So has to Council of Sarcida--which then led to Flavians appeal as an application to the canons of such council--The Sixth Council of Constantinople (Canon XXI), Session III of the Council of Ephesus, Session II, III and XVI of the Council of Chalcedon, the Letter of Agatho, the Formula of Hormisdas (In which all Eastern bishops signed), St. Bede, St. Maximos, Pope St. Boniface, St. Ireanaeus, etc.

St. Bede the Venerable Historian (672-735):
Universal Papal Primacy of the Roman See

"St. Bede the Venerable (672-735), who is declared Doctor of the Church by Pope Leo III (1899), and venerated in a Feast for the Catholic Church on May 25 and for the Eastern Orthodox on May 27, speaks to the universal primacy of the Pope of Rome. Notice in the first citation, Bede recognizes the invisible principle of unity, the Holy Spirit, but then admits its co-operation with the visible principle of unity, i.e. the Pope. In the second citation, Bede records the decease of Pope St. Gregory the Great, and notes that he held “pontifcial power” over all the churches of the world, not least England or the West.

“Following the example of the blessed ever-Virgin Mary, who was married and at the same time unstained, the Church conceives us as a Virgin by the working of the Holy Spirit; she gives birth to us as a Virgin without birth pangs; and as a woman married to one person but impregnated by another, throughout her individual parts that make her one and catholic, she remain visibly united to the legitimate [Roman] Pontiff set over her, but she increases in number by the invisible power of the Holy Spirit” (In Lucam; PL 92, 330B)

“At this time, that is, in the year of our Lord the blessed Pope Gregory, after having most gloriously governed the Roman Apostolic see thirteen years, six months, and ten days, died, and was translated to an eternal abode in the kingdom of Heaven. Of whom, seeing that by his zeal he converted our nation, the English, from the power of Satan to the faith of Christ, it behooves us to discourse more at large in our Ecclesiastical History, for we may rightly, nay, we must, call him our apostle; because, as soon as he began to wield the pontifical power over all the world, and was placed over the Churches long before converted [which were] to the true faith, he made our nation, till then enslaved to idols, the Church of Christ, so that concerning him we may use those words of the Apostle; “if he be not an apostle to others, yet doubtless he is to us; for the seal of his apostleship are we in the Lord.” (Ecclesiastical History, Book II, Ch. 1)

As for “over all the world” – We know it doesn’t mean “over all the Western world” because of the same wording of “all the world” in other places which include Egypt and Greece (Book 1, Ch. XXV)"

Documents Illustrating Papal Authority AD 96-454

https://ia800301.us.archive.org/9/items/DocumentsIllustratingPapalAuthorityAd96-454Giles/Documents_Illustrating_Papal_Authority_AD_96-454.pdf

St. Peter and the Primacy of Rome in Scripture and the
Early Church:

https://www.pdfdrive.com/upon-this-rock-st-peter-and-the-primacy-of-rome-in-scripture-and-the-early-church-e194595374.html

Pope St. Boniface I (A.D. 422) – The Universal Jurisdiction of the See of Rome in the East:

"Pope St. Boniface had often stated in his letters that the Roman Church holds jurisdiction over the universal communion of churches. He had no doubts about it. However, these statements were in no sense new, since they were just echos of his predecessors going back to Pope Siricius (A.D. 384), Pope St. Damasus (A.D. 366-384), Pope Liberius (A.D. 352-366), and even Pope St. Julius (A.D. 337-352), and even further back. A very famous letter wherein St. Boniface reveals his understanding of the relationship between the Eastern churches and the Roman See is quite astonishing out of all of them, however. Here below, we get the Roman gloss on the extent of jurisdiction which was understood to have been at play in the 4th century beginning with St. Athanasius and on through to the beginning of the 5th century under the Pontificate of Pope St. Innocent I (A.D. 401-417). It is rather odd that St. John Chrysostom’s story is not mentioned since Innocent definitely played a fundamental role in getting his holy name back into the sacred ditpcyha of the Eastern divine services. I think, however, most of all, what is here being stated is over 5 centuries before the Greeks began to suspect the West for a Papalist heresy.

“The care of the universal Church, laid upon him, attends to the blessed Apostle Peter, by the Lord’s decree; which indeed, by the witness of the gospel, he knows to be founded himself; nor can his honor ever be free from anxieties, since it is certain that the supreme authority (summam rerum) depends on his deliberation. Which things carry my mind even to the regions of the East, which by the force of our solicitude we in a manner behold…As the occasion needs it, we must prove by instances that the greatest Eastern churches, in important matters, which required greater discussion, have always consulted the Roman see, and, as often as need arose, asked its help. Athanasius and Peter, of holy memory, Bishops of the Church of Alexandria, asked the help of this see. When the Church of Antioch had been in trouble a long time, so that there was continual passing to and fro for this, first under Meletios, afterwards under Flavian, it is notorious that the Apostolic See was consulted. By whose authority, after many things done by our Church, every one knows that Flavian received the grace of communion, which he would have gone without if it were not because of letters from here acknowledging it. The Emperor Theodosius, of merciful memory, considering the ordination of Nectarius and its ratification, because it was not according to our rule [since he was a laymen], send an embassy of councilors and bishops, and solicited a letter of communion to be regularly dispatched to him from the Roman see, to confirm his episcopate [Nectarius’s]. A short time since, that is, under my predecessor Innocent, of blessed memory, the pontiffs of the Eastern churches, grieving at their severance from the communion of blessed Peter, asked by their legates for reconciliation, as your charity remains”(Coustant 1039)

What Boniface here states with regard to the Roman see was not privately held by the Pope himself, but also the same view was held by a Greek historian/Lawyer in Constantinople name Salminius Hermias Sozomenus (A.D. 400-450), or commonly Sozomen for short (Σωζομενός), who recounts the history of St. Athanasius [as well as other Nicaean bishops who were deposed] and his deposition by the Eastern synods, and the subsequent Roman exoneration :

“…the Bishop of Rome, having investigated into the accusations of each [Athanasius, Paul of Cple, Marcecllus of Ancyra, & Asclepas of Gaza), found them all agreeing with the Nicene synod, admitted them to communion, as agreeing with him. And insofar as the care of the universal church belonged to Pope Julius on account of the rank of his see, he restored each to his respective Church”" (Ecclesiastical History – Book III, Ch. VIII)

Discussion: Erick Ybarra & Dcn Joseph Suaiden on Universal Papal Jurisdiction

https://www.youtube.com/watch?v=fwr-jpj-JXM

Orthodox Vs Catholic Debate on Papacy - Fr. Patrick Vs Erick Ybarra

https://www.youtube.com/watch?v=_qvZDYxZBHk&t=5065s

Erick Ybarra vs. Jay Dyer: The Papacy Debate (Hosted by Michael Lofton)

https://www.youtube.com/watch?v=pkIfo15jV-8&t=314s

ST. ZOSIMUS, 417-418

The Primacy and the Infallibility of the Roman Pontiff [From the epistle (29) "In requirendis" to the African bishops, Jan. 27, 417]

"100 ( I) In seeking the things of God . . . preserving the examples of ancient tradition ... you have strengthened the vigor of your religion... with true reason, for you have confirmed that reference must bemade to our judgment, realizing what is due the Apostolic See, since all of us placed in this position desire to follow the Apostle, from whom the episcopate itself and all the authority of this name have emerged. Following him we know how to condemn evils just as (well as how) to approve praiseworthy things. Take this as an example, guarding with your sacerdotal office the practices of the fathers you resolve that (they) must not be trampled upon, because they made their decisions not by human, but by divine judgment, so that they thought that nothing whatever, although it concerned separated and remote provinces, should be concluded, unless it first came to the attention of this See, so that what was a just proclamation might be confirmed by the total authority of this See, and from this source (just as all waters proceed from their natal fountain and through diverse regions of the whole world remain pure liquids of an uncorrupted source), the other churches might assume what [they ought to teach, whom they ought to wash, those whom the water worthy of clean bodies would shun as though defiled with filth incapable of being cleansed."

cont... [From the epistle (12) "Quamvis Patrum traditio" to
the African bishops, March 21, 418]

"Although the tradition of the Fathers has attributed such great authority to the Apostolic See that no one would dare to disagree wholly with its judgment, and it has always preserved this [judgment] by canons and rules, and current ecclesiastical discipline up to this time by its laws pays the reverence which is due to the name of PETER, from whom it has itself descended . . . ; since therefore PETER the head is of such great authority and he has conhrnled the subsequent endeavors of all our ancestors, so that the Roman Church is fortified ... by human as well as by divine laws, and it does not escape you that we rule its place and also hold power of the name itself, nevertheless you know, dearest brethren, and as priests you ought to know, although we have such great authority that no one can dare to retract from our decision, yet we have done nothing which we have not voluntarily referred to your notice by letters ... not because we did not know what ought to be done, or would do anything which by going against the advantage of the Church, would be displeasing...•

ST. HORMISDAS 514-523

The Infallibility of the Roman Pontiff "Libellus professionis fidei" added to the epistle "Inter ea quae" to the bishops of Spain, April 2, 517]

[Our] first safety is to guard the rule of the right faith and to deviate 171 in no wise from the ordinances of the Fathers; because we cannot pass over the statement of our Lord Jesus Christ who said: "Thou art Peter and upon this rock I will build my church" ... [Matt. 16:18]. These [words] which were spoken, are proved by the effects of the deeds, because in the Apostolic See the Catholic religion has always been preserved without stain. Desiring not to be separated from this hope and faith and following the ordinances of the Fathers, we anathematize all heresies, especially the heretic Nestorius, who at one time was bishop of the city of Constantinople, condemned in the Council of EPHESUS
by the blessed CELESTINE, Pope of the City of Rome, 2 and by the venerable man Cyril, high priest of the City of Alexandria. Similiarly anathematizing both Eutyches and Dioscorus of Alexandria conderr.ned in the holy Synod of CHAI-JCEDON [see n. 148] which we follow and
embrace, which following the sacred Council of NICEA proclaimed the apostolic faith, we detest both Timothy the parricide, surnamed the Cat, and likewise his disciple and follower in all things, Peter of Alexandria. We condemn, too, and anathematize Acacius, formerly bishop of Constantinople, who was condemned by the Apostolic See, their confederate and follower, or those who remained in the society of their communion, because Acacius justly merited a sentence in condemnation like theirs in whose communion he mingled.

No less do we condemn Peter of Antioch with his followers, and the followers of all mentioned above.
172 Moreover, we accept and approve all the letters of blessed LEO the Pope, which he wrote regarding the Christian religion, just as we said before, following the Apostolic See in all things, and extolling all its ordinances. And, therefore, I hope that I may merit to be in the one communion with you, which the Apostolic See proclaims, in which there is the whole and the true and the perfect solidity of the Christian religion, promising that in the future the names of those separated from the communion of the Catholic Church, that is, those not agreeing with the Apostolic See, shall not be read during the sacred mysteries. But if I shall attempt in any way to deviate from my profession, I confess that I am a confederate in my opinion with those whom I have condemned. However, I have with my own hand signed this profession of mine, and to you, HORMISDAS, the holy and venerable Pope of the City of Rome, I have directed it."

ANSWERING EASTERN ORTHODOX OBJECTIONS - ERIK YBARRA (Parts 1-3):

https://erickybarra.org/2017/01/28/catholic-primacy-answering-some-objections-from-an-eastern-orthodox-researcher/

https://erickybarra.org/2017/01/29/answer-to-orthodox-objections-part-2/

https://erickybarra.org/2017/02/01/answers-to-eastern-orthodox-objections-part-2-code-of-justinian-petrine-primacy-conciliarism-papalism-and-pope-honorius-i/

That's enough on dispelling the Schismatic myths about Papal Infallibility and Roman Primacy for today I think, you guys get the picture.

Daniel said antichrist would claim equality with the Lord Jesus

11 He even exalted himself as high as the Prince of the host; and by him the daily sacrifices were taken away, and the place of [f]His sanctuary was cast down.

Daniel 8:11

sounds like the pope again

Not a real quote. These people love to lie and deceive.

"We anathematize alike those inventors of new error, that is, Theodore Bishop of Pharan, Cyrus of Alexandria, Sergius, Pyrrhus, Paul, Peter, plotters against, rather than Prelates of the Church of Constantinople; and also Honorius, who did not illumine this Apostolical Church with the doctrine of Apostolical Tradition, but by a foul betrayal attempted to subvert its spotless Faith." --Letter of Pope St. Leo II (+683) to Emperor Constantine IV

Pope Honorius (+638) was condemned at the Constantinople III in 681 for supporting Monothelitism. Here are the pertinent letters.

Bruh moment.

This condemnation of Pope Honorius was recited at the 7th Ecumenical Council of Nicaea (787) and Constantinople IV (869), as well as by the oath taken upon entering Papal office by all the Pontiffs throughout the 8th to the 11th centuries. That said, Pope Leo II also recognizes the truth of Pope St. Agatho’s letter which contained clear and explicit statements of Papal infallibility and the inability of the Roman Church to err in faith due to the promise of Jesus Christ in blessed Peter.