DIADEMS OF THE DECADE - John Gregory's FAITHFUL TO TRADITION (012306jg.htm)


Diadems of the Decade from January 23-26, 2006, vol. 17, nos. 10-13

                A Certain Type of "Movement"

    In commemoration of the Church Unity Octave as it was always intended per Christ's words in St. Mark 16: 15-16, St. Matthew 28: 19-20, and St. John 17: 21, John Gregory was able to locate Professor Ralph "Braniac" Barfmen, Ph.D. back in the beginning of 2006. No, he was no relation to the Bartman of Cubs' infamy, but the savvy professor was rather a very mysterious hermit, if you will over the last several decades, thanks to the corruption known as Vatican II. John managed to entice this orthodox but unusual doctor to comment on the dreaded document that started the conciliarists on the slippery slope of Ecumenism back in 1964 with the V2 decree Unitatis Redintegratio. John provided in four parts his cogent comments on the key erroneous and non-Catholic points of this conciliar decree. He prefaced his piece by letting readers know of Dr. Barfmen's extreme gasticular sensitivities to heresy and ambiguity. The prognosis was exposing the underbelly of the ecumaniacs and the fact Catholicism took a holiday from Vatican II on. As difficult has that is for the professor, John and the rest of us to stomach, it is a fact that many more need to know so that the masses will demand the abrogation of all the conciliar popes have decreed and return to the sanity, sacredness and sensibility of pre-Vatican II when Catholic meant CATHOLIC and there were no such terms as "Traditional" or "Conservative" or "Progressive". Yet what we have today is a 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. 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!

        In my commentary on the below document I have managed to get the services of the highly esteemed, but long forgotten Professor Ralph H. Barfmen, Phd! This is most excellent news in 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. 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.

    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 hasn’t 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.

    In fact the main reason why Dr. Barfmen has not made any public appearances in 36 years is due to the violent reactions he has when reading or listening to or making comments on anything illogical or false and that because of that ailment Dr. Barfmen has limited his Catholic reading to items dated before 1959.

    With this background now provided for those formally not familiar with Dr. Barfmen we can now understand the great service he is providing for us (he is not charging me a single red penny) in making the below document more palatable with his editing expertise because when providing commentaries on absurdities he gets sick to his stomach and starts gagging and heaving uncontrollably. Dr. Barfmen has gone one day without eating in order to curb his violent reactions to strange doctrines and I thank him for all that he has willingly put himself through in order to provide sound commentary on a sickening document for us.

    That wretched document I speak of is none other than Unitatis Redintegratio, otherwise known as that insipid decree on Ecumenism from the Second Vatican Council. It was just assembly and its insane decrees which sent Dr. Barfmen into uncontrollable spasms and caused him this long recovery time in which he had to sleep off the nausea. Thank God he is back today but his system, just as Heaven's, can only take so much. With that in mind and to put a proper perspective on what this Church Unity Octave Week truly mean, I am most grateful to the professor. His comments will be in blue type with Unitatis Redintegratio in maroon type for obvious reasons and in blue type and a bit larger any pre-Vatican II Church documents. I shall begin by feeding him this decree and let him comment as the stomach turns. Pardon the burping. Conciliar documents do that to a person and worse!

INTRODUCTION

The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council. Christ the Lord founded one Church and one Church only. However,

    Couldn’t they have left the alone as the Catholic Church has always done without feeling the necessity to add the qualifier to appease modern man?
many Christian communions present themselves to men as the true inheritors of Jesus Christ;
    They do? Have we heard this anywhere else before?
all
    This word would later be used in the "consecration" formula. Which "all" are they speaking of? All Christian communions? All men?
indeed profess to be followers of the Lord but differ in mind and go their different ways, as if Christ Himself were divided.(1) Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature. But the Lord of Ages wisely and patiently follows out the plan of grace on our behalf, sinners that we are. In recent times more than ever before, He has been rousing divided Christians to remorse over their divisions and to a longing for unity.
    Who says? On what do they base this statement which a majority who read it will take as being an unquestionable fact?
Everywhere large numbers have felt the impulse of this grace,
    So all of a sudden "everywhere" "large numbers" have felt the impulse of this grace? So right off the bat, one novel statement after another is made to prepare us for the upcoming novelty that encourages Catholics to worship with heretics.
and among our separated brethren also there increases from day to day the movement, fostered by the grace of the Holy Spirit, for the restoration of unity among all Christians.
    How do we know that, day by day, there is a movement among the heretics for the restoration of unity among all Christians? What sort of movement is it?
This movement toward unity is called "ecumenical."
    Are you feeling prepared to embrace whatever novelty comes along now?
Those belong to it
    (the movement – the ecumenical movement) So out of the blue, for the first time in the history of Eternal Rome we are called to embrace the ecumenical movement? Have you noticed, (apart from 1. Cf. 1 Corinthians 1: 13 which I challenge all to read and see for yourself how it fits with the "point" this document is trying to get across. Take it from me, use your brain, if you really want to wise up to what is going on) how they are not even able to fabricate a quote from the authentic Church yet to base all this novelty on? But these sly devils will! Never put anything past them.
who invoke the Triune God and confess Jesus as Lord and Savior, doing this not merely as individuals but also as corporate bodies.
    Heretics who invoke the Triune God are not merely individuals but corporate bodies – what is a corporate body? Some sort of business? Is it good to be a corporate body? Perhaps being a corporate body is a step above being a heretic and a step below being the one, true Church. Notice they have not mentioned the word Catholic yet.
For almost everyone regards the body in which he has heard the Gospel as his Church and indeed, God's Church.
    So almost everyone thinks of the Church they go to as being their Church and God's Church. Wow! What an interesting piece of information that is.
All however, though in different ways, long for the one visible Church of God,
    Come on! Call it the Catholic Church!
a Church truly universal and set forth into the world that the world may be converted to the Gospel and so be saved, to the glory of God.
    They do? I hope they are aware of this.
The Sacred Council
    The new anti-Catholic Church!
gladly notes all this. It has already declared its teaching on the Church, and now, moved by a desire for the restoration of unity among all the followers of Christ,
    So heretics are followers of Christ. Could they explain how this is so?
it wishes to set before all Catholics the ways and means by which they too can respond to this grace and to this divine call.
    So the heretics are doing their part and we too can respond to this grace as the heretics are. Compare that to the following (in bold are the words you will not see in any document of V2 or after from New Church:

    QUANTA CURA (Condemning Current Errors) Pope Pius IX

      With how great care and pastoral vigilance the Roman Pontiffs, our predecessors, fulfilling the duty and office committed to them by the Lord Christ Himself in the person of most Blessed Peter, Prince of the Apostles, of feeding the lambs and the sheep, have never ceased sedulously to nourish the Lord's whole flock with words of faith and with salutary doctrine, and to guard it from poisoned pastures, is thoroughly known to all, and especially to you, Venerable Brethren. And truly the same, Our Predecessors, asserters of justice, being especially anxious for the salvation of souls, had nothing ever more at heart than by their most wise Letters and Constitutions to unveil and condemn all those heresies and errors which, being adverse to our Divine Faith, to the doctrine of the Catholic Church, to purity of morals, and to the eternal salvation of men, have frequently excited violent tempests, and have miserably afflicted both Church and State. For which cause the same Our Predecessors, have, with Apostolic fortitude, constantly resisted the nefarious enterprises of wicked men, who, like raging waves of the sea foaming out their own confusion, and promising liberty whereas they are the slaves of corruption, have striven by their deceptive opinions and most pernicious writings to raze the foundations of the Catholic religion and of civil society, to remove from among men all virtue and justice, to deprave persons, and especially inexperienced youth, to lead it into the snares of error, and at length to tear it from the bosom of the Catholic Church.

CHAPTER I
CATHOLIC PRINCIPLES ON ECUMENISM

       First of all, the word "Catholic" in the title of Chapter I as they use it here should be put in quotes for it truly does not represent true Catholicism.

        What follows in section 2 is a dose of Catholicism that reassures the conservatives that the document is not about to go heretical on us as it seemed to be doing. In order to keep this installment as brief as possible and for the sake of my own constitution, I will eliminate it in that no comments need to be made but for those thirsting for something unambiguous after 1958 please refer to this section. How I would prefer that there was only one questionable section instead of only one orthodox one.

        Skipping ahead to section 3, they start up with the novelties again. It is as if Satan himself wrote this document as he lies with many truths and uses slight errors to lead to bigger and bigger errors that the un-leery read will not notice.

3. Even in the beginnings of this one and only Church of God there arose certain rifts,(19 Cf. 1 Cor. 11, 18-19; Gal. 1, 6-9; 1 Jn. 2, 18-19) which the Apostle strongly condemned.(20 Cf. 1 Cor. 1, 11 sqq; 11, 22) But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church-for which, often enough, men of both sides were to blame. The children who are born into these Communities and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the Catholic Church embraces upon them as brothers, with respect and affection. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church-whether in doctrine and sometimes in discipline, or concerning the structure of the Church-do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles.
    By turning the Catholic Church into something else. I am not trying to be funny here. This is what they truly did and by they I mean the "popes" on down.
But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body,(21 Cf. CONC. FLORENTINUM, Sess. VIII (1439), Decretum Exultate Deo: Mansi 31, 1055 A) and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.(22 Cf. S. AUGUSTINUS, In Ps. 32, Enarr. 11, 29: PL 36, 299)

Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church:

    No quotes from previous Popes or Councils here.
the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.

The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.

    No quotes from previous Popes or Councils here either. I wonder why that is.
It follows that the separated Churches(23 Cf. CONC. LATERANENSE IV (1215) Constitutio IV: Mansi 22, 990; CONC. LUGDUNENSE II (1274), Professio fidei Michaelis Palaeologi: Mansi 24, 71 E; CONC. FLORENTINUM, Sess. VI (1439), Definitio Laetentur caeli: Mansi 31, 1026 E) and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation
    So the heretical Church which the true popes say lead to damnation is also means of salvation!
which derive their efficacy from the very fullness of grace and truth entrusted to the Church.

Nevertheless, our separated brethren, whether considered as individuals or as Communities

    Or corporate bodies whatever that is supposed to mean.
and Churches, are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body, and with Him quickened to newness of life-that unity which the Holy Scriptures and the ancient Tradition of the Church proclaim. For it is only through Christ's Catholic Church, which is "the all-embracing means of salvation
    So the Catholic Church is the "all-embracing means of salvation." So why go to all the bother to accommodate the heretics?
that they can benefit fully
    and the heretical Churches that lead to both damnation and salvation are salvific but not all-embracing I suppose and since they do not benefit fully from their Church's they only partially go to Heaven?
from the means of salvation. We believe that Our Lord entrusted all the blessings of the New Covenant to the apostolic college alone, of which Peter is the head, in order to establish the one Body of Christ on earth to which all should be fully incorporated who belong in any way to the people of God
    This phrase "people of God" and other novel phrases like it were red flags that such terms would be used more and more in future documents and the word "Catholic" would be used less and less in future documents. We can see in retrospect how insidiously clever they were.
This people of God, though still in its members liable to sin, is ever growing in Christ during its pilgrimage on earth, and is guided by God's gentle wisdom, according to His hidden designs, until it shall happily arrive at the fullness of eternal glory in the heavenly Jerusalem.
    Compare that again to Pope Pius IX's undeniable, clear words where in bold are the words you will not see in any document of V2 or after from New Church:

QUANTA CURA (Condemning Current Errors) Pope Pius IX

    2. But now, as is well known to you, Venerable Brethren, already, scarcely had we been elevated to this Chair of Peter (by the hidden counsel of Divine Providence, certainly by no merit of our own), when, seeing with the greatest grief of Our soul a truly awful storm excited by so many evil opinions, and (seeing also) the most grievous calamities never sufficiently to be deplored which overspread the Christian people from so many errors, according to the duty of Our Apostolic Ministry, and following the illustrious example of Our Predecessors, We raised Our voice, and in many published Encyclical Letters and Allocutions delivered in Consistory, and other Apostolic Letters, we condemned the chief errors of this most unhappy age, and we excited your admirable episcopal vigilance, and we again and again admonished and exhorted all sons of the Catholic Church, to us most dear, that they should altogether abhor and flee from the contagion of so dire a pestilence. And especially in our first Encyclical Letter written to you on 9 November 1846, and in two Allocutions delivered by us in Consistory, the one on 9 December 1854, and the other on 9 June 1862, we condemned the monstrous portents of opinion which prevail especially in this age, bringing with them the greatest loss of souls and detriment of civil society itself; which are grievously opposed also, not only to the Catholic Church and her salutary doctrine and venerable rights, but also to the eternal natural law engraven by God in all men's hearts, and to right reason; and from which almost all other errors have their origin.

I ask the readers' pardon, but in rereading those last words of inspiration from a true shepherd I am just about ready to gag in comparing to the abominable Vatican II decree. Thus before I continue tomorrow with number 4 of Chapter I - "Catholic Principles on Ecumenism", I must settle my stomach and clear my mind. The stench from these conciliarists is too much right now. Until tomorrow, I ah, excuse me...something is coming up.

    Well, looks like we'll have to spread this out over the next few days because dear Professor Barfmen can only take so much. Hopefully he'll get back to the guts of Unitatis Redintegratio - or was that a poor choice of words?


    I am so grateful that Professor Ralph H. Barfmen, Ph.D. has emerged from the louve a bit green behind the gills but nevertheless game to continue where he left off yesterday before making an emergency exit that has now necessitated a second part to this commentary. 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.

    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 hasn’t 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. That is the reason we had to cut yesterday's installment short. He asks your forgiveness and patience as he intends to continue but insists I tell you that much of what he is reading is uncharted territory since it in no way meshes with anything Catholic he has ever read, definitely anything that was written up to 1959. Enough said. Thus, with no further ado, he will continue where he left off yesterday on Unitatis Redintegratio, otherwise known as that insipid decree on Ecumenism from the Second Vatican Council.

CHAPTER I
'Catholic' PRINCIPLES ON ECUMENISM
continued

4. Today, in many parts of the world, under the inspiring grace of the Holy Spirit, many efforts are being made in prayer, word and action to attain that fullness of unity which Jesus Christ desires.

    That fullness of unity already exists in the Roman Catholic Church, outside of which there is no salvation.
The >Sacred Council< (New anti-Catholic Church) exhorts all the Catholic faithful to recognize the signs of the times

Things are different now. Forget the Catholic teachings you learned if they go against our agenda of a new, one world modernistic religion.

and to take an active and intelligent part in the work of ecumenism (Watering down Catholicism until it is barely recognizable).

The term "ecumenical movement" (can be likened to a bowel movement) indicates the initiatives and activities planned and undertaken, according to the various needs of the Church and as opportunities offer, to promote Christian unity

by encouraging all to join the Roman Catholic Church, outside of which there is no salvation: Extra Ecclesiam Nulla Salus.

These are: first, every effort to avoid expressions,

Such as "there is no salvation outside the Church"

judgments

Heretics go to hell!

and actions

    Sharing the uncompromised Truth that led to so many authentic conversions throughout the Church’s history and abruptly with this new fangled thing pushed upon unsuspecting devoted Catholics in a sly, seductive, Satanic sort of way.

which do not represent the condition of our separated brethren with >truth< (lies)-

    You can be saved outside the Church, just be the best heretic you can be.

and fairness and so make mutual relations with them more difficult; then, "dialogue" between competent

    unlike those who put together this document

experts from different Churches and Communities.

    So the heretics can advise the Church on how to conduct her business.

At these meetings, which are organized in a religious spirit,

    and ultimately leads Catholics to worship with heretics
each explains the teaching of his Communion

    It is very important for Catholics to have the heretical faith explained to them.

in greater depth and brings out clearly its distinctive features.

    We clearly believe that they do not accept the papacy or honor our Lady or believe they need to go to confession or believe in mortal sin or believe that they can go to Hell after they have accepted Jesus as their personal Lord and Savior. Yes it is very important for Catholics to understand this and not to judge these beliefs.

In such dialogue, everyone gains a truer knowledge and more just appreciation of the teaching and religious life of Heretics >both Communions<.

    The true Church and Scripture already know this and warned us to stay clear of them.
In addition, the way is prepared for cooperation between them in the duties for the common good of humanity (through the new world order) which are demanded by every Christian conscience; and, wherever this is allowed, there is prayer in common (and the worship with heretics condemned by previous popes and by Scripture.) Finally, all are led to examine their own type of heresy >faithfulness to Christ's will< for the anti-Church and accordingly to undertake with vigor the task of renewal and reform.

    So we are not only to buddy up with the heretics and pretend that they are not heretics or dangerous to our soul but the One, True Church herself needs “renewal” and “reform” which is translated “redefining” and “revolution”.

When such actions are undertaken prudently

    How can endangering your soul be done prudently?

and patiently

    What is the purpose of patiently endangering your soul?

by the Catholic faithful, with the attentive guidance of their bishops,

    This is true, since this time the bishops have attentively guided us in the endangerment of our souls

they promote justice and truth, concord and collaboration, as well as the spirit of brotherly love and unity.

    Saint John tells us to avoid the heretic.

This is the way that, when the obstacles to perfect ecclesiastical communion have been gradually overcome,

    by redefining the Catholic Church into some sort of vague anomaly

all Christians will at last, in a common celebration of the Eucharist, be gathered into the one and only Church in that unity which Christ bestowed on His Church from the beginning. We believe that this unity subsists

    Satan’s key term to redefine the Church and lead millions astray in one fell swoop...and let us not forget who introduced that term at Vatican II. Yes, that's right: Joseph Ratzinger!

in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time.

    Was not the Roman Catholic Church as united as it could be from the start? Be definition there cannot be disunion within the Roman Catholic Church so why would this unity continue to increase for 2000 years?

However, it is evident that, when individuals wish for full Catholic communion, their preparation and reconciliation is an undertaking which of its nature is distinct from ecumenical action.

    Ecumenism is when Catholics pretend that Catholicism is not Catholic but if someone is willing to convert to the Catholic Faith we can stop watering that Faith down!

But there is no opposition between the two, since both proceed from the marvelous ways of God.

    In one instance we pretend that there are no significant distinctions between Catholicism and the other faiths and in the other instance we are allowed to tell the complete truth about the one, true faith.

Catholics, in their ecumenical work, must assuredly be concerned for their separated brethren, praying for them, keeping them informed about the Church, making the first approaches toward them.

    Now we are not allowed to approach Greeks or Jews, and, of course, regarding Muslims, by Benedict XVI's own admission, there is no answer to.

But their primary duty is to make a careful and honest appraisal of whatever needs to be done or renewed in the Catholic

    If you don’t want to convert it is our fault because we have been so bad throughout history; our culpa, especially the medieval Church.

household itself, in order that its life may bear witness more clearly

    We were unclear for 1950 years but we are straightening ourselves out now?

and faithfully to the teachings and institutions which have come to it from Christ through the Apostles.

For although the Catholic Church has been endowed with all divinely revealed truth and with all means of grace, yet its members fail to live by them with all the fervor that they should, so that the radiance of the Church's image is less clear (less clear before or after we protestantized it?) in the eyes of our separated brethren and of the world at large, and the growth of God's kingdom is delayed. All Catholics must therefore aim at Christian perfection (24 Cf. Iac. 1, 4; Rom. 12, 1-) and, each according to his station, play his part that the Church may daily be more purified and renewed.

    Notice how since the time of this document the newchurch leaders have done everything possible to make the Church more perfect and purified through the desecration of her sanctuaries, sacraments, liturgy and faith.

For the Church must bear in her own body the humility and dying of Jesus (25 Cf. 2 Cor. 4, 10, Phil. 2, 5-8) against the day when Christ will present her to Himself in all her glory without spot or wrinkle (26 Cf. Eph. 5: 27)

    A lot will have to happen in the new Church before that would happen.

All in the Church must preserve unity in essentials. But let all, according to the gifts they have received enjoy a proper freedom, in their various forms of spiritual life and discipline, in their different liturgical rites, and even in their theological elaborations of revealed truth. In all things let charity prevail. If they are true to this course of action, they will be giving ever better expression to the authentic catholicity and apostolicity of the Church.

    Has the Hierarchy that claims to be Catholic done this?

On the other hand, Catholics must gladly acknowledge and esteem the truly Christian endowments from our common heritage which are to be found among our separated brethren.

    His Holiness Pius XII and all the Catholic Popes who spoke to the issue did not 'esteem' the heretics for they knew very well how that would mislead the heretics and the Catholics and cause great confusion which is what we are living with now.

It is right and salutary to recognize the riches of Christ and virtuous works in the lives of others

    Heretics! If you are going to pretend you are Catholic why not simply state that they must return to the Church Christ founded?

who are bearing witness to Christ, sometimes even to the shedding of their blood. For God is always wonderful in His works and worthy of all praise.

Nor should we forget that anything wrought by the grace of the Holy Spirit in the hearts of our separated brethren (Heretics) can be a help to our own edification.

    Right! Heretics are a great example to Catholics. Please!

Whatever is truly Christian

    Only Catholicism is TRULY Christian in every sense of the word.

is never contrary to what genuinely belongs to the faith;

    Non Catholic “Christians” are heretics and that is MOST contrary to the faith.

indeed, it can always bring a deeper realization (Heresy mixed with truth) of the mystery of Christ and the Church.

Nevertheless, the divisions among Christians prevent the Church from attaining the fullness of catholicity

    A reminder to look for any form of this word in future Church documents and all post-conciliar writings – its use will become increasingly rarer in future documents

proper to her, in those of her sons who, though attached to her by Baptism, are yet separated from full communion with her. Furthermore, the Church herself finds it more difficult to express in actual life her full catholicity in all her bearings.

This >Sacred Council< (Satan) is gratified to note that the participation by the faithful in ecumenical work is growing daily. >It< Lucifer commends this work to the bishops everywhere in the world to be vigorously stimulated by them and guided with prudence.

    As we can see over the last 40 plus years, prudence has taken a holiday and... Though I had not intended to cut this short so soon, I just can't stomach such lies. We all know the evil one does not like the fact the good John Gregory asked me to read between the lines for the readers and he's targeted my weak stomach which cannot swallow the devil's half truths. How could so many have fallen for this heresy being passed off as legitimate Catholic thought. Catholic it definitely is not. Again, I must cut it short or else I will... excuse me.

    Dr. Barfmen is losing a lung. I am starting to feel guilty for asking him to read and comment on this. I can hear him in the other room and I am truly worried that he may have done some permanent damage to his insides during this whole ordeal. Returning to seclusion cannot come soon enough for this devoted orthodox man. Let's hope he'll have the stomach to continue tomorrow with Chapter II - The Practice of Ecumenism. I'd like to think so, but I've read it and I can predict the results it will have on his system. We can only hope and pray the Holy Ghost will help him get through it even if it takes all week.

    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 hasn’t 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.

CHAPTER II
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.


    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 hasn’t 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 don’t 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 don’t 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 Sacred Council”!!! 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 God’s 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.

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



DIADEMS OF THE DECADE
John Gregory's FAITHFUL TO TRADITION
from Church Unity Octave Week in January, 2006 Volume 17, nos. 10-13