Posted on 08/27/2010 11:45:13 AM PDT by Hank Kerchief
The ultimate intention of Catholicism is the restoration of the Holy Roman Empire. That has always been the ambition, at least covertly, but now it is being promoted overtly and openly.
The purpose of this article is only to make that intention clear. It is not a criticism of Catholics or Catholicism (unless you happen to think a Catholic dictatorship is not a good thing).
The most important point is to understand that when a Catholic talks about liberty or freedom, it is not individual liberty that is meant, not the freedom to live one's life as a responsible individual with the freedom to believe as one chooses, not the freedom to pursue happiness, not the freedom to produce and keep what one has produced as their property. What Catholicism means by freedom, is freedom to be a Catholic, in obedience to the dictates of Rome.
The Intentions Made Plain
The following is from the book Revolution and Counter-Revolution:
|
"B. Catholic Culture and Civilization
"Therefore, the ideal of the Counter-Revolution is to restore and promote Catholic culture and civilization. This theme would not be sufficiently enunciated if it did not contain a definition of what we understand by Catholic culture and Catholic civilization. We realize that the terms civilization and culture are used in many different senses. Obviously, it is not our intention here to take a position on a question of terminology. We limit ourselves to using these words as relatively precise labels to indicate certain realities. We are more concerned with providing a sound idea of these realities than with debating terminology.
"A soul in the state of grace possesses all virtues to a greater or lesser degree. Illuminated by faith, it has the elements to form the only true vision of the universe.
"The fundamental element of Catholic culture is the vision of the universe elaborated according to the doctrine of the Church. This culture includes not only the learning, that is, the possession of the information needed for such an elaboration, but also the analysis and coordination of this information according to Catholic doctrine. This culture is not restricted to the theological, philosophical, or scientific field, but encompasses the breadth of human knowledge; it is reflected in the arts and implies the affirmation of values that permeate all aspects of life.
"Catholic civilization is the structuring of all human relations, of all human institutions, and of the State itself according to the doctrine of the Church.
|
Got that? "Catholic civilization is the structuring of all human relations, of all human institutions, and of the State itself according to the doctrine of the Church." The other name for this is called "totalitarianism," the complete rule of every aspect of life.
This book and WEB sites like that where it is found are spreading like wildfire. These people do not believe the hope of America is the restoration of the liberties the founders sought to guarantee, these people believe the only hope for America is Fatima. Really!
In Their Own Words
The following is from the site, "RealCatholicTV." It is a plain call for a "benevolent dictatorship, a Catholic monarch;" their own words. They even suggest that when the "Lord's Payer," is recited, it is just such a Catholic dictatorship that is being prayed for.
[View video in original here or on Youtube. Will not show in FR.]
Two Comments
First, in this country, freedom of speech means that anyone may express any view no matter how much anyone else disagrees with that view, or is offended by it. I totally defend that meaning of freedom of speech.
This is what Catholics believe, and quite frankly, I do not see how any consistent Catholic could disagree with it, though I suspect some may. I have no objection to their promoting those views, because it is what they believe. Quite frankly I am delighted they are expressing them openly. For one thing, it makes it much easier to understand Catholic dialog, and what they mean by the words they use.
Secondly, I think if their views were actually implemented, it would mean the end true freedom, of course, but I do not believe there is any such danger.
Jesus saves
Thus, the Report continues the conspiracy of silence that has prevailed in the OPC for three decades. It leaves the erroneous impression that the serious doctrinal problems are outside the denomination, not within it. The Report gives false comfort to those who think the OPC is still a bastion of Biblical orthodoxy. On the contrary, the Report, and the 2006 General Assembly’s commendation of it, both maintain the OPC as a safe haven for those who teach errorIs this some sub-sub-sub-sect of the OPC?
.....
Men within the OPC, including at least one member of the Committee itself, teach heresy regarding the Gospel and many other fundamentals of the faith.
With the recidivist recalcitrant reprobates recording record amounts of self serving prideful sentiments , it may be possible to breech that number.
Jesus saves not pride.
Before you continue to make more a fool of yourself why don’t you simply publish the Unitarian Universalist Creed? Certainly this would demonstrate their core beliefs wouldn’t it?
http://www.bible.ca/cr-Unitarian-universalist.htm
Unitarian Universalist Church
The Principles and Purposes of the Unitarian Universalist Association
We, the member congregations of the Unitarian Universalist Association, covenant to affirm and promote
The inherent dignity and worth of every person;
Justice, equity and compassion in human relations;
Acceptance of one another and encouragement to spiritual growth in our congregations;
A free and responsible search for truth and meaning;
The right of conscience and the use of the democratic process within our congregations and in society at large;
The goal of world community with peace, liberty, and justice for all;
Respect for the interdependent web of all existence of which we are a part;
The living tradition which we share draws from many sources:
Direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life;
Words and deeds of prophetic women and men which challenge us to confront powers and structures of evil with justice, compassion, and the transforming power of love;
Wisdom from the world’s religions which inspires us in our ethical and spiritual life;
Jewish and Christian teachings which call us to respond to God’s love by loving our neighbors as ourselves;
Humanist teachings which counsel us to heed the guidance of reason and the results of science, and warn us against idolatries of the mind and spirit.
Spiritual teachings of earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature.
Grateful for the religious pluralism which enriches and ennobles our faith, we are inspired to deepen our understanding and expand our vision. As free congregations we enter into this covenant, promising to one another our mutual trust and support.
The Purposes of the Unitarian Universalist Association
The Unitarian Universalist Association shall devote its resources to and exercise its corporate powers for religious, educational and humanitarian purposes. The primary purpose of the Association is to serve the needs of its member congregations, organize new congregations, extend and strengthen Unitarian Universalist institutions and implement its principles.
The Association declares and affirms its special responsibility, and that of its member societies and organizations, to promote the full participation of persons in all of its and their activities and in the full range of human endeavor without regard to race, color, sex, disability, affectional or sexual orientation, age, or national origin and without requiring adherence to any particular interpretation of religion or to any particular religious belief or creed.
Nothing herein shall be deemed to infringe upon the individual freedom of belief which is inherent in the Universalist and Unitarian heritages or to conflict with any statement of purpose, covenant, or bond of union used by any society unless such is used as a creedal test.
Assurances of adherence to the word of Jesus must be rendered and apologies offered surrounding these controversies if the OPC has in truth abandoned belief in the Trinity as other have covertly done. Rest assured I will stand vigilantly to suppress the mendacity of those posing as Christians
It is Jesus not the OPC mired in the morass of sin and corruption which saves
No need to thank me as I will pray for your soul.
Although I am sure it is not characteristic of all OPCers, but the few I have met have been far more passionate about the things they are against than the things they are for. They have been far more certain that it is the version of theology that they believe that saves than the benevolence of an all loving God. I too will pray for them.
"Classically, Unitarian Universalist Christians have understood Jesus as a savior because he was a God-filled human being, not a supernatural being. He was, and still is for many UUs, an exemplar, one who has shown the way of redemptive love, in whose spirit anyone may live generously and abundantly. Among us, Jesus' very human life and teaching have been understood as products of, and in line with, the great Jewish tradition of prophets and teachers. He neither broke with that tradition nor superseded it."Also The Unitarian Universalist website states (uua.org):
"Some Unitarian Universalists are nontheists and do not find language about God useful. The faith of other Unitarian Universalists in God may be profound, though among these, too, talk of God may be restrained. Why? The word God is much abused. Far too often, the word seems to refer to a kind of granddaddy in the sky or a super magician. To avoid confusion, many Unitarian Universalists are more apt to speak of "reverence for life" (in the words of Albert Schweitzer, a Unitarian), the spirit of love or truth, the holy, or the gracious. Many also prefer such language because it is inclusive; it is used with integrity by theist and nontheist members. Whatever our theological persuasion, Unitarian Universalists generally agree that the fruits of religious belief matter more than beliefs about religion-even about God. So we usually speak more of the fruits: gratitude for blessings, worthy aspirations, the renewal of hope, and service on behalf of justice."
Well, if you don’t know what you as a Unitarian believe in, well, that’s normal —> Unitarians just don’t believe in the Trinity. Why don’t you believe in the Trinity?
Really? So you ARE a Trinitarian? You DO have a CREED? Please illuminate the thread.
"Some Unitarian Universalists are nontheists and do not find language about God useful. The faith of other Unitarian Universalists in God may be profound, though among these, too, talk of God may be restrained. Why? The word God is much abused. Far too often, the word seems to refer to a kind of granddaddy in the sky or a super magician. To avoid confusion, many Unitarian Universalists are more apt to speak of "reverence for life" (in the words of Albert Schweitzer, a Unitarian), the spirit of love or truth, the holy, or the gracious. Many also prefer such language because it is inclusive; it is used with integrity by theist and nontheist members. Whatever our theological persuasion, Unitarian Universalists generally agree that the fruits of religious belief matter more than beliefs about religion-even about God. So we usually speak more of the fruits: gratitude for blessings, worthy aspirations, the renewal of hope, and service on behalf of justice."And The Unitarian Universalist website states (uua.org):
"We do not, however, hold the Bible-or any other account of human experience-to be either an infallible guide or the exclusive source of truth. Much biblical material is mythical or legendary. Not that it should be discarded for that reason! Rather, it should be treasured for what it is. We believe that we should read the Bible as we read other books (or the newspaper) - with imagination and a critical eye."Why do you as a unitarian think this is drivel? Why do you think there is no truth to the Trinity? And why do unitarians deny the divinity of Christ?
What exactly is your creed that you ask us to post?
We believe in one Lord, Jesus Christ,
the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made,
one in Being with the Father.
Through him all things were made.
For us men and for our salvation
he came down from heaven
by the power of the Holy Spirit
he was born of the Virgin Mary, and became man.
?
The problem like everything in scripture is its context..what do the words mean in context??
This event was on thee way to Jerusalem for the passover where there would be reminders of the passover and the manna in the desert
Jesus had fed the crowds the day before.. they followed Him , not looking for a savior, but to see wonders and be fed.
Jesus rebukes them
Jhn 6:24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.
Jhn 6:25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
Jhn 6:26 Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
Jhn 6:27 Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.
28 Then said they unto him, What shall we do, that we might work the works of God?
29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?
31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.
32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. 33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.
34 Then said they unto him, Lord, evermore give us this bread.35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 36 But I said unto you,That ye also have seen me, and believe not
Jesus was rebuking the crowd that did not seek spiritual things but wanted physical food from him..
He was telling them HE was like the manna in the desert.. He was the life giver..
Look to the end of the chapter..Peter does not ask for that bread.. instead says this
Jhn 6:68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.
Jhn 6:69 And we believe and are sure that thou art that Christ, the Son of the living God.
Instead came a profession of faith
we worship one God in Trinity,
and Trinity in Unity;
Neither confounding the Persons; nor dividing the Essence.
For there is one Person of the Father; another of the Son; and another of the Holy Ghost.
But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one;
the Glory equal, the Majesty coeternal.
Such as the Father is; such is the Son; and such is the Holy Ghost.
The Father uncreated; the Son uncreated; and the Holy Ghost uncreated.
The Father unlimited; the Son unlimited; and the Holy Ghost unlimited.
The Father eternal; the Son eternal; and the Holy Ghost eternal.
And yet they are not three eternals; but one eternal.
As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite.
So likewise the Father is Almighty; the Son Almighty;
and the Holy Ghost Almighty.
And yet they are not three Almighties; but one Almighty.
So the Father is God; the Son is God; and the Holy Ghost is God.
And yet they are not three Gods; but one God.
So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord.
And yet not three Lords; but one Lord.
For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord;
So are we forbidden by the Catholic Religion; to say, There are three Gods, or three Lords.
The Father is made of none; neither created, nor begotten.
The Son is of the Father alone; not made, nor created; but begotten.
The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding.
So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.
And in this Trinity none is before, or after another; none is greater, or less than another.
But the whole three Persons are coeternal, and coequal.
So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped.
He therefore that will be saved, let him thus think of the Trinity.
What exactly is your creed that you ask us to post? Or is it simply “dduuuuuh.... anti-Church....” So thereby being just a study in negativity. It sure seems that way. Since you as a Unitarian would deny the TRinity.
Mad Dawg wrote:
“I scarcely know what I mean. But the analogy is about how motive power and route do not exclude one another. God and His grace are the, so to speak, motive power or agent. The route is good works.”
When you say “motive power” and “route” do not exclude one another, I agree. This is what made me ask you for elaboration of your analogy, because I know that the average RC misunderstands what the Lutheran position is for some of the same reasons. However, when you explain your analogy I discover that it conflicts with mine. Lutherans say, “grace alone.” This would correspond to your “motive power.” God, and God alone, is the motive power. Lutherans say, “faith alone.” This would correspond to your “route.” And it is here that we part company. Ultimately, you base your “route” on the works of each individual, however motivated. Ultimately, I find that the Bible bases the “route” on the works of one Man, Jesus Christ, His obedient life lived in our stead and His atoning death endured in our stead. The “route”s do not match. In the RC analogy, an individual will and can never know when he has done enough to be certain of salvation for the simple reason that he can find no satisfying answer to this question from God’s word. In the Lutheran analogy, an individual knows that enough has been done for salvation for the simple reason that he finds the satisfying answer to the question from God’s word. Christ has done all. It is finished.
I do not expect that you can see this, but you have confirmed what I said before, that is, that Roman Catholic theology is essentially a theology of the law. It is about what we do and have done. We must add to what Christ has done or, for us, it is not finished.
If I have mischaracterized your analogy, please point out where. Otherwise I do not see how we can be agreed. Christ alone is the Savior and no other, no other in any degree however small can or need supply any other salvific work to His complete and completed work.
Another way of saying this is to point out that for the Roman Catholic justification and sanctification are the same thing. For the Lutheran they are sharply distinguished the one from the other.
If one is looking at it as retaliation, yes. If justice, no.
The people who commit crimes worthy of the death penalty know that what they have done is wrong and deserving of it and yet they choose to go ahead and do it anyway. It's their risk and their choice.
The death penalty should not be meted out capriciously, but it does have its place and ought to be used when the situation warrants it with no detriment to society.
Physician, heal thyself.
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.