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:
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:
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:
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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.
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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)
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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.
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:
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Resolutions from 1930
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to secure a better education for the clergy in moral theology;
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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;
- 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),
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:
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the duty of parenthood as the glory of married life;
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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;
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the privilege of discipline and sacrifice to this end.
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
* Thanks to the 45 appointed by Our Pope and Our Cross