese in 1520 (translated in English in London: British Museum, 1938), p. 79; Father Francisco Alvarez, Narrative of the Portuguese Embassy to Abyssinia During the Years 1520-1527, in the records of the Hakluyt Society (London, 1881), vol. 64, pp. 22-49; Michael Russell, Nubia and Abyssinia (Quoting Father Lobo, Catholic Mis- sionary in Ethiopia in 1622) (New York: Harper & Brothers, 1837), pp. 226-229; S. Giacomo Baratti, Late Travels into the Remote Countries of Abyssinia (London: Benjamin Billingsley, 1670), pp. 134-137; Job Ludolphus, A New History for Ethiopia (London: S. Smith, 1682), pp. 234-357; Samuel Gobat, Journal of Three Years’ Residence in Abyssinia (New York: Ed. of 1850), pp. 55-58, 83- 98. For other works touching upon the question, see Peter Heylyn, History of the Sabbath, 2d ed., 1636, vol. 2, pp. 198-200; Arthur P. Stanley, Lectures on the History of the Eastern Church (New York: Charles Scribner’s Sons, 1882), lecture 1, par. 1; C. F. Rey, Romance of the Portuguese in Abyssinia (London: F. H. and G. Witherley, 1929), pp. 59, 253-297.