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Archive for the ‘Doctrine’ Category

Many of those who recognize and are united to Bergoglio as pope have contempt for the new mass. Yet, if it is an approved rite of the Church, this behavior is anathema. The mass is an “untainted source,” must be “embraced,” and is “perfect.”  

SESSION VII, CANON XIII. If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, or without sin be omitted at pleasure by the ministers, or be changed, by every pastor of the churches, into other new ones; let him be anathema. 

Is the novus ordo missae an approved rite that administers the sacrament of the Eucharist? 

SESSION XXII, CANON VII. If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema. 

How could the novus ordo missae be a problem if those things within it can’t be? 

Pope Gregory XVI, Mirari Vos, 9 (1832):Furthermore, the discipline sanctioned by the Church must never be rejected or branded as contrary to certain principles of the natural law. It must never be called crippled, or imperfect or subject to civil authority. In this discipline the administration of sacred rites, standards of morality, and the reckoning of the Church and her ministers are embraced. 

How can a Catholic not embrace the novus ordo missae as sound, perfect, and holy, since this teaching must be accepted as true? 

Pope Leo XIII, Satis Cognitum (1896): For, since Jesus Christ delivered Himself up for the salvation of the human race, and to this end directed all His teaching and commands, so He ordered the Church to strive, by the truth of its doctrine, to sanctify and to save mankind. But faith alone cannot compass so great, excellent, and important an end. There must need be also the fitting and devout worship of God, which is to be found chiefly in the divine Sacrifice and in the dispensation of the Sacraments, as well as salutary laws and discipline. All these must be found in the Church, since it continues the mission of the Saviour for ever. The Church alone offers to the human race that religion – that state of absolute perfection – which He wished, as it were, to be incorporated in it. And it alone supplies those means of salvation which accord with the ordinary counsels of Providence. 

How can there be a state of absolute perfection if the novus ordo missae is not?

Pope Pius XII, Haurietis Aquas, May 15, 1956: From what We have so far explained, venerable brethren, it is clear that the faithful must seek from Scripture, tradition and the sacred liturgy as from a deep untainted source, the devotion to the Sacred Heart of Jesus if they desire to penetrate its inner nature and by piously meditating on it, receive the nourishment for the fostering and development of their religious fervor. 

All this means the novus ordo mass can’t be treated with contempt, nor spoken of as contemptible, or leading to impiety, if Francis is a true pope. 

Yet, most all pseudo-traditionalists have problems with the new mass in some way. All of them have anathematized themselves by their own contempt for their own religious rites approved by their own pope and church.

Keep this in mind when you speak to family and friends who fall in this category. 

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Lutherans, Anglicans and Methodists say the Apostles Creed claiming the church is one, holy, catholic, and apostolic.

Contrary to Catholicism’s definition, oneness or unity simply means the Church made up by believers across denominational lines are united to Christ. There is no formal unity. It doesn’t require a unity of faith in all doctrine, but a merely an acceptance of Christ as Lord and Savior with some basic beliefs surrounding Christianity. There’s no definition as to what constitutes what beliefs are necessary. However, if there was a denial of hell, Christ’s divinity, or Trinity, you may not be considered by these particular Protestants as Christians united to Christ.

Vatican 2 redefined the nature of the Church by promulgating this Protestant understanding. The Vatican 2 religion through its popes promote this Protestant understanding in decrees, letters, addresses, and other documents, such as the Balamand Statement and the Joint Declaration with Lutherans.

In Lumen Gentium, Vatican 2 declared:

     “This is the one Church of Christ which in the Creed is professed as one, holy, catholic and apostolic…”

According to same Vatican 2 religion, this Church of Christ is also formally divided and not unified in faith.

In Unitatis Redintegratio, Vatican 2 declared:

     4. “Nevertheless, the divisions among Christians prevent the Church from realizing in practice the fullness of Catholicity proper to her, in those of her sons and daughters who, though attached to her by baptism, are yet separated from full communion with her.  Furthermore, the Church herself finds it more difficult to express in actual life her full Catholicity in all its bearings.”

This statement makes no sense unless Vatican 2 is saying the Eastern Orthodox and Protestants and their false religions make up the Church of Christ. However, the Vatican 2 popes have removed all doubt that this, indeed, is what Vatican 2 means:

In 1972, Paul VI addressed the newly elected Patriarch of Constantinople a telegram saying: “At the moment when you assume a heavy charge in the service of the Church of Christ…” (L’Osservatore Romano, July 27, 1972, p. 12)

In a 2006 Joint Declaration with the Eastern Orthodox, Benedict XVI referred to Patriarch Bartholomew and himself “as Pastors in the Church of Christ.” (www.zenit.org, Zenit news report, Nov. 30, 2006)

The following year in the Common Declaration with the Eastern Orthodox, Benedict XVI referred to Archbishop Chrysostomos II and himself “as Pastors in the Church.”

That same year Benedict XVI’s told the Eastern Orthodox Romanian Patriarchate: “I also wish to express my earnest good wishes for you and your brother Bishops as you guide the Church in this time of transition.”

In a Jan. 22, 2013 L’Osservatore Romano article titled: The divisions among Christians disfigure the face of the Church, it was written that Benedict XVI said, “One of the gravest sins ‘that disfigure the Church’s face’ is the sin ‘against her visible unity’.”

On May 25, 1995, John Paul II, in Ut Unum Sint, n. 59, approved the 1993 Balamand declaration, which declared:

     14. It is in this perspective that the Catholic Churches and the Orthodox Churches recognize each other as Sister Churches, responsible together for maintaining the Church of God in fidelity to the divine purpose, most especially in what concerns unity. According to the words of Pope John Paul II, the ecumenical endeavour of the Sister Churches of East and West, grounded in dialogue and prayer, is the search for perfect and total communion which is neither absorption nor fusion but a meeting in truth and love (cf. Slavorum Apostoli, n. 27).

According to this statement, the visible Church of God is divided and the Eastern Orthodox churches form the one Church of God.

The Nov. 1, 1999 Joint Declaration on the Doctrine of Justification  by the Lutheran World Federation and the Catholic Church states:

     44. We give thanks to the Lord for this decisive step forward on the way to overcoming the division of the church. We ask the Holy Spirit to lead us further toward that visible unity which is Christ’s will.

Again, we see the rejection of the dogma on the visible unity of the Church and the heresy that Lutherans are part of the Body of Christ the Church. John Paul II approved and blessed the Joint Declaration.

The Vatican 2 religion and popes hold the Protestant-style oneness doctrine opposed to the Catholic definition.

The Catholic doctrine of oneness is so foundational, deviation from it amounts to an avalanche of heresies. The Trinity is one, Christ is one with His Body, and the Church must be one in faith. If it were divided in faith, Christ would be divided with truth, Christ’s prayer for unity would be a failure, the true Church couldn’t be identified because it would not truly exist, the Catholic definition would be false, Scripture and particular I Tim. 3:15 would be a lie, thus making the gates of hell the prevailer of the Church and ultimately proving Christianity a false religion.

The Church is one in faith or else Christ is not Lord.

What I find astounding is how pseudo-traditionalist “Catholics” hold to the same heretical principle of oneness as Vatican 2 and Protestantism. They claim to hold the oneness dogma, while outwardly being divided in faith with Vatican 2 and their pope. What blindness! 

For further reading see That They May Be One (Ut Unum Sint) 

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Lately, I’ve been trying to hit all the different angles of the pseudo-traditionalist errors.

One particular pseudo-traditionalist here in Kentucky that I’ve been emailing, can’t see the forest for the trees. He misunderstands the differences between material and formal heresy, internal and external forum, the application of laws, dogmas and opinions, etc. Rather than getting bogged down in explaining the differences, I’ve decided to get it down to one main point.

One thing that’s undeniable is the fact that there are four marks, which are four dogmas that identify the true religion.

Many of these fake Catholics acknowledge that Vatican 2 and the Vatican 2 popes have promulgated heretical teachings. The pseudo-trad from Ky is no exception.

As soon as the pseudo-traditionalist points to this or that heresy of his religion, the question comes down to how his religion still has those four marks and how he still holds to them himself. Claiming the Church teaches heresy by law or decree leads to an avalanche of heresy against the four marks of the Church.

Oneness in Catholic faith can’t exist in the external forum if the magisterium is promulgating heresy. The Church will be divided between those who accept and reject the heresy. The Church would be no different from the Protestant and Eastern Orthodox religions in principle.

Holiness would be missing since heresy is unholy. The true Church can’t have unholy doctrines or else it would be no different from the Protestant and Eastern Orthodox religions.

Catholicity would be missing since heresy is damning.  The Roman Catechism declared the Catholic Church to be “universal, because all who desire eternal salvation must cling to and embrace her, like those who entered the ark to escape perishing in the flood. This (note of catholicity), therefore, is to be taught as a most reliable criterion, by which to distinguish the true from a false Church.” Heresy severs from Catholicism, which severs from salvation.

Apostolicity would be missing since heresy is not Apostolic. Protestant and Eastern Orthodox religions have false teachings, which prove they are not apostolic.

Pseudo-traditionalists like to attack sedevacantism for not having bishops with the fullness of apostolic succession. They fail to see that apostolicity requires the fullness of apostolic teaching. The Roman Catechism notes on the Apostolic mark, The true Church is also to be recognised from her origin, which can be traced back under the law of grace to the Apostles; for her doctrine is the truth not recently given, nor now first heard of, but delivered of old by the Apostles, and disseminated throughout the entire world. Hence no one can doubt that the impious opinions which heresy invents, opposed as they are to the doctrines taught by the Church from the days of the Apostles to the present time, are very different from the faith of the true Church.”

So when the fake Catholic acknowledges heresy from its councils, laws and other decrees, it necessarily follows that he denies the four dogmatic marks of his own religion. He becomes his own worst enemy.

Six years ago, I posted: Missing the Marks: The Church of Vatican 2.  If one knows that his religion denies the four marks, then again, it necessarily follows that he will, too.

There is no escape for the pseudo-traditionalist. He’s trapped in a false religion with an avalanche of his own heresies.   

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Since the Protestant Revolt, a particular Scripture verse has been used to counter the Protestant sola scriptura argument. Nowadays, this same verse is rejected by the pseudo-traditionalists in union with the Vatican 2 popes.

St. Paul to St. Timothy:

But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth (I Tim. 3:15).

Fr. Leo Haydock writes in his commentary: Ver. 15. By the promises of Christ to direct his Church by the infallible spirit of truth; (see John xvi. 7. Mat. xxviii. 20. &c. Wi.) and therefore, the Church of the living God can never uphold error, nor bring in corruptions, superstition, or idolatry. Ch. — That the Church, the pillar and ground of truth, is to be conducted by the constant superintendence and guidance of the Holy Spirit into all truth to the consummation of days, every one whose mind is not strangely prejudiced may easily discover in various places of the inspired writings.

Yet, pseudo-traditionalists argue that the Catholic Church upholds error and brings in corruptions of all types.

The Remnant Newspaper  published an article by Robert Siscoe arguing that Pope Celestine III taught heresy by law.

Tradition in Action devotes most of its website denouncing the errors of Vatican 2, its popes, and the new mass.

Christopher Ferrara’s “Great Facade” attacks Vatican 2, its popes, and the new mass as novelty that contradicts past teaching.  

The Catholic Family News writes about resisting the errors of Vatican 2, its popes, and the new mass.

Archbishop Viganò criticizes Vatican 2 as erroneous, leading Catholics into schism, and creating a false church alongside the true Church.  He, also, says a pope can be a heretic.

The list goes on and on, but this can only mean these pseudo-traditionalists believe the Church is not the pillar and foundation of truth.

For every error they claim comes from the Church, an equal and opposite error is professed by them. For example, when they claim the Vatican 2 teaching on religious liberty is false or the new mass is harmful, it necessarily means the Church is the source of corruption and error, which is itself heresy and contrary to First Timothy 3:15.

If, however, they deny these things came from the Church, but only from a Vatican 2 pope, it necessarily means the First Vatican Council’s definition of the pope is false; another pseudo-traditionalist heresy.

It’s impossible for one to say the Catholic Church or pope promulgates error and heresy without himself disseminating error and heresy. Pseudo-traditionalists are as equally erroneous and heretical as their pope and religion.

“In the house of God, which is the church of the living God, the pillar and ground of the truth” there’s no need to attack, resist, or criticize councils, papal teaching, and liturgies. 

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Despite the fact that Tradition In Action @ TraditionInAction.org rejects the position of sedevacantism, they put out a lot a good material in support of it. Twice, I’ve written open letters to Tradition in Action. [2] However, they continue to suffer from the The Anti-Sedevacantist Syndrome.

Recently, TIA responded to the Brazilian priest claiming he attacked them. [1] The priest wrote:

“TIA, How can you say that the Church teaches heresies and the Pope has a diabolical sense? If we see that, we can conclude that this is not the Church and Francis isn’t a true Pope!”

The priest makes the point that it’s not just the Vatican 2 popes but the Church, which TIA claims is teaching heresy.

TIA’s reply is astounding. They admit that their religion, which they believe is the Catholic Church, teaches the heresy of universal salvation. They write:

“Now then, all the Conciliar Popes preached universal salvation, especially Pope Francis. So, it is accurate to say that they are heretics…”

Next, TIA denies the logical conclusion that a heretic can’t be pope by stating, “History registers several Popes that taught heresy and continued to be Popes.” They provide two links to prove their point, but they prove no such thing.

Never has a pope taught heresy. The First Vatican Council’s fathers make that abundantly clear after pointing to 40 papal errors of the past. Popes can err, but not against the Faith. However, Atila Sinke Guimarãess of TIA claims in one article that Honorius was a heretic.

The Fathers of the First Vatican Council certainly didn’t think Honorius was heretic and neither did St. Robert Bellarmine. Honorius made it clear that he had no intention to define a doctrine. His letters were private and weren’t published until years later. His successor Pope John IV defended the orthodoxy of Honorius. Pope St. Leo II did not condemn Honorius for heresy, but for tolerating it. Much of the Honorius incident is unclear and doubtful. Yet, TIA needs Honorius to be a formal heretic in order to justify that popes can be heretics and remain popes. [3]

The main problem for TIA is that the First Vatican Council has infallibly declared by implication that popes can’t be heretics and remain popes. Thus the discussion is closed despite TIA saying the contrary. Furthermore, by claiming their popes are heretics, they necessarily must conclude that the gates of hell are also the gates of the Church. These are two huge problems when you decide that your popes can also be heretics.

TIA asserts that the Catholic Church teaches heresy and promulgates an evil liturgy. As I’ve said before, if the Catholic Church can promulgate such things, it would be the height of hypocrisy for the same Church to condemn Protestantism for doing the same. Did Christ found a Church that’s all true or mostly true? TIA advocates the latter.

TIA make themselves out to be stalwart supporters of traditional Catholicism, but they are every bit as revolutionary as those they condemn.

 

Footnotes:

[1] OPEN LETTER TO “TRADITION IN ACTION”

Open Letter to Fr. Ronald Brown of Tradition in Action

[2] TIA’s Film Has Wrong Affirmations & Biased Data (traditioninaction.org)

[3] For the sake of the argument, if Honorius indeed fell into heresy, it doesn’t prove he kept the papacy afterwards.

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It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins (II Maccabees 12:46).

This verse tells us that sins can be forgiven after death by the intercession of prayers of those who still live.

St. Paul through the Holy Ghost tells us in the Apocalypse the defiled will not enter Heaven. [1] Yet, all good men are defiled in someway. There may be an attachment to sin even through ignorance and the punishment due to forgiven mortal sin. Men don’t always repair and make restitutions for their sins, which is a type of defilement. Therefore, a place of purgation and purification must exist in order that God’s justice and mercy apply perfectly and completely. How this works is explained in St. Paul’s Letter to the Corinthians.

9 For we are God’s coadjutors: you are God’s husbandry; you are God’s building.

10 According to the grace of God that is given to me, as a wise architect, I have laid the foundation; and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11 For other foundation no man can lay, but that which is laid; which is Christ Jesus. 12 Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: 13 Every man’s work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man’s work, of what sort it is. 14 If any man’s work abide, which he hath built thereupon, he shall receive a reward. 15 If any man’s work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire. 16 Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?

17 But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are (I Cor. 3:9-17).

The “day of the Lord” is Judgment Day. The temple is man. Gold, silver, and precious stones represents good works deserving of a reward (Heaven). Wood, hay, and stubble represents venial sins, which gets burned up (Purgatory). Violating the temple is mortal sin and those that do so will be destroyed (Hell).

Mortal sins are sins unto death, and venial sins are sins not unto death (First John 5:16-17). For instance, in Matthew 5:19, Jesus states that men can commit certain sins and even teach others to commit that sin but would be called least in the Kingdom of Heaven. Other sins however, Jesus says would cause men liable to hell fire. Therefore, different types of sins have different types of punishment and this is what St. Paul describes.

Lastly, Jesus implicitely tells that Purgatory exists:

“And whosoever shall speak a word against the Son of man, it shall be forgiven him: but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come (Matt. 12:32).”

Fr. Leo Haydock writes in his Bible commentary that St. Augustine (De Civ. 1.xxi. c. 13) and Pope St. Gregory the Great (Dial. Iv, c. 39) understood the passage to refer to Purgatory. St. Augustine said this passage would not be true, if some sins were not forgiven in the world to come; and St. Gregory says, we are to believe from these words in the existence of the fire of purgatory, to expiate our smaller offenses, before the day of judgment. St. Isidore and Ven. Bede say the same. St. Bernard, speaking of heretics, says they do not believe in purgatory; let them then inquire of our Savior, what he meant by these words.” [2]

Fr. Cornelius à Lapide S.J. writes in his commentary, “S. Aug. (21 Civit. 24), S. Greg. (4 dialog. 39), Isidore, Bede, S. Bern., and others, quoted by Bellarmine (Lib. 2. de Purgat. sec. 4), prove from this passage, that there is a Purgatory after this life. For it would be unmeaning to say, shall not be forgiven nor in the world to come, if there were no remission of sins in the world to come. Thus a person would speak vainly who said, I will never marry a wife, neither in this world, nor in the world to come, since no wife can be married in the world to come. Mark adds, and gives greater force to the saying: but shall be guilty of eternal damnation. Moreover mortal sins are expiated in Purgatory, so far only as pertains to their punishment, but venial sins as regards both fault and punishment.” [3]

In the past, I’ve answered certain objections to Purgatory, [4] but the bottom line is that the Church is the pillar and ground for the truth (I Tim. 3:15) and the Church from its beginning has believed in Purgatory. We clearly see it in the Holy Bible. According to Apostolic traditions, liturgies were offered for the poor souls in Purgatory. We also see prayers offered for the dead in the catacombs.

The 3rd century heretics known as the Apostolici (a sect of Encratites) denied Purgatory, but could not have done so if the universal belief didn’t already exist.

Later heretics such as the Cathars (Waldenses) of the 12th century denied the existence of Purgatory. Some of the Eastern Orthodox (Greek and Russian) denied it after the “Orthodox Confession of Petrus Mogilas” was drawn up around 1640 AD. The Protestants denied it in the 16th century. The fact that they all denied Purgatory demonstrates that it existed before they existed.

The 2nd Council of Lyons (1274), Pope Benedict XII, in the dogmatic constitution “Benedietus Deus” (1336), Council of Florence (1439), and the Council of Trent (1563) defined Purgatory from a universal belief to a dogma of the Catholic Faith. [5]

God has spoken and His Church, the Pillar and Ground for the truth has spoken. Purgatory is real!

 

Footnotes:

[1] There shall not enter into it any thing defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the Lamb (Apoc. 21:27).

[2] The Haydock Bible

[3] CATHOLIC ENCYCLOPEDIA: Cornelius Cornelii a Lapide (newadvent.org)

[4] OBJECTIONS TO PURGATORY ANSWERED IN A NUTSHELL

[5] Benedictus Deus (On the Beatific Vision of God) | EWTN

~The Council of Trent – Session 25~

 

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St. John Chrysostom, made Bishop of Constantinople, Feb. 26, 398: 

Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them (Homilies on First Corinthians 41:5, 392 AD).

Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extent of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf (Homilies on Philippians 3:9–10, 402 AD).

St. Augustine, Bishop of Hippo, 396-430:

There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended (Sermons 159:1, 411 AD).

“But by the prayers of the holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death” (ibid., 172:2).

Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment (The City of God 21:13, 419 AD).

That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire (Handbook on Faith, Hope, and Charity 18:69 421 AD).

The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death (ibid., 29:109).

The Passion of the Holy Martyrs of Perpetua and Felicity – 202 AD

3. After a few days, while we were all praying, on a sudden, in the middle of our prayer, there came to me a word, and I named Dinocrates; and I was amazed that that name had never come into my mind until then, and I was grieved as I remembered his misfortune. And I felt myself immediately to be worthy, and to be called on to ask on his behalf. And for him I began earnestly to make supplication, and to cry with groaning to the Lord. Without delay, on that very night, this was shown to me in a vision. I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease — his face being so eaten out with cancer, that his death caused repugnance to all men. For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other. And moreover, in the same place where Dinocrates was, there was a pool full of water, having its brink higher than was the stature of the boy; and Dinocrates raised himself up as if to drink. And I was grieved that, although that pool held water, still, on account of the height to its brink, he could not drink. And I was upset, and knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then was the birthday of Geta Cæsar, and I made my prayer for my brother day and night, groaning and weeping that he might be granted to me.

4. Then, on the day on which we remained in fetters, this was shown to me. I saw that that place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. And where there had been a wound, I saw a scar; and that pool which I had before seen, I saw now with its margin lowered even to the boy’s navel. And one drew water from the pool incessantly, and upon its brink was a goblet filled with water; and Dinocrates drew near and began to drink from it, and the goblet did not fail. And when he was satisfied, he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment.

(The Passion of the Holy Martyrs of Perpetua and Felicity 2:3–4, 202 AD).

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Paul VI presiding over the introductory ingress of the Council, flanked by Cardinal Alfredo Ottaviani (left), Cardinal Camerlengo Benedetto Aloisi Masella and Monsignor Enrico Dante (future Cardinal), Papal Master of Ceremonies (right), and two Papal gentlemen.

 

The Second Vatican Council declared in Lumen Gentium ch2, “15. For several reasons the Church recognizes that it is joined to those who, though baptized and so honored with the Christian name, do not profess the faith in its entirety or do not preserve communion under the successor of St. Peter.”

The council continued in Unitatis Redintegratio: 3. Even in the beginnings of this one and only Church of God there arose certain rifts, (19) which the Apostle strongly condemned. (20) But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church – for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church – whether in doctrine and sometimes in discipline, or concerning the structure of the Church – do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ’s body, (21) and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church. (22)”

This last sentence is false on several levels and sounds much like the fundamental heresy of the Protestant Revolt of the 16th century, once saved, always saved.

Being justified in baptism does not mean one automatically remains justified, nor does it mean one will always remain a member of Christ’s body. Even Scripture tells us so.

“If any one abide not in me, he shall be cast forth as a branch, and shall wither, and they shall gather him up, and cast him into the fire, and he burneth  (John 15: 6).”

To be cast off as a branch, one must first be a member of the tree. This verse implies that a member of Christ can be cut off from Christ. 

“See then the goodness and the severity of God: towards them indeed that are fallen, the severity; but towards thee, the goodness of God, if thou abide in goodness, otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again (Rom 11: 22).”

The context is in believing. Has every baptized individual remained believing in our day?  None has fallen away and been cut off? That’s the implication of Vatican 2.

The next problem with Vatican 2’s declaration that “all who have been justified by faith in Baptism are members of Christ’s body, and have a right to be called Christian” is the fact that if it were true, then no one, not even the Church, would have a right to call such persons heretics, schismatics, or apostates. They could only be called Christians in error or separated brethren.

The Vatican 2 religion is quite aware of this, because you might find the word heresy, schism, or apostasy in their language, but you’ll be hard-pressed to find them officially calling someone a heretic, schismatic, or apostate. If you did, it would only show their hypocrisy and/or ignorance of their own teaching.

Even the Vatican 2 saint Faustina claimed that Jesus identified Protestants as heretics and Eastern Orthodox as Schismatics. In St. Faustina’s Diary, she records Our Lord’s words in 1937, long before Vatican II, for the fifth day of the Divine Mercy Novena: “Today, bring to Me the souls of heretics and schismatics and immerse them in the ocean of My mercy.”

However, the Vatican 2 religion’s Official Novena for Congregational use declared:

It was decided to adopt the designation “separated brethren” in place of heretics and schismatics because of Vatican II’s unambiguous designation concerning the relationship of Christians not in communion with the Apostolic See of Rome in the Body of Christ. The continuous and consistent use of that designation by every Pope since the Council reaffirms that decision.

However, one cannot charge with the sin of the separation, those who at present are born into these communities, and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers.For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church.,span>

Apparently, the Vatican 2 religion didn’t think Our Lord knew how improper it was to call baptized non-Catholics heretics and schismatics, since they have a right to be called Christian.

True popes have been abundantly clear that only Catholics are Christians.

Pope Pius XII declared: “To be Christian one must be Roman. One must recognize the oneness of Christ’s Church that is governed by one successor of the Prince of the Apostles who is the Bishop of Rome, Christ’s Vicar on earth” (Allocution to the Irish pilgrims of October 8, 1957).

Pope Leo XIII declared in Satis Cognitum, “5 So the Christian is a Catholic as long as he lives in the body: cut off from it he becomes a hereticthe life of the spirit follows not the amputated member.”

The implication of the Vatican 2 teaching is that the Church was guilty of prohibiting a God-given right of certain individuals to be called Christian, which necessarily means the Church was evil. It also means the Church has been wrong for years.

Vatican 2 is good at accusing the Catholic Church of being evil for prohibiting God-given rights to individuals. It also taught in Dignitatis Humanae that men have a God-given civil right to give witness to their faith publicly in speech and writing without hindrance. [1]

Again, the implication is that the Church was guilty of prohibiting this right to Muslims at the Council of Vienne in 1312. [2] It also means that Martin Luther was right “That heretics be burned is against the will of the Spirit” which was condemned by in Bull Exsurge Domine, June 15, 1520 by Pope Leo X. Not only would it be against the will of the Spirit to burn them, but to call them heretics to begin with. All have a right to be called Christian.

To follow Vatican 2 is to reject the Catholic Faith as it was believed before the council. In other words, Vatican 2 is taking its queues from the Protestant Revolt with its own revolution. The Church was wrong and we’re going to set it right.

So the next time a pseudo-Catholic calls you a heretic, tell them their magisterium tells you we have a right to be called Christian. Get with your program or get out of your religion.

Footnotes

[1] Dignitatis Humanae # 4: “In addition, religious communities are entitled to teach and give witness to their faith publicly in speech and writing without hindrance.”

[2] Pope Clement V, Council of Vienne, 1311-1312: “It is an insult to the holy nameand a disgrace to the Christian faith that in certain parts of the world subject to Christian princes where Saracens (i.e., The followers of Islam, also called Muslims) live, sometimes apart, sometimes intermingled with Christians, the Saracen priests, commonly called Zabazala, in their temples or mosques, in which the Saracens meet to adore the infidel Mahomet, loudly invoke and extol his name each day at certain hours from a high place… This brings disrepute on our faith and gives great scandal to the faithful.      These practices cannot be tolerated without displeasing the divine maje sty.  We therefore, with the sacred council’s approval, strictly forbid such practices henceforth in Christian lands.  We enjoin on Catholic princes, one and all. They are to forbid expressly the public invocation of the sacrilegious name of Mahomet… Those who presume to act otherwise are to be so chastised by the princes for their irreverence, that others may be deterred from such boldness.”

 

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According to Pope Pius XII, only those are to be included as members of the Church… .

1. who have been baptized

2. who profess the true faith

3. who have not separated themselves from the unity of the Body

4. who have not been excluded by legitimate authority for grave faults committed [1]

Baptism is presumed to be valid if water is used over the head with the correct form and intention.

Professing the true faith means publicly acknowledging and declaring the belief that all the doctrines, disciplines, laws, and liturgies of the Catholic Church are holy and true without exception. It’s an external act.

Pope Leo XIII declared in his Encyclical, Satis Cognitum, June 29, 1896:

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium….

St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. “No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic” (S. Augustinus, De Haeresibus, n. 88). …

 In this wise, all cause for doubting being removed, can it be lawful for anyone to reject any one of those truths without by the very fact falling into heresy? without separating himself from the Church? – without repudiating in one sweeping act the whole of Christian teaching? For such is the nature of faith that nothing can be more absurd than to accept some things and reject others… But he who dissents even in one point from divinely revealed truth absolutely rejects all faith, since he thereby refuses to honour God as the supreme truth and the formal motive of faith.

Those united to Bergoglio reject the teachings of popes  Leo XIII and Pius XII and have reduced professing the true faith to merely calling oneself Catholic and Bergoglio the pope. Outside of these two declarations, pseudo-Catholics can profess whatever heresy they want and act anyway they want. They will recognize each other as Catholics and members of the Church as long as they say and do those two things and have not been excommunicated.

I was recently told by a pseudo-traditionalist that Biden and Pelosi are Catholics and members of the Church even though they profess heresy publicly. This pseudo-Catholic thinks warnings and declarations of excommunications are needed first. Professing all the Catholic dogmas, etc. isn’t really necessary to be members of the Church for him.

Pseudo-Catholics will tell us (true Catholics) that we’re in heresy for rejecting their interpretation of visibility of the Church, apostolicity, jurisdiction, papacy, dogmatic facts, or unity of the Church. Yet, they fail to acknowledge that professing the true faith as Pope Leo XIII taught is necessary for visibility, apostolicity, jurisdiction, papacy, dogmatic facts, and unity of the Church.

They have no problem saying Biden, Pelosi, and Bergoglio are Catholics when they profess heresy but when we sedes profess (what they call) heresy, we’re done for. We see that it’s not the heresy they’re really concerned with, it’s the fact we won’t call Bergoglio pope. 

The third point from Pope Pius XII on separating oneself from the unity of the Church happens either by heresy, schism, or apostasy. Pope Pius XII tells us these three things are what sever a man from the BODY of the Church by its very nature. [2] He only reiterated what Pope Leo XIII taught in Satis Cognitum:

“For such is the nature of faith that nothing can be more absurd than to accept some things and reject others…

Jesus Christ did not, in point of fact, institute a Church to embrace several communities similar in nature, but in themselves distinct, and lacking those bonds which render the Church unique and indivisible after that manner in which in the symbol of our faith we profess: ‘I believe in one Church.’ ‘The Church in respect of its unity belongs to the category of things indivisible by nature, though heretics try to divide it into many parts… And so dispersed members, separated one from the other, cannot be united with one and the same head. ‘There is one God, and one Christ; and His Church is one and the faith is one; and one the people, joined together in the solid unity of the body in the bond of concord. This unity cannot be broken, nor the one body divided by the separation of its constituent parts’…. 5 So the Christian is a Catholic as long as he lives in the body: cut off from it he becomes a hereticthe life of the spirit follows not the amputated member… 9 There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition” (Auctor Tract. de Fide Orthodoxa contra Arianos)….

And as souls cannot be perfectly united in charity unless minds agree in faith, he wishes all to hold the same faith: “One Lord, one faith,” and this so perfectly one as to prevent all danger of error: “that henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive” (Eph. iv., 14): and this he teaches is to be observed, not for a time only – “but until we all meet in the unity of faith…unto the measure of the age of the fullness of Christ” (13). But, in what has Christ placed the primary principle, and the means of preserving this unity? In that – “He gave some Apostles – and other some pastors and doctors, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (11-12)…

Again, unity of faith for pseudo-Catholics is merely professing to be Catholic and calling Bergoglio pope. As long as you do that, you’re part of the Body of the Church, you’re professing the true faith, you’re one in faith. That’s the absurdity of the fake Catholics around the world. 

Lastly, the Catholic Church can excommunicate persons for grave crimes such as abortion to selling relics. Merely professing the Catholic Faith doesn’t make a person a Catholic and member of the Church, but that doesn’t matter anyway for pseudo-Catholics. Just make sure you call Bergoglio pope. That’s the bottom line for these fake Catholics.

 

 

Footnotes

[1]  In his Encyclical, Mystici Corporis Christi, June 29, 1943, Pope Pius XII declared:

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. “For in one spirit” says the Apostle, “were we all baptized into one Body, whether Jews or Gentiles, whether bond or free.” [17] As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. [18] And therefore if a man refuse to hear the Church let him be considered — so the Lord commands — as a heathen and a publican. [19] It follows that those are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit.

17. I Cor., XII, 13.     18. Cf. Eph., IV, 5.     19. Cf. Matth., XVIII, 17.

[2]  Pope Pius XII, Mystici Corporis Christi: “For not every sin, however grave it may be, is such as of its own nature to sever a man from the Body of the Church, as does schism or heresy or apostasy.”

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“And now I am not in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name whom thou has given me; that they may be one, as we also are….That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou hast given me, I have given to them; that they may be one, as we also are one: I in them, and thou in me; that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me (John 17:11, 21-23).”

Pope Pius XI declared, “The Church possesses-a fact known to all-as one of its visible marks, impressed on it by God, that of a world-wide unity….  At the close of His mortal life, he impressed upon the Apostles in the strongest possible terms the supreme need of this unity. (John xvii, 11, 21, 22) In His last soul-stirring prayer he asked His Father for this unity and His prayer was heard: “He was heard for his reverence.” (Hebrews v, 7)” (Ecclesiam Dei, par. 1, 1923)

Our Lord prayed that His Church would be one in faith and in the Holy Trinity as witness to the world. The Catholic Church has reaffirmed many times that the Church is one in faith to the exclusion of heresy and schism by nature and Pope Pius XI declared that this prayer of unity by Christ was heard.

When Vatican 2 speaks about the unity of the Church, it’s not the Catholic and Biblical understanding. Rather, Vatican 2 teaches the Anglican and Methodist understanding of the mark of oneness, where all who profess to be Christian, despite all the doctrinal differences, are unified as the Church of Christ through baptism but divided in doctrine. [1]

John Paul II acknowledged in his document Ut Unum Sint – ‘On commitment to Ecumenism’ that the Church of Christ is divided and footnoting the source coming from the Decree of Ecumenism, Unitatis Redentegratio of Vatican 2:

How is it possible to remain divided, if we have been “buried” through Baptism in the Lord’s death, in the very act by which God, through the death of his Son, has broken down the walls of division? Division “openly contradicts the will of Christ, provides a stumbling block to the world, and inflicts damage on the most holy cause of proclaiming the Good News to every creature”.5

7. “The Lord of the Ages wisely and patiently follows out the plan of his grace on behalf of us sinners. In recent times he has begun to bestow more generously upon divided Christians remorse over their divisions and a longing for unity. Everywhere, large numbers have felt the impulse of this grace, and among our separated brethren also there increases from day to day a movement, fostered by the grace of the Holy Spirit, for the restoration of unity among all Christians. Taking part in this movement, which is called ecumenical, are those who invoke the Triune God and confess Jesus as Lord and Saviour. They join in not merely as individuals but also as members of the corporate groups in which they have heard the Gospel, and which each regards as his Church and, indeed, God’s. And yet almost everyone, though in different ways, longs that there may be one visible Church of God, a Church truly universal and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God”.6

The official interpretation of Vatican 2 by John Paul II is that the Church of Christ is divided, that it’s contrary to the will of Christ, and it’s longing for unity, which implies that it’s the permissive will of Christ that the Church is divided.  

After telling us how the Church of Christ is divided among the different Protestant and Eastern Orthodox professions, John Paul continued, “To believe in Christ means to desire unity; to desire unity means to desire the Church; to desire the Church means to desire the communion of grace which corresponds to the Father’s plan from all eternity. Such is the meaning of Christ’s prayer: ‘Ut unum sint. ’”

In the same document, John Paul 2 approved the Balamand statement which declared, The division between the Churches of the East and of the West has never quelled the desire for unity wished by Christ.”

We also saw in the Joint Declaration with the Lutherans, 1999, approved by John Paul 2, “44. We give thanks to the Lord for this decisive step forward on the way to overcoming the division of the church. We ask the Holy Spirit to lead us further toward that visible unity which is Christ’s will.”

For Vatican 2 and John Paul 2, Christ’s will and prayer “that they may be one, as we also are” is merely a wish for unity that has not yet been actualized. It means Our Lord’s prayer has utterly failed for 2000 years. What good is Our Lord’s intercessory prayer if nothing is actually accomplished from it except maybe getting men to work towards a goal? It would mean that Our Lord’s prayer is nothing more than a wish and inspiration. It has no real power or authority. It reminds me of the Jesus Seminar (group of 50 American heretics) saying the muliplication of loaves was Jesus getting men to share their food rather than miraculously multiplying it. It makes Christ out to be less than God Almighty, much like the Arian Jesus.

And if Our Lord’s prayer failed at the close of His mortal life when it counts most, what’s that say about our prayers? Did Christ have less faith than a mustard seed? That’s the implication of Vatican 2 and John Paul II’s butchering of Scripture, which is absolute blasphemy and a blatant rejection of Pope Pius XI’s teaching (and Heb. 5:7) that Christ’s prayer was heard and actualized in a undivided Church of Christ.

 

 

Footnote:

[1]  Vatican 2 theologian: Fr. Edward Schillebeeckx, one of the main drafters of Vatican II documents, stated: “It is difficult to say that the Catholic Church is still one, Catholic, apostolic, when one says that the others (other Christian communities) are equally one, Catholic and apostolic, albeit to a lesser degree. —- at Vatican Council II, the Roman Catholic Church officially abandoned its monopoly over the Christian religion.” story110305.pdf (novusordowatch.org)

Lumen Gentium, Ch. 2, The people of God:

15. “For several reasons the Church recognizes that it is joined to those who, though baptized and so honored with the Christian name, do not profess the faith in its entirety or do not preserve communion under the successor of St. Peter.”

Unitatis Redintegratio (Decree on Ecumenism)

1.“Yet almost all, though in different ways, long for the one visible Church of God, that truly universal Church.”

3. “significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace…separated churches and communities as such, though we believe them to be deficient in some respects, have by no means been deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation.”

4. “Nevertheless, the divisions among Christians prevent the Church from realizing in practice the fullness of Catholicity proper to her, in those of her sons and daughters who, though attached to her by baptism, are yet separated from full communion with her.  Furthermore, the Church herself finds it more difficult to express in actual life her full Catholicity in all its bearings.”

Unitatis Redintegratio, Ch. 3, Churches and ecclesial communities separated from the Roman apostolic see:

13-15. “We now turn our attention to the two chief types of division as they affect the seamless robe of Christ. The first division occurred in the east, when the dogmatic formulas of the councils of Ephesus and Chalcedon were challenged, and later when ecclesiastical communion between the eastern patriarchates and the Roman See was dissolved… Everyone knows with what great love the Christians of the east celebrate the sacred liturgy… Hence, through the celebration of the Holy Eucharist in each of these Churches, the Church of God is built up and grows, and through concelebration their communion with one another is made manifest.”

Besides Vatican 2 and Ut Unum Sint, there’s the Balamand Statement, 1993, 7. The division between the Churches of the East and of the West has never quelled the desire for unity wished by Christ. Rather this situation, which is contrary to the nature of the Church, has often been for many the occasion to become more deeply conscious of the need to achieve this unity, so as to be faithful to the Lord’s commandment.

14. It is in this perspective that the Catholic Churches and the Orthodox Churches recognize each other as Sister Churches, responsible together for maintaining the Church of God in fidelity to the divine purpose, most especially in what concerns unity. According to the words of Pope John Paul II, the ecumenical endeavour of the Sister Churches of East and West, grounded in dialogue and prayer, is the search for perfect and total communion which is neither absorption nor fusion but a meeting in truth and love (cf. Slavorum Apostoli, n. 27).

On May 25, 1995, John Paul II, in Ut Unum Sint, n. 59, approved the Balamand declaration.

JOINT DECLARATION ON THE DOCTRINE OF JUSTIFICATION by the Lutheran World Federation and the Catholic Church, Nov. 1, 1999

44. We give thanks to the Lord for this decisive step forward on the way to overcoming the division of the church. We ask the Holy Spirit to lead us further toward that visible unity which is Christ’s will.

Here we see the document saying Lutherans are part of the Body of Christ the Church, and that the Church of Christ is not even visibly unified. John Paul II approved and blessed the Joint Declaration.

In a Jan. 22, 2013 L’Osservatore Romano article titled: The divisions among Christians disfigure the face of the Church, it was written that Benedict XVI said, One of the gravest sins ‘that disfigure the Church’s face’ is the sin ‘against her visible unity’, and, in particular, ‘the historical divisions which separated Christians and which have not yet been surmounted’”.

The two references of the “Church’s face” and “Against her visible unity” is a point blank denial of the dogma that the Church is one in faith. The unity of the Church is the visible mark of the church.

Therefore, the Vatican 2 popes teach the heresy that the Church of Christ is not one or unified in faith in the Catholic sense, but rather holds to the Protestant sense.

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