Baptized in 1991. Confirmed Roman Catholic 2015. I am married and the father of two sons. My education includes a B.A. in Geography and Urban planning. My interests are in reading the Bible and good books like Will Durant's, The Story of Civilization.
No more can Vatican II, Novus Ordo sect members call themselves truly Catholic. They have crossed a line into idolatry. This is Pachamama part two! If you still follow these false shepherds, then you need to get out and find a more traditional parish. God will hold you to account.
When Pachamama first happened around October 4th of last year, we were shocked and then hopeful at the sight of these idols being dumped in the Tiber river. Now this coin printing by the Vatican lends tacid approval of the first commandment being flouted by our ‘Pope’ and his cronies.
I would like to distance myself, as much as possible, from these lunatics in Rome. I confirm the Council of Trent and all of the 20 Councils of the true Catholic Church, but Vatican II I reject utterly. And ultimately I reject these false shepherds who may or may not be actual Popes including all the councillor claimants: John XXIII, Paul VI, John Paul I, John Paul II, Benedict XVI, and Francis I.
I hold to Jesus Christ and his true Church which he founded, which has been in a state of schism since they accepted this spurious council in 1965. Every Pope since has declared themselves heretics by their own acceptance of Eccuminism, collegiality, and religious liberty.
This new schismatics sect holds to freemasonic doctrines which cry out to heaven as sins so great as to test the very mercy of God. I pray that God would deliver many from these apostates. There is compromise every where in Christian circles, and things seem to be getting worse every day.
It is apparent that God would have us reduced to a remnant as in the story of Gideon and his army. If we must go underground, then so be it! I still have the Virgin Mary on my side, with the Scrptures, the rosary, and our great Catechism of Trent.
Turn as our ancestors did to humble adoration, meditation, prayer, and a deep devotion to the Sacred heart of Jesus and the Immaculate Heart of Mary.
God’s truth is immutable, as His nature, God never changes with the whims of culture and modern novelty. God is the same yesterday, today, and forever. What modernist theology Would have us believe, is that Catholic dogma is changeable and evolving. This cannot be true, for we serve a God who’s ways are not our ways; a transcendent creator who has done everything to save us through His Son, Jesus Christ and his Church.
The sacramental system ,which was set up by Christ’s one Church, is a systematic theological schema that has been developed for our benefit.
“1. The ScientIfic Character of Theology a) According to the teaching of St. Thomas, theology is a true science, because it uses as principles the securely founded basic truths of Divine Revelation and draws from these new knowledge (theological condusium) by a strict scientific method and unites the whole in a closed system. But theology is a subordinate saence (scienti.a subaltemata) because it’s principles are not immediately evident to us in themselves, but are taken over from a higher science, from the truths communicated to us by God in revelation (c£ s. the I I, 2 : Sacred doctrine is a science because it proceeds from principles established by the light of a higher science namely the know ledge possessed by God and by the Blessed; Sacra doetrina est scientia, quia procedit ex principiis noris IUlnine superioris scientiae, quae scilicet est scientia Dei et beatorum).
The questions posed by the Schoolmen were exclusively those pertaining tt speculative theology. The development of historical research at the beginning. of the modern era led to an extension of the concept of ” science” which permits its application to positive theology also. By” science” in the objective sense is understood today a system of methodically worked-out knowledge about a unitary object. Theology possesses a unitary object, uses a methodical process adapted to the object, and unites its results in a closed system. The dependence of theology upon Divine authority and that ofthe Church does not derogate from its scientific character, because theology belongs to the revealed truth given by God into the hands of the Church, and therefore these cannot be dissociated from the object of theology. b) Theology transcends all other sciences by: the sublimity of its object ; by the supreme certainty of its knowledge which is based on the infallible knowledge of God; and by its practical purpose which is eternal bliss, i.e., the ultimate destination ofmankind (d. S. tho I I, 5). c) According to St. Thomas theology is both a speculative and a practical science, since, in the light of Divine Truth, it contemplates on the one hand, God, the First Truth, and things in their relation to God and on the other hand it contemplates the moral actions of man in relation to his supernatural ultimate goal. Speculative theology is the more noble since theology is concerned above all with Divine Truth. Thus the final aim even of Moral Theology is to bring men to the perfection of the knowledge of God (5. the I I, 4). The medieval Franciscan School appraises Theology primarily as a practical or affective Science. because theological knowledge by its very nature is aimed at moving the affections or the will. The main object of moral theology is the moral perfection of man: ut boni fiamus (St. Bonaventura, Proemium in IV tibros Sent. q. 3). The ultimate reason for the various answers to the problem lies in the various estimations of the hierarchy of the powers of the human soul. St. Thomas and his School, with Aristotle, recognise the primacy of the intellect, the Franciscan School with St. Augustine, that of the will. d) Theology is “Wisdom,” since its object is God the ultimate origin of all things. It is the supreme wisdom since it contemplates God, the ultimate origin, in the light of the truths of revelation communicated to man from the wisdom of God Himself (c£ S. th. I I, 6).”[Fundamentals of Catholic Dogma, Ludwig Ott, p. 1]
“In saying that the Church is indefectible we assert both her imperishableness, that is, her constant duration to the end of the world, and the essential immutability of her teaching, her constitution and her liturgy. This does not exclude the decay of individual “churches “(i.e., parts of the Church) and accidental changes.
The Church is indefectible, that is, she remains and will remain the Institution of Salvation, founded by Christ, until the end of the world. (Sent. certa.) The Vatican Council says of the Church that she is ” an Unconquered stability (invicta stabilitas : D 1794) and that she” built on a rock, will continue to stand until the end of time “ (ad fmem saeculoruln usque firUla stabit). D 1824. Leo XIII says in the Encyclical ” Satis cognitum “: “The Church of Christ is one and everlasting “(unica et perpetua). D 1955.
The indefectibility of the Church was contested: by the spiritualistic sects of antiquity (Montanists) and of the Middle Ages (Joachim of Fiore, the Franciscan spiritualists) who promised a new age ofthe Holy Ghost, in which a more perfect Church of the Spirit would dissolve the secularised Church of the flesh; by the Refonners, who maintained that under the Papacy the Church had degenerated and departed from the teaching of Christ; by Jansenists (P. Quesnel, Synod of Pistoja), who accused the Church of obscuring individual truths of Faith; by the Modernists. who maintained a substantial development in the teaching and the constitution of the Church. D 1445. 1501, 2053 et seq.
The Messianic prophecies of the Old Testament envisage an eternal bond between God and His people (Is. 55. 3; 61, 8 ; Jer. 32, 40) and an eternal indestructible Kingdom (Is. 9, 7; Dn. 2. 44; 7, 14). David’s throne is to exist for all time like the sun and the moon (Ps. 88, 37 et seq.). These prophecies refer to Christ and to His Kingdom, the Church. On his entry into the world, the Angel Gabriel proclainled: “He shall reign in the House of Jacob for ever “(Luke I, 32 et seq.).
Christ built His Church on a rock in order to give her a safe foundation in all storms (cf. Mt. 7, 24 et seq.), and promised her” the gates of Hell shall not prevail” (Mt. 16, 18). In this the imperishableness and indestructibility of the Church is clearly expressed, whether one understands by the gates of Hell the power of death or the power of the Evil One. For the era subsequent to His going home to the Father, Jesus promised His disciples another Paraclete, who is to remain with them forever, the Spirit of Truth (John 14, 16). Sending out His Apostles into the world, He assured them: “Behold I am with you all days even to the consummation of the world” (Mt. 28, 20). According to the Parable of the Cockle (rvlt. 13, 24-30, 36-43); and of the draught offIShes (Mt. 13, 47-50), the Kingdom of God on earth will continue until the end of the world. St. Paul attests that the Eucharist is celebrated in memory of the death of the Lord” until He comes again” (I Cor. II, 26). St. Ignatius of Antioch sees the indefectibility of the Church symbolised in the anointing of the Lord. Ep. 17, I. St. Irenaeus, in opposition to the Gnostic error, affirms that the preaching of the Church, thanks to the efficacy of the Holy Ghost, “is immutable and always remaining the same” (Adv. haer. III, 24, I). St. Augustine says: “The Church will totter when her foundation totters. But how shall Christ totter ?….as long as Christ does not totter, neither shall the Church totter in eternity” (Enarr. in PSt 103, 2, s). Cf. Enarr. in PSt 47, 7; 60, 6.
The intrinsic reason for the indefectibility of the Church of Christ lies in her inner relation with Christ, who is the Foundation of the Church (I Cor. 3, II) and with the Holy Ghost, who indwells in her as essence and life-principle. In opposition to Joachim of Fiore, St. Thomas teaches that no more perfect state is to be expected, in which the Grace of the Holy Ghost will be more richly given, than it was heretofore given. S. tho 1 II 106, 4 In the past the Church built on the foundation of Christ, and of the Apostles, has verified the truth of her invincibility, by her resistance to destruction, when threatened by errors and by the assaults of the devil. Epos. symb. a. 9.
§ 13. The Infallibility of the Church Infallibility is the inlpossibility of falling into error. One may distinguish an active and a passive infallibility. The former belongs to the pastors of the Church in the exercise of their teaching office (infallibilitas in docendo), the latter to the faithful as a whole in its assent to the message of faith (infallibilitas in credendo). Active and passive are related as cawe and effect. We are concerned here chiefly with active infallibility.Reality of the Infallibility In the final decision on doctrines conceming faith and morals the Church is infallible. (De fide.)
In the definition of Papal Infallibility the Vatican Council itnplied the infallibility of the Church by declaring: “The Roman Pontiff when he The Doctrine of God the Sanctifier speaks ex cathedra . . . is possessed of that infallibility with which the Divine Redeemer willed that His Church should be endowed for defining doctrine regarding Faith or Morals.” D 1839.
Opponents of the dogma are the Reformers, who in rejecting the hierarchy also rejected the authoritative teaching-function of the Church; and the Modernists, who deny the Divine institution of the Church and therefore also set aside her infallibility.
Christ promised His Apostles the assistance of the Holy Ghost for the fulfilment of their teaching task. John 14, 16 et seq. : “I will ask the Father: and He shall give you another Paraclete, that He may abide with you forever: the Spirit of Truth.” Mt. 28, 20: “Behold I am with you all days even unto the consummation of the world.” Cf. John 14, 26; 16, 13. Acts I, 8. The perpetual assistance of Christ and of the Holy Ghost guarantees the purity and the integrity ofthe promulgation ofthe faith of the Apostles and of their successors. Christ demands unconditional “obedience to the faith” (Rom. I, 5), promulgated by His Apostles and of their successors, and makes eternal salvation dependent on this: “He that believeth and is baptised shall be saved, but he that believeth not shall be condemned” (Mk. 16, 16). He positively identifies Himself with them: “He that heareth you heareth me : and he that despiseth you despiseth me ” (Luke 10, 16; c£ ~1t. 10, 40; John 13, 20). This presupposes that the Apostles and their successors in their promulgation of faith are removed from the danger of error. St. Paul sees in the Church” the pillar and the ground of the truth” (I Tim. 3, J 5). The in fallibility of the promulgation of faith is a presupposition of the unity and of the indestructibility of the Church.
In the battle against false teaching, the Fathers emphasis that the Church always preserved unfalsified the truth handed down by the Apostles, and will preserve it for all tinlc. St. Irenaeus stresses as against the Gnostic error, that the promulgation of the Church is always the sanle, because she possesses the Spirit of the Holy Ghost, the Spirit ofTruth : “Where the Church is, there is also the Spirit of God, and where the Spirit of God is, there is the Church and all grace ; but the Spirit is truth” (Adv. haer. III 24, I). The Church is ” the house of the truth,” fro111 which false teaching is excluded (III 24, 2). The unfalsified tradition of the apostolic teaching is guaranteed by the uninterrupted succession of the Bishops from the Apostles downwards. “They (the Bishops) have rece~vcd the certain charisma of the truth according to the pleasure of the Father, with the succession in the office of Bishop.” (IV 26, 2.) Cf. Tertullian, De praesc. 28; St. Cyprian, Ep. 59t 7.
The intrinsic basis of the Infallibility of the Church lies in the assistance of the Holy Ghost, which was promised to her especially for the exercise of the teadling office. Cf. S. tho 2. II I, 9; Quodl. 9, 16.
The Object of the Infallibilitv a) The primary object of the Infallibility is the formally revealed truths of Christian Doctrine conceming faith and morals. (De fide.) D 1839. The Church can determine and propose the sense of the teaching of Revelation, not merely positively by authentic declaration of holy Scripture and the tesTimonies of Tradition, and by setting forth formulas of belief (Creeds, etc.). but also by the determination and rejection of such errors as are opposed to the teaching of Revelation. Otherwise she could not fully discharge her task of “guardian and teacher of the revealed Word of God” (D 1793); D 1798
b) The secondary object of the Infallibility is truths of the Christian teaching on faith and morals, which are not formally revealed, but which are closely connected with the teaching of Revelation. (Sent. certa.)
This doctrine is a necessary consequence of the doctrine of Infallibility which has the purpose “of preserving and of truly interpreting the deposit of Holy Faith” (D 1836). The Church could not achit:ve this purpose if she could not infallibly decide regarding doctrines and acts which are intimately linked with Revelation. She may exercise her power in these matters either positively by the determination of the truth or negatively by the rejection of the error opposed to the truth. To the secondary object of Infallibility belong: a) Theological conclusions derived from a fornlally revealed truth by aid of a natural truth of reason. f3} Historical facts on the detennination of which the certainty of a truth of Revelation depends (facta dognlatica). f’) Natural truths of reason; which are intimately connected with truths of Revelation. For further details see Introduction, Par. 6. S) The canonisation of saints, that is, the final judglnent that a member of the Church has been assumed into eternal bliss and may be the object of general veneration. The veneration shown to the saints is, as St. Thomas teaches, ” to a certain extent a confession of the faith, in which we believe in the glory of the saints” {Quod!. 9, 16}. If the Church could err in her opinion, consequences would arise which would be incompatible with the sanctity of the Church.
Possesso’rs of the Infallibility Possessors of the Infallibility are the Pope and the whole Episcopate, that is, the totality of the Bishops, including the Pope, the Head of the Episcopate. a) The Pope The Pope is illfallible whetl he speaks ex cathedra. (De fide.) (See Par. 8.) b) The whole Episcopate The totality of the Bishops is infallible, when they, either assembled in general councilor scattered over the earth, propose a teaching of faith or morals as one to be held by all the faithful. (De fide.)
The Council of Trent teaches that the Bishops are the successors of the Apostles (D 960); and so does the Vatican Council (D 1828). As successors of the Apostles they are the pastors and teachers of the faithful (0 1821). As official teachers of the faith, they are endowed with the active infallibility assured to the incumbents of the Church teaching office.”[Fundamentals of Catholic Dogma, Ludwig Ott, p. 296]
“Scamdemic “ is being used for a pretext to extend the global elite’s power over us all. As the global agenda slowly and incrementally eats away at your liberty, how much of this are we willing to take. This is all planed to create tyranny over the population of the world. I guess when we are not able to work, buy goods and services, or sell then we will be forced to either ban together in our churches and communities, or rely on anarchy and lawlessness to survive.
Whatever happens, the future looks dark for this Godless world which man has created for himself. It may be too late for all of us. If God’s chastisements have begun, you may as well accept your fate. Most are doomed to despair and death.
If you are already a Christian, you have hope of heaven, even if you are killed or die. But do not be too assuming, if you keep committing Sins against Almighty God, then you will be condemned to everlasting hell. We must persevere to the end with faith in God, and our Lord and savior Jesus Christ.
If you are in sin, there is still hope for you! Repent, turn from your sins and cry out to the LORD before it is Past the point of no return. You may be forgiven, if you do not harden your heart against God. Return to His good graces this day by saying the following prayer of contrition:
O my God I am heartily sorry for offending you, and I detest all my sins because of your just punishments, the loss of heaven and the pains of hell, but most of all because they offend you, my God who are all good and deserving of all my love. I firmly resolve ,With the help of your grace, to confess my sins, To do penance, and to amend my life. Amen
In the name of the Father, the Son, and the Holy Spirit please absolve me Lord of all my past sins. Amen
Now if you have never been baptized, find a Priest or any Christian person and have them baptize you. Never look back on your old life of sin, you are a new creation in Christ, a child of God.
Christian Universal Truth 