Tuesday, January 6, 2009
Friday, November 14, 2008
Therefore the correct identification of a Catholic is in keeping with the faith exhibited by the Fathers and Doctors and not a label such as "trad", as if it were only one version as opposed to another - namely the Novus Ordo. I am a Catholic not a "trad" and certainly not a Novus Ordo Apostate, which I have nothing to do with. My point is that the true faith is unchanged throughout the centuries and when the faithful do not allow themselves to be pigeon-holed by ghetto-izing terms like "trad" -- very good. Let us all confess the Catholic faith and not be mislead by the Freemasonic imitation vomited forth by "Vatican II". God bless the remnant, which is the Church.
Tuesday, July 29, 2008
Saturday, December 16, 2006
See the two Nicene canons below for the real beginning of Roman See Primacy. Even if we assume that Canon XXXIX was as early as the first Nicene council in 325 A.D. it still is a decision of men and is therefore secondary to whatever God says through Jesus Christ. Even assuming that Canon XXXIX is as late an addition as would be at Chalcedon in 451 A.D. and was part of what alienated the Oriental Churches, it still governed a great deal of the Church for a very long time – centuries, and is therefore not to be taken lightly. Jesus Christ Himself instituted Church law in St. Matthew’s Gospel, Chapter 16 and Chapter 18. The prime example of how that governed of course is in the Acts.
See Acts Chapter 15 verses 28, 29
28 For it hath seemed good to the Holy Ghost and to us to lay no further burden upon you than these necessary things:
29 That you abstain from things sacrificed to idols and from blood and from things strangled and from fornication: from which things keeping yourselves, you shall do well. Fare ye well.
It is utterly clear that Vatican II and the antipopes John XXIII and Paul VI and John Paul I and John Paul II and Benedict XVI have utterly violated this, especially when John Paul II blamed the utterly idolatrous Assisi meeting on Jan. 24, 2002 on the Holy Spirit, and can not be followed under penalty of Blaspheming the Holy Spirit and eternal damnation. In addition Guiseppe Siri was the real Pope of Rome – Gregory XVII, elected in 1958 until his death in 1988. He was forced to remain silent and in exile for that whole time by the Vatican II plotters who threatened to murder him and his family if he said anything. Shortly before his death he did speak.
All of Vatican II and the Novus Ordo and all and everyone connected with it are utterly contravened by God, His Christ and the Holy Spirit and Pius XI’s Mortalium Animus. Also, the fact that the See of Rome has been vacant since 1988 and no Pope reigned visibly since 1958 releases all the faithful from any obligation to the Vatican. Taken together and they MUST BE, the faithful are commanded by God in Rev. 18:1-6 and 2 Cor. 6:11-18 to come out now and be totally separate in every way from the Apostate and utterly evil Vatican dominion and every thing to do with it including the Novus Ordo and anyone claiming ANY allegiance with the Vatican of the present.
St. Mark’s Gospel 3:29
29 But he that shall blaspheme against the Holy Ghost, shall never have forgiveness, but shall be guilty of an everlasting sin. (DRV)
1 ¶ And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory.
2 And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen: and is become the habitation of devils and the hold of every unclean spirit and the hold of every unclean and hateful bird:
3 Because all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have committed fornication with her; And the merchants of the earth have been made rich by the power of her delicacies.
4 And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues.
5 For her sins have reached unto heaven: and the Lord hath remembered her iniquities.
6 Render to her as she also hath rendered to you: and double unto her double, according to her works. In the cup wherein she hath mingled, mingle ye double unto her.
14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness?
15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?
16 And what agreement hath the temple of God with idols? For you are the temple of the living God: as God saith: I will dwell in them and walk among them. And I will be their God: and they shall be my people.
17 Wherefore: Go out from among them and be ye separate, saith the Lord, and touch not the unclean thing:
18 And I will receive you. And will be a Father to you: and you shall be my sons and daughters, saith the Lord Almighty.(DRV)
1 ¶ And some, coming down from Judea, taught the brethren: That, except you be circumcised after the manner of Moses, you cannot be saved.
2 And when Paul and Barnabas had no small contest with them, they determined that Paul and Barnabas and certain others of the other side should go up to the apostles and priests to Jerusalem, about this question.
3 They therefore, being brought on their way by the church, passed through Phenice and Samaria, relating the conversion of the Gentiles. And they caused great joy to all the brethren.
4 And when they were come to Jerusalem, they were received by the church and by the apostles and ancients, declaring how great things God had done with them.
5 But there arose of the sect of the Pharisees some that believed, saying: They must be circumcised and be commanded to observe the law of Moses.
6 ¶ And the apostles and ancients assembled to consider of this matter.
7 And when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel and believe.
8 And God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as to us:
9 And put no difference between us and them, purifying their hearts by faith.
10 Now therefore, why tempt you God to put a yoke upon the necks of the disciples which neither our fathers nor we have been able to bear?
11 But by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also.
12 And all the multitude held their peace: and they heard Barnabas and Paul telling what great signs and wonders God had wrought among the Gentiles by them.
13 And after they had held their peace, James answered,saying: Men, brethren, hear me.
14 Simon hath related how God first visited to take to the Gentiles, a people to his name.
15 And to this agree the words of the prophets, as it is written:
16 After these things I will return and will rebuild the tabernacle of David, which is fallen down: and the ruins thereof I will rebuild. And I will set it up:
17 That the residue of men may seek after the Lord, and all nations upon whom my name is invoked, saith the Lord, who doth these things.
18 To the Lord was his own work known from the beginning of the world.
19 For which cause, judge that they who from among the Gentiles are converted to God are not to be disquieted:
20 But that we write unto them, that they refrain themselves from the pollutions of idols and from fornication and from things strangled and from blood.
21 For Moses of old time hath in every city them that preach him in the synagogues, where he is read every sabbath.
22 ¶ Then it pleased the apostles and ancients, with the whole church, to choose men of their own company and to send to Antioch with Paul and Barnabas, namely, Judas, who was surnamed Barsabas, and Silas, chief men among the brethren.
23 Writing by their hands: The apostles and ancients, brethren, to the brethren of the Gentiles that are at Antioch and in Syria and Cilicia, greeting.
24 Forasmuch as we have heard that some going out from us have troubled you with words, subverting your souls, to whom we gave no commandment:
25 It hath seemed good to us, being assembled together, to choose out men and to send them unto you, with our well beloved Barnabas and Paul:
26 Men that have given their lives for the name of our Lord Jesus Christ.
27 We have sent therefore Judas and Silas, who themselves also will, by word of mouth, tell you the same things.
28 For it hath seemed good to the Holy Ghost and to us to lay no further burden upon you than these necessary things:
29 That you abstain from things sacrificed to idols and from blood and from things strangled and from fornication: from which things keeping yourselves, you shall dowell. Fare ye well.
30 They therefore, being dismissed, went down to Antioch and, gathering together the multitude, delivered the epistle.
31 Which when they had read, they rejoiced for the consolation.
32 But Judas and Silas, being prophets also themselves, with many words comforted the brethren and confirmed them.
33 And after they had spent some time there, they were let go with peace by the brethren unto them that had sent them.
34 But it seemed good unto Silas to remain there: and Judas alone departed to Jerusalem.
35 And Paul and Barnabas continued at Antioch, teaching and preaching, with many others, the word of the Lord.
36 ¶ And after some days, Paul said to Barnabas: Let us return and visit our brethren in all the cities wherein we have preached the word of the Lord, to see how they do.
37 And Barnabas would have taken with them John also, that was surnamed Mark.
38 But Paul desired that he (as having departed from them out of Pamphylia and not gone with them to the work) might not be received.
39 And there arose a dissension so that they departed one from another. And Barnabas indeed, taking Mark, sailed to Cyprus.
40 But Paul, choosing Silas, departed, being delivered by the brethren to the grace of God.
41 And he went through Syria and Cilicia, confirming the churches, commanding them to keep the precepts of the apostles and the ancients.
LET the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges. And this is to be universally understood, that if any one be made bishop without the consent of the Metropolitan, the great Synod has declared that such a man ought not to be a bishop. If, however, two or three bishops shall from natural love of contradiction, oppose the common suffrage of the rest, it being reasonable and in accordance with the ecclesiastical law, then let the choice of the majority prevail.
Of the care and power which a Patriarch has over the bishops and archbishops of his patriarchate; and of the primacy of the Bishop of Rome over all.
Let the patriarch consider what things are done by the archbishops and bishops in their provinces; and if he shall find anything done by them otherwise than it should be, let him change it, and order it, as seemeth him fit: for he is the father of all, and they are his sons. And although the archbishop be among the bishops as an elder brother, who hath the care of his brethren, and to whom they owe obedience because he is over them; yet the patriarch is to all those who are under his power, just as he who holds the seat of Rome, is the head and prince of all patriarchs; in-asmuch as he is first, as was Peter, to whom power is given over all Christian princes, and over all their peoples, as he who is the Vicar of Christ our Lord over all peoples and over the whole Christian Church, and whoever shall contradict this, is excommunicated by the Synod.(1)
[I add Canon XXXVII. of Echellensis's Nova Versio LXXXIV. Arabic. Canonum Conc. Nicoeni, that the reader may compare it with the foregoing.]
Let there be only four patriarchs in the whole world as there are four writers of the Gospel, and four rivers, etc. And let there be a prince and chief over them, the lord of the see of the Divine Peter at Rome, according as the Apostles commanded. And after him the lord of the great Alexandria, which is the see of Mark. And the third is the lord of Ephesus, which is the see of John the Divine who speaks divine things. And the fourth and last is my lord of Antioch, which is another see of Peter. And let all the bishops be divided under the hands of these four patriarchs; and the bishops of the little towns which are under the dominion of the great cities let them be under the authority of these metropolitans. But let every metropolitan of these great cities appoint the bishops of his province, but let none of the bishops appoint him, for he is greater than they. Therefore let every man know his own rank, and let him not usurp the rank of another. And whosoever shall contradict this law which we have established the Fathers of the Synod subject him to anathema.(2)
Friday, December 15, 2006
ENCYCLICAL OF POPE PIUS XI
ON [AGAINST] RELIGIOUS UNITY
TO OUR VENERABLE BRETHREN THE PATRIARCHS, PRIMATES,
ARCHBISHOPS, BISHOPS, AND OTHER LOCAL ORDINARIES
IN PEACE AND COMMUNION WITH THE APOSTOLIC SEE
Venerable Brethren, Health and Apostolic Benediction.
Never perhaps in the past have we seen, as we see in these our own times, the minds of men so occupied by the desire both of strengthening and of extending to the common welfare of human society that fraternal relationship which binds and unites us together, and which is a consequence of our common origin and nature. For since the nations do not yet fully enjoy the fruits of peace - indeed rather do old and new disagreements in various places break forth into sedition and civic strife - and since on the other hand many disputes which concern the tranquillity and prosperity of nations cannot be settled without the active concurrence and help of those who rule the States and promote their interests, it is easily understood, and the more so because none now dispute the unity of the human race, why many desire that the various nations, inspired by this universal kinship, should daily be more closely united one to another.
2. A similar object is aimed at by some, in those matters which concern the New Law promulgated by Christ our Lord. For since they hold it for certain that men destitute of all religious sense are very rarely to be found, they seem to have founded on that belief a hope that the nations, although they differ among themselves in certain religious matters, will without much difficulty come to agree as brethren in professing certain doctrines, which form as it were a common basis of the spiritual life. For which reason conventions, meetings and addresses are frequently arranged by these persons, at which a large number of listeners are present, and at which all without distinction are invited to join in the discussion, both infidels of every kind, and Christians, even those who have unhappily fallen away from Christ or who with obstinacy and pertinacity deny His divine nature and mission. Certainly such attempts can nowise be approved by Catholics, founded as they are on that false opinion which considers all religions to be more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God and to the obedient acknowledgment of His rule. Not only are those who hold this opinion in error and deceived, but also in distorting the idea of true religion they reject it, and little by little. turn aside to naturalism and atheism, as it is called; from which it clearly follows that one who supports those who hold these theories and attempt to realize them, is altogether abandoning the divinely revealed religion.
3. But some are more easily deceived by the outward appearance of good when there is question of fostering unity among all Christians.
4. Is it not right, it is often repeated, indeed, even consonant with duty, that all who invoke the name of Christ should abstain from mutual reproaches and at long last be united in mutual charity? Who would dare to say that he loved Christ, unless he worked with all his might to carry out the desires of Him, Who asked His Father that His disciples might be "one." And did not the same Christ will that His disciples should be marked out and distinguished from others by this characteristic, namely that they loved one another: "By this shall all men know that you are my disciples, if you have love one for another"? All Christians, they add, should be as "one": for then they would be much more powerful in driving out the pest of irreligion, which like a serpent daily creeps further and becomes more widely spread, and prepares to rob the Gospel of its strength. These things and others that class of men who are known as pan-Christians continually repeat and amplify; and these men, so far from being quite few and scattered, have increased to the dimensions of an entire class, and have grouped themselves into widely spread societies, most of which are directed by non-Catholics, although they are imbued with varying doctrines concerning the things of faith. This undertaking is so actively promoted as in many places to win for itself the adhesion of a number of citizens, and it even takes possession of the minds of very many Catholics and allures them with the hope of bringing about such a union as would be agreeable to the desires of Holy Mother Church, who has indeed nothing more at heart than to recall her erring sons and to lead them back to her bosom. But in reality beneath these enticing words and blandishments lies hid a most grave error, by which the foundations of the Catholic faith are completely destroyed.
5. Admonished, therefore, by the consciousness of Our Apostolic office that We should not permit the flock of the Lord to be cheated by dangerous fallacies, We invoke, Venerable Brethren, your zeal in avoiding this evil; for We are confident that by the writings and words of each one of you the people will more easily get to know and understand those principles and arguments which We are about to set forth, and from which Catholics will learn how they are to think and act when there is question of those undertakings which have for their end the union in one body, whatsoever be the manner, of all who call themselves Christians.
6. We were created by God, the Creator of the universe, in order that we might know Him and serve Him; our Author therefore has a perfect right to our service. God might, indeed, have prescribed for man's government only the natural law, which, in His creation, He imprinted on his soul, and have regulated the progress of that same law by His ordinary providence; but He preferred rather to impose precepts, which we were to obey, and in the course of time, namely from the beginnings of the human race until the coming and preaching of Jesus Christ, He Himself taught man the duties which a rational creature owes to its Creator: "God, who at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days, hath spoken to us by his Son." From which it follows that there can be no true religion other than that which is founded on the revealed word of God: which revelation, begun from the beginning and continued under the Old Law, Christ Jesus Himself under the New Law perfected. Now, if God has spoken (and it is historically certain that He has truly spoken), all must see that it is man's duty to believe absolutely God's revelation and to obey implicitly His commands; that we might rightly do both, for the glory of God and our own salvation, the Only-begotten Son of God founded His Churchon earth. Further, We believe that those who call themselves Christians can do no other than believe that a Church, and that Church one, was established by Christ; but if it is further inquired of what nature according to the will of its Author it must be, then all do notagree. A good number of them, for example, deny that the Church of Christ mustbevisible and apparent, at least to such a degree that it appears as one body of faithful, agreeing in one and the same doctrine under one teaching authority and government; but, on the contrary, they understand a visible Church as nothing else than a Federation, composed of various communities of Christians, even though they adhere to different doctrines, which may even be incompatible one with another. Instead, Christ our Lord instituted His Church as a perfect society, external of its nature and perceptible to the senses, which should carry on in the future the work of the salvation of the human race, under the leadership of one head, with an authority teaching by word of mouth, and by the ministry of the sacraments, the founts of heavenly grace; for which reason He attested by comparison the similarity of the Church to a kingdom, to a house, to a sheepfold, and to a flock. This Church, after being so wonderfully instituted, could not, on the removal by death of its Founder and of the Apostles who were the pioneers in propagating it, be entirely extinguished and cease to be, for to it was given the commandment to lead all men, without distinction of time or place, to eternal salvation: "Going therefore, teach ye all nations." In the continual carrying out of this task, will any element of strength and efficiency be wanting to the Church, when Christ Himself is perpetually present to it, according to His solemn promise: "Behold I am with you all days, even to the consummation of the world?" It follows then that the Church of Christ not only exists to-day and always, but is also exactly the same as it was in the time of the Apostles, unless we were to say, which God forbid, either that Christ our Lord could not effect His purpose, or that He erred when He asserted that the gates of hell should never prevail against it.
7. And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors whofavor this view are accustomed, times almost without number, to bring forward these words of Christ: "That they all may be one.... And there shall be one fold and one shepherd," with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. They consider that this unity may indeed be desired and that it may even be one day attained through the instrumentality of wills directed to a common end, but that meanwhile it can only be regarded as mere ideal. They add that the Church in itself, or of its nature, is divided into sections; that is to say, that it is made up of several churches or distinct communities, which still remain separate, and although having certain articles of doctrine in common, nevertheless disagree concerning the remainder; that these all enjoy the same rights; and that the Church was one and unique from, at the most, the apostolic age until the first Ecumenical Councils. Controversies therefore, they say, and longstanding differences of opinion which keep asunder till the present day the members of the Christian family, must be entirely put aside, and from the remaining doctrines a common form of faith drawn up and proposed for belief, and in the profession of which all may not only know but feel that they are brothers. The manifold churches or communities, if united in some kind of universal federation, would then be in a position to oppose strongly and with success the progress of irreligion. This, Venerable Brethren, is what is commonly said. There are some, indeed, who recognize and affirm that Protestantism, as they call it, has rejected, with a great lack of consideration, certain articles of faith and some external ceremonies, which are, in fact, pleasing and useful, and which the Roman Church still retains. They soon, however, go on to say that that Church also has erred, and corrupted the original religion by adding and proposing for belief certain doctrines which are not only alien to the Gospel, but even repugnant to it. Among the chief of these they number that which concerns the primacy of jurisdiction, which was granted to Peter and to his successors in the See of Rome. Among them there indeed are some, though few, whogrant to the Roman Pontiff a primacy of honor or even a certain jurisdiction or power, but this, however, they consider not to arise from the divine law but from the consent of the faithful. Others again, even go so far as to wish the Pontiff Himself to preside over their motley, so to say, assemblies. But, all the same, although many non-Catholics may be found who loudly preach fraternal communion in Christ Jesus, yet you will find none at all to whom it ever occurs to submit to and obey the Vicar of Jesus Christ either in His capacity as a teacher or as a governor. Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is as equals with an equal: but even if they could so act. it does not seem open to doubt that any pact into which they might enter would not compel them to turn from those opinions which are still the reason why they err and stray from the one fold of Christ.
8. This being so, it is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall We suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise? For here there is question of defending revealed truth. Jesus Christ sent His Apostles into the whole world in order that they might permeate all nations with the Gospel faith, and, lest they should err, He willed beforehand that they should be taught by the Holy Ghost: has then this doctrine of the Apostles completely vanished away, or sometimes been obscured, in the Church, whose ruler and defense is God Himself? If our Redeemer plainly said that His Gospel was to continue not only during the times of the Apostles, but also till future ages, is it possible that the object of faith should in the process of time become so obscure and uncertain, that it would be necessary to-day to tolerate opinions which are even incompatible one with another? If this were true, we should have to confess that the coming of the Holy Ghost on the Apostles, and the perpetual indwelling of the same Spirit in the Church, and the very preaching of Jesus Christ, have several centuries ago, lost all their efficacy and use, to affirm which would be blasphemy. But the Only-begotten Son of God, when He commanded His representatives to teach all nations, obliged all men to give credence to whatever was made known to them by "witnesses preordained by God," and also confirmed His command with this sanction: "He that believeth and is baptized shall be saved; but he that believeth not shall be condemned." These two commands of Christ, which must be fulfilled, the one, namely, to teach, and the other to believe, cannot even be understood, unless the Church proposes a complete and easily understood teaching, and is immune when it thus teaches from all danger of erring. In this matter, those also turn aside from the right path, who think that the deposit of truth such laborious trouble, and with such lengthy study and discussion, that a man's life would hardly suffice to find and take possession of it; as if the most merciful God had spoken through the prophets and His Only-begotten Son merely in order that a few, and those stricken in years, should learn what He had revealed through them, and not that He might inculcate a doctrine of faith and morals, by which man should be guided through the whole course of his moral life.