A Certain Type of "Movement" |
Part Three of
Reading Between the Lines
On this Feast of the Conversion of St. Paul, Professor Ralph "Braniac" Barfmen, Phd. struck from his horse from the last installment's nauseating nonsense on ecumenism, has duly recovered though many thought the exercise had killed him - so strong the attack of unorthodoxy against his sensus Catholicus. True to his word he will follow through what he started in further deciphering the treacherous chess game the conciliar church has been playing with minds and souls over these last 40 plus years, specifically with the wretching decree on Ecumenism.
In the third part of my commentary on the below document I really wasn't sure I'd be able to coax Professor Ralph H. Barfmen, Ph.D. out of his terribly dehydrated state. But voila like rising from the dead, the good doctor is back to give it a try the third time. They say the third time is the charm so let's hope he can get through all the squalid heresies inherent in the Vatican II decree on Ecumenism which he has been trying to stomach in helping readers understand what was really intended. His reading between the lines has definitely taken its toll for, as I remind you, his sensus Catholicus system can only take so much. But being the trooper he is, he has insisted on following through on his promise. Again, for anyone doubting his veracity I remind you that Dr. Barfmen has been a recluse since April of 1969 when he finally was 100% convinced that modern Rome and Eternal Rome were no longer one and the same. As I wrote yesterday, he is also known and depicted as God sees each one of us - our minds in which we have the intelligence to choose. Free will is a thinking process and thus Dr. Barfmen is best portrayed as a walking, talking brain. No wonder he has often been referred to as a Brainiac. But it takes a "Braniac" to decipher the skimble-skamble bafflegab of the Ecumaniacs. His cogent comments are in blue type and the Vatican II document is in maroon type for obvious reasons.
Again I reassure you, for those who have not read any of the works of Dr. Barfmen you will be pleased to know that he is Catholic to the core in that he is 100% orthodox and hasnít the stomach to swallow anything that is not on the up and up. In other words, he applies what the Holy Catholic Church has always taught and regurgitates the rest.
With fingers crossed and the barf bag at the ready, he plows into Chapter II. Be forewarned.
THE PRACTICE OF ECUMENISM
5. The attainment of union (The Roman Catholic Church by definition is in full union with itself as signified by the sacrament of the Eucharist and our unity of belief in all the doctrines and dogmas of the Church) is the concern (our concern is the souls of all and our duty is to convince them to be Catholic through word deed and example and this is best done by being, acting and worshiping as a Catholic would and always have done; NOT by worshipping differently or teaching differently or redefining the Church or saying false religions save and no true Pope in his right mind would say otherwise for a true Pope would know what the results of blatherings would be and those are the results we are living with right now.) of the whole Church, faithful and shepherds alike. This concern extends to everyone, according to his talent, whether it be exercised in his daily Christian life or in his theological and historical research. This concern itself reveals already to some extent the bond of brotherhood between all Christians and it helps toward that full and perfect unity (The Roman Catholic Church is in full and perfect unity. If She was not She could not be the ONE, holy, catholic and apostolic church, She teaches, beseeches, begs and implores all to join her for the sake of their salvation.) which God in His kindness wills.
6. Every renewal
Do they really claim to be looking to the CONC. LATERANSE as a model for renewal? Was the Holy Ghost really guiding these leaders toward such a renewal?
of the Church(27 Cf. CONC. LATERANSE V, Sess. XII (1517), Constitutio Constituti: Mansi 32, 988 B-C) is essentially grounded in an increase (Yes, increase is the key word here) of fidelity to her own calling. Undoubtedly this is the basis of the movement toward unity.
They keep talking about a movement toward unity and I will keep reminding you that that unity is found in the Catholic Church; Catholics need not and dare I say must not "move".
Christ summons the Church to continual reformation (who says?) as she sojourns here on earth. The Church is always in need of this, (who says?) in so far as she is an institution of men here on earth. Thus if, in various times and circumstances, there have been deficiencies in moral conduct or in church discipline, or even in the way that church teaching has been formulated-to be carefully distinguished from the deposit of faith itself-these can and should be set right at the opportune moment.
See how the writers of this document contort themselves in order to make the truth confusing, in order to open the door to heresy, in order to reinvent the Church.
Church renewal (read: reinvention) has therefore notable ecumenical importance. Already in various spheres of the Church's life, this renewal (Again, read: reinvention) is taking place. The Biblical and liturgical movements, the preaching of the word of God and catechetics, the apostolate of the laity, new forms of religious life and the spirituality of married life, and the Church's social teaching and activity-all these should be considered as pledges and signs of the future progress of ecumenism. (Read here very clearly what they are really saying: destruction of Catholicism if this be possible.)
7. There can be no ecumenism worthy of the name without a change of heart. (Take heed, Popes Pius X, XI, XII) For it is from renewal of the inner life of our minds,(28 Cf. Eph. 4, 24) from self-denial and an unstinted love that desires of unity (the true Catholic Church already has this unity and welcomes all who desire this unity to join Her) take their rise and develop in a mature way. We should therefore pray to the Holy Spirit for the grace to be genuinely self-denying, humble & gentle (do we do this by teaching the truth without compromise or by watering down the faith to make it more palatable to modern man?) in the service of others, and to have an attitude of brotherly generosity towards them. St. Paul says: "I, therefore, a prisoner for the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and meekness, with patience, forbearing one another in love, eager to maintain the unity of the spirit in the bond of peace".(29 Eph. 4, 1-3) This exhortation is directed especially to those raised to sacred Orders precisely that the work of Christ may be continued. He came among us "not to be served but to serve".(30 Mt. 20, 28)
The words of St. John hold good about sins against unity: "If we say we have not sinned, we make him a liar, and his word is not in us".(31 1 Jn. 1, 10) So we humbly beg pardon of God and of our separated brethren, just as we forgive them that trespass against us.
A sin against unity is to pretend to be something that you are not, a sin, and a most grave one at that is the redefining of the ONE, Holy Catholic and Apostolic Church!
All the faithful should remember that the more effort they make to live holier lives according to the Gospel, the better will they further Christian unity (The key to Christian unity is to make sure the heretics cannot blame us for misleading them and this is done by preaching clearly that there is no salvation outside the Church.) and put it into practice. For the closer their union with the Father, the Word, and the Spirit, the more deeply and easily will they be able to grow in mutual brotherly love.
8. This change of heart and holiness (Evidently we were not doing something right before. No offense intended to Pius XII and his predecessors I'm sure) of life, along with public and private prayer for the unity of Christians, (this should mean conversion of heretics), should be regarded as the soul of the whole ecumenical movement, and merits the name, "spiritual ecumenism."
It is a recognized custom for Catholics to have frequent recourse to that prayer for the unity of the Church which the Saviour Himself on the eve of His death so fervently appealed to His Father: "That they may all be one".(32 Jn. 17, 21)
In certain special circumstances, such as the prescribed prayers "for unity," (again, this should be for conversion) and during ecumenical gatherings, it is allowable, (whereas before, in the Catholic Church according to Catholic teaching and Her Popes, it was not) indeed (certainly not) desirable that Catholics should join in prayer with their separated brethren. Such prayers in common are certainly an effective means of (confusing the faithful) obtaining the grace of unity, (What do these idiots have against the word "conversion"?) and they are a true expression of the ties which still bind Catholics to their separated brethren. (read, heretics) "For where two or three are gathered together in my name, there am I in the midst of them".(33 Mt. 18, 20)
These guys do a great job of warning Catholics that have the potential of falling away to avoid heretics as the preconciliar popes did, huh?
Yet worship in common (communicatio in sacris) is not to be considered as a means to be used indiscriminately for the restoration of Christian unity (and redefining the Church and her liturgy and disciplines will, I promise, just you wait and see unless you can already see the erosion and the barren fruit from a dead branch cut off from the main living tree.) There are two main principles governing the practice of such common worship: first, the bearing witness to the unity of the Church,
worshipping with heretics bears witness to the unity of the Church? I don't think so. In fact, I know so that this is false!
and second, the sharing in the means of grace
is a main principle governing the practice of Catholics worshipping with heretics?
Witness to the unity of the Church very generally
I guess Assisi would be one of the exceptions always. Yeah, right! If you're that gullible, I also have some swampland if you're interested.
forbids common worship to Christians, (in the true Church) but the grace to be had from it sometimes commends this practice.
What grace do we get from this? Do the heretics get it? From the Sacraments? Of course not!
The course to be adopted, with due regard to all the circumstances of time, place, and persons, is to be decided by local episcopal authority, unless otherwise provided for by the Bishops' Conference according to its statutes, or by the Holy See.
It was already decided before by true popes who said clearly and emphatically that this could never happen.
9. We must get to know the outlook of our separated brethren. We must not. They must know the teaching of the Catholic Church and then convert to it. To achieve this purpose, study is of necessity required, and this must be pursued with a sense of realism and good will. There is no more need for comment. This document is getting too long and full of nauseating nonsense. Catholics, who already have a proper grounding, need to acquire a more adequate understanding of the respective doctrines of our separated brethren, their history, their spiritual and liturgical life, their religious psychology and general background. Most valuable for this purpose are meetings of the two sides-especially for discussion of theological problems-where each can treat with the other on an equal footing-provided that those who take part in them are truly competent and have the approval of the bishops.
Have you ever heard such garbage?
So we must discuss the faith as if we do not know what it is yet.
From such dialogue will emerge still more clearly what the situation of the Catholic Church really is.
We still don't know the "situation" of the Catholic Church? It has not emerged yet? That would be news not only to all the Popes before Vatican II, not to mention Fathers, Doctors and all the Saints, and, oh yes, Jesus!
In this way too the outlook of our separated brethren will be better understood, and our own belief more aptly explained.
How about just teaching the truth as we have always done?
10. Sacred theology and other branches of knowledge, especially of an historical nature, must be taught with due regard for the ecumenical point of view, so that they may correspond more exactly with the facts.
WHY? So more souls will be lost?
It is most important that future shepherds and priests (read:refrain from acting like the shepherds and priests of old) should have mastered a theology that has been carefully worked out in this way and not polemically, especially with regard to those aspects which concern the relations of separated brethren with the Catholic Church.
Is it clear to all that care what the purpose of Vatican Two is? To reinvent the Church and to get modern man and heretics to like us more. Is it clear to all that the founders of the new man-made religion care more about how they are perceived by man than how they are judged by God. Enough is enough!
This importance is the greater because the instruction and spiritual formation of the faithful and of religious depends so largely on the formation which their priests have received.
Moreover, Catholics engaged in missionary work in the same territories as other Christians ought to know, particularly in these times, the problems and the benefits in their apostolate which derive from the ecumenical movement.
What does this mean? I think, sadly, we know only too well what it really means. Do you think Walter Kasper's had an uncle working on this? It sure sounds like Kasper the friendly heretic.
11. The way and method in which the Catholic faith is expressed (The are directing that it must be different than the ways and methods in which it was expressed before) should never become an obstacle to dialogue (There it is. Forget the salvation of souls. Dialogue is the end-all. Dialogue assumes we, as Catholics, with the One True Faith are discussing something in order to come to truth as if we do not already have it. This is really toooo much.) with our brethren. It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so foreign to the spirit of ecumenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its genuine and certain meaning is clouded.
But they have been suggesting this very thing throughout the document and the "popes" repeatedly partook of this very thing warned against in the name of the document and council. The post-Pius XII popes all violated the sacred Pontifical Oath.
At the same time, the Catholic faith must be explained more profoundly and precisely, in such a way and in such terms as our separated brethren can also really understand.
Profoundly this is precisely what had always been done until this document was implemented.
Moreover, in ecumenical dialogue, Catholic theologians standing fast by the teaching of the Church and investigating (they are assuming that both the heretics and Catholics are starting from scratch and that we are going on a journey to who knows where seeking who knows what as if we do not have the Sacred Deposit of Faith all in the name of ecumenism) the divine mysteries with the separated brethren must proceed with love for the truth, with charity, and with humility. When comparing doctrines with one another, they should remember that in Catholic doctrine there exists a "hierarchy" of truths, since they vary in their relation to the fundamental Christian faith. Thus the way will be opened by which through fraternal rivalry all will be stirred to a deeper understanding and a clearer presentation of the unfathomable riches of Christ.(34 Cf. Eph. 3, 8)
12. Before the whole world let all Christians confess their faith in the triune God, one and three in the incarnate Son of God, our Redeemer and Lord. United in their efforts, and with mutual respect, let them bear witness to our common hope which does not play us false. In these days when cooperation in social matters is so widespread, all men without exception are called to work together, with much greater reason all those who believe in God, but most of all, all Christians in that they bear the name of Christ. Cooperation among Christians vividly expresses the relationship which in fact already unites them, and it sets in clearer relief the features of Christ the Servant. This cooperation, which has already begun in many countries, should be developed more and more, particularly in regions where a social and technical evolution is taking place be it in a just evaluation of the dignity of the human person, the establishment of the blessings of peace, the application of Gospel principles to social life, the advancement of the arts and sciences in a truly Christian spirit, or also in the use of various remedies to relieve the afflictions of our times such as famine and natural disasters, illiteracy and poverty, housing shortage and the unequal distribution of wealth. All believers in Christ can, through this cooperation, be led to acquire a better knowledge and appreciation of one another, and so pave the way to Christian unity.
The "dignity" of my stomach has taken a turn for the worse thanks the preceding paragraphs of gobbledygook and I must once again ask your pardon as I must retire to the lavatory to expell the garbage the conciliariasts have asked me to try to swallow. I would hope by now you, too, would have disentery from trying to digest such swill. Vatican II does that to loyal souls. And now, if you'll excuse me...
The good news is that Professor Barfmen was able to get through the entire Second Chapter. The bad news is that there is still another chapter to go so we'll have to wait another day to finish this because his head is spinning as is his stomach. I'm sure you understand how dangerous this has been to the good doctor's digestive system and I am most appreciative that he has risked life, limb and lunch to alert us to the heretical trash contained in Unitatis Redintegratio. Tomorrow, I promise, with God's help, "Brainiac" Barfmen will complete his mission. Until then, God bless.
"Catholics who remain faithful to Tradition, even if they are reduced to but a handful, they are THE TRUE CHURCH" Saint Athanasius, "Apostle of Tradition" AD 373