Matthew 10: Do not think that I came to send peace upon earth: I came not to send peace, but the sword. [35] For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
[35] "I came to set a man at variance": Not that this was the end or design of the coming of our Saviour; but that his coming and his doctrine would have this effect, by reason of the obstinate resistance that many would make, and of their persecuting all such as should adhere to him.
[36] And a man's enemies shall be they of his own household
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In this speech JP II, under whose authority the new Catechism and the new Code of Canon Law were promulgated , and in the shadow of whom the Church operates and whose presence and influence is so puissant that the name of The Catholic Church many as well be changed to the Church of John Paul II.
I do not speak Italian and, for some reason the Holy See does not carry this speech in English (cannot imagine why) so I used google to do the translating.
SPEECH OF JOHN PAUL II TO THE ROMAN CURIA FOR CHRISTMAS WISHES, Dec 22, 1986
1. It is with particular joy that I greet you in this traditional meeting which sees us gathered to exchange greetings for Christmas and the New Year. I thank the new cardinal dean of the sacred college for the noble words with which he has interpreted the feelings that this moment of family intimacy suggests.
In these days immediately preceding the great feast of Christmas, in which we celebrate and commemorate together the Word of God, the life and light of men who "became flesh for us and dwelt among us" (Jn 1, 14), my soul spontaneously relives together with you, venerable and dear brothers of the Roman curia, what seems to have been the most followed religious event in the world in this year that is about to end: the world day of prayer for peace in Assisi, last October 27th. (1986)
The Incarnation is one thing but my fetid festival at Assisi is another and I am going to describe the importance of my initiative rather than The Incarnation because what I did is what Vatican Two desired which means that my personal praxis is now the wave of the future for The Catholic Church, which is now The Way, for The Catholic Church is now, as an institution the ever lengthening shadow of my Papal Praxis of Indifferentism, Syncretism, World Travel, World Youth Days and a lack of interest in the Holy Holocaust/Holy Sacrifice of The Mass but not the world war two war crimes committed against the Jews.
In fact on that day, and in the prayer which was the reason and the only content, it seemed for an active that the hidden but radical unity that the divine Word, "in whom everything was created and in which everything subsists" ( Col 1, 16; Jn 1, 3), he established among the men and women of this world, those who now share together the anxieties and joys of this end of the twentieth century, but also those who preceded us in history and those who will take our place "until the Lord comes" (cf. 1 Cor 11:26). The fact of having gathered in Assisi to pray, fast and walk in silence - and this for peace that is always fragile and always threatened, perhaps today more than ever - was like a clear sign of the profound unity of those who seek values in religion. spiritual and transcendent in response to the great questions of the human heart, despite concrete divisions (cf. Nostra Aetate, 1).
What was the Unity existing between you, the Vicar of Christ, and, say the Hindus? Is it just that you are both creatures?
Well, so was Jefferey Dahmer and John Wayne Gacey.
2. This event seems to me to be of such great importance that it invites us in itself to a thorough reflection to clarify its meaning ever better in the light of the now imminent commemoration of the coming of the eternal Son of God in the flesh.
Because it is obvious that we cannot be satisfied with the fact itself and its successful realization. Certainly the day in Assisi encourages all those whose personal and community life is guided by a conviction of faith to draw the consequences on the level of a deeper conception of peace and of a new way of committing themselves to it. But also, and perhaps mainly, that day invites us to a "reading" of what happened in Assisi and its intimate meaning, in the light of our Christian and Catholic faith. In fact, the appropriate key to reading for such a great event comes from the teaching of the Second Vatican Council, which associates rigorous fidelity to biblical revelation and to the tradition of the church in a stupendous way, with the awareness of the needs and anxieties of our time, expressed in many eloquent "signs" (cf. Gaudium et Spes, 4).
Yep, Vatican Two officially inaugurated Indifference and Syncretism
3. The council has more than once placed the very identity and mission of the church in relation to the unity of the human race, especially when it wished to define the church "as a sacrament, that is, a sign and instrument of intimate union. with God and the unity of the whole human race ”(Lumen Gentium, 1.9; cf. Gaudium et Spes, 42).
Jesus Christ gave His Church its mission- The Great Commission and He established His One True Holy Roman Catholic and Apostolic Church for two purposes
Salvation
Sanctification
neither of which can be realised in the false religions you called to Assisi and put the Catholic Church on the same level as those false and superstitious religions you seem to treasure
This radical unity which belongs to the very identity of the human being, is based on the mystery of divine creation. The one God in whom we believe, Father, Son and Holy Spirit, Most Holy Trinity, created man and woman with particular attention, according to the story of Genesis; this affirmation contains and communicates a profound truth: the unity of the divine origin of the whole human family, of every man and woman, which is reflected in the unity of the divine image that each bears within himself (cf. Gen 1:26) , and directs in itself to a common end (cf. Nostra Aetate, 1). "You made us, oh Lord, for you", exclaims Saint Augustine, in the prime of his maturity as a thinker, "and our heart is restless until it rests in you" (Confessions, 1). The dogmatic constitution Dei Verbum (Dei Verbum, 3) declares that “God, who creates and preserves everything through his Word, offers men a perennial testimony of himself. . . and he took assiduous care of the human race to give eternal life to all those who seek salvation with perseverance in the practice of good ”.
Therefore there is only one divine plan for every human being who comes into this world (cf. Jn 1: 9), one single beginning and end, whatever the color of his skin, the historical and geographical horizon in which he happens to live and act, the culture in which he grew up and expresses himself. Differences are a less important element than unity which is instead radical, basic and decisive.
There is no unity between Christ and Belial
4. The divine plan, unique and definitive, has its center in Jesus Christ, God and man "in whom men find the fullness of religious life and in whom God has reconciled all things to himself" (Nostra Aetate, 2) . Just as there is neither man nor woman who does not carry with him the plan of his divine origin, so there is no one who can remain outside or on the margins of the work of Jesus Christ, "who died for all", and hence "Savior of the world" (cf. Jn 4:42). “Therefore we must believe that the Holy Spirit gives everyone the possibility of coming into contact, in the way that God alone knows, with the paschal mystery” (Gaudium et Spes, 22).
As we read in the first letter to Timothy, God “wants all men to be saved and to come to the knowledge of the truth. Indeed, one alone is God and one alone is the mediator between God and men ”(1 Tim 2: 4-6). This radiant mystery of the creatural unity of mankind, and of the unity of Christ's saving work, which brings with it the rise of the church, as minister and instrument, was clearly manifested in Assisi despite the differences in religious professions, for nothing hidden or attenuated.
No. It. Did. Not.
5. In the light of this ministry, in fact, differences of every kind, and above all religious differences, to the extent that they are reductive to God's plan, reveal themselves as belonging to another order. If the order of unity is that which goes back to creation and redemption and is therefore, in this sense, "divine", these differences and divergences, even religious ones, go back rather to a "human fact", and must be overcome in progress towards the implementation of the grandiose design of unity which presides over creation. There are, of course, differences in which the genius and spiritual "riches" given by God to peoples are reflected (cf. Ad Gentes, 11). It is not these that I am referring to. Here I mean to allude to the differences in which the limits, the evolutions and the falls of the human spirit threatened by the spirit of evil in history are manifested (Lumen Gentium, 16).
No, that is not true. Jesus established His Church. That is not a human fact but, rather, the plain and smile truth.
Men may often not be aware of this radical unity of origin, destination and insertion in the same divine plan; and when they profess different and incompatible religions, they may also feel their divisions as insuperable. But despite these, they are included in the great and unique plan of God, in Jesus Christ, who "has united himself in a certain way to every man" ( Gaudium et Spes, 22), even if he is not aware of it.
Lord Have Mercy. He is saying, long before Bergoglio did, that God wills the false religions, that God has that as His plan.
6. In this great plan of God for humanity the Church finds her identity and her task as a "universal sacrament of salvation" precisely in being a "sign and instrument of intimate union with God and of unity of all kinds. human "(Lumen Gentium, 1); this means that the church is called to work with all its strength (evangelization, prayer, dialogue) so that the fractures and divisions of men are recomposed, which distance them from their beginning and end and make them hostile to each other. ; it also means that the entire human race, in the infinite complexity of its history, with its different cultures, is "called to form the new people of God" in which the blessed union of God with man and the unity of the human family: "All men are therefore called to this Catholic unity of the People of God, which prefigures and promotes universal peace and to which both the Catholic faithful and the faithful belong or are ordained in various ways. the other believers in Christ, and, finally, all men, who by the grace of God are called to salvation ”(Lumen Gentium, 13).
7. The universal unity founded on the event of creation and redemption cannot fail to leave a trace in the living reality of men, even belonging to different religions. For this reason the council invited the church to discover and respect the seeds of the Word present in these religions (Ad Gentes, 11) and affirmed that all those who have not yet received the Gospel are "ordained" to the supreme unity of the one people. of God, to whom by his grace and by the gift of faith and baptism all Christians already belong, with whom Catholics "who maintain the unity of communion under the successor of Peter", know that "they are united for many reasons "(Cf. Lumen Gentium, 15).
Man o man, this is so confused as he tries to conflate truth and error as a type of unity; He foreshadowed Bergoglio.''
Respect worship directed to Satan?
1 Corinth 10 19 What then? Do I say, that what is offered in sacrifice to idols, is any thing? Or, that the idol is any thing?
20 But the things which the heathens sacrifice, they sacrifice to devils, and not to God. And I would not that you should be made partakers with devils.
21 You cannot drink the chalice of the Lord, and the chalice of devils: you cannot be partakers of the table of the Lord, and of the table of devils.
It is precisely the real and objective value of this "ordination" to the unity of the one people of God, often hidden from our eyes, that can be recognized on the day of Assisi; and in the prayer with the Christian representatives present it is the profound communion that already exists among us in Christ and in the Spirit, alive and active, even if still incomplete, which has had its own peculiar manifestation.
No. Christ divides. He does not unite truth and error.
The Assisi event can thus be considered as a visible illustration, a lesson of facts, a catechesis intelligible to all, of what the ecumenical commitment and commitment to interreligious dialogue recommended and promoted by the Vatican Council presupposes and means. II.
And as for the First Commandment?
8. As an inspiring source and as a fundamental orientation for this commitment there is always the mystery of unity, both that already achieved in Christ through faith and baptism, and that which is expressed in the "ordination" to the people of God, and therefore still to be fully achieved.
I'm sorry but this is spiritual confusion. There is NO unity between the Church Jesus established and the False faiths started by sinful men but The Catholic Church possesses Unity - it's in the Creed.
And just as the first finds its suitable and always valid expression in the decree Unitatis Redintegratio on ecumenism, the second is formulated, on the level of interreligious relationship and dialogue, in the declaration Nostra Aetate, both to be read in the context of the Constitution Lumen Gentium. And it is in this second dimension, still very new compared to the first, that the day in Assisi provides us with precious elements for reflection, which are illuminated by a careful reading of the aforementioned declaration on non-Christian religions.
O, good Lord...
Here too we speak of the "one community" that men form in this world and it is explained as the fruit of the "one common origin", "since God made the entire human race dwell on the whole face of the earth, so that you set out towards "a single ultimate goal, God, whose providence, testimony of goodness and plan of salvation extended to all, until the elect gather in the Holy City that the glory of God will illuminate and where the peoples will walk in his light (Our Aetate, 1).
There is not a community of people
In the following paragraphs, the declaration teaches us to appreciate the various non-Christian religions, within this general framework of our radical unity, but also underlining the authentic values that distinguish them in their effort to answer "the dark enigmas of the human condition", in which effort wants to see "a ray of that truth that enlightens all men". And so “the Catholic Church rejects nothing of what is true and holy in these religions”, and indeed “exhorts her children to be prudent and charitable. . . always giving witness to the faith and Christian life, they recognize, preserve and advance the spiritual, moral and social values found in them ”(Nostra Aetate, 1. 2).
In doing so, the church aims above all to recognize and respect that "ordination" to the people of God of which the constitution Lumen Gentium (Lumen Gentium, 16) speaks and to which I referred earlier. When she acts in this way, she is therefore aware that she is following a divine indication, because it is the Creator and Redeemer who, in his plan of love, has arranged this mysterious relationship between religious men and women and the unity of the people of God.
There is first of all a relationship with the Jewish people: "that people to whom testaments and promises were given and from whom Christ was born according to the flesh", united to us with a spiritual bond. But there is also a relationship with "those who recognize the Creator, and among them in the first place the Muslims, who, professing to keep the faith of Abraham, adore with us a single, merciful God, who will judge men on the day the final". And there is also a relationship with those who "seek an unknown God in shadows and images" and from whom "God himself is not far away" (Lumen Gentium, 16. 19).
Good Lord. There is no unity between those who accept and worship the Messias and those who rejected Him and Crucified Him and to this day refuse to accept Him.
As to the claim of unity with Mahometanism (That teaches Jesus did not die on the Cross) , that is a sad, and deadly, doctrine.
9. Presenting the Catholic Church holding Christian brothers by the hand and these all together joining hands with brothers of other religions, the day of Assisi was like a visible expression of these affirmations of the Second Vatican Council. With it and through it we have been able, by the grace of God, to put into practice, without any shadow of confusion and syncretism, our conviction, instilled by the council, on the unity of beginning and end of the human family and on the meaning and on the value of non-Christian religions.
He claims to be rejecting the very syncretism he practices and promotes and defends by citing Vatican Two Documents.
And the day did it not teach us to reread, in turn, with more open and penetrating eyes the rich conciliar teaching on God's saving plan, its centrality in Jesus Christ, and the profound unity from which it starts and towards which it tends through the diakonia of the church? And the Catholic Church has manifested itself to its children and to the world in the exercise of its function of "promoting unity and charity among men, indeed among peoples" (Nostra Aetate, 1).
No, ya'll have dragged the spotless bride out into the alley in the hope her enemies will accept her. They won't but they LOVE you dragging her out into the alleys.
In this sense, it must also be said that the very identity of the Catholic Church and the awareness it has of itself were strengthened in Assisi. In fact, the Church, that is, ourselves, we have better understood, in the light of the event, what is the true meaning of the mystery of unity and reconciliation which the Lord entrusted to us, and which he first exercised when he offered his life "not only for the people, but also to unite the scattered children of God" (Jn 11:52).
10. The Church exercises this essential ministry in various ways: through the evangelization of the sacraments and pastoral guidance from the Successor of Peter and the bishops, through the daily service of priests, deacons, men and women religious, through the effort and witness of missionaries and catechists, through the silent prayer of contemplatives and the suffering of the sick, the poor and the oppressed, and through many forms of dialogue and collaboration of Christians to realize the ideals of the Beatitudes and promote values of the kingdom of God.
The church also exercised this ministry in Assisi, in an unprecedented way, if you like, but no less effective and demanding, as was recognized by our guests, who expressed their joy and exhorted us to continue along the path taken. On the other hand, the situation of the world, as we see on this Christmas Eve, is in itself an urgent call to rediscover and always keep alive the spirit of Assisi as a reason for hope for the future.
Well, of course our enemies want the Hierarchy to continue to place the One True Church on the same level, literally right beside the false religions as though they are equal.
11. There the unique value that prayer has for peace was discovered in an extraordinary way; and indeed that peace cannot be had without prayer, and the prayer of all, each in his own identity and in the search for truth. And in this we must see, like what we have said before, another admirable manifestation of that unity that connects us beyond the differences and divisions known to all. Every authentic prayer is under the influence of the Spirit "who intercedes with insistence for us", "because we do not even know what it is convenient to ask", but he prays in us "with inexpressible groans" and "he who searches hearts knows what they are the desires of the Spirit ”(cf. Rom 8, 26-27). In fact, we can believe that every authentic prayer is aroused by the Holy Spirit, who is mysteriously present in the heart of every man.
Catholics searching for truth?
The Holy Ghost inspires members of satanic cults to pray to God and The Holy Ghost is in the hearts of men who have never been Bapitised?
This too was seen in Assisi: the unity that comes from the fact that every man and woman are capable of praying: that is, of submitting themselves totally to God and recognizing themselves as poor before him. Prayer is one of the means to carry out God's plan among men (cf. Ad Gentes, 3). In this way it became clear that the world cannot give peace (cf. Jn 14:27), but that it is a gift from God and that it must be obtained from him through the prayers of all.
Peace is the tranquillity of order, the order established by Jesus Christ, not some U.N. humanistic inspired fetid festival that was Assisi.
Without Jesus there is no peace.
The Evils of Ecumenism
https://rorate-caeli.blogspot.com/2022/10/lofty-concepts-and-great-hopes-cannot.html
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