Intended Catholic Dictatorship

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.

"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!

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.

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.

if not considered another denomination?

In following religious threads it appears there are denominations, though as often denied as such, as well sects with Catholic overtones...calling themselves Catholics. I understand why they would not call them denominations...rather something else. Even people who leave the Catholic church and take membership in another church altogether are still considered Catholic....for that matter even those from the Reformation til now would in their minds still be Catholic..."Once a Catholic always a Catholic" has been stated more than once."

But this writing and many others does place them in a difficult situation to explain away....based on what has Romes approval, Bishops signature of approval and such this article bares the names of those who are well known in the Catholic faith...so as stated is it not... or is it indeed but I think only to the mind of one who is Catholic....otherwise it's quite apparent exactly what this is.

Still...hard to get ones heart and head around why Catholics have not removed this and other Mary and idolatry worship from their church? If Christ is to them what they "say" he is...these could not remain.

1. The death of Jesus Christ is sufficient for the salvation of our sins. This is Church teaching

2. God willed that this work of salvation be accomplished through the collaboration of a woman, while respecting her free will (Gal. 4:4) But when the time had fully come, God sent his Son, born of a woman, born under law

3. All God's creatures -- Mary included, need to accept Christ/God. This us co-operating (in the sense of only saying "yes") with God's plan and His work and His grace in our salvation. We do NOTHING to save oursevels except to accept HIM. Do you agree with this?

4. 1 Peter 2:5 5you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. and Phil 3:10 10I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death,

5. We are to proclaim Christ crucified. We are to spread the gospel and share the saving work of Christ with the world. We are called to prayer, holiness, and evangelism. We hence co-operate or rather are tools in God's plan of salvation.

6. Just as Moses and Abraham interceded with God, we too intercede with God for others.

7. These and the evangelists spread the Word of God to the Word and we as minor evangelisers TOO must spread the Word of God

8. Mary BORE the Word of God, she was a tool, an evangelizer in bringing the Word of God to the World

9. Just as our co-operation as tools is just an addition to Christ's death that saves the world, so too is Mary's role as a tool, a co-operator (in the sense that she bore Christ, our God and our Lord)with God.

10. Col 1:24 24Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ's afflictions, for the sake of his body, which is the church. is St. Paul implying that Christ’s death on the cross was inadequate? Not at all. Instead, he is teaching that the all-sufficient sacrifice has to be completed by being preached, accepted, and embraced by our cooperation and that our suffering plays a mysterious part in this action. In that way the Redemption of Christ is applied and brought alive in the present moment by our own cooperation in that one, full, final sacrifice. No one says we are equal to Christ; instead, by grace, our cooperation becomes a part of Christ’s all sufficient sacrifice.

11. Mary too co-operated, yet as Simeon said in Luke 2:35 35so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too."

12. Acts 1:14 14They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.

15. Mary was not discarded by God once her purpose was completed. Instead, God installs her into an eternal relationship with God as a tool for God's plan for salvation of the world.

16. By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home

Christians who lack formal theological education are better off than the most learned theologian, if they are resolutely committed to Scripture and its proper interpretation when the learned theologian is not. The “lay” Christian who employs Biblical principles of interpretation and does the work of a Berean will soon understand just how wrong and how spiritually deadly the theology of the neo-liberals actually is.

Interesting article Cronos.....It does seem though that many in the Christian community understand the liberal teachings in the OPC and not all Presbyterian congregations agree with the leaderships teachings....the problem faced is much like many churches today where the worlds views has not only infiltrated churches...but it's re-canned to fit whatever the leadership at the time would desire. I hear many of various denominations all concerned about the way their church has been headed....Catholics have great problems now as do Protestants and there's few churches that are exempt.

...I am convinced there is a major attack against Christianity....much of this is by simply introducing, and the congregations accepting, teachings etc. they should not......reminds me of the Laodecia Church in Revelations....Christ ready to spew them out of His mouth for He is kept on the outside of their door while they plan and device their own system of religion.

Bishop, Priest, and Deacon

The sacrament of holy orders is conferred in three ranks of clergy: bishops, priests, and deacons.

Bishops (episcopoi) have the care of multiple congregations and appoint, ordain, and discipline priests and deacons. They sometimes appear to be called "evangelists" in the New Testament. Examples of first-century bishops include Timothy and Titus (1 Tim. 5:19–22; 2 Tim. 4:5; Titus 1:5).

Priests (presbuteroi) are also known as "presbyters" or "elders." In fact, the English term "priest" is simply a contraction of the Greek word presbuteros. They have the responsibility of teaching, governing, and providing the sacraments in a given congregation (1 Tim. 5:17; Jas. 5:14–15).

Deacons (diakonoi) are the assistants of the bishops and are responsible for teaching and administering certain Church tasks, such as the distribution of food (Acts 6:1–6).

In the apostolic age, the terms for these offices were still somewhat fluid. Sometimes a term would be used in a technical sense as the title for an office, sometimes not. This non-technical use of the terms even exists today, as when the term is used in many churches (both Protestant and Catholic) to refer to either ordained ministers (as in “My minister visited him”) or non-ordained individuals. (In a Protestant church one might hear “He is a worship minister,” while in a Catholic church one might hear “He is an extraordinary minister of Holy Communion.”)

Thus, in the apostolic age Paul sometimes described himself as a diakonos ("servant" or "minister"; cf. 2 Cor. 3:6, 6:4, 11:23; Eph. 3:7), even though he held an office much higher than that of a deacon, that of apostle.

Similarly, on one occasion Peter described himself as a "fellow elder," [1 Pet. 5:1] even though he, being an apostle, also had a much higher office than that of an ordinary elder.

The term for bishop, episcopos ("overseer"), was also fluid in meaning. Sometimes it designated the overseer of an individual congregation (the priest), sometimes the person who was the overseer of all the congregations in a city or area (the bishop or evangelist), and sometimes simply the highest-ranking clergyman in the local church—who could be an apostle, if one were staying there at the time.

Although the terms "bishop," "priest," and "deacon" were somewhat fluid in the apostolic age, by the beginning of the second century they had achieved the fixed form in which they are used today to designate the three offices whose functions are clearly distinct in the New Testament.

the cognate verb hierourgeo (to act as a priest) is used in Romans 15:16. There Paul speaks of himself in these words: "to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit."

the Catechism of the Catholic Church says clearly that all of God’s faithful people share in the priesthood of Christ by virtue of their baptism: "Christ, high priest and unique mediator, has made of the Church ‘a kingdom, priests for his God and Father’" (CCC 1546, cf. Rev. 1:6, 5:9–10). Further, it says, "The whole Church is a priestly people. Through baptism all the faithful share in the priesthood of Christ. This participation is called the ‘common priesthood of all the faithful.’ Based on this common priesthood and ordered to its service, there exists another participation in the mission of Christ: the ministry conferred by the sacrament of holy orders, where the task is to serve in the name and in the person of Christ the head in the midst of the community" (1591). In other words, the existence of a common priesthood for all God’s people does not exclude a special calling for the pastors of the Church to be priests.

Peter speaks of priesthood, he applies it to the "common priesthood of all the faithful" of which the Catechism spoke "But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of him who called you out of darkness into his marvelous light" (1 Pet. 2:9).

This does NOT exclude a special role for those men chosen by God to serve as minister-priests for and to God’s people

1 Peter 2:9 is quoting from a number of Old Testament texts. One of them is Exodus 19:6, where the people of Israel are called "a kingdom of priests." Isaiah 61:6 says that in the New Covenant times, the restored people of God will be called "priests of the Lord."

Now this where the people as a whole in the Old Covenant played a priestly role, it did not exclude a special calling for the Levites as priests

Christ’s priesthood fulfills and supersedes the Aaronic priesthood.

Christ called some men to be his special representatives, such as in Matthew 4:19, Luke 6:13, and John 15:16.

the whole purpose of the eternal Word (Logos) becoming flesh was to reconcile us to God. Now, in order to have a ministry of reconciliation, Christ had to be a priest as well as a prophet and king. In fact, his act of reconciling death highlighted his priestly office more than anything else. Paul tells us in 2 Corinthians 5:18–23 that the same God "who through Christ reconciled us to himself" is also the one who "gave us the ministry of reconciliation" (2 Cor. 5:18). "The message of reconciliation" in verse 19 is that God does not hold men’s transgressions against them. That is the ministry of the priests in the Catholic Church: They are to be agents of reconciliation by carrying Christ the Reconciler to others. That ultimately is why God chooses some men from among his people to be his priests. Priests help people to reconcile with God.

There is the common or universal priesthood of all Israelites at the bottom (cf. Ex. 19:6), a ministerial priesthood above them (cf. Ex. 19:22, 24; Lev. 1:5), and a high priest at the top (cf. Num. 35: 25). We thus should expect to find a similar three-fold priesthood under the New Covenant, and we do. There is the common or universal priesthood of all Christians (cf. 1 Pet. 2:5, 9), a ministerial priesthood above them (cf. Rom. 15:16), and a high priest at the top (cf. Heb. 3:1). Rather than varying from the biblical model of priesthood, the Catholic understanding copies it exactly where Christ is the High Priests,we have a ministerial priesthood and a universal priesthood of all believers. It is the two-fold model that departs from what we see in the Bible

It will help if you understand what the Church means by such doctrines and what it does not mean.

First, the Church recognizes that Jesus in the ultimate sense is our only redeemer—plain and simple.

Only God could make up for an offense against His divinity.

When Jesus, the second Person of the Blessed Trinity, became man, He used the services of several human beings. He used prophets, the last of whom was His cousin, John the Baptist. He used St. Joseph as his foster father to protect Him and to be a father to Him in His formative years.

Most of all, He used Mary as His mother who gave birth to Him, nursed Him, and nurtured Him as a child.

All of these people cooperated with Him and His mission of salvation.

He alone was the redeemer in the ultimate sense, but they cooperated with Him in His work of redemption.

In varying degrees they all could be called co-redeemers in the sense of co-operating not as Redeemers in any sense of the term, because of such cooperation. But because of her unique role and the degree of her cooperation, Mary is singled out. In all of humanity, God singled her out for a truly sublime role. Nursing Almighty God at her breast is beyond our ability to fully appreciate. Yet thousands of Christians since the Protestant reformation have completely ignored such sublimity.

God is the one who singled Mary out for the unique role in salvation that she has. She did not seek out such distinction. It is important to remember the high praise Jesus lavished on St. John the Baptist. Yet his mission was not nearly as exalted as Mary’s. Jesus worked his first miracle at her request. All she needed to say was: "They have no wine." He understood exactly what she wanted. He could have taken care of the matter on his own. But he chose to have his mother’s intercession be a part of the mix. The miracle wasn’t any less significant because of her part in it. On the contrary, she shows us how accessible he is to our needs. To truly appreciate Mary is to appreciate her Son all the more

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