Posted on 03/22/2003 3:37:20 AM PST by kattracks
Or are you talking about the 30 years of legal murder here in America?
If Saddam has been raping, torturing and murdering in Iraq for 30 years, why didn't we do something about it say, 25 years ago? Or 20? How about 12 years ago?
Maybe we should give him Most Favored Nation status like we do to some of those other countries that have been raping torturing and killing for 30 years and everything will be OK.
"Therefore, the true opinion is the fifth, according to which the Pope who is manifestly a heretic ceases by himself to be Pope and head, in the same way as he ceases to be a Christian and a member of the body of the Church; and for this reason he can be judged and punished by the Church. This is the opinion of all the ancient Fathers, who teach that manifest heretics immediately lose all jurisdiction, and outstandingly that of St. Cyprian (lib. 4, epist. 2) who speaks as follows of Novatian, who was Pope [i.e. antipope] in the schism which occurred during the pontificate of St. Cornelius: 'He would not be able to retain the episcopate [i.e. of Rome], and, if he was made bishop before, he separated himself from the body of those who were, like him, bishops, and from the unity of the Church.'" (St. Robert Bellarimne, Doctor of the Church, On the Roman Pontiff, Book 2, Chapter 30)
With all the utter nonesense that comes out of the Vatican today on everything from Altar Girls (a condemned heresy from around AD 400, by the way), to the salvation of Jews and Protestants without joining the Catholic Church, onwards and onwards ever new and strange teachings!
"Canon 10. If anyone should say that the married state should be preferred to the state of virginity or celibacy and that it is not better and more blessed to remain in virginity or celibate than to be united in matrimony, let him be anathema. (cf. Matthew 19:11; 1 Corinthians 7:25; 38-40)" (Denzinger 980 - Council of Trent, Session 24, Canon 10)
Now John Paul II on the same topic:
(...) "And now, as in previous weeks, we are going to continue our reflections upon the theme of continence for the Kingdom of Heaven. IN THE WORDS OF CHRIST WE DO NOT FIND A SUPERIOR EVALUATION OF VIRGINITY OR CELIBACY WITH RESPECT TO MATRIMONY. Continence and matrimony are two basic situations, two 'states' of life, which differ from one another and complement one another within the Christian community. It is precisely this which in its unity and in all of its members has an eschatological orientation and in this distinct tendency is realised for the Kingdom of Heaven. (Pope John Paul II - Allocution to Spanish Delegations in St. Peter's Square (14th April 1982) (Delivered in Spanish).)
Whoops! An obvious heresy is stated as truth! Lets look at another example.
It [the Holy Roman Church] firmly believes, professes and preaches that "all those who are outside the Catholic church, not only pagans" (Fulgentius, De Fide, 38) but also Jews or heretics and schismatics, cannot share in eternal life and will go into the everlasting fire which was prepared for the devil and his angels, unless they are joined to the catholic church before the end of their lives; that the unity of the ecclesiastical body is of such importance that only for those who abide in it do the church's sacraments contribute to salvation and do fasts, almsgiving and other works of piety and practices of the christian warfare produce eternal rewards; "and that nobody can be saved, no matter how much he has given away in alms and even if he has shed his blood in the name of Christ, unless he has persevered in the bosom and the unity of the Catholic church." (Fulgentius, De Fide, 39) - (Council of Florance, Session 11, Bull "Cantate Domino", 2/4/1442)
Now compare John Paul II on the same topic in his Encyclical Ut Unum Sint (25 May, 1995):
Continuing spiritual ecumenism and bearing witness to holiness
83. I have mentioned the will of the Father and the spiritual space in which each community hears the call to overcome the obstacles to unity. All Christian Communities know that, thanks to the power given by the Spirit, obeying that will and overcoming those obstacles are not beyond their reach. All of them in fact have martyrs for the Christian faith.[137] Despite the tragedy of our divisions, these brothers and sisters have preserved an attachment to Christ and to the Father so radical and absolute as to lead even to the shedding of blood. But is not this same attachment at the heart of what I have called a "dialogue of conversion"? Is it not precisely this dialogue which clearly shows the need for an ever more profound experience of the truth if full communion is to be attained?
84. In a theocentric vision, we Christians already have a common "Martyrology". This also includes the martyrs of our own century, more numerous than one might think, and it shows how, at a profound level, God preserves communion among the baptized in the supreme demand of faith, manifested in the sacrifice of life itself.[138] The fact that one can die for the faith shows that other demands of the faith can also be met. I have already remarked, and with deep joy, how an imperfect but real communion is preserved and is growing at many levels of ecclesial life. I now add that this communion is already perfect in what we all consider the highest point of the life of grace, "martyria" unto death, the truest communion possible with Christ who shed his Blood, and by that sacrifice brings near those who once were far off (cf. Eph 2:13).
While for all Christian communities the martyrs are the proof of the power of grace, they are not the only ones to bear witness to that power. Albeit in an invisible way, the communion between our Communities, even if still incomplete, is truly and solidly grounded in the full communion of the Saints-those who, at the end of a life faithful to grace, are in communion with Christ in glory. These "Saints" come from all the Churches and Ecclesial Communities which gave them entrance into the communion of salvation.
137. Cf. SECOND VATICAN ECUMENICAL COUNCIL, Decree on Ecumenism "Unitatis Redintegratio", 4; PAUL VI, Homily for the Canonization of the Ugandan Martyrs (18 October 1964): "AAS" 56 (1964), 906.
138. Cf. JOHN PAUL II, Apostolic Letter "Tertio Millennio Adveniente" (10 November 1994), 37: "AAS" 87 (1995), 29-30.
Whoops! Utter heresy!
"Finally, He brought His revelation to completion when He accomplished on the Cross the work of redemption by which He achieved salvation and true freedom for men." (Declaration on Religious Liberty Dignitatis Humanae, paragraph 11)
This contradicts the traditional and definite Catholic teaching that many truths proposed by the Church as Divinely revealed were not revealed by Our Lord until after His Resurrection. For instance, the Council of Trent (Session 6, chapter 14) taught that "Jesus Christ instituted the sacrament of Penance when He said, "Receive the Holy Ghost; whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained." These words were pronounced by Our Lord (John 20:23) on the evening of Easter Sunday, more than two full days after His Crucifixion. And of course Catholic tradition contains not the slightest reason to believe that Our Lord had revealed before the Crucifixion His plan to institute the sacrament; and to claim that He did so would therefore be to invent a new dogma never before heard of in the Church. And even then the objection remains that the answers to such questions as exactly who were the ministers of the sacrament could not have been revealed before the Passion, since the apostasy of Judas was kept secret by Our Lord until it took place.
The list of dogmas revealed by Our Lord after His Crucifixion includes the form of the sacrament of Baptism, the extension of the preaching mandate of the Apostles to the entire world, the abolition of the patriarchal religions as means of salvation, the coming into force of the promised primacy and infallibility of St. Peter, the elevation to the Apostolic dignity of St. Paul, and of course Our Lord's own Resurrection. This last He had already prophesied long before, of course; but it is as a historic event that we must believe it today, and its historical fulfilment was not revealed until the morning of Easter Sunday when it took place and was announced by the angels to the holy women.
So the doctrine of Vatican II on this topic denies the Divine revelation of a large part of the Catholic Faith and the Catholic sacramental system, relegating to the status of an unrevealed inessential the very linchpin of Christianity concerning which St. Paul wrote "If Christ be not risen again, your faith is in vain" (1 Corinthians 15:17). But of course if Our Lord did not reveal his choice of St. Paul as an Apostle (an event which probably happened more than a full year after the Crucifixion), it is not surprising that the Conciliar Sect takes no notice of his doctrine!
Finally we note that, in condemning the doctrine of those who hold that new revelations have been added to the deposit of the Faith since the Apostolic era, the Church has been accustomed to teach that the cut-off point after which no further revelation was made was the death of the last Apostle (cf. Denzinger 2021). Evidently the Church would not have chosen such a late date as the closing point of Revelation if it had already closed much earlier, to wit at the time of the Crucifixion.
Incidentally, we have seen it argued that the Latin word "perficere" which occurs in the original of the above text from Dignitatis Humanae means "to perfect" rather than "to bring to completion". Even if it did, we do not see how it would help the opposing case, for Divine Revelation could hardly be considered perfect without the Resurrection and all the rest - the Apostles certainly thought the Resurrection was worth knowing about, and, casting their minds back to their mental state on Good Friday and Holy Saturday, would doubtless have snorted at the notion that Revelation was perfect without it. But anyhow, "perficere" does not normally mean "to perfect". Its natural sense is "to complete" or "to bring to completion"; and even when the secondary meaning, "to perfect", is possible, it is always in the sense of perfecting by completion.
Theological censure: HERETICAL.
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