Faithful to Tradition(jan26fft.htm)

Thursday
January 26, 2006
vol 17, no. 13

A Certain Type of "Movement"
Part Four of

Reading Between the Lines

      The Third Chapter of the conciliar decree on Ecumenism shows how the eastern church has sold out the same as the western church and though they might express unity together along with the Protestants and any other religion that is willing to get in line, the truth of the matter is that separated from the True Tree there can be no grafting onto the Tree of Life without total submission to Christ's true Church and His establishment of the Primacy of Peter. Since Modern Rome pushes for collegiality, it cannot be considered Catholic but conciliar. The two are worlds apart!


    Out of the fire, into the frying pan! Poor Professor Ralph "Brainiac" Barfmen, Ph.D., his brain feels like it's been sizzling in a frying pan. Heretical meanings have that kind of effect of those seeking the gift of wisdom and understanding. So if he feels jumbled, feverish or his brains scrambled, you can appreciate the predicament. But, true to his words, this is it. Despite the setbacks from the previous days, the good orthodox doctor has vowed he'll get through the last Chapter of that despicable decree on Ecumenism Unitatis Redintegratio no matter what. His digestive tract has been yo-yoing over the past four days in so cordially sacrificing his sensitive sensus Catholicus system to sink his teeth into such rancid reading as what the schemers of Vatican II fashioned - documents like this are what forever changed the face of the Church and split the majority from the True Tree through this apostate curriculum of ecumenism.

    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 "Brainiac" to decipher the insidious 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.

    I remind you up until he bravely agreed to decipher and read between the lines this wretched document, he had been in prayer and penance for the sins of the conciliarists ever since realizing in 1969 that what was being foisted on the faithful was not Catholic and that Eternal Rome had been eclipsed. Evidently he feels he must do more penance in reparation and believe me, reading the skimble-skamble of Unitatis is truly penance. But God never gives one a cross greater than one can handle and so, reassured of that consolation, the good doctor plods onward seeing a light at the end of this terrible tunnel of tenacity which tainted the faith of so many.

CHAPTER III
CHURCHES AND ECCLESIAL COMMUNITIES SEPARATED FROM THE ROMAN APOSTOLIC SEE

13. We now turn our attention to the two chief types of division as they affect the seamless robe of Christ.

The first divisions occurred in the East, when the dogmatic formulae of the Councils of Ephesus and Chalcedon were challenged, and later when ecclesiastical communion between the Eastern Patriarchates and the Roman See was dissolved.

Other divisions arose more than four centuries later in the West, stemming from the events which are usually referred to as "The Reformation." As a result, many Communions, national or confessional, were separated from the Roman See. Among those in which Catholic traditions and institutions in part continue to exist, the Anglican Communion occupies a special place.

These various divisions differ greatly from one another not only by reason of their origin, place and time, but especially in the nature and seriousness of questions bearing on faith and the structure of the Church. Therefore, without minimizing the differences (If only those responsible for this document and the Church leaders from the top down did this) between the various Christian bodies, and without overlooking the bonds between them which exist in spite of divisions, this holy Council decides to propose the following considerations for prudent ecumenical action.

I. The Special Consideration of the Eastern Churches

14. For many centuries the Church of the East and that of the West each followed their separate ways though linked in a brotherly union of faith and sacramental life; the Roman See by common consent acted as guide when disagreements arose between them over matters of faith or discipline. Among other matters of great importance, it is a pleasure for this Council to remind everyone that there flourish in the East many particular or local Churches (these are what true Catholic popes and all true Catholics would call SCHISMATICS), among which the Patriarchal Churches hold first place, and of these not a few pride themselves in tracing their origins back to the apostles themselves. Hence a matter of primary concern and care among the Easterns, in their local churches, has been, and still is, to preserve the family ties of common faith and charity which ought to exist between sister Churches.

Similarly it must not be forgotten that from the beginning the Churches of the East have had a treasury from which the Western Church has drawn extensively-in liturgical practice, spiritual tradition, and law. Nor must we undervalue the fact that it was the ecumenical councils held in the East that defined the basic dogmas of the Christian faith, on the Trinity, on the Word of God Who took flesh of the Virgin Mary. To preserve this faith these Churches have suffered and still suffer much.

However, the heritage handed down by the apostles was received with differences of form and manner, so that from the earliest times of the Church it was explained variously in different places, owing to diversities of genius and conditions of life. All this, quite apart from external causes, prepared the way for decisions arising also from a lack of charity and mutual understanding.

For this reason the Holy Council urges all, but especially those who intend to devote themselves to the restoration of full communion (future "popes" would say that the Easterns do not need to be converted and that we should not try to convert them unless they ask) hoped for between the Churches of the East and the Catholic Church, to give due consideration to this special feature of the origin and growth of the Eastern Churches, and to the character of the relations which obtained between them and the Roman See before separation. They must take full account of all these factors and, where this is done, it will greatly contribute to the dialogue that is looked for.

15. Everyone also knows with what great love the Christians of the East celebrate the sacred liturgy, especially the eucharistic celebration, source of the Church's life and pledge of future glory, in which the faithful, united with their bishop, have access to God the Father through the Son, the Word made flesh, Who suffered and has been glorified, and so, in the outpouring of the Holy Spirit, they enter into communion with the most holy Trinity, being made "sharers of the divine nature".(352 Petr. 1, 4 ) (Though in so doing they gravely offend God because they are schismatic and steal souls from the one true faith putting their salvation in danger.) Hence, through the celebration of the Holy Eucharist in each of these churches, the Church of God is built up and grows in stature (Really? And if we lie enough schismatics will like us more!) (36 Cf. S. IOANNES CHRYSOSTOMOS, In loannem Homelia XLVI, PG 59, 260-262) and through concelebration, their communion with one another ( Concelebration is another novelty which lessens the importance of the alter Christus and Christ's singular propitiatory sacrifice on Calvary offered to the Father for us. Those who are not in uncompromisingly full union with the Church Jesus founded are schismatics. Therefore this is not a good thing.) is made manifest.

In this liturgical worship, the Christians of the East pay high tribute, in beautiful hymns of praise, to Mary ever Virgin, whom the ecumenical Council of Ephesus solemnly proclaimed to be the holy Mother of God, so that Christ might be acknowledged as being truly Son of God and Son of Man, according to the Scriptures. Many also are the saints whose praise they sing, among them the Fathers of the universal Church.

These Churches, although separated from us, yet possess true sacraments and above all, by apostolic succession, the priesthood and the Eucharist, whereby they are linked with us in closest intimacy. ("Eternal Rome" would never encourage schismatic behavior, but Modern Rome would.) Therefore some worship in common (communicatio in sacris), given suitable circumstances and the approval of Church authority, is not only possible but to be encouraged.

No comment necessary. To those who believe, no explanation is necessary; to those who do not believe, no explanation is possible!

Moreover, in the East are found the riches of those spiritual traditions which are given expression especially in monastic life. There from the glorious times of the holy Fathers, monastic spirituality flourished which, then later flowed over into the Western world, and there provided the source from which Latin monastic life took its rise and has drawn fresh vigor ever since. Catholics therefore are earnestly recommended to avail themselves of the spiritual riches of the Eastern Fathers which lift up the whole man to the contemplation of the divine.

The very rich liturgical and spiritual heritage of the Eastern Churches should be known, venerated, preserved and cherished by all. They must recognize that this is of supreme importance for the faithful preservation of the fullness of Christian tradition, and for bringing about reconciliation between Eastern and Western Christians.

16. Already from the earliest times the Eastern Churches followed their own forms of ecclesiastical law and custom, which were sanctioned by the approval of the Fathers of the Church, of synods, and even of ecumenical councils. Far from being an obstacle to the Church's unity, a certain diversity of customs and observances only adds to her splendor, and is of great help in carrying out her mission, as has already been stated. To remove, then, all shadow of doubt, this holy Council solemnly declares that the Churches of the East, while remembering the necessary unity of the whole Church, have the power to govern themselves according to the disciplines proper to them, since these are better suited to the character of their faithful, and more for the good of their souls.

They can be an autonomous Church and they donít need the pope or to be in any way linked to Rome, they have the final say rather than the Pope.

The perfect observance of this traditional principle not always indeed carried out in practice, is one of the essential prerequisites for any restoration of unity.

17. What has just been said about the lawful variety that can exist in the Church must also be taken to apply to the differences in theological expression of doctrine. In the study of revelation East and West have followed different methods, and have developed differently their understanding and confession of God's truth. It is hardly surprising, then, if from time to time one tradition (since the split, because they have a pope who has the final say and clarifies confusion on doctrine) has come nearer to a full appreciation of some aspects of a mystery of revelation than the other, or has expressed it to better advantage. In such cases, these various theological expressions are to be considered often as mutually complementary rather than conflicting. Where the authentic theological traditions of the Eastern Church are concerned, we must recognize the admirable way in which they have their roots in Holy Scripture, and how they are nurtured and given expression in the life of the liturgy. They derive their strength too from the living tradition of the apostles and from the works of the Fathers and spiritual writers of the Eastern Churches. Thus they promote the right ordering of Christian life and, indeed, pave the way to a full vision of Christian truth.

All this heritage of spirituality and liturgy, of discipline and theology, in its various traditions, this "holy synod" (Holy?) declares to belong to the full Catholic and apostolic character of the Church. (Could this sentence be taken to mean that the Schismatics are in full union with the Church? Are they purposely being unclear here or do they not know any better? What do you think? I think we all know the answer to that considering the past 40 years!) We thank God that many Eastern children of the Catholic Church, who preserve this heritage, and wish to express it more faithfully and completely in their lives, are already living in full communion with their brethren who follow the tradition of the West.

    If only they would follow tradition!

18. After taking all these factors into consideration, this Sacred Council solemnly repeats the declaration of previous Councils and Roman Pontiffs, that for the restoration or the maintenance of unity and communion it is necessary "to impose no burden beyond what is essential".(37 Acts 15, 28) It is the Council's urgent desire that, in the various organizations and living activities of the Church, every effort should be made toward the gradual realization of this unity, especially by prayer, and by fraternal dialogue (Again this word implies that both sides are trying to learn and that neither has the fullness of truth. That is heretical since only the Roman Catholic Church has the fullness of truth with the four indelible marks of the Church.) on points of doctrine and the more pressing pastoral problems of our time. Similarly, the Council commends to the shepherds and faithful of the Catholic Church to develop closer relations with those who are no longer living in the East but are far from home, so that friendly collaboration with them may increase, in the spirit of love, to the exclusion of all feeling of rivalry or strife. If this cause is wholeheartedly promoted, the Council hopes that the barrier dividing the Eastern Church and Western Church will be removed, and that at last there may be but the one dwelling, firmly established on Christ Jesus, the cornerstone, who will make both one.(38 Cf. CONC. FLORENTINUM, Sess. VI (1439), Definitio Laetentur caeli: Mans 31 1026 E)

II. Separated Churches and Ecclesial Communities in the West

19. In the great upheaval which began in the West toward the end of the Middle Ages, and in later times too, Churches and ecclesial Communities came to be separated from the Apostolic See of Rome. Yet they have retained a particularly close affinity with the Catholic Church as a result of the long centuries in which all Christendom (Is now the world-wide one true faith not a mixture of the true faith with heretical faiths?) lived together in ecclesiastical communion.

However, since these Churches and ecclesial Communities, on account of their different origins, and different teachings in matters of doctrine on the spiritual life, vary considerably not only with us, but also among themselves, the task of describing them at all adequately is extremely difficult; and we have no intention of making such an attempt here.

Although the ecumenical movement and the desire for peace with the Catholic Church have not yet taken hold everywhere, it is our hope that ecumenical feeling and mutual esteem may gradually increase among all men.

    This document is actually suggesting that if we only would "like" the heretics more the true Church and the heretical Church's will unite. What was that St. Paul said in Galatians 1: 10 about persuading men or God? Speaking of that, what did Paul say prior to that? Was it not something like "let him be anathema"? Was it not said twice in verses 8 and 9? Is not what this document says contrary to the gospel preached to us? Of course. Can you say "anathema" again? Say it loud and clear so the conciliarists will hear you!

It must however be admitted that in these Churches and ecclesial Communities there exist important differences from the Catholic Church, not only of an historical, sociological, psychological and cultural character, but especially in the interpretation of revealed truth. To make easier the ecumenical dialogue in spite of these differences, we wish to set down some considerations which can, and indeed should, serve as a basis and encouragement for such dialogue.

20. Our thoughts turn first to those Christians who make open confession of Jesus Christ as God and Lord and as the sole Mediator between God and men, to the glory of the one God, Father, Son and Holy Spirit. We are aware indeed that there exist considerable divergences from the doctrine of the Catholic Church concerning Christ Himself, the Word of God made flesh, the work of redemption, and consequently, concerning the mystery and ministry of the Church, and the role of Mary in the plan of salvation. But we rejoice to see that our separated brethren look to Christ as the source and center of Church unity. Their longing for union with Christ inspires them to seek an ever closer unity, and also to bear witness to their faith among the peoples of the earth.

21. A love and reverence of Sacred Scripture which might be described as devotion, leads our brethren to a constant meditative study of the sacred text. For the Gospel "is the power of God for salvation to every one who has faith, to the Jew first and then to the Greek".(39 Rom. 1, 16)

While invoking the Holy Spirit, they seek in these very Scriptures God as it were speaking to them in Christ, Whom the prophets foretold, Who is the Word of God made flesh for us. They contemplate in the Scriptures the life of Christ and what the Divine Master taught and did for our salvation, especially the mysteries of His death and resurrection.

But while the Christians who are separated from us hold the divine authority of the Sacred Books, they differ from ours-some in one way, some in another-regarding the relationship between Scripture and the Church. For, according to Catholic belief, the authentic teaching authority of the Church has a special place in the interpretation and preaching of the written word of God.

But Sacred Scriptures provide for the work of dialogue (so both sides can figure out what it is all about as if one side did not already know) an instrument of the highest value in the mighty hand of God for the attainment of that unity which the Saviour holds out to all.

22. Whenever the Sacrament of Baptism is duly administered as Our Lord instituted it, and is received with the right dispositions, a person is truly incorporated into the crucified and glorified Christ, and reborn to a sharing of the divine life, as the Apostle says: "You were buried together with Him in Baptism, and in Him also rose again-through faith in the working of God, who raised Him from the dead".(40 Col. 2, 12; cf. Rom. 6, 4)

    That is until they reach the age of reason; from then on when they culpably reject the Catholic faith their soul is in danger of damnation until they join Her (the true Catholic Church.

Baptism therefore establishes a sacramental bond of unity which links all who have been reborn by it. But of itself Baptism is only a beginning, an inauguration wholly directed toward the fullness of life in Christ. Baptism, therefore, envisages a complete profession of faith, complete incorporation in the system of salvation such as Christ willed it to be, and finally complete ingrafting in eucharistic communion.

    Kudos for an accurate statement. It's always refreshing to read Catholic truth in a "Catholic" document, but considering that a Catholic document will always reflect total Catholicity it shows all the more that this document is not Catholic. So compliments aside, they are hollow when you realize who the father of half-truths is.

Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from Baptism, and though we believe (as if this is merely an opinion. Why does the council opinionate rather than teach with conviction?) they have not retained the proper reality of the eucharistic mystery in its fullness, especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory. (Could you imagine before Vatican II a reliable Catholic Pope or Council ever saying this?) Therefore the teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of the Church, must be the subject of the dialogue.

    Even though Dr. Barfmen is coming down the home stretch, he still needed to wretch after that last paragraph. Ah, he is returning now, a bit weaker but rid of the bile the conciliar church wanted him to swallow, so I will let him continue.

    Thank you, John. Truly he has nailed the problem. Yes, I will now carry on and I beg your forgiveness for my brief interval just now. Onward, shall we?

23. The daily Christian life of these brethren. (Pardon me, but they really have my dander up and blood is flowing through my membranes. Heretics! They are heretics! Quite making it sound like it is okay to collaborate with them on things that concern our salvation as if this will not put our souls at risk! How dare they jeopardize souls so!) is nourished by their faith in Christ and strengthened by the grace of Baptism and by hearing the word of God.

    They act as if baptism prevents the heretic from being damned. In fact this is what they would like for us to conclude. Eventually the "popes" themselves would teach this very thing as we have seen only too readily.

This shows itself in their private prayer, their meditation on the Bible, in their Christian family life, and in the worship of a community gathered together to praise God. Moreover, their form of worship sometimes displays notable features of the liturgy which they shared with us of old.

    You and I know what they are really saying here: So donít object when we reinvent the Mass."

Their faith in Christ bears (confusion, heresy and damnation) fruit in praise and thanksgiving for the blessings received from the hands of God. Among them, too, is a strong sense of justice and a true charity toward their neighbor. This active faith (Not deadened by mortal sin or culpable ignorance) has been responsible for many organizations for the relief of spiritual and material distress, the furtherance of the education of youth, the improvement of the social conditions of life, and the promotion of peace throughout the world.

    And this after all is more important than the salvation of souls.

While it is true that many Christians understand the moral teaching of the Gospel differently (incorrectly ) from Catholics, and do not accept the same solutions to the more difficult problems of modern society, nevertheless they share our desire to stand by the words of Christ as the source of Christian virtue, and to obey the command of the Apostle: "And whatever you do, in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God the Father through Him".(41 Col. 3, 17) For that reason an ecumenical dialogue (a discussion where neither side knows where it might) lead might start with discussion of the application of the Gospel to moral conduct.

24. Now that we have briefly set out the conditions for ecumenical action and the principles by which it is to be directed, we look with confidence to the future. This ďSacred CouncilĒ!!! exhorts the faithful to refrain from (sharing an unwatered-down version of the truth) superficiality and imprudent zeal, which can hinder real progress toward unity.

    Unity is attained when members of heretical sects join the Catholic Church. Plain and simple!

Their ecumenical action must be fully and sincerely Catholic,(read: New or neo-Catholic or shall we call a spade a spade - conciliar or apostate Catholic!?!) that is to say, (not Catholic at all) faithful to the truth which we have received from (this council but not from the apostles and Fathers of the Church) from the apostles and Fathers of the Church, in harmony with the faith which the Catholic Church has always professed, and at the same time directed toward that fullness to which Our Lord wills His Body to grow in the course of time.

    This was not happening fast enough Godís way so we here-to-fore insist on doing it our way and we will do WHATEVER it takes to attain that goal, including reinventing the faith and destroying the Mass.

It is the urgent wish of this Holy Council that the measures undertaken by the sons of the Catholic Church should develop in conjunction with those of our separated brethren so that no obstacle be put in the ways of divine Providence and no preconceived judgments impair the future inspirations of the Holy Spirit. The Council moreover professes its awareness that human powers and capacities cannot achieve this holy objective-the reconciling of all Christians in the unity of the one and only Church of Christ. (But we are going to act as if they can.) It is because of this that the Council rests all its hope (FALSE hope) on the prayer of Christ for the Church, on our Father's love for us, and on the power of the Holy Spirit. "And hope does not disappoint, because God's love has been poured into our hearts through the Holy Spirit, who has been given to us".(42 Rom. 5, 5)

Each and all these matters which are set forth in this Decree have been favorably voted on by the Fathers (heretics) of the Council. And We, by the apostolic authority given Us by Christ and in union with the Fathers, (again this should be amended from "Fathers" to "Heretics") approve, decree and establish them in the Holy Spirit and command yet Vatican II is not binding? that they be promulgated for the glory of God.

Given in Rome at St. Peter's, November 21, 1964

    Wait a second. Vatican II is not binding for it was merely a pastoral council, not dogmatic! This is just too much. We place the villainy on men like Annibale Bugnini and Fr. Joseph Gelineau, S.J. and the six Protestant ministers who concocted the new synthetic and pagan man-made service called the Novus Ordo Missae, but here we can clearly see that they were merely following the marching orders of Paul VI and his conniving cohorts at Vatican II.

    Well, I hope John is satisfied that I have fulfilled his wishes. I beg his and the readers' indulgence for so patiently staying with me through this ordeal. In order to resuscitate I will be retiring to my the chapel to place myself before the Most Blessed Sacrament and also to bury myself in a document that is truly Catholic. Perhaps you have heard of it? Mortalium animos. I may also catch some R & R under the sun while thinking about and praying to the Son.

    I feel like I should give the good doctor hazardous pay for surviving this ordeal. We are so thankful to him for further enlightening us and his advice is an excellent prescription for all of us. Do not endanger your digestive system or your soul by reading anything released by Modern Rome or the American Bishops since the death of Pope Pius XII. We can get no more soothing and sure balm than Holy Scripture and and the Truths and Traditions contained in the no-nonsense, uncompromising Papal decrees of reliable Popes prior to the devastation called Vatican II. I wanted to thank Professor Barfmen but he has already left to get an Alka-Seltzer which might not be a bad idea for all of us after tackling the swamp scum of Unitatis Redintegratio. He is a humble and modest soul and that is just what I may treat in my next article next week: Modesty. Until then, God bless.

John Gregory


        "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



    Thursday
    January 26, 2006
    vol 17, no. 13
    Faithful to Tradition