Skip to comments.Scandalous Ecumenism with Hinduism
Posted on 11/18/2004 10:29:48 AM PST by Land of the Irish
"There will come a time when they will not endure sound doctrine but having itching ears, will heap up to themselves teachers according to their own lusts, and they will turn away their hearing from the truth and turn aside rather to fables" (2 Tim 4,1-5)
How true! We find this situation prophesied by St. Paul so rampant in the Conciliar Church today. The men of the Church and not the Church (which is indefectible), the liberal popes and peritis of Vatican II have tried to establish the forbidden harmony between Christ and Belial. St. Paul once again in 2 Cor 6,15-16 warns us against such an adulterous alliance. He says "What harmony is there between Christ and Belial? Or what part has the believer with the unbeliever. And what agreement has the temple of God with the idols?" And yet, that is precisely what Conciliar and post-Conciliar reforms have established by consecrating Ecumenism, Religious Liberty, Inter-religious dialogue and Inculturation. These are the false gods, the golden calves once again erected by the High Priests, as Aaron did. I shall expose this scandalous and abominable Ecumenism with Hinduism in 2 parts: 1) Theory, 2) Practice.
Hindu Christian: From Daily News, Nov. 11, 1996 click to enlarge to legible size (170K)
The Church in India speaks of a "Contextualised Theology", "Theology at the grassroots" that reflects the religious, cultural, socio-economic-politico reality of the country. The foundation of such a demand for indigenous theology is what the modernists call "Incarnational, Communitarian and Dialogical Spirituality" (big words devoid of any content!!!) which in turn supports itself on Gaudium et Spes (G.S.), 1. - "the joy and hope, the grief and anguish of the men of our time....." As was reaffirmed in post-synodal exhortation of Pope John Paul II "Ecclesia in Asia" (E.A.S.): "G.S.I captured the shift towards an 'incarnational spirituality' that translated into action the commitment of the Church to an involvement in the transformation of the world." Hence, we see that the Church in India no more speaks of being the Church Universal, but a' local Church'' having its own contextual theology and mission".
I quote here a statement issued by the Catholic Priests Conference of India (CPCI) 1996.
No.l - "The struggle for livelihood and Justice in our Indian Subcontinent have taken the form of political demands for the recognition of the autonomy of the different Socio-Cultural, linguistic and ethnic identities. The tragic failure of the Church to make an evangelical response to the Indian crisis is the background of the CPCI's reflection on the question of 'Rites'. We have tried to evolve a vision of a new model for different Rites in India....."
No.6 - "But unfortunately the principles of diversity and autonomy are more violated than respected. Only the Oriental Rites have enjoyed autonomy to some extent, still very much controlled by Rome. The issues of these individual Churches are often manipulated by the Vatican bureaucracy downplaying the resources of the 'Local Church'. The Latin Church in India could not even get an Indianised Eucharistic prayer approved by Rome, even though the Bishops overwhelmingly voted for it...."
No.21 - "Missionary work is still understood as the transporting of & Ritual Church to new territories - This is no better than a religious colonisation crushing the rich religious and cultural heritage of the local people...."
No.23 - "The CPCI approves that missionary activity should result in the founding of a new church. The missionaries will have to deculturise and insert themselves into the religions, cultures and life of the people of the new area, evolving a new local Church from the local spiritual resources i.e. local religions, value systems, cultural expressions and social struggles. If needed, the evangelised people may draw from the spiritual resources of other religious traditions. It will be a People's Church."
No.24 - "The emerging local Church will be independent of the Mother Church of the missionaries. Leadership in these Churches will be from the local Christian Contextual!'
No.30 - "The following steps may be implemented:
a. Priests should be able to celebrate the divine liturgy in any Rite according to the needs of the people. b. Each Church should take care to give up customs and practices, which are not relevant and meaningful today in the local context. c. Each Church/Rite has to adapt itself to the culture, religion and social life of the people of the region. d. The Dalit Leaders have to take the lead in evolving a dalit Church and Rite (Tribal Church). e. Women's participation should be ensured in the Decision-making, administration and ministry at different levels in all the existing churches... (Document "Towards Authentic Indian Churches" CPCI - 6/11/1996)
Pope John Paul II in Ecclesia in Asia says: "that the Church besides being a Sacrament of the inner union of the 'human person' with God, is also the Sacrament of the unity of human race." (No.24) And also: "The Kingdom of God comes to a people who are profoundly linked to a culture and the building up of the kingdom cannot avoid borrowing elements from human cultures. In the process of encountering the world's cultures, the Church not only transmits her truths and values, but she also takes from the various cultures the positive elements already found in them...." (No.21)
I have quoted various important sources and documents that describe elaborately and clearly the rationale behind the frenzied ecumenism pushed forward by the modernists. I shall now enlist the concrete steps taken up to implement the above stated alliance between Christ and Belial.
2. In Practice
In order to execute the above principles of Ecumenism, an attitudinal change is proposed in order to shed away any trace of triumphalism or superiority of Catholic spirit vis-a-vis other religions. Following are the steps taken:-
Adopting Indian religious values and customs into church practices as well as participating actively and freely in Hindu festivals.
Encourage the Small 'Christian' Communities (SCC) to gradually launch into and foster Small 'Human' Communities to include all religions in the Church.
Open Archdiocesan Ashram (a Hindu-styled hermitage) to participate in Indian forms of prayer, liturgical worship and community, thereby to have a "God-experience" in Indian setting.
Promote Inter-religious Dialogue in theology and spirituality.
Collaboration with people of other faiths in matters concerning Justice.
Fostering practices such as Yoga, Vipasannna, Transcendental Meditation, Reiki, Pranic healing to further one's health of mind and body and recite Christian mantras.
Make a study of the 'seeds of the Word' present in non-Christian scriptures and in the lives of Our Indian Sages such as Tukaram, Tulsidas, Surdas, etc.
Here I shall recall the "JesuitAgenda" as unanimously arrived at by their Society (Society of Jesus), thus inventing an "Indian Mission Command"voiced out by the FABC (Federation of Asian Bishops Conference). It says-
"Today the Lord would no more give a triumphalistic command as He gave in Matt. 28:19-20 but He would say this 'Share the Good news in continuous, loving and humble dialogue with India's poor, with its local culture and religious traditions; live like Me in the midst of your neighbours of other faiths, so that you in turn might achieve mutual enrichment and do my deeds by the power of my graces.' "
Hence, no more conversions, no more baptisms and so, all are saved. No condemnations!!!
This revolution of Inculturation or Hinduisation was begun intensely in the 1970's by a Jesuit priest, Fr. Amalorpavadas, the younger brother of Cardinal Lourduswamy of the Vatican Congregation for Promotion of Inter-Religious Dialogue. He built a centre for Inculturation known as NBCLC (National Biblical Catechetical and Liturgical Centre) at Bangalore, modeled in the form of a temple with symbols of all religions engraved on the door of the temple. It is here that lay people even today are taken, even sponsored by dioceses and parishes, to be "brainwashed" into paganisation by drinking the poison of the "Indian Rite Mass" fabricated by Fr. Amalorpavadas, who himself died a most cruel death being crushed under a truck that left him "faceless" in his death. The Indian Rite Mass is a further perversion of the already "abomination of desolation" which is the Novus Ordo Missae of Paul VI. Fr. Amalorpavadas is the first to construct the 'Indian Rite' incorporating in it all the Brahminical rituals of Hinduism with the chanting of Vedic and Upanishadic mantras. It includes readings taken from the Hindu scriptures such as the Bhagavad Gita. The words of consecration keep evolving and changing as per the "Creativity" of the celebrant. The mass is said squatting on the ground, on a little table surrounded by small lamps. The priestly vestments were completely cast away, the celebrant being in his civil clothes wears a saffron shawl with the character OM in its centre. All the mantras and prayers in this abominable mass begin with 'OM'. (I have explained its perverse significance in "Hinduism at a glance") 'Tilak' is applied on the foreheads of priests and people. Aarti (an act of worship performed by moving in a circular fashion a plate with incense-sticks) is done with a bronze pot, leaves and coconut (it symbolises the 3 deities Shiva, Ganesh and Parvati the fertility cult of the Hindus). The reason given is that it is a sign of welcome. The Mantras invoking Visnu and Shiva are attributed, of course falsely to Our Lord Jesus Christ. The 'Indian Rite' yet stands unapproved by Rome and yet is widely practiced in all seminaries, convents and gradually in many parishes.
This kind of Ecumenism is slowly catching up in parishes. During parish feasts, on Sundays, masses begin with an entrance procession led by girls or women dancing Bharatnatyam to Indian classical tunes (latest news: this was done at the Papal Mass for the Beatification of Mother Teresa). Bhajans (poetical songs taken from Mirabai) and Aarti songs of the Hindus are sung to the Blessed Sacrament. In one of the parishes in Bombay, during Easter, the Liturgical Committee used cow's urine for the 'Asperges' (as used by the Hindus for purificatory rites).
Seminarians are sent to Hindu Christian Ashrams where they live-in, imbibing in themselves the elements of Indian worship and meditations. They are also taken for periodical 'Temple-visits' by their superiors thus breaking off all resistance by pressure-tactics such as group activity. The whole group of seminarians going to the temples and joining in singing Kirtans and Bhajans (Hindu devotional songs) as well as participating in the worship offered to the idols. I was questioned and interrogated by all staff members of the seminary in turn for having refused to even enter a temple. This went on for a week. I was persecuted for not being "open-minded". One of the years, along with my class of seminarians, I was sent for a Vipasanna Retreat conducted by a Jesuit priest, Fr. Joseph Pitekar of Nashik diocese, who in the very first conference asked all of us to remove any sacramentals, if we had some, any scapular, rosary, etc. the reason given was to avoid distraction. The retreat began in the chapel by reciting Mantras in praise of the Hindu TriadBrahma, Visnu and Shiva. Centering prayer was combined with Vipasanna-Buddhist meditation centered on the 'Self'. The masses celebrated by this Jesuit were all "On the spot evolved", so also the formula of consecration interspersed with mantras from the Vedas - SACRILEGEOUS INDEED!
The Divine office in the seminary was frequently replaced by "Sandhyavandana" a Brahminical practice of worshipping the Sun-God. It included singing Hindu Bhajans, reading scriptures from other religions, such as Gita, Koran, sayings of Hindu saints followed by Parallel themes "read into" the Holy Bible. This was to show homogeneity between the Bible and other religions. Prasada (food of sweet items offered to the idols) was offered to the Blessed Sacrament such as done in the temples. Seminarians were encouraged to join the Hindus in their festivals of Ganpati and a proposal was being executed to actively participate in the processions of Ganesh-Visarjan (drowning of Ganpati idols). Many seminarians joined in the 9-day playing of "Raas Lila" - Dancing around the idol of Durga with sticks in hand. Many priests and nuns giving up Breviaries and Rosary are taking up to Vipasanna and Yogic meditations under the guise of being simple and practical.
Many priests, seminarians and nuns, as well as a great number of novices nowadays attend the 10-Day Vipasana Meditations at a Vipasana Centre, at Igatpuri, on the outskirts of Bombay. This Centre is run by Mr. Goenka, a Buddhist. For 10 days, they are without any sacramentals (if they have been wearing any) or sacraments. All those among the clergy and religious, after spending the 10 days at this Centre, return back godless, proud (under the disguise of being enlightened) and stoic.
A French Jesuit priest, Fr. Le Saux (now Swami Shilananda) has built a church resembling a temple at Sinnar, in Nashik, in which he has made a seemingly tabernacle to the form of Shivalingam (sexual organ of Shiva) with a serpent on top, and below, the female sexual organ, that is the fertility cult of the Hindus. He places the Blessed Sacrament inside the Shivalingam. He is dressed in saffron robes like an Indian sage. He is looked up to as a model of an Indian priest.
These and many others are the 'fables' to which the Conciliar Church has 'turned aside' to, as prophesised by St. Paul. These are the 'golden calves' erected today by the clergy everywhere. We know what happened to the Israelites and to their leaders who led them into rivalry against God and his Commandments... What judgment has God to mete out today for this new rivalry of Ecumenism??
The term the "Conciliar Church" demonstrates a schismatic intent and a viewpoint of someone outside the visible Catholic Church.
I guess you consider Dr. James Hitchcock a schismatic.
Did he use the term "Conciliar Church"? Do you have a link or a cite? Thanks.
Hare, Hare! Good Heavens!
This is often true, but not always: I believe the term actually derives from the letter of Msgr. Benelli to Msgr. Lefebvre ordering him to stop ordaining seminarians:
The Holy Father charges me this very day to confirm the measure of which you have been informed in his name, de mandata speciali: you are to abstain, now, from conferring any order. Do not use as a pretext the confused state of the seminarians who were to be ordained: this is just the opportunity to explain to them and to their families that you cannot ordain them to the service of the Church against the will of the supreme Pastor of the Church. There is nothing desperate in their case: if they have good will and are seriously prepared for a presbyteral ministry in genuine fidelity to the Conciliar Church.
"In one of the parishes in Bombay, during Easter, the Liturgical Committee used cow's urine for the 'Asperges' (as used by the Hindus for purificatory rites)."
"The term the "Conciliar Church" demonstrates a schismatic intent"
The term conciliar church signifies a new religion, one based on the novelties of Vatican 2 rather than the traditional Catholic Faith.
However, Ecclesia in Asia clearly opposes such actions.
There can be no true evangelization without the explicit proclamation of Jesus as Lord. The Second Vatican Council and the Magisterium since then, responding to a certain confusion about the true nature of the Church's mission, have repeatedly stressed the primacy of the proclamation of Jesus Christ in all evangelizing work. Thus Pope Paul VI explicitly wrote that "there is no true evangelization if the name, the teaching, the life, the promises, the Kingdom and the mystery of Jesus of Nazareth, the Son of God, are not proclaimed".
Respect, however, does not eliminate the need for the explicit proclamation of the Gospel in its fullness. Especially in the context of the rich array of cultures and religions in Asia it must be pointed out that "neither respect and esteem for these religions nor the complexity of the questions raised are an invitation to the Church to withhold from these non-Christians the proclamation of Jesus Christ".
In all evangelizing work, however, it is the complete truth of Jesus Christ which must be proclaimed. Emphasizing certain aspects of the inexhaustible mystery of Jesus is both legitimate and necessary in gradually introducing Christ to a person, but this cannot be allowed to compromise the integrity of the faith. In the end, a person's acceptance of the faith must be grounded on a sure understanding of the person of Jesus Christ, as presented by the Church in every time and place, the Lord of all who is "the same yesterday, today and for ever" (Heb 13:8).
In EIA's discussion of inculturation, the example given of something "successfully inculturated through centuries" is the liturgy of the Eastern Catholic and Orthodox Churches - something which is totally opposite to the syncretism noted in the article.
I wish that the SSPX would stop unnecessarily aligning themselves against the Pope by misrepresenting his teaching - his actual words could be a powerful force in defeating the ecumenical and syncretistic heresy in Asia.
Exactly, that sums up those INSIDE the 'conciliar church' quite nicely.
To expand further, the 'conciliar church' is that aposate harlot that adheres lovingly to the sundry heresies and errors of the false second vatican council.
If you need any more help just let me know! [/sarcasm].
"his actual words could be a powerful force in defeating the ecumenical and syncretistic heresy in Asia"
Pope John Paul has strongly and repeatedly endorsed the "spirit of Assisi" as an invitation to dialogue between the great monotheistic religions in the service of the human family.
What happened to the urgent need for infidels and idolaters to return to the "one, true Church"?
To the Reverend Brother Cardinal Walter Kasper
President of the Pontifical Council For Promoting Christian Unity
1. I am particularly glad, dear Brother, to give you the responsibility to convey my greetings and my sincere appreciation to all the Representatives of Churches, Ecclesial Communities and major world Religions who have gathered in Milan for this XVIII Meeting entitled "Religions and Cultures: the Courage to Forge a New Spiritual Humanism." For me it is a joy and a consolation to see that the pilgrimage of peace I started in Assisi in October 1986 did not stop. On the contrary, it continues to grow in terms of participants and fruits.
Furthermore, I am pleased to convey my greetings to the beloved Ambrosian Church. With its Archbishop, Cardinal Dionigi Tettamanzi, it generously welcomed this providential meeting once again. I also thank St. Egidio Community for having grasped the importance of what I called "the spirit of Assisi," and having constantly upheld it with audaciousness and perseverance since 1986, nourishing the commitment to a very necessary pathway in today's world, marked by deep misunderstandings and relentless conflicts.
2. The spirit of dialogue and understanding has often lead to endeavors of reconciliation. Unfortunately, new conflicts have broken out, and an attitude which regards conflicts of religions and civilizations as an almost inevitable heritage of history has become widely accepted.
They truly are not! Peace is possible always! We must always work together to eradicate the seeds of bitterness and misunderstanding embedded in culture and life, we must put all our efforts into eradicating humankind's determination to prevail over the other, we need to work together to erase the arrogance of asserting one's own interests disdaining the identity of the other. These feelings are the harbingers of a world of violence and war. But conflict is never unavoidable!
And religions have a specific task in reminding every man and every woman of this awareness, a gift of God and, at the same time, the fruit of centuries of historical experience. This is what I called "the spirit of Assisi." Our world needs this spirit. It needs convictions and behaviors that secure a solid peace to flow from this spirit, to reinforce international institutions and promote reconciliation. The "spirit of Assisi" urges religions to give their contribution to the new humanism today's world needs so badly.
3. The world needs peace. Every day we hear news of violence, terrorist attacks, military operations. Is the world truly abandoning all hope of attaining peace? At times it seems the world is getting used to violence and the shedding of innocent blood. As we face these troublesome events, I bow my head over the Scriptures and there I find the comforting words of Jesus: "Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid" (John 14:27).
As Christians who believe in the one who is "our peace" (Ephesians 2:14), his words light up our hope. However, I wish to address and request everybody to withstand the logic of violence, revenge and hatred, and persevere in dialogue. We need to break the deadly chain that imprisons the world and sheds its blood. In this sense, there is so much religious believers can do. The image of peace that rises from the Meeting in Milan encourages many people to embark upon a commitment to peace.
4. In a few days time we shall commemorate that terrible September 11th, 2001, when death reached the very heart of the United States. Three years have passed since then and terrorism sadly seems to be increasing its threats of destruction. The fight against the death-makers doubtless requires firmness and resoluteness. At the same time, however, it is necessary to make every possible effort to eradicate the misery, despair, emptiness of heart and whatever favors this drift towards terror.
We must not let ourselves be overwhelmed by fear, which leads men and women to focus only on themselves and strengthens the selfishness entrenched in the hearts of individuals and groups. We need the courage to globalize solidarity and peace. I am thinking of Africa, first of all, "the continent that seems to incarnate the existing unbalance between the North and the South of the Planet" (Message for the XVI Meeting "Men and Religions": Palermo, August 29th, 2002) and at the heart of my concerns are the Iraqi people. Every day, I invoke for them peace from God, that peace that humankind is not capable of giving.
The Meeting in Milan shows it is crucial for humanity to resolutely make a true commitment to peace. Peace never requires violence, it always calls for dialogue. Especially those who come from Countries whose soil is stained with blood know well that violence constantly generates violence. War throws open the doors to the abyss of evil. War makes anything possible, even what is totally irrational.
That is why war should always be considered a defeat: the defeat of reason and of humanity. May a new spiritual and cultural thrust soon lead humankind to banish war. War never again! I was convinced of this in October 1986 in Assisi, when I asked people belonging to all religions to gather side by side to invoke God for peace. I am even more convinced of it today: as the body grows weak, I feel the power of prayer grow.
5. The title St. Egidio Community has chosen for this year's Meeting is, therefore, very significant: "Religions and Cultures: The Courage to Forge a New Spiritual Humanism." Meeting generates in itself a new humanism, a new way of looking at one another, of understanding each another, of envisioning the world and of working for peace. At the Meeting there are people capable of staying next to one another, who discover how friendship enables them to perceive the extreme dignity of every man and every woman and the richness that is often rooted in diversity.
Dialogue releases the courage for a new spiritual humanism, because it requires to trust in men and women. It never sets person against person. Its purpose is to overcome distance and vulgarity, so we may become aware that we are all creatures of one God, and brothers and sisters all belonging to humankind.
Cherishing these convictions in my heart, I assure you of my participation in spirit in the meeting and invoke upon each of you the heavenly blessings of Almighty God.
Castel Gandolfo, September 3rd, 2004
Joannes Paulus II
[Translation of Italian original published on the Web site of the Community of Sant'Egidio]
That refers to the establishment of temporal peace.
What happened to the urgent need for infidels and idolaters to return to the "one, true Church"?
My direct contact with peoples who do not know Christ has convinced me even more of the urgency of missionary activity, [italics in original] a subject to which I am devoting the present encyclical ... Missionary activity specifically directed "to the nations" (ad gentes) appears to be waning, and this tendency is certainly not in line with the directives of the Council and of subsequent statements of the Magisterium. Difficulties both internal and external have weakened the Church's missionary thrust toward non-Christians, a fact which must arouse concern among all who believe in Christ. For in the Church's history, missionary drive has always been a sign of vitality, just as its lessening is a sign of a crisis of faith. (JP II, Redemptoris Missio, 1-2)
The Church therefore cannot forgo her missionary activity among the peoples of the world. It is the primary task of the missio ad gentes to announce that it is in Christ, "the Way, and the Truth, and the Life" (Jn 14:6), that people find salvation. Interreligious dialogue "cannot simply replace proclamation, but remains oriented towards proclamation". (JP II, Novo Millenio Ineunte, 40)
Now I know why SSPX is growing everywhere ...people are just fed up with the wishy washy rheotoric from Rome...
Blessed with the gift of faith, the Church, after two thousand years, continues to go out to meet the peoples of the world in order to share with them the Good News of Jesus Christ. She is a community aflame with missionary zeal to make Jesus known, loved and followed ... At the same time the participants in the Special Assembly testified over and over again to the need for a renewed commitment to the proclamation of Jesus Christ precisely on the continent which saw the beginning of that proclamation two thousand years ago. The words of the Apostle Paul become still more pointed, given the many people on that continent who have never encountered the person of Jesus in any clear and conscious way: "Everyone who calls upon the name of the Lord will be saved. But how are they to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher?" (Rom 10:13-14).
"It is the primary task of the missio ad gentes to announce that it is in Christ, "the Way, and the Truth, and the Life" (Jn 14:6), that people find salvation. Interreligious dialogue "cannot simply replace proclamation, but remains oriented towards proclamation"." (JP II, Novo Millenio Ineunte, 40)
Unfortunately, human nature dictates that most people will always follow the path of least resistance - prelates included.
Thus when they perceive two options such as missionary proclamation and interreligious dialogue, even if they believe that both are oriented to the same end, they will always take the path of dialogue rather than proclamation.
The mission of the Church will continue to wane until dialogue is given a much lower profile, and Catholics repent of their universalism and return to belief in a need for that mission: - Extra Ecclesiam nulla salus!
I wish the Pope would practice what he preaches, e.g. stop the Assisi I and II nonsense.
I wish this Pope would exercise paternal correction and discipline regarding his prelates, e.g. Fatima, Mahoney, Pilla, Kasper, Hubbard, this India nonsense, et al?
How many bishops has this Pope reprimanded for their sinful embracement of Modernism, which had so concerned the latest canonized Pope, Saint Pius X?
How many bishops has this Pope declared "latae sententiae" excommunicated for their adherence to the Traditions of the Catholic Church?
Yes and yes.
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