"One of the things that has impressed me most about the young people here is your capacity for interfaith dialogue. This is very important because if you start arguing, “My religion is more important than yours...,” or “Mine is the true one, yours is not true....,” where does this lead? Somebody answer. [A young person answers, “Destruction”.] That is correct. All religions are paths to God. I will use an analogy, they are like different languages that express the divine. But God is for everyone, and therefore, we are all God’s children. “But my God is more important than yours!”. Is this true? There is only one God, and religions are like languages, paths to reach God. Some Sikh, some Muslim, some Hindu, some Christian. Understood? Yet, interfaith dialogue among young people takes courage. The age of youth is the age of courage, but you can misuse this courage to do things that will not help you. Instead, you should have courage to move forward and to dialogue." - Pave Frans, Singapore, 13. september 2024 A.D.
og 4 dage senere . . .
"I invite you to learn together to discern the signs of the times. Contemplate the difference of your traditions like a richness, a richness God wants to be. Unity is not uniformity, and the diversity of your cultural and religious identities is a gift of God. Unity in diversity. Let mutual esteem grow among you, following the witness of your forefathers." - Pave Frans, Videokonference til et ungdomsmøde, 17. september 2024 A.D.
Pave Frans skaber tvivl og usikkerhed - igen. Det har han gjort i en hel del år efterhånden, men det lader til at han bliver endnu mere kategorisk i at være ukategorisk, når han skal forsvare den katolske tro, eller rettere mangel på samme. Fordi hans embedsperiode formentlig har kort tid tilbage, så er det interessant at sammenligne hans udtalelser med hvad der er forpligtende katolsk troslære, dvs. dogmer, og hvorledes vi kan forstå hvad der måske motiverer Pave Frans, rent antropologisk. Husk også på, at vi ikke kan dømme mandens indre relation til Gud eller hans tro, det er kun Gud der kan det. Men derfor kan vi godt vurdere det ydre, under de mest formildende omstændigheder. Igen skal vi se, at Pave Frans udtaler sig meget radikalt, til stor skade for den katolske tro, og for katolikker som helhed.
Hvad er Pave Frans' motivation for at udtale sig direkte i modstrid med hvad Kirken lærer? For det første er det usandsynligt at han handler ud af uvidenhed. Efter at have tilbragt over 60 år i katolske institutioner, kan han umuligt have undgået at støde på det koncept og det dogme, som siger at den kristne tro er den ene sande tro. Han må også have læst ét eller flere pavelige encyklika, som gentager denne forpligtende trossandhed, og han har formentlig også læst i Bibelen, hvor JESUS KRISTUS siger at
"Jeg er Vejen og Sandheden og Livet; der kommer ingen til Faderen uden ved mig. 7 Havde I kendt mig, da havde I også kendt min Fader; og fra nu af kende I ham og have set ham." (Johs 14,6)
Tidligere tiders Paver har naturligvis fordømt denne form for liberalisme og indifference før - et godt sted at dykke ned i europæisk historie, er fx i starten af 1800-tallet, hvor oplysningsfilosofien for alvor begyndte at tage sit livtag med Kirken. Pave Gregor d. XVI gik dengang i brechen for Kirken, med sit encyklika "Mirari Vos". Dokumentet er også interessant ud fra et kirkehistorisk perspektiv, fordi 1800-tallets rationalisme for Kirken var en meget ekstrem tid. Dokumentet var motiveret af den 2. franske revolution. Som om det ikke var nok med den første, som sendte chokbølger igennem Europa og verden i 1789 A.D. I høj grad inspireret af, og drevet af, frimureri. Samtidig var pavestaterne - en form for konglomerat som var underlagt Pavestolen i Rom, i 1830erne under pres fra liberalistiske oprørere, som havde til hensigt at gennemføre en revolution. Bemærk da, at "Mirari Vos" dengang var en form for profeti i billedlig forstand, i forhold til hvad der blev pavestaternes kollaps i kølvandet på den fransk-preussiske krig i 1870erne, og det kommende kollaps i kristenheden. Vi skal se, at Pave Gregor d. 16. blot gentager hvad Kirken altid har lært, at vi ikke kan frelses på anden vis end gennem Kirken. Kirken er altså, som den altid har været, det eneste middel til frelse. Hvis de dengang syntes at de levede i ekstreme tider, så gad vi nok tænke hvad de ville synes, skulle de opleve hvad vi oplever i dag. Der er et kinesisk ordsprog som lyder; "Må du leve i interessante tider". Jo, tak for kaffe. Så lad os gå igennem "Mirari".
"Mirari Vos" - Om liberalisme og religiøs indifference
To All Patriarchs, Primates, Archbishops, and Bishops of the Catholic World. Venerable Brothers, Greetings and Apostolic Benediction.
1. We think that you wonder why, from the time of Our assuming the pontificate, We have not yet sent a letter to you as is customary and as Our benevolence for you demanded. We wanted very much to address you by that voice by which We have been commanded, in the person of blessed Peter, to strengthen the brethren.[1] You know what storms of evil and toil, at the beginning of Our pontificate, drove Us suddenly into the depths of the sea. If the right hand of God had not given Us strength, We would have drowned as the result of the terrible conspiracy of impious men. The mind recoils from renewing this by enumerating so many dangers; instead We bless the Father of consolation Who, having overthrown all enemies, snatched Us from the present danger. When He had calmed this violent storm, He gave Us relief from fear. At once We decided to advise you on healing the wounds of Israel; but the mountain of concerns We needed to address in order to restore public order delayed Us.
Disse ufromme mænd som Pave Gregor d. 16. taler om, er frimurere, dvs. oplysningsfolk. Alle disse farer der omgiver pavestolen i denne tidsperiode. er først og fremmest oplysningsfilosofi, eller kaldet ved det rette navn: Naturalisme.
Naturalisme er defineret ved troen på, at mennesket ved sine egne kræfter, eller rettere alene på naturlig vis, kan tilvejebringe sin egen frelse, eller helliggørelse - og samtidig den tro, at der ikke findes nogen overnaturlige årsager eller effekter i den naturlige verden. Naturalismen er på sin vis forløberen for dialektisk materialisme og kommunisme, idet den i sin ondskabsfulde grundpræmis forkaster en overnaturlig årsag til verdens og menneskelivets eksistens.
2. In the meantime We were again delayed because of the insolent and factious men who endeavored to raise the standard of treason. Eventually, We had to use Our God-given authority to restrain the great obstinacy of these men with the rod.[2] Before We did, their unbridled rage seemed to grow from continued impunity and Our considerable indulgence. For these reasons Our duties have been heavy. 3. But when We had assumed Our pontificate according to the custom and institution of Our predecessors and when all delays had been laid aside, We hastened to you. So We now present the letter and testimony of Our good will toward you on this happy day, the feast of the Assumption of the Virgin. Since she has been Our patron and savior amid so many great calamities, We ask her assistance in writing to you and her counsels for the flock of Christ.
4. We come to you grieving and sorrowful because We know that you are concerned for the faith in these difficult times. Now is truly the time in which the powers of darkness winnow the elect like wheat.[3] “The earth mourns and fades away….And the earth is infected by the inhabitants thereof, because they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant.”[4]
Det er bemærkelsesværdigt, at Pave Gregor dengang havde behov for at citere profeten Esajas (jf. 4). Det siger ikke så lidt om, hvorledes man anskuede situationen omkring Kirken og dens jordlige besiddelser, men også at kristenheden reelt var i opløsning, og sågar længe havde været det. Her antager Gregor d. 16. nærmest apokalyptiske anstrøg. Så farlig og skadelig anså man oplysningsfilosofien, fordi dens afledte effekter er den revolutionære tænkemåde, som opløser hele den katolske samfundsstruktur. Og her må vi forstå, at naturalismen først og fremmest angriber hele menneskets essens, fordi - hvis mennesket ikke modtager helliggørende nåde ind i sjælen, og hvis alting alene kan forklares og tilvirkes med naturlige årsager, og sågar hvis Gud blot er en fjern "arkitekt" som ikke griber ind i verden - så står vi foran et spirituelt kollaps. Og hvor mange mennesker i dag har ikke dette fjerne og meget distancerede forhold til religion?
5. We speak of the things which you see with your own eyes, which We both bemoan. Depravity exults; science is impudent; liberty, dissolute. The holiness of the sacred is despised; the majesty of divine worship is not only disapproved by evil men, but defiled and held up to ridicule. Hence sound doctrine is perverted and errors of all kinds spread boldly. The laws of the sacred, the rights, institutions, and discipline — none are safe from the audacity of those speaking evil. Our Roman See is harassed violently and the bonds of unity are daily loosened and severed. The divine authority of the Church is opposed and her rights shorn off. She is subjected to human reason and with the greatest injustice exposed to the hatred of the people and reduced to vile servitude. The obedience due bishops is denied and their rights are trampled underfoot. Furthermore, academies and schools resound with new, monstrous opinions, which openly attack the Catholic faith; this horrible and nefarious war is openly and even publicly waged. Thus, by institutions and by the example of teachers, the minds of the youth are corrupted and a tremendous blow is dealt to religion and the perversion of morals is spread. So the restraints of religion are thrown off, by which alone kingdoms stand. We see the destruction of public order, the fall of principalities, and the overturning of all legitimate power approaching. Indeed this great mass of calamities had its inception in the heretical societies and sects in which all that is sacrilegious, infamous, and blasphemous has gathered as bilge water in a ship’s hold, a congealed mass of all filth.
Her må fremhæves en række ting:
Ikke bare Kirkens teologiske position anfægtes, men også de institutioner og de rettigheder som Kirken har beskyttet og viderekolporteret, trampes under fode. Den franske revolution satte sig dengang over Kirken, og lod sekularismen regulere Kirkens offentlige liv.
Disse nye "monstrøse anskuelser" som Paven taler om, er naturalismen. At al form for overnaturlig forklaringskraft kastes bort, til fordel for en menneskeskabt og rationalistisk måde at anskue menneskets eksistensvilkår. Her påpeger Paven direkte, at så snart vi forkaster en overnaturlig lovgiver og Hans autoritet, så kollapser al offentlig orden, og al legitim magt.
Og for det tredje, at dette skyldes de frimurerske sekter, som Kirken er i krig med - dengang som i dag. Kampen er ikke politisk, må man forstå. Kampen drejer sig om den måde hvorpå vi tænker. Og i dag tænker (næsten) alle som frimurere - bemærkelsesværdigt, at vi i dag har et samfund som er så gennemsyret af naturalisme, at selv katolske læreanstalter ikke længere adskiller sig fra øvrigheden? Kampen pågår om vores tanker og sjæle, og selv Kirken er belejret. Det er en spirituel katastrofe.
6. These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies. 7. Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: “the universal Church is affected by any and every novelty”[5] and the admonition of Pope Agatho: “nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning.”[6] Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings.[7] To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: “He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church.”[8]
Kritikken i ovenstående fremhævede sætning, går typisk på at det er et udtryk for en spirende "Ultramontanisme" og overdrevet dyrkelse af det pavelige embede. Men vi må have for øje, at Pavestolen er det synlige princip for den katolske kirke, hvorved alle skal og må indordne sig, såvel som indordne sig og acceptere de øvrige som også hører under det petrinske embede. Det bør mere forstås som et teologisk bolværk, et forsvar mod teologiske og filosofiske anstød, og som glædeligvis blev bragt i spil ifm. Det 1. Økumeniske Vatikankoncil 40 år efter at Pave Gregor d. 16. skrev ovenstående.
8. In this you must labor and diligently take care that the faith may be preserved amidst this great conspiracy of impious men who attempt to tear it down and destroy it. May all remember the judgment concerning sound doctrine with which the people are to be instructed. Remember also that the government and administration of the whole Church rests with the Roman Pontiff to whom, in the words of the Fathers of the Council of Florence, “the full power of nourishing, ruling, and governing the universal Church was given by Christ the Lord.”[9] It is the duty of individual bishops to cling to the See of Peter faithfully, to guard the faith piously and religiously, and to feed their flock (bemærk at denne sætnings slutning, er titlen på Skt Pius X encyklika "Pascendi"!, red). It behooves priests to be subject to the bishops, whom “they are to look upon as the parents of their souls,” as Jerome admonishes.[10] Nor may the priests ever forget that they are forbidden by ancient canons to undertake ministry and to assume the tasks of teaching and preaching “without the permission of their bishop to whom the people have been entrusted; an accounting for the souls of the people will be demanded from the bishop.”[11] Finally let them understand that all those who struggle against this established order disturb the position of the Church.
Bemærk her, at Pave Gregor helt åbent tydeliggør, at her er tale om en konspiration mod Kirken. Det er ikke noget han antyder, han påpeger det. Men hvad er det for en konspiration han taler om? Hvad går den ud på? Det er egentlig let at forstå, for disse ufromme mænd fra de frimurerske sekter, har skam selv fortalt os hvad de vil (læs mere nederst). Frimurerne var dengang meget eksplicitte i deres intention om at omstyrte Pavestolen.
Det er i dette lys, at man skal se Pave Gregor d. 16.'s forsvar for pavestolen, fordi de italienske frimurere dengang og som nu, havde til hensigt at ødelægge den. Kan man underminere det synlige princip for den katolske tro, ikke ved ødelæggelse, men gennem besættelse, så har man de facto allerede besejret Kirken, kan man synes.
9. Furthermore, the discipline sanctioned by the Church must never be rejected or be branded as contrary to certain principles of natural law. It must never be called crippled, or imperfect or subject to civil authority. In this discipline the administration of sacred rites, standards of morality, and the reckoning of the rights of the Church and her ministers are embraced.
Her tydeliggør Pave Gregor også, at der er en sammenhæng mellem guddommelig lov, og naturlig lov. Men guddommelig lov er åbenbaret for os, således at vi kan agere og rette os efter den lov som findes i naturen, og som vi kan erkende alene ved vores naturlige sjælskræfter. Derfor kan ingen sekulær myndighed, som han skriver, lovligt undertrykke Kirkens guddommelige ret til at udbrede sandheden, fordi den alene har myndighed til at udbrede guddommelig moral, til fordel for menneskets naturlige behov for at kende, elske og tjene Gud, og tjene godheden.
10. To use the words of the fathers of Trent, it is certain that the Church “was instructed by Jesus Christ and His Apostles and that all truth was daily taught it by the inspiration of the Holy Spirit.”[12] Therefore, it is obviously absurd and injurious to propose a certain “restoration and regeneration” for her as though necessary for her safety and growth, as if she could be considered subject to defect or obscuration or other misfortune. Indeed these authors of novelties consider that a “foundation may be laid of a new human institution,” and what Cyprian detested may come to pass, that what was a divine thing “may become a human church.”[13] Let those who devise such plans be aware that, according to the testimony of St. Leo, “the right to grant dispensation from the canons is given” only to the Roman Pontiff. He alone, and no private person, can decide anything “about the rules of the Church Fathers.” As St. Gelasius writes: “It is the papal responsibility to keep the canonical decrees in their place and to evaluate the precepts of previous popes so that when the times demand relaxation in order to rejuvenate the churches, they may be adjusted after diligent consideration.”[14]
Denne menneskelige kirke, er altså en kirke funderet på menneskelige præmisser, ud fra menneskelige og alene naturlige behov. Dette udlægger Pave Gregor længere nede, og her omtaler han eksempelvis angrebet på det præstelige cølibat. Hvis menneskets naturlige behov er den eneste rettesnor for samfundets indretning, så er det præstelige cølibat et angreb på dette - må man forstå - unaturlige regulativ, fordi det kun vil være naturligt for mennesket at dyrke sin egen kødelighed, til gavn for mennesket selv.
11. Now, however, We want you to rally to combat the abominable conspiracy against clerical celibacy. This conspiracy spreads daily and is promoted by profligate philosophers, some even from the clerical order. They have forgotten their person and office, and have been carried away by the enticements of pleasure. They have even dared to make repeated public demands to the princes for the abolition of that most holy discipline. But it is disgusting to dwell on these evil attempts at length. Rather, We ask that you strive with all your might to justify and to defend the law of clerical celibacy as prescribed by the sacred canons, against which the arrows of the lascivious are directed from every side.
Koblingen til det præstelige cølibat og statens ret til at forene og opløse ægteskaber, hænger nøje sammen. Årsagen er, at hvad enten man taler præster eller lægfolk, så indgås der sakramentalt set et ægteskab, enten med Kirken eller med bruden eller gommen, når personer forenes i sakramental enhed. Denne kyskhed som kræves, både af præster og ægtefolk, kan kun opnås gennem guddommelig indgydelse af nåde, og ikke alene af naturlige midler. Pave Gregor forsvarer altså Kirkens guddommelige ret til at løse og binde hvad Gud har sammenføjet, og til at forsvare de krav der hører med til at leve i en sakramental stand.
12. Now the honorable marriage of Christians, which Paul calls “a great sacrament in Christ and the Church,”[15] demands our shared concern lest anything contrary to its sanctity and indissolubility is proposed. Our predecessor Pius VIII would recommend to you his own letters on the subject. However, troublesome efforts against this sacrament still continue to be made. The people therefore must be zealously taught that a marriage rightly entered upon cannot be dissolved; for those joined in matrimony God has ordained a perpetual companionship for life and a knot of necessity which cannot be loosed except by death. Recalling that matrimony is a sacrament and therefore subject to the Church, let them consider and observe the laws of the Church concerning it. Let them take care lest for any reason they permit that which is an obstruction to the teachings of the canons and the decrees of the councils. They should be aware that those marriages will have an unhappy end which are entered upon contrary to the discipline of the Church or without God’s favor or because of concupiscence alone, with no thought of the sacrament and of the mysteries signified by it.
Pave Frans bør kontemplere over nedenstående stykke fra Pave Gregor, idet han helt tydeligt gentager hvad Kirken altid har lært, at der ikke er nogen frelse udenfor Kirken, at det er umuligt at frelses gennem andre religioner og andre Guder, og at der kun er én Gud, én tro og én dåb.
13. Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that “there is one God, one faith, one baptism”[16] may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that “those who are not with Christ are against Him,”[17] and that they disperse unhappily who do not gather with Him. Therefore “without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate.”[18] Let them hear Jerome who, while the Church was torn into three parts by schism, tells us that whenever someone tried to persuade him to join his group he always exclaimed: “He who is for the See of Peter is for me.”[19] A schismatic flatters himself falsely if he asserts that he, too, has been washed in the waters of regeneration. Indeed Augustine would reply to such a man: “The branch has the same form when it has been cut off from the vine; but of what profit for it is the form, if it does not live from the root?”[20]
Og derfor kan mennesket heller ikke tillades at leve efter sin egen samvittighed, fordi menneskets længsel efter at kende, elske og tjene Gud, er en del af naturlig lov og ret, som en konsekvens af at mennesket er skabt af en skaber til dét formål. Denne indifference kommer ud af en naturalisme som gør mennesket til sin egen naturlige dommer, og medfører at kun menneskets egen samvittighed er nok til at korrigere mennesket i forhold til godhed. Det er en absurd tanke. Fejl har ingen rettigheder, fordi vi ikke har ret til at lede folk i fordærv.
14. This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. “But the death of the soul is worse than freedom of error,” as Augustine was wont to say.[21] When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly “the bottomless pit”[22] is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws — in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty.
I de nedenstående 3 afsnit, redegør Pave Gregor også for ytringsfrihedens skadelige elementer.
15. Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor. We are horrified to see what monstrous doctrines and prodigious errors are disseminated far and wide in countless books, pamphlets, and other writings which, though small in weight, are very great in malice. We are in tears at the abuse which proceeds from them over the face of the earth. Some are so carried away that they contentiously assert that the flock of errors arising from them is sufficiently compensated by the publication of some book which defends religion and truth. Every law condemns deliberately doing evil simply because there is some hope that good may result. Is there any sane man who would say poison ought to be distributed, sold publicly, stored, and even drunk because some antidote is available and those who use it may be snatched from death again and again?
16. The Church has always taken action to destroy the plague of bad books. This was true even in apostolic times for we read that the apostles themselves burned a large number of books.[23] It may be enough to consult the laws of the fifth Council of the Lateran on this matter and the Constitution which Leo X published afterwards lest “that which has been discovered advantageous for the increase of the faith and the spread of useful arts be converted to the contrary use and work harm for the salvation of the faithful.”[24] This also was of great concern to the fathers of Trent, who applied a remedy against this great evil by publishing that wholesome decree concerning the Index of books which contain false doctrine.[25] “We must fight valiantly,” Clement XIII says in an encyclical letter about the banning of bad books, “as much as the matter itself demands and must exterminate the deadly poison of so many books; for never will the material for error be withdrawn, unless the criminal sources of depravity perish in flames.”[26] Thus it is evident that this Holy See has always striven, throughout the ages, to condemn and to remove suspect and harmful books. The teaching of those who reject the censure of books as too heavy and onerous a burden causes immense harm to the Catholic people and to this See. They are even so depraved as to affirm that it is contrary to the principles of law, and they deny the Church the right to decree and to maintain it.
Selv i Apostlenes Gerninger, brændte man bøger som ledte til dæmoni eller vranglære, fordi det var til skade for sjæle. Listen med forbudte bøger har ikke eksisteret siden Det 2. Vatikankoncil.
17. We have learned that certain teachings are being spread among the common people in writings which attack the trust and submission due to princes; the torches of treason are being lit everywhere. Care must be taken lest the people, being deceived, are led away from the straight path. May all recall, according to the admonition of the apostle that “there is no authority except from God; what authority there is has been appointed by God. Therefore he who resists authority resists the ordinances of God; and those who resist bring on themselves condemnation.”[27] Therefore both divine and human laws cry out against those who strive by treason and sedition to drive the people from confidence in their princes and force them from their government.
24. That all of this may come to pass prosperously and happily, let Us raise Our eyes and hands to the most holy Virgin Mary, who alone crushes all heresies, and is Our greatest reliance and the whole reason for Our hope.[33] May she implore by her patronage a successful outcome for Our plans and actions. Let Us humbly ask of the Prince of the Apostles, Peter and his co-apostle Paul that all of you may stand as a wall lest a foundation be laid other than that which has already been laid. Relying on this happy hope, We trust that the Author and Crown of Our faith Jesus Christ will console Us in all these Our tribulations. We lovingly impart the apostolic benediction to you, venerable brothers, and to the sheep committed to your care as a sign of heavenly aid. Given in Rome at St. Mary Major, on August 15, the feast of the Assumption of the Virgin, in the year of Our Lord 1832, the second year of Our Pontificate.
Eftertanker
"...Paven, hvem end han er, vil aldrig komme til de hemmelige selskaber. Det er op til de hemmelige selskaber at tage det første skridt mod Kirken, med det mål at besejre både Paven og Kirken. Den opgaver vi påtager os, er ikke gjort med en dags arbejde, eller en måned, eller et år. Det kan tage adskillige år, måske et århundrede. Men i vores geledder, dør soldaten og kampen fortsætter. Vi har ikke til hensigt at overbevise Paverne om vores sag, at gøre dem til neofytter for vores principper eller frembære vores idéer. Det ville være en latterlig drøm, og skulle tingene falde ud sådan at kardinaler eller præster, for eksempel, af deres egen fri vilje eller af overraskelse skulle blive en del af vores hemmeligheder, så er det ikke grund til at ønske deres ophøjelse til Peters Stol. Denne ophøjelse ville ødelægge os. Deres ambitiøse vilje ville lede dem til frafald fra troen, og de ville blive krævet at ofre os i processen. Hvad vi må bede om, og hvad vi skulle ønske os og vente på, som jøderne venter på en messias, er en Pave som passer til vores behov... Med det, skal vi marchere mere sikkert mod angrebet på Kirken, end med pamfletter fra vores brødre i Frankrig, og endda det engelske guld. Vil I kende årsagen til dette? For således, at ødelægge den høje klippe på hvilken Gud har bygget Hans Kirke, behøver vi ikke længere krudt, eller våben. Vi vil således have Peters efterfølgers lillefinger involveret i dette plot, og denne lillefinger er lige så god for vores korstog, som Urban II og alle Sankt Bernarderne i Kristendommen. Vi har ingen tvivl om at vi vil nå dette overordnede mål for vores indsatser. Men hvornår? Hvordan? Dette ukendte er endnu ikke afsløret. Ikke desto mindre, som intet skulle fjerne os fra denne plan, og omvendt at alt ville forhindre os i at udføre den, så ønsker vi i denne vejledning, som vil være hemmelig for de indviede, at give de bemyndigede for den overordnede Loge nogle råd som de skulle give til alle brødrene, i form af en instruks eller et memorandum. Så går at sikre os selv en Pave af den rette fornødenhed, så er spørgsmålet først hvordan man former en Pave som er værdig for denne generation af det regime som vi drømmer om. Lad gamle og modne mennesker være, nej, gå til de unge, og hvis det er muligt, til børnene... I vil opnå for jer, mod et lille offer, et rygte som gode katolikker og sande patrioter. Dette rygte vil give jer adgang til vores doktriner som kan udbredes blandt det unge præsteskab, og dybt ind i klostrene. Om nogle få år, ved tingenes magt, vil dette unge præsteskab have overrendt alle embeder og funktioner, de vil forme kardinalkollegiet, og de vil kaldes til at vælge en Pave som skulle regere. Og denne pave, som hans samtidige, vil være indgydt med disse revolutionære italienske og humanitære principper, som vi er ved at sætte i cirkulation. Det er et lille sennepsfrø som vi betror jorden, men retfærdighedens sol vil udvikle det til den største kraft, og I vil en dag se hvad denne høst fra frøet kan producere. Der er gennem denne vej mange udfordinger som vi skal overvinde. Men vi vil triumfere over den gennem erfaringen og gennem vores klarsyn, men målet er så strålende at det er vigtigt at sætte alle sejl til for at nå det. I vil revolutionere Italien, se efter den Pave hvis portræt vi lige har malet. I ønsker at etablere de udvalgtes regime på tronen for Babylons Skøge. Lad kleresiet marchere under jeres banner, de tror altid at de marcherer under banneret for de apostoliske nøgler. I vil lade de sidste tyranner og undertrykkere forsvinde, udlæg jeres net som Simon Bar-Jona, læg dem i sakristierne, i seminarerne, i klostrene, snarere end på bunden af havet. Og hvis I ikke skynder jer, lover vi jer en fangst mere mirakuløs end denne. Fiskeren af fisk blev menneskefisker, I vil bringe venner omkring den apostolske stol. I vil have prædiket en revolution i tiara og kappe, og marchere med kors og banner, en revolution som kun skal skyndes en smule på, for at sætte ild til de fire verdenshjørner". - "Alta Vendita; Carbonari") - Permanent Instruction of the Alta Vendita
"Og et stort Tegn blev set i Himmelen: en Kvinde, iklædt Solen og med Månen under sine Fødder og en Krans af tolv Stjerner på sit Hoved. 2 Og hun var frugtsommelig og skreg i Barnsnød, under Fødselsveer. 3 Og et andet Tegn blev set i Himmelen, og se, der var en stor, ildrød Drage, som havde syv Hoveder og ti Horn og på sine Hoveder syv Kroner. 4 Og dens Hale drog Tredjedelen af Himmelens Stjerner med sig og kastede dem på Jorden. Og Dragen stod foran Kvinden, som skulde føde, for at sluge hendes Barn, når hun havde født det. 5 Og hun fødte et Drengebarn, som skal vogte alle Folkeslagene med en Jernstav; og hendes Barn blev bortrykket til Gud og til hans Trone. 6 Og Kvinden flyede ud i Ørkenen,hvor hun har et Sted beredt fra Gud, for at man skal ernære hende der eet Tusinde, to Hundrede og tresindstyve Dage. - Åbenbaringsbogen 12
"Det er i evangelierne, og i Åbenbaringsbogen - læs dem!" - Søster Lucia, en af seerne fra Fatima, om indholdet af Fatimas 3. hemmelighed
Bed for Paven. Bed for Kirken. Bed den hellige rosenkrans dagligt.
Denne podcastrække om Vor Frue af Fátimá, og Vor Frue af Åbenbaringen, er ikke mindre end sindsoprivende.
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