Far less than meets the eye

My photo
Ecumenism is the Universal Solvent of Tradition .

Reformation Day. Ecumenism. Lutherans. Hell.

(h/t Rad Trad)


This is a bit long so if you are not in the mood for such a read, please scroll down to the red bolded part and consider the vision of this great Saint and what it means for Lutherans and compare that with Ecumenism (The Universal Solvent of Tradition) and our plans to honor Martin Luther in 2017.

O, also do not miss the interesting note at the end...




Excerpts from "The life of St. Teresa of Jesus of the order of Our Lady of Carmel", 1916
by Saint Teresa of Avila, Reverend Benedict Zimmerman O. C. D.


Divine Locutions. Discussions on that Subject

. . . . . I look upon it as a most certain truth, that the devil will never deceive, and that God will not suffer him to deceive, the soul which has no confidence whatever in itself; which is strong in faith, and resolved to undergo a thousand deaths for any one article of the creed; which in its love of the faith, infused of God once for all,--a faith living and strong,--always labors, seeking for further light on this side and on that, to mold itself on the teaching of the Church, as one already deeply grounded in the truth. No imaginable revelations, not even if it saw the heavens open, could make that soul swerve in any degree from the doctrine of the Church.

If, however, it should at any time find itself wavering even in thought on this point, or stopping to say to itself, If God says this to me, it may be true, as well as what He said to the Saints--the soul must not be sure of it. I do not mean that it so believes, only that Satan has taken the first step towards tempting it; and the giving way to the first movements of a thought like this is evidently most wrong. I believe, however, that these first movements will not take place if the soul is so strong in the matter--as that soul is to whom our Lord sends these graces--that it seems as if it could crush the evil spirits in defense of the very least of the truths which the Church holds.

If the soul does not discern this great strength in itself, and if the particular devotion or vision help it not onwards, then it must not look upon it as safe. For though at first the soul is conscious of no harm, great harm may by degrees ensue; because so far as I can see, and by experience understand, that which purports to come from God is received only in so far as it corresponds with the sacred writings; but if it varies therefrom ever so little, I am incomparably more convinced that it comes from Satan than I am now convinced it comes from God, however deep that conviction may be.

In this case, there is no need to ask for signs, nor from what spirit it proceeds, because this varying is so clear a sign of the devil's presence, that if all the world were to assure me that it came from God, I would not believe it. The fact is, that all good seems to be lost out of sight, and to have fled from the soul, when the devil has spoken to it; the soul is thrown into a state of disgust, and is troubled, able to do no good thing whatever--for if it conceives good desires, they are not strong; its humility is fictitious, disturbed, and without sweetness. Any one who has ever tasted of the Spirit of God will, I think, understand it. Nevertheless, Satan has many devices; and so there is nothing more certain than that it is safer to be afraid, and always on our guard, under a learned director, from whom nothing is concealed.
____________________________________



St. Teresa speaks of some exterior temptations and apparitions of Satan,
and how he ill-treated her. 



Now that I have described certain temptations and troubles, interior and secret, of which Satan was the cause, I will speak of others which he wrought almost in public, and in which his presence could not be ignored (2 Cor ii. II).

I was once in an oratory, when Satan, in an abominable shape, appeared on my left hand. I looked at his mouth in particular, because he spoke, and it was horrible. A huge flame seemed to issue out of his body, perfectly bright, without any shadow. He spoke in a fearful way, and said to me that, though I had escaped out of his hands, he would yet lay hold of me again. I was in great terror, made the sign of the cross as well as I could, and then the form vanished--but it reappeared instantly. This occurred twice. I did not know what to do; there was some holy water at hand; I took some, and threw it in the direction of the figure, and then Satan never returned.

On another occasion I was tortured for five hours with such terrible pains, such inward and outward sufferings, that it seemed to me as if I could not bear them. Those who were with me were frightened; they knew not what to do, and I could not help myself. I am in the habit, when these pains and my bodily suffering are most unendurable, to make interior acts as well as I can, imploring our Lord, if it be His will, to give me patience, and then to let me suffer on, even to the end of the world. So, when I found myself suffering so cruelly, I relieved myself by making those acts and resolutions, in order that I might be able to endure the pain. It pleased our Lord to let me understand that it was the work of Satan; for I saw close beside me a most frightful little negro, gnashing his teeth in despair at losing what he attempted to seize. When I saw him, I laughed, and had no fear; for there were some then present who were helpless, and knew of no means whereby so great a pain could be relieved. My body, head, and arms were violently shaken; I could not help myself: but the worst of all was the interior pain, for I could find no ease in any way. Nor did I dare to ask for holy water, lest those who were with me should be afraid, and find out what the matter really was.

I know by frequent experience that there is nothing which puts the devils to flight like holy water. They run away before the sign of the cross also, but they return immediately: great, then, must be the power of holy water. As for me, my soul is conscious of a special and most distinct consolation whenever I take it. Indeed, I feel almost always a certain refreshing, which I cannot describe, together with an inward joy, which comforts my whole soul. This is no fancy, nor a thing which has occurred once only; for it has happened very often, and I have watched it very carefully. I may compare what I feel with that which happens to a person in great heat, and very thirsty, drinking a cup of cold water--his whole being is refreshed. I consider that everything ordained by the Church is very important; and I have a joy in reflecting that the words of the Church are so mighty, that they endow water with power, so that there shall be so great a difference between holy water and water that has never been blessed. Then, as my pains did not cease, I told them, if they would not laugh, I would ask for some holy water. They brought me some, and sprinkled me with it; but I was no better. I then threw some myself in the direction of the negro, when he fled in a moment. All my sufferings ceased, just as if some one had taken them from me with his hand; only I was wearied, as if I had been beaten with many blows. It was of great service to me to learn that if, by our Lord's permission, Satan can do so much evil to a soul and body not in his power, he can do much more when he has them in his possession. It gave me a renewed desire to be delivered from a fellowship so dangerous.

Another time, and not long ago, the same thing happened to me, though it did not last so long, and I was alone at the moment. I asked for holy water; and they who came in after the devil had gone away,--they were two nuns, worthy of all credit, and would not tell a lie for anything,--perceived a most offensive smell, like that of brimstone. I smelt nothing myself; but the odour lasted long enough to become sensible to them.

On another occasion I was in choir when, in a moment, I became profoundly recollected. I went out in order that the sisters might know nothing of it; yet those who were near heard the sound of heavy blows where I was, and I heard voices myself, as of persons in consultation, but I did not hear what they said: I was so absorbed in prayer that I understood nothing, neither was I at all afraid. This took place almost always when our Lord was pleased that some soul or other, persuaded by me, advanced in the spiritual life. Certainly, what I am now about to describe happened to me once; there are witnesses to testify to it, particularly my present confessor (Either Fr. Dominic Banez or Fr. Garcia de Toledo), for he saw the account in a letter. I did not tell him from whom the letter came, but he knew perfectly who the person was.

There came to me a person who, for two years and a half, had been living in mortal sin of the most abominable nature I ever heard. During the whole of that time he neither confessed it nor ceased from it; and yet he said Mass. He confessed his other sins; but of this one he used to say, How can I confess so foul a sin? He wished to give it up, but he could not prevail on himself to do so. I was very sorry for him, and it was a great grief to me to see God offended in such a way. I promised him that I would pray to God for his amendment, and get others who were better than I to do the same. I wrote to one person, and the priest undertook to get the letter delivered. It came to pass that he made a full confession at the first opportunity; for our Lord was pleased, on account of the prayers of those most holy persons to whom I had recommended him, to have pity on this soul. I, too, wretched as I am, did all I could for the same end.

He wrote to me, and said that he was so far improved that he had not for some days repeated his sin; but he was so tormented by the temptation that it seemed to him as if he were in hell already, so great were his sufferings. He asked me to pray to God for him. I recommended him to my sisters, through whose prayers I must have obtained this mercy from our Lord; for they took the matter greatly to heart; and he was a person whom no one could find out. I implored His Majesty to put an end to these torments and temptations, and to let the evil spirits torment me instead, provided I did not offend our Lord. Thus it was that for one month I was most grievously tormented; and then it was that these two assaults of Satan, of which I have just spoken, took place.

Our Lord was pleased to deliver him out of this temptation, so I was informed; for I told him what happened to myself that month. His soul gained strength, and he continued free; he could never give thanks enough to our Lord and to me as if I had been of any service--unless it be that the belief he had that our Lord granted me such graces was of some advantage to him. He said that, when he saw himself in great straits, he would read my letters, and then the temptation left him. He was very much astonished at my sufferings, and at the manner of his own deliverance: even I myself am astonished, and I would suffer as much for many years for the deliverance of that soul. May our Lord be praised for ever! for the prayers of those who serve Him can do great things; and I believe the sisters of this house do serve Him. The devils must have been more angry with me only because I asked them to pray, and because our Lord permitted it on account of my sins. At that time, too, I thought the evil spirits would have suffocated me one night, and when the sisters threw much holy water about I saw a great troop of them rush away as if tumbling over a precipice. These cursed spirits have tormented me so often, and I am now so little afraid of them,--because I see they cannot stir without our Lord's permission,--that I should weary both you, my father, and myself, if I were to speak of these things in detail.

May this I have written be of use to the true servant of God, who ought to despise these terrors, which Satan sends only to make him afraid! Let him understand that each time we despise these terrors, their force is lessened, and the soul gains power over them. There is always some great good obtained; but I will not speak of it, that I may not be too diffuse. I will speak, however, of what happened to me once on the night of All Souls. I was in an oratory, and, having said one Nocturn, was saying some very devotional prayers at the end of our Breviary, when Satan put himself on the book before me, to prevent my finishing my prayer. I made the sign of the cross, and he went away. I then returned to my prayer, and he, too, came back; he did so, I believe, three times, and I was not able to finish the prayer without throwing holy water at him. I saw certain souls at that moment come forth out of purgatory--they must have been near their deliverance, and I thought that Satan might in this way have been trying to hinder their release. It is very rarely that I saw Satan assume a bodily form; I know of his presence through the vision I have spoken of before, the vision wherein no form is seen.

I wish also to relate what follows, for I was greatly alarmed at it: on Trinity Sunday, in the choir of a certain monastery, and in a trance, I saw a great fight between evil spirits and the angels. I could not make out what the vision meant. In less than a fortnight it was explained clearly enough by the dispute that took place between persons given to prayer and many who were not, which did great harm to that house; for it was a dispute that lasted long and caused much trouble. On another occasion I saw a great multitude of evil spirits round about me, and, at the same time, a great light, in which I was enveloped, which kept them from coming near me. I understood it to mean that God was watching over me, that they might not approach me so as to make me offend Him. I knew the vision was real by what I saw occasionally in myself. The fact is, I know now how little power the evil spirits have, provided I am not out of the grace of God; I have scarcely any fear of them at all, for their strength is as nothing, if they do not find the souls they assail give up the contest and become cowards; it is in this case that they show their power.
____________________________________



Our Lord shows St. Teresa the place which she had by her sins deserved in hell. The Torments there. She narrates how it pleased God to put her in spirit in that place of hell she had deserved by her sins. She tells a little compared with what there was besides of what she saw there.



Some considerable time after our Lord had bestowed upon me the graces I have been describing, and others also of a higher nature, I was one day in prayer when I found myself in a moment, without knowing how, plunged apparently into hell. I understood that it was our Lord's will I should see the place which the devils kept in readiness for me, and which I had deserved by my sins (1). It was but a moment, but it seems to me impossible I should ever forget it, even if I were to live many years.

The entrance seemed to be by a long narrow pass, like a furnace, very low, dark, and close. The ground seemed to be saturated with water, mere mud, exceedingly foul, sending forth pestilential odors, and covered with loathsome vermin. At the end was a hollow place in the wall, like a closet, and in that I saw myself confined. All this was even pleasant to behold in comparison with what I felt there. There is no exaggeration in what I am saying.

But as to what I then felt, I do not know where to begin, if I were to describe it; it is utterly inexplicable. I felt a fire in my soul. I cannot see how it is possible to describe it. My bodily sufferings were unendurable. I have undergone most painful sufferings in this life, and, as the physicians say, the greatest that can be borne, such as the contraction of my sinews when I was paralyzed, without speaking of others of different kinds, yea, even those of which I have also spoken, inflicted on me by Satan; yet all these were as nothing in comparison with what I felt then, especially when I saw that there would be no intermission, nor any end to them.

These sufferings were nothing in comparison with the anguish of my soul, a sense of oppression, of stifling, and of pain so keen, accompanied by so hopeless and cruel an infliction, that I know not how to speak of it. If I said that the soul is continually being torn from the body it would be nothing,--for that implies the destruction of life by the hands of another; but here it is the soul itself that is tearing itself in pieces. I cannot describe that inward fire or that despair, surpassing all torments and all pain. I did not see who it was that tormented me, but I felt myself on fire, and torn to pieces, as it seemed to me; and, I repeat it, this inward fire and despair are the greatest torments of all.

Left in that pestilential place, and utterly without the power to hope for comfort, I could neither sit nor lie down: there was no room. I was placed as it were in a hole in the wall; and those walls, terrible to look on of themselves, hemmed me in on every side. I could not breathe. There was no light, but all was thick darkness. I do not understand how it is; though there was no light, yet everything that can give pain by being seen was visible.

Our Lord at that time would not let me see more of hell. Afterwards I had another most fearful vision, in which I saw the punishment of certain sins. They were most horrible to look at; but, because I felt none of the pain, my terror was not so great. In the former vision our Lord made me really feel those torments, and that anguish of spirit, just as if I had been suffering them in the body there. I know not how it was, but I understood distinctly that it was a great mercy that our Lord would have me see with mine own eyes the very place from which His compassion saved me. I have listened to people speaking of these things, and I have at other times dwelt on the various torments of hell, though not often, because my soul made no progress by the way of fear; and I have read of the diverse tortures, and how the devils tear the flesh with red-hot pincers. But all is as nothing before this; it is a wholly different matter. In short, the one is a reality, the other a picture; and all burning here in this life is as nothing in comparison with the fire that is there.

I was so terrified by that vision,--and that terror is on me even now while I am writing,--that though it took place nearly six years ago, the natural warmth of my body is chilled by fear even now when I think of it. And so, amid all the pain and suffering which I may have had to bear, I remember no time in which I do not think that all we have to suffer in this world is as nothing. It seems to me that we complain without reason. I repeat it, this vision was one of the grandest mercies of our Lord. It has been to me of the greatest service, because it has destroyed my fear of trouble and of the contradiction of the world, and because it has made me strong enough to bear up against them, and to give thanks to our Lord, who has been my Deliverer, as it now seems to me, from such fearful and everlasting pains.

Ever since that time, as I was saying, everything seems endurable in comparison with one instant of suffering such as those I had then to bear in hell. I am filled with fear when I see that, after frequently reading books which describe in some manner the pains of hell, I was not afraid of them, nor made any account of them. Where was I? How could I possibly take any pleasure in those things which led me directly to so dreadful a place? Blessed for ever be Thou, O my God! and, oh, how manifest is it that Thou didst love me much more than I did love Thee! How often, O Lord, didst Thou save me from that fearful prison! and how I used to get back to it contrary to Thy will.

It was that vision that filled me with the very great distress which I feel at the sight of so many lost souls, especially of the Lutherans,--for they were once members of the Church by baptism*--and also gave me the most vehement desires for the salvation of souls; for certainly I believe that, to save even one from those overwhelming torments, I would most willingly endure many deaths. If here on earth we see one whom we specially love in great trouble or pain, our very nature seems to bid us compassionate him; and if those pains be great, we are troubled ourselves. What, then, must it be to see a soul in danger of pain, the most grievous of all pains, for ever? Who can endure it? It is a thought no heart can bear without great anguish. Here we know that pain ends with life at last, and that there are limits to it; yet the sight of it moves our compassion so greatly. That other pain has no ending; and I know not how we can be calm, when we see Satan carry so many souls daily away.


This also makes me wish that, in a matter which concerns us so much, we did not rest satisfied with doing less than we can do on our part,--that we left nothing undone. May our Lord vouchsafe to give us His grace for that end! When I consider that, notwithstanding my very great wickedness, I took some pains to please God, and abstained from certain things which I know the world makes light of,--that, in short, I suffered grievous infirmities, and with great patience, which our Lord gave me; that I was not inclined to murmur or to speak ill of anybody; that I could not--I believe so--wish harm to any one; that I was not, to the best of my recollection, either avaricious or envious, so as to be grievously offensive in the sight of God; and that I was free from many other faults,--for, though so wicked, I had lived constantly in the fear of God,--I had to look at the very place which the devils kept ready for me. It is true that, considering my faults, I had deserved a still heavier chastisement; but for all that, I repeat it, the torment was fearful, and we run a great risk whenever we please ourselves. No soul should take either rest or pleasure that is liable to fall every moment into mortal sin. Let us, then, for the love of God, avoid all occasions of sin, and our Lord will help us, as He has helped me. May it please His Majesty never to let me out of His hands, lest I should turn back and fall, now that I have seen the place where I must dwell if I do. I entreat our Lord, for His Majesty's sake, never to permit it. Amen.

When I had seen this vision, and had learned other great and hidden things which our Lord, of His goodness, was pleased to show me,--namely, the joy of the blessed and the torment of the wicked,--I longed for the way and the means of doing penance for the great evil I had done, and of meriting in some degree, so that I might gain so great a good; and therefore I wished to avoid all society, and to withdraw myself utterly from the world. I was in spirit restless, yet my restlessness was not harassing, but rather pleasant. I saw clearly that it was the work of God, and that His Majesty had furnished my soul with fervor, so that I might be able to digest other and stronger food than I had been accustomed to eat. I tried to think what I could do for God, and thought that the first thing was to follow my vocation to a religious life, which His Majesty had given me, by keeping my rule in the greatest perfection possible.

(1) Way of Perfection, ch. xiii. 2.--As Ribera remarks, it does not follow from this passage that St. Teresa had ever committed a mortal sin--and thereby deserved hell--as there is abundant evidence even from her own words that she never had such a misfortune, but only that she would have fallen into grievous sins if she had not mended her life.

http://catholicharboroffaithandmorals.com/


* ALL protestant children who are Baptised become members of the One True Holy Roman Catholic and Apostolic Church and remain members unless, once attaining to the age of reason, they renounce/repudiate/refuse to accept the authority of the Catholic Church, this according to Pope Benedict XIV, Singulari nos, Feb 7, 1749:

We hold it for certain that those baptized by heretics are separated from the Churh and deprived of all the blessings enjoyed by her members, if they have arrived at the age of discretion and have adhered to the errors of their sect.

Different sites have different wording but that all agree on his essential point is what is worth noting:

https://exlaodicea.wordpress.com/2013/03/22/no-protestant-babies-pope-benedict-xv-to-king-henry-ix/

Additional source


http://tinyurl.com/oxfhffj

Dear ABS

Dear Amateur Brain Surgeon.

I don't know about you, but for me, this has been a pretty bad year what with The Synod and me finding out the whole Platformate thing was a scam; do you remember that?

It was in 1962 when Shell began to run these gasoline ads showing cars with Shell's Platformate driving alongside cars without Platformate and the Shell cars kept going after the cars without Platformate began rolling to a stop.

Enclosed, please find link to old Shell Ad;

What the ad didn't report was that all commercial gasolines had Platformate. Shell was duplicitous, wasn't it?

Do you remember what else began in 1962?

Vatican Two (And I'm not saying they removed the Platformate from the Real Mass, but, they did something like that, right?); and they say there are no coincidences.

So, there's that to consider; but I'd like to move on to a few other problem areas that I'd like your help with.

First of all, why does everybody say "issue" instead of "problem." It's because of the perniciously ubiquitous influence of psychology, right?

And then what about the use of "people" when talking about a sport played only by men?

Sportscasters are forever talking about "how many  people the Dallas Cowboys are using to get to the quarterback" when not only is "man" a shorter word with fewer syllables, it is more descriptive of reality and whereas "man" can be a synecdoche, "people" can't, right?

So, do you think it is because of all the feminism and fags in control of our culture?  Me too.

Back to The Synod; nah, to hell with it, I want to get your advice on a little problem I created for my own self but just can't seem to solve.

Enclosed, please find photo of Abp. Cupich and information on his desire to distribute Communion to Adulterers
Amid reports of drama, division and deadlock among Roman Catholic bishops meeting in Rome, a delegate emerged from the closed-door meetings Friday to deliver a message of hope for many in the flock: The church will find new ways to offer help for families. That messenger was Chicago's own Archbishop Blase Cupich.


Cupich told reporters in Rome he favors pathways to offer Holy Communion to divorced and remarried Catholics. He said the church must respect the decisions those Catholics make about their spiritual lives and he believes the same is true for gay Catholics in relationships.
"I think we have to make sure that we don't pigeonhole one group as though they're not part of the human family, so there's a different set of rules for them," Cupich said during the roundtable news briefing Friday. "That would be, I think, a big mistake.

In September I joined Ecclesial Draft Kings and I chose Blase Cupich for my Fantasy Church League (The Church of the Atavistic Bavardages) and I thought I had made a great choice because mercy and what not but, now, I think it is obvious I did not chose wisely and nobody will trade with me and so I am stuck forever searching the waiver wires for some unknown Bishop.

Any advice?

Signed,
Flummoxed in Fullerville, Florida.

Dear Flummoxed in Fullerville. What'n'hell is it with you people? Of COURSE I found what you enclosed in your letter; you included it, didn't you, and you didn't put a note asking me to "please find  my enclosed letter,"; so just quit it.

OK.

Ok, now, on to your letter. ABS agrees with everything you wrote, except for the part where ABS does not.

Cupich, you drafted him?  Is that because Luther is dead? ABS hopes you were drunk. Don't you keep up with the current events in the Catholic Church? 

Sure, his future under Franciscus is so bright he has to wear shades, but, for cry'n'ow'loud, he is a modernist who loathes Tradition.

Haven't you even heard about how he locked a Church so the faithful Catholics couldn't assist at a real mass during our Holiest time of the year?


March 27, 2002 11:00 pm  •  






























































RAPID CITY - A standoff between Latin-rite Catholics in Rapid City and their bishop has left the Latin Mass congregation of St. Michael's choosing to celebrate Good Friday services on the sidewalk instead of in church.
Members of the Latin Mass community, which has met in Rapid City for the past 12 years at Immaculate Conception Church on Fifth Street, say Bishop Blase Cupich has barred them from celebrating Good Friday and Easter vigil services at the church in an attempt to mainstream them into the English-language Mass.
"We've been prohibited by the bishop from celebrating the Easter Triduum liturgies and locked out of our church from noon on Holy Thursday until 8 a.m. on Easter morning," Dan Carda, 58, of Piedmont, said. Carda is a Latin Mass adherent who refuses to participate in the new-order English-language Mass that was mandated by the Second Vatican Council.

So, Amateur Brain Surgeon recommends reaching out to the peripheries and drafting Volodymyr Viytyshyn of the Archeparchy of The Ukrainian Catholic church of the Byzantine Tradition.

ABS knows almost nothing about him but as a general rule, the Byzantine Catholics have prevented their Sacred Rites from becoming anthropocentric.

Good luck and Goodbye flummoxed friend. May God keep you.

O, and stop gambling.

Pax tecum





When the going gets tough the tough get rustic


Baking a loaf of rustic style bread is often the sole answer to an anthropocentric half-baked Hierarchy. 

Admittedly, the bread won't taste as good as the fresh bread and butter in Paris Amateur Brain Surgeon recently had, but any art in the midst of decay is a sign of hope.





ABS will have to scroll the recipe down so it can be read. This is so easy that ABS can do it and it tastes really great.












Dear One Holy Roman Catholic and Apostolic Church, we real Catholics will be waiting on ya while you bitch and moan about being bridled by Divine Revelation, the Commandments of Christ, Tradition, and a multi-millennial year long history of orthodox praxis but we really find it irksome how you pitch a fit because ya can't get over the enthusiasm of Vatican Two.

Speaking for just his own self, ABS is one Pharisee who'd like to get hold of your inner Rahner * and kick his gnostic ass...



















* The World Church of Karl Rahner being actualised by Franciscus 

http://www.jonathantan.org/handouts/Xtianity/Rahner.pdf

Sweet Pea Update

The Granddaughter of Amateur Brain Surgeon and The Bride




With this beautiful child and the Rosary, Amateur Brain Surgeon never lets the temporary anthropocentric existence of The One True Holy Roman Catholic and Apostolic Church get him down. 

And he who sat on the throne said, Behold, I make all things new









Doctrine by Democracy. Following in the footsteps of Lambeth .We are all protestants now.

The Lambeth Conference of 1930 (prots)

Resolution 11

The Life and Witness of the Christian Community - Marriage and Sex

The Conference believes that it is with this ideal in view that the Church must deal with questions of divorce and with whatever threatens the security of women and the stability of the home. Mindful of our Lord's words, "What therefore God hath joined together, let not man put asunder," it reaffirms "as our Lord's principle and standard of marriage a life-long and indissoluble union, for better or worse, of one man with one woman, to the exclusion of all others on either side, and calls on all Christian people to maintain and bear witness to this standard."* In cases of divorce:
  1. The Conference, while passing no judgement on the practice of regional or national Churches within our Communion, (The Synodalism Franciscus seeks to impose) recommends that the marriage of one, whose former partner is still living, should not be celebrated according to the rites of the Church.

  2. Where an innocent person has remarried under civil sanction and desires to receive the Holy Communion, it recommends that the case should be referred for consideration to the bishop, subject to provincial regulations.  (Yep, here we go doing the same damn thing)

  3. Finally, it would call attention to the Church's unceasing responsibility for the spiritual welfare of all her members who have come short of her standard in this as in any other respect, and to the fact that the Church's aim, individually and socially, is reconciliation to God and redemption from sin. It therefore urges all bishops and clergy to keep this aim before them.
Resolution 12

The Life and Witness of the Christian Community - Marriage and Sex

In all questions of marriage and sex the Conference emphasises the need of education. It is important that before the child's emotional reaction to sex is awakened, definite information should be given in an atmosphere of simplicity and beauty. The persons directly responsible for this are the parents, who in the exercise of this responsibility will themselves need the best guidance that the Church can supply.

During childhood and youth the boy or the girl should thus be prepared for the responsibilities of adult life; but the Conference urges the need of some further preparation for those members of the Church who are about to marry.

To this end the Conference is convinced that steps ought to be taken:

-6-


Resolutions from 1930
  1. to secure a better education for the clergy in moral theology;

  2. to establish, where they do not exist, in the various branches of the Anglican Communion central councils which would study the problems of sex from the Christian standpoint and give advice to the responsible authorities in diocese or parish of theological college as to methods of approach and lines of instruction;

  3. to review the available literature and to take steps for its improvement and its circulation. (Yep, a Divinely-Constituted Church which will take its marching-orders from the studies/literature of the academy/science which, long ago, successfully sued for divorce from Sacred Theology and has since then fornicated with modernity and fathered innumerable monsters out of wedlock; Why teach the Faith once-delivered from Jesus when Professors - O, and Franciscus too - tells us we are Pharisees stuck in the judgmental dark ages),
Resolution 13 

The Life and Witness of the Christian Community - Marriage and Sex

The Conference emphasises the truth that sexual instinct is a holy thing implanted by God in human nature. It acknowledges that intercourse between husband and wife as the consummation of marriage has a value of its own within that sacrament, and that thereby married love is enhanced and its character strengthened. Further, seeing that the primary purpose for which marriage exists is the procreation of children, it believes that this purpose as well as the paramount importance in married life of deliberate and thoughtful self-control should be the governing considerations in that intercourse.

Resolution 14

The Life and Witness of the Christian Community - Marriage and Sex The Conference affirms:

  1. the duty of parenthood as the glory of married life;

  2. the benefit of a family as a joy in itself, as a vital contribution to the nation's welfare, and as a means of character-building for both parents and children;

  3. the privilege of discipline and sacrifice to this end.
Resolution 15

The Life and Witness of the Christian Community - Marriage and Sex

Where there is clearly felt moral obligation to limit or avoid parenthood, the method must be decided on Christian principles. The primary and obvious method is complete abstinence from intercourse (as far as may be necessary) in a life of discipline and self-control lived in the power of the Holy Spirit. Nevertheless in those cases where there is such a clearly felt moral obligation to limit or avoid parenthood, and where there is a morally sound reason for avoiding complete abstinence, the Conference agrees that other methods may be used, provided that this is done in the light of the same Christian principles. (Sins are ok if they are committed for good reasons)The Conference records its strong condemnation of the use of any methods of conception control from motives of selfishness, luxury, or mere convenience.

Voting: For 193; Against 67. 




The Catholic Church and 

The Triumph of Ambiguity - The Synod Final Relatio's most controversial passages: 69-71, 75, 84-86 (English translation)


The six most controversial passages in the Final Relatio (so far) are nos. 70-71, 75, and 84-86, which also got the fewest "yes" votes and the most "no" votes in the entire document. Paragraphs 84-86 (on the divorced and remarried) got 187, 178 and 190 "yes" votes and 72, 80 and 64 "no" votes respectively. The minimum number of votes for a passage to be included in the Final Relatio was 177, which means that no. 85 squeaked by by just one vote past the minimum. * (Yay!!! Doctrine by Democracy)

Passage 85 (made up of two paragraphs) is special; it quotes John Paul II's Familiaris Consortio # 84 but omits the part where communion for the "divorced-and-remarried" is forbidden. It also opens a path to doctrinal devolution by speaking of the "orientations of the bishop" with regards to the "divorced and remarried". 

We have updated this post to include translations of all these six, plus no. 69 which provides necessary context for 70-71. Our thanks to blogger Vox Cantoris for his valuable help on par. 69-75. We have highlighted the potential flashpoints in the passages below.


Our initial commentary can be found at the end of this post. Extended commentary on these passages and on the Pope's slashing speech against conservatives -- an obvious sign of frustration and a terrifying glimpse into his theology (since when was it possible to oppose the "letter" and "spirit" of CATHOLIC doctrine, and to defend one but not the other?) will follow on Monday.

http://rorate-caeli.blogspot.com/2015/10/the-triumph-of-ambiguity-and-pharisaism.html#more

Time Magazine: The expression “We are all Keynesians now” was reputedly first used by Milton Friedman (of all people) in the mid-1960s. It was used again by Richard Nixon in 1971


The Protestants decided doctrine by Democracy and the One True Holy Catholic and Apostolic Church is following in their auto-destructive footpath and so we can honestly say, We are all Protestants now.

* Thanks to the 45 appointed by Our Pope and Our Cross


Post synod. The Revolutionaries won. It's over.




Your Church doesn't love Jesus anymore
Golden days before modernism
which whispered secrets soaked in sins
Your Church won't be near you any more

Tender nights before they fly
Send falling stars that seem to cry
Your Church doesn't want Jesus anymore
It's over

It breaks your heart in two, To know she's been untrue
But oh what will you do? When she said to you
Ecumenism is true We're through We're through
It's over It's over It's over

All the rainbows in the sky
Sodomites cheering all the lies
You'll be seeing rainbows more and more
Setting suns before they fall, Echo to you that's all that's all
But you'll see empty churches from now on


It's over It's over It's over 
It's over






The One True Holy Roman Catholic and Apostolic Church was established by Jesus as a Church with a Trinitarian aspect.

 It is a Church that is Legislative, Juridical, and Coercitive and it is now essentially invisibilium outside of the Traditional Orders who maintain union with the Pope (and, let's face it, they can't Legislate, Judge, or Coerce).

The Church refuses to judge – this began with the opening speech at Vatican Two which was written by Montini

The Church refuses to Legislate effectively – The New Canon Law, for example, allows Communion for heretics without first requiring them to repudiate their heresies and that is a huge change from the 1917 Code.

The Church acting coercitive? Please…..


ABS strictly follows the great advice in Commonitorium by Saint Vincent of Lerins but ABS also knows the Shadow Church, which refuses to actualise its Trinitarian aspects, is a sick joke that will be loved by the world, our ancient and permanent enemy.