Saturday, May 31, 2008
1 ¶ Amen, amen, I say to you: He that entereth not by the door into the sheepfold but climbeth up another way, the same is a thief and a robber.
2 But he that entereth in by the door is the shepherd of the sheep.
3 To him the porter openeth: and the sheep hear his voice. And he calleth his own sheep by name and leadeth them out.
4 And when he hath let out his own sheep, he goeth before them: and the sheep follow him, because they know his voice.
5 But a stranger they follow not, but fly from him, because they know not the voice of strangers.
6 This proverb Jesus spoke to them. But they understood not what he spoke.
7 Jesus therefore said to them again: Amen, amen, I say to you, I am the door of the sheep.
8 All others, as many as have come, are thieves and robbers: and the sheep heard them not.
9 I am the door. By me, if any man enter in, he shall be saved: and he shall go in and go out, and shall find pastures.
10 The thief cometh not, but for to steal and to kill and to destroy. I am come that they may have life and may have it more abundantly.
11 I am the good shepherd. The good shepherd giveth his life for his sheep.
12 But the hireling and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming and leaveth the sheep and flieth: and the wolf casteth and scattereth the sheep,
13 And the hireling flieth, because he is a hireling: and he hath no care for the sheep.
14 I am the good shepherd: and I know mine, and mine know me.
15 As the Father knoweth me, and I know the Father: and I lay down my life for my sheep.
16 And other sheep I have that are not of this fold: them also I must bring. And they shall hear my voice: And there shall be one fold and one shepherd.
17 Therefore doth the Father love me: because I lay down my life, that I may take it again.
18 No man taketh it away from me: but I lay it down of myself. And I have power to lay it down: and I have power to take it up again. This commandment have I received of my Father.
19 ¶ A dissension rose again among the Jews for these words.
20 And many of them said: He hath a devil and is mad. Why hear you him?
21 Others said: These are not the words of one that hath a devil. Can a devil open the eyes of the blind?
22 ¶ And it was the feast of the dedication at Jerusalem: and it was winter.
23 And Jesus walked in the temple, in Solomon's porch.
24 The Jews therefore came round about him and said to him: How long dost thou hold our souls in suspense? If thou be the Christ, tell us plainly.
25 Jesus answered them: I speak to you, and you believe not: the works that I do in the name of my Father, they give testimony of me.
26 But you do not believe, because you are not of my sheep.
27 My sheep hear my voice. And I know them: and they follow me.
28 And I give them life everlasting: and they shall not perish for ever. And no man shall pluck them out of my hand.
29 That which my Father hath given me is greater than all: and no one can snatch them out of the hand of my Father.
30 I and the Father are one.
31 The Jews then took up stones to stone him.
32 Jesus answered them: Many good works I have shewed you from my Father. For which of those works do you stone me?
33 The Jews answered him: For a good work we stone thee not, but for blasphemy: and because that thou. being a, man, makest thyself God.
34 Jesus answered them: Is it not written in your law: I said, you are gods?
35 If he called them gods to whom the word of God was spoken; and the scripture cannot be broken:
36 Do you say of him whom the Father hath sanctified and sent into the world: Thou blasphemest; because I said: I am the Son of God?
37 If I do not the works of my Father, believe me not.
38 But if I do, though you will not believe me, believe the works: that you may know and believe that the Father is in me and I in the Father.
39 ¶ They sought therefore to take him: and he escaped out of their hands.
40 And he went again beyond the Jordan, into that place where John was baptizing first. And there he abode.
41 And many resorted to him: and they said: John indeed did no sign.
42 But all things whatsoever John said of this man were true. And many believed in him.
Friday, May 30, 2008
Pagan simply means unbeliever. Our Lord Jesus Christ invites all to be believers in Him and not unbelievers. In refering to "pagan", in the general theological sense, all we are saying is that something is not a profession of faith in Jesus Christ. Our Lord Jesus Christ is the God-man sent by God the Father for salvation for all who believe in Him. This is the gospel.
16 ¶ For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek. (DRV) The "Greek" in this verse represents all peoples. The "Jew" in this verse means those Jews like the Apostles of Christ (not including Judas Iscariot) who believed in Christ and preached His gospel.
The swastika is one of the so-called birth symbols of the buddha; in actuality it is an ancient sun symbol of paganism and black magic --
The heresy of the Naasseni (literally “Naas” is the word for serpent, Jewish Gnostic serpent worshipping Satanists) is adverted to by the other leading writers on heresy in the early age of the Church. See St. Irenaeus, i, 34: Origen, Contr. Cels., vi 28 (p. 291 et seq. ed. Spenc.); Tertullian, Proeser., c. 47 Theodoret, Haeretic. Fabul, i. 14; Epiphanius, Advers. Haereses., xxv. and xxxvii.: St. Augustine, De Haeres., xvii.; Jerome, Comment. Epist. ad Galat., lib. ii. The Abbe Cruice reminds his readers that the Naasseni carried their doctrines into India, and refers to the Asiatic Researches (vol. x. p. 39). It was from this that the main composers of Buddhist teachings, Nagarjuna (literally “wise snake”) and Ashvaghosha, got their ideas (early second century A.D.) which are at the real historical beginning of Buddhism and not the mythic beginning around 500 B.C. concurrent with Mahavira and Goshala.
The Abbe Cruice mentions the following works as of authority among the Gnostic Naasseni, and from whence they derived their system: The Gospel of Perfection, Gospel of Eve, The Questions of Mary, Concerning the Offspring of Mary, The Gospel of Philip, The Gospel according to (1) Thomas, (2) the Egyptians.
The Hebrew word is nachash. Hebrew for serpent and black magic and from whence comes the Indian word naga (serpent) and which is the same as nag in Nag Hammadi where the Gnostic writings were found a few decades ago and totally backed up everything that the Church Fathers said about the Gnostics.
paraton autoon logon. Bernaysius suggests for these words, patera too autoo logoo. Schneidewin regards the emendation as an error, and Bunsen partly so. The latter would read, patera ton autoon Logon, i.e., "The Naasseni honour the Father of all existent things, the Logos, as man and the Son of Man." That is they honor: Satan as God the Father which is absolute blasphemy, and Jesus Christ as only man and only one example of the Logos and born of Mary and Joseph and not by the virgin birth, which is also absolute apostasy. This is the same as the Jewish position today concerning Jesus Christ.
IN SHORT IT WAS THE GNOSTICS THAT CREATED BUDDHISM BY THEIR EXPORT OF THE BLACK MAGIC OF THE APOSTATE JEWS TO INDIA. IT IS TRUE THAT THE ALREADY PAGAN BASE OF HINDUISM WAS THE PAN HELLENIC – INDIAN PAGANISM THAT IT WAS GRAFTED ONTO.
IT WAS IN THE EARLY THIRD CENTURY THAT ANOTHER CONNECTION TO THE PAGANISM OF INDIA WAS ESTABLISHED BY THE NEO-GNOSTIC DIDASCALIA (SOPHIST THEOLOGICAL SCHOOL OF ALEXANDRIA).
From the: CATHOLIC DICTIONARY The Catholic Press, Inc. CHICAGO, ILLINOIS Imprimatur + Samuel Cardinal Stritch Archbishop of Chicago - Chicago, August 5, 1950
Resurrection of Christ. The greatest of all Christ's miracles and the proof of His divine mission. For although He worked many other wonders, yet without His Resurrection, as Saint Paul states (1 Cor. 15:17), our faith would be vain and we would still be in our sins. The reason for this is that resurrection from the dead was the sign which Christ Himself promised as the proof of His divine mission (Matt. 12:38 - 41; John 2:19), and had He failed to return to life on the third day He would have been convicted of being an imposter. His enemies, the priests and Pharisees, understood full well the importance of this sign, and therefore took precautions to seal the tomb and post guards (Matt. 27:62 - 66). Since these arrangements excluded the possibility of fraud, they thereby increased for posterity the certainty of the miracle. The Resurrection was not an apparent return or a mere hallucination of the Apostles, but resumption by Christ of His human body. It is a historical fact attested by witnesses who could neither deceive, wish to deceive, nor be deceived. Those whom the Bible mentions as having seen the Risen Christ include: Mary Magdalene, Mary the mother of James, and Salome; the Apostles; Cleophas and another disciple at Emmaus; Saint Paul; more than 500 disciples. Of the fact of Christ's Resurrection, therefore, there can be no doubt (Matt. 28; Mark 16; Luke 24; John 20). The Apostles bore witness to it constantly; in fact, it formed the basis of their entire preaching (e.g., Acts 2:24-32; 2 Cor. 5:15; 2 Tim. 2:8). Not only is it the foundation of our faith; it is also the pledge and example of our own resurrection. Easter Sunday is the Feast of the Resurrection. Resurrection of the Body. The doctrine that the souls of all men, both good and bad, will be reunited to their bodies at the second coming of Christ. Just as the body shares in the good acts or in the sins of the soul in this life, so it will share in its reward or in its punishment in eternity. Each soul will be reunited, by the power of God, to identically the same body which it inhabited in this life. The risen body, will be without any defect of human nature and will be invested with the special qualities of the glorified body. This doctrine is the 11th article of the Creed, and one of the principal doctrines of our Faith. This consoling truth was known to the orthodox Jews of the Old Testament (2 Mach. 7:9-11) and was more clearly and emphatically taught by Our Lord on various occasions (Matt. 22:23-32; John 5: 28-29). Indeed, by Himself rising from the dead, Christ gave us a pattern and a pledge of our own resurrection (1 Cor. 15:20-23; 1 Thess. 4:13); for at His command on the last day our bodies will be restored to us in a condition like to His own glorified body: subject to our souls, and immune from decay, suffering, and death (1 Cor. 15:42-44).
Lk:4:5 "And the devil led him into a high mountain and shewed him all the kingdoms of the world in a moment of time."
Jesus absolutely rejected this. Instead, to accept this false vision given by the devil as an indwelling of the divine, is exactly the same as the Buddhist teaching on attaining enlightenment in a moment of time encompassing past, present and future as Gotama was supposed to have done under the Banyan tree (the mahabodhi tree).
Our Only Lord and Saviour Jesus Christ totally rejected this temptation, and so must we. Notice what He said in Lk:4:8 "And Jesus answering said to him. It is written: Thou shalt adore the Lord thy God, and him only shalt thou serve." It is not enough to declaim power and wealth, in fact if they are from God there is no reason to, quite the opposite. The fact is that when the devil offers them it is a lie, and to accept or reject them in one's own name, as did the Buddha, is idolatry and sinful. Jesus showed us that the only correct answer is to tell the devil that these things are God's and do not belong to the devil and we will have nothing to do with the devil. The so-called Buddha is an example of those who embrace the temptation of the devil as leading, whether in an ascetical manner or not, to truth, which it won't and therefore they, like the Buddha go to hell.
This following is shear illusion and has nothing to do with the truth.
WASHINGTON(February 10, 2005)—The third meeting of the Northern California Zen/Ch’an-Catholic Dialogue took place at San Francisco Zen Center from Thursday January 20 to Sunday January 23, 2005. Set in a framework of meditative stillness and liturgical prayer, the dialogue engaged the theme of “Practice: Means towards Transformation.” Co-conveners this year were Bishop John C. Wester, auxiliary bishop of San Francisco, and Abbot Paul Haller of Zen Center.
The opening presentation was an experience of “sacred reading” (lectio divina) from the Christian monastic tradition, using the great christological hymn in Ephesians 1: 3-14, allowing each participant to encounter the words, allowing the meaning to arise in silence.
Jan Chozen Bays Roshi and Fr. Francis Tiso of the USCCB Secretariat of Ecumenical and Interreligious Affairsstood in for Sr.Mary Ann Donovan, who was ill, for the first session on the meaning of transformation in Christ. Sr. Donovan’s paper used Scripture and the biography of St. Anthony of Egypt by St. Athanasius. Discussion explored the meaning of transformation in several periods of Church history and compared the views of Zen and Ch’an on inherent Buddha nature. The determining role of Christ and the Buddha in shaping understanding and experience of transformation was examined in the light of contemplative and pastoral experience. Whether practice actually changes persons, or whether it is a matter of uncovering inherent goodness, or a liberation brought about by divine grace, was examined in depth.
The third presentation took up the controversial question of dual practice: Christians undergoing Zen training and Buddhists continuing to adhere in various ways to the Christian or Jewish practices into which they may have been born. Fr. James Fredericks examined the testimony of a number of Catholics grounded in the Ignatian spiritual tradition who have pursued Zen training. Respondents noted that there is religious content to Buddhist meditation practice and that one cannot easily segregate “just sitting” from the philosophical “view” within which sitting is fruitful in Buddhist practice. However, numerous instances of dual practice have been seen to give rise to exemplary lives among mature Christians and Buddhists, suggesting a “hidden wholeness” that is nurtured by such practice. Rev. Zenkei Blanche Hartman, Rev. Heng Shur and Chozen Jan Bays led an exploration of the culture and meaning of the practice of chanting the Heart Sutra. This practice embodies the unity of emptiness and compassion that characterizes the Mahayana philosophical viewpoint and the ideal of the Bodhisattva. Musical settings include ancient Chinese chant, contemporary East Asian pop music, and even Anglican plainchant.
Rev. Myo Denis Lahey explored the problematic dimensions of dual practice and the presence of the “other” in Christian and Buddhist spirituality. Discussion ranged over the sense of “belonging” in religious life and the sense of being guided by circumstances that are perfectly suited to growth and change.
Rev. Taigen Dan Leighton based his presentation on the insight of Dogen Zenji that “all space becomes charged with the Buddha’s enlightenment and each meditator can renew the quality of change” across the arc of time. The meditator is within the world-system and can take on the role of a protector, responsible for caring for the world. This is the basis for Buddhist social engagement. Fr. Robert Hale developed a response showing how the prophetic social critique of the Hebrew tradition takes on a new form in the universal mission of the Cosmic Christ. Discussion examined the risks of social engagement and co-optation, purity of motivation, and the limits of institutional bases for action. General discussion explored the use of a variety of metaphors, such as “a diamond with many facets,” to describe engagement as persons committed to spiritual practice with a world of contradictory voices.
One sign of authentic spiritual transformation was recognized in the ability to abide in and hold perplexity and opposition: contradictions can lead to a deeper awareness of self and others in relationship.
A public event at the Zen Center on Saturday evening allowed a variety of spiritual seekers to engage the dialogue experience. Questions having the character of shared spiritual guidance gave solidity to the sense of unity and trust that the dialogue participants had been experiencing.
The final discussion explored the challenges of karma, grace, free will, effort, and the spiritual teacher in the transformative process. The meditator is faithful to the effort, but unattached to the outcome. And any circumstance may embody the “spiritual teacher”.
The Cosmic Christ – Cosmocrator and the fruits of that bad tree:
Note in the sixth paragraph from the top in the text that Jesus Christ is not referred to but instead the “Cosmic Christ”. This is no other than the most blasphemous gnostic heresy of the Cosmocrator – Satan as Christ. – “Fr. Robert Hale developed a response showing how the prophetic social critique of the Hebrew tradition takes on a new form in the universal mission of the Cosmic Christ.” Also, from the third paragraph: “The determining role of Christ and the Buddha in shaping understanding and experience of transformation….”
This is directly from the Satan worshipping Naaseni (Hebrew Gnostic) and Ophites (Gentile Gnostic) among the Gnostic heretics refuted by St. Irenaeus and St. Hippolytus and other of the Church Fathers who also noted the connection of the Naaseni/Ophites and other gnostics to the far east gymnosophists i. e. Buddhists of India.
Greek is in Isopsephia
Sanskrit (exact English equivalent) to Greek
The Cosmic Christ – Cosmocrator and the fruits of that bad tree
P U N D A R I A
P U N D A R I K A
80+ 400+50+ 4+ 1+ 100+10+ 20+ 1=666
English transliteration (of how the crowds in Italian used to chant antipope John Paul II’s name) to Greek (with the II added)
J O H A A N N E S
I O H A A N N E S
10+ 70+ 8+ 1+ 1+ 50+ 50+ 5+ 200 = 395
P A O L O II
P A O L O II
80+ 1+ 70+ 30+ 70+ 10+10 = 271
English to Greek
B E N E D I C T
B E N E D I K T O S
2+ 5+ 50+ 5+ 4+ 10+ 20+ 300+ 70+ 200=666
Note: pundarika in Sanskrit (the above English and Greek are direct transliterations letter for letter from the Sanskrit) is literally “the great white dragon in the abyss” which is the core and basis of the whole esoteric tradition, priesthood, and the dainichi nyorai (the head of the diabolic trinity of the dragon in Buddhism). The dainichi nyorai is also the exact very basis for their magic/sorcery with it’s six elements they manipulate. Elements here are exactly the stoichea in Col. 2:8.
8 Beware lest any man cheat you by philosophy and vain deceit: according to the tradition of men according to the elements (Gr: stoichea) of the world and not according to Christ. (DRV)
Originally there were in ancient religion four elements (fire spirit water earth) with spirit deleted by the pagans and air and then also and/or aether inserted. These were variously identified with the visible planets and gods/goddesses of the pagans. The order was also rearranged variously and finally a sixth element was added: universal mind (just as the heretical interpretation of Jesus Christ as the impersonal word of God, instead of enhypostasia which is correct that Jesus Christ is the Person-al Son and Word of God incarnate). Finally language was seen as the mystical means of connecting with the powers of the gods/goddesses (actually Satan and the other fallen angels and the demons [demons are, according to the Church Fathers, the non-human souls of the pre-flood nephilim]), and with that alpha-numeric theosophies, namely Hebrew Gematria (Greek and Roman variations are Isopsephia) were especially used. These connections were for the sorcery/magic astrological control over the elements (Greek – stoichea) and even other men. Trigrams, pentagrams, hexagrams et al were symbols used in conjunction with this.
Holy Holy Holy Lord God Almighty
Who is and was and is to come
1 ¶ For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in anotherplace: Thou art a priest for ever, according to theorder of Melchisedech.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
10 ¶ Called by God a high priest, according to the order of Melchisedech.
11 Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
13 For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
14 But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
St. Paul explains this same thing with different wording in Philippians.
5 For let this mind be in you, which was also in Christ Jesus:
6 Who being in the form of God, thought it not robbery to be equal with God:
7 But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.
8 He humbled himself, becoming obedient unto death, even to the death of the cross.
9 For which cause, God also hath exalted him and hath given him a name which is above all names:
10 That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth:
11 And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.
This is crucial to our understanding of Christ's mission to save us. In the above "emptied" is kenosis in the Greek. Christ's kenosis (He Who is the Immortal Son of God and has always existed from before He created anything, His emptying out of Himself for us and to us) consists of "taking the form of a servant" at His incarnation of the Blessed Virgin Mary by the Holy Spirit, "being made in the likeness of men" extremely important -- His incarnation in the flesh, "in habit found as a man" this part explains phrases like "learned obedience". Jesus never had to learn anything for Himself since He is God and Omniscient - All Knowing. But He willed to be born and grow up and be taught by Joseph and Mary. Think about it, it was the Blessed Virgin who taught Him the Psalms that He was the Mediator for David to receive by inspiration of the Holy Spirit and record for us. In simple terms He taught David the Psalms and willed that Mary would teach Him on earth the same psalms, though, of course He knew them already. So all references to His learning and growing and being perfected are only those things that He willed to go through for two basic reasons for our sakes. Number two first: to show us what our attitude and efforts should be on His behalf as His ambassadors to the rest of mankind. He "learned" but is actually teaching us. Number one in importance: "being made in the likeness of men" extremely important -- His incarnation in the flesh. St. Athanasius Contra Mundum (against the world [opposing heresy]) addresses this when he explains that had Christ the Immortal Son of the Father in the Unity and Power of the Holy Spirit simply have erased Adam's sin then the natural debt we all inherited to die from that sin would have meant that all men would die forever and be lost since God doesn't lie and He pronounced that the separation of man from God due to sin would by the natural property of human nature make anything else impossible. In other words if God simply erased the sin He would have erased men as well thereby. Worst yet, St. Athanasius tells us, the devil would thereby have won that round. But what God did, the Son, Who because of His Divine substance/essence - nature cannot die, is to take upon himself the real human nature of all men subsumed from Mary -- and therefore of Adam (see the genealogies in St. Matthew's, Chapter 1, and St. Luke's, Chapter 3, Gospels; in St. Luke's Gospel all the way back to Adam). Since of Adam, then, of all men. Since He had and has that nature in total union with His divine nature, when he suffered and died (it is in this sense that St. Paul says "learned obedience") in our place as the ransom from death then we become sons and daughters by adoption unto real eternal life at the future Return of Christ and the General Resurrection of the flesh, each of us, our bodies reunited with our same soul and same spirit. Therefore death, which insured that God's law would be obeyed, was originally God's way to insure that man would not become a diabolic creature totally in bondage to the devil, incapable of being in union with the Holy God, Himself. Christ took death, merited by all men, upon Himself preserving what God had said to Adam and Eve"upon that day (of disobedience) you will die". Therefore, Christ's death, then becomes the ransom to bring us out of thralldom to the devil and into union with God in Christ. Christ's Resurrection then becomes the guarantor of our resurrection -- which will absolutely happen. This is a brief description of Christ's kenosis. Christ's kenosis is the weightiest subject in the whole Bible. Christ's obedience loosed the debt of Adam's disobedience as Mary's obedience undid the knot of Eve's disobedience (that last is from St. Irenaeus). A note of warning: those who retie the knot of Eve's disobedience and who bind themselves again in the debt of Adam's disobedience by returning to pagan religions, who profess atheism or agnosticism, who follow after the Antichrist or who walk not in God's commandments though they pretend to be Christ's, will certainly be resurrected, but to eternal undying destruction in the lake of fire with the devil and all the fallen angels and all of the demons. Only the saints will inherit paradise with the elect angels in this universe recreated by God at the second coming of Jesus Christ at the end of this age of grace.
Holy Holy Holy Lord God Almighty
Who is and was and is to come
For instance the Gnostics, according to the Church Fathers, copied much of their doctrine from Platonism, Graeco-Egyptian paganism and far eastern religiosity and claimed, totally falsely, that this is what Jesus taught. The Gnostic doctrines are obvious in this plagiarizing of paganism and denial of the true Jesus Christ. In the East the Buddhist teaching of how Sakyamuni (Gotama), the Buddha, obtained his “enlightenment” is obviously diabolic and has a great deal in common with Graeco-Egyptian mysticism in the west; especially this is extremely similar to Simon Magus’ portrayal of himself entwined with snakes in the Tree of the Knowledge of Good and Evil as a man-god to be sought after as the ultimate teacher of true knowledge. The prime example: The Dragon Flower Tree (the banyan or pipal [fig] tree) from which the great white serpent from the abyss (the devil) granted Gotama (the Buddha) his “enlightenment” which consisted of his denying the I AM and being his own saviour. Otherwise known as the Tree of the Knowledge of Good and Evil which in classical and traditional Catholic teaching is the first type of the devil. Gn:2:17: 17 But of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, thou shalt die the death. (DRV)
There has been a recent upsurge in the blasphemous syncretism especially of the kind of Simon Magus and the other ancient gnostics. Instead of an Apostolic confession of faith in certain Catholic and Orthodox circles, among others, an evolutionary naturalism claiming that the Christian faith is an evolutionary step in religious developement is being proposed. This is A LIE. An example is that the gods and goddesses of Egypt could somehow be "types" of the true God and His Christ and the blessed virgin Mary. This is apostasy. the book of Wisdom makes that plain:
Wisdom: 14:8 But the idol that is made by hands, is cursed, as well it, as he that made it: and it because being frail it is called a god.
See also, Wisdom Chapters 14 through 18 wherein it is shown that all the idols and false gods thereof of Egypt were cursed by God and He delivered His people therefrom and caused the devils and demons, the false gods/goddesses, behind the the idols to destroy their worshippers,the Egyptians.
This modern idea, advanced first by the ancient gnostics, that the true God and the false gods could be the same is blaspheming the Holy Spirit. This isn't Catholic or Orthodox. It is Vatican II Romanism and Synthetic Orthodox Gnostic Church, where Orthodox is really heterodox and Romanism is simply a total reversal to willful pagan rejection of Christ and salvation.
Instead come to Jesus Christ Who said:
6 Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me. (DRV)
From: The Catholic Encyclopedia
Synderesis, or more correctly synteresis, is a term used by the Scholastic theologians to signify the habitual knowledge of the universal practical principles of moral action. The reasoning process in the field of speculative science presupposes certain fundamental axioms on which all science rests. Such are the principle of contradiction, "a thing cannot be and not be at the same time," and self-evident truths like "the whole is greater than its part". These are the first principles of the speculative intellect. In the field of moral conduct there are similar first principles of action, such as: "evil must be avoided, good done"; "Do not to others what you would not wish to be done to yourself"; "Parents should be honoured"; "We should live temperately and act justly". Such as these are self-evident truths in the field of moral conduct which any sane person will admit if he understands them. According to the Scholastics, the readiness with which such moral truths are apprehended by the practical intellect is due to the natural habit impressed on the cognitive faculty which they call synderesis. While conscience is a dictate of the practical reason deciding that any particular action is right or wrong, synderesis is a dictate of the same practical reason which has for its object the first general principles of moral action.
The Catholic Encyclopedia, Volume XIV. Published 1912. New York: Robert Appleton Company. Nihil Obstat, July 1, 1912. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York
1 ¶ And seeing the multitudes, he went up into a mountain, and when he was set down, his disciples came unto him.
2 And opening his mouth he taught them, saying:
3 ¶ Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4 Blessed are the meek: for they shall possess the land.
5 Blessed are they that mourn: for they shall be comforted.
6 Blessed are they that hunger and thirst after justice: for they shall have their fill.
7 Blessed are the merciful: for they shall obtain mercy.
8 Blessed are the clean of heart: they shall see God.
9 Blessed are the peacemakers: for they shall be called the children of God.
10 Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.
11 Blessed are ye when they shall revile you, andpersecute you, and speak all that is evilagainst you, untruly, for my sake:
12 Be glad and rejoice for your reward is very great in heaven. For so they persecuted the prophets that were before you.
13 ¶ You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing anymore but to be cast out, and to be trodden on by men.
14 You are the light of the world. A city seated on a mountain cannot be hid.
15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.
16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.
17 ¶ Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfil.
18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.
3 Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart. (DRV)
1 ¶ And the Lord spoke all these words:
2 I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.
3 Thou shalt not have strange gods before me.
4 Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth.
5 Thou shalt not adore them, nor serve them: I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me:
6 And shewing mercy unto thousands to them that love me, and keep my commandments.
7 Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain.
8 Remember that thou keep holy the sabbath day.
9 Six days shalt thou labour, and shalt do all thy works.
10 But on the seventh day is the sabbath of the Lord thy God: thou shalt do no work on it, thou nor thy son, nor thy daughter, nor thy manservant, northy maidservant, nor thy beast, nor the stranger that is within thy gates.
11 For in six days the Lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day: therefore the Lord blessed the seventh day, and sanctified it.
12 ¶ Honour thy father and thy mother, that thou mayst be long lived upon the land which the Lord thy God will give thee.
13 Thou shalt not kill.
14 Thou shalt not commit adultery.
15 Thou shalt not steal.
16 Thou shalt not bear false witness against thy neighbour.
17 Thou shalt not covet thy neighbour's house; neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor any thing that is his.
No other feast, not even Easter, was more solemnly proclaimed by the Holy Catholic Church than that of Christ's birth. The dates given are true. The announcement proclaims the Truth.
"In the 5199th year of the creation of the world, from the time when God in the beginning made out of nothing the heavens and the earth; the 2957th year after the flood; the 2015th year from the birth of Abraham; the 1510th year from Moses and the going-out of the people of Israel from Egypt; the 1032nd year from the anointing of David king; in the 65th week according to the prophecy of Daniel; in the 194th olympiad; the 752nd year from the foundation of the city of Rome; the 42nd year of the rule of Octavian Augustus, all the earth being at peace, in the sixth age of the world: Jesus Christ, the eternal God and Son of the eternal Father, willing to consecrate the world by His most merciful coming, being conceived by the Holy Spirit and nine months having passed since His conception, was born in Bethlehem of Juda of the Virgin Mary, being made man.
THE BIRTHDAY OF OUR LORD JESUS CHRIST ACCORDING TO THE FLESH."
Commenting on this wonderful feastday, Butler's Lives of the Saints continues with the following reflections.
"Christ's life is the gospel reduced to practice. He instructs us at His very birth, beginning first to practice, then to preach. The manger was His first pulpit, and from it He teaches us the cure of our spiritual maladies. He came among us to seek our miseries, our poverty, our humiliation, to repair the dishonor our pride had offered to the Godhead, and to apply a remedy to our souls. And He chose a poor mother, a little town, a stable.He who adorns the world and clothes the lilies of the field beyond the majesty of Solomon is wrapped in clouts and laid in a manger. This He chose to be the very sign of His identity. `This shall be a sign to you', said the angel to the shepherds. `You shall find the child wrapped in swaddling clothes and laid in a manger.' It is a powerful instruction.
'The grace of God our Saviour hath appeared to all men, instructing us', says the Apostle,`all men, the rich and the poor, the great and the small, all who desire to share His grace and His kingdom, instructing us in the first place in humility.' What is the whole mystery of the Incarnation but the most astonishing humbling of the Deity? To expiate our pride the eternal Son of God divests Himself of His glory and takes the form of man in his every circumstance save sin. Who would not think that the whole creation would be overwhelmed with the glory of His presence and tremble before Him? But nothing of this was seen. `He came not', says St. John Chrysostom, `so as to shake the world at the presence of majesty; not in thunder and lightning as on Sinai; but He came quietly, no man knowing it. "`
Sermon On the Nativity
by St. Augustine
(1) Hear, O sons of light, who have been received by adoption into the kingdom of God; hear, my very dear brethren; hear and be glad in the Lord, ye just ones, so that praise may become the upright. Hear what you already know; reflect upon what you have heard; love what you believe; proclaim what you love. Since we are celebrating a great anniversary on this day, you may expect a sermon in keeping with the feast. Christ as God was born of His Father, as Man of His Mother; of the immortality of His Father, of the virginity of His Mother; of His Father without a mother, of His Mother without a father; of His Father without limits of time, of His Mother without seed; of His Father as the source of life, of His Mother as the end of death; of His Father ordering all days, of His Mother consecrating this particular day.
(2) God sent John to earth as His human Precursor so that he was born when the days were becoming shorter while the Lord Himself was born when the days were growing longer, that in this minute detail the subsequent words of this same John might be prefigured: 'He must increase, but I must decrease.' For human life ought to grow weaker in itself and stronger in Christ, that 'they who are alive may live no longer for themselves, but for him who died for all and rose again,' and that each one of us may say in the words of the Apostle: 'It is now no longer I that live, but Christ lives in me.' For 'he must increase, but I must decrease.'
All His angels worthily praise Him, for He is their everlasting food, nourishing them with an incorruptible feast. He is the Word of God, by whose life they live, by whose eternity they live forever, by whose goodness they live happily forever. They praise Him worthily, as God with God, and they render glory to God on high. May we, 'his people and the sheep of his hand,' reconciled to Him by our good will, merit peace in consideration of the limited measure of our weakness. For these words to which the angels themselves gave utterance in jubilation at the birth of our Saviour are their daily tribute: 'Glory to God in the highest, and on earth peace among men of good will.' Therefore, they praise Him duly: let us praise Him in obedience. They are His messengers; we, His sheep. He filled their table in heaven; He filled our manger on earth. He is the fullness of their table because 'in the beginning was the Word, and the Word was with God; and the Word was God.' He is the fullness of our manger because 'the Word was made flesh, and dwelt among us.' so that man might eat the Bread of angels the Creator of the angels became man. The angels praise Him by living; we, by believing; they by enjoying, we by seeking; they by obtaining, we by striving to obtain; they by entering, we by knocking.
(3) What human being could know all the treasures of wisdom and knowledge hidden in Christand concealed under the poverty of His humanity? For, 'being rich, he became poor for our sake that by his poverty we might become rich.' When He assumed our mortality and overcame death, He manifested Himself in poverty, but He promised riches though they might be deferred; He did not lose them as if they weretaken from Him. How great is the multitude of His sweetness which He hides from those who fear Him but which He reveals to those that hope in Him! For we understand only in part until that which is perfect comes to us. To make us worthy of this perfect gift, He, equal to the Father in the form of God, became like to us in the form of a servant, and refashions us into the likeness of God. The only Son of God, having become the Son of Man, makes many sons of men the sons of God; and on these men, reared as servants, with the visible form of servants, He bestows the freedom of beholding the form of God. For 'we are the children of God, and it has not yet appeared what we shall be. We know that, when he appears, we shall be like to him, for we shall see him just as he is.'[l0] What, then, are those treasures of wisdom and knowledge? What are those divine riches unless they be that which satisfies our longing? And what is that multitude of sweetness unless it be what fills us? 'Show us the Father and it is enough for us.' Furthermore,in one of the psalms, one of our race, either in our name or for our sake, said to Him: 'I shall be satisfied when thy glory shall appear.'[l2] But He and the Father are one, and the person who sees Him sees the Father also;[l3] therefore, 'the Lord of hosts, he is the King of Glory.'[l4] Turning to us, He will show us His face and 'we shall be saved'; we shall be satisfied, and He will be sufficient for us.
(4) Therefore, let our heart speak thus to Him; 'I have sought thy countenance; thy face, O Lord, will I still seek. Turn not away thy face from me.'[l6] And let Him reply to the plea of our hearts: 'He who loves me keeps my commandments; and he who loves me will be loved by my Father, and I will love him and manifest myself to him.' Indeed, those to whom He addressed these words did see Him with their eyes; they heard the sound of His voice with their ears; they regarded Him as a man in their human heart. But, what eye has not seen, what ear has not heard, and what has not entered into the heart of man He promised to show to those who love Him.[l8] Until this favor is granted to us, until He shows us what will completely satisfy us, until we drink to satiety of that fountain of life, while we wander about, apart from Him but strong in faith, while we hunger and thirst for justice, longing with an unspeakable desire for the beautiful vision of God, let us celebrate with fervent devotion His birthday in the form of a servant. Since we cannot, as yet, understand that He was begotten by the Father before the day- star, let us celebrate His birth of the Virgin in the nocturnal hours. Since we do not comprehend how His name existed before the light of the sun, let us recognize His tabernacle placed in the sun. Since we do not, as yet, gaze upon the Son inseparably united with His Father, let us remember Him as the 'bridegroom coming out of his bride-chamber.' Since we are not yet ready for the banquet of our Father, let us grow familiar with the manger of our Lord Jesus Christ.
Ignatius to the Ephesians
Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown,(5) which were wrought in silence by(6) God. How, then, was He manifested to the world?(7) A star shone forth in heaven above all the other stars, the light of Which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He mediated the abolition of death.
But do Thou O Lord have mercy upon us,
Thanks be to God.
Our Help is in the Name of the Lord,
Who made the heavens and the earth.
THE MARYRS OF JAPAN (From Fr. Alban Butler’s Lives of the Saints) ABOUT forty years after St. Francis Xavier's death a persecution broke out in Japan, and all Christian rites were forbidden under pain of death. A confraternity of martyrs was at once formed, the object of which was to die for Christ. Even the little children joined it. Peter; a Christian child six years old, was awakened early and told that he was to be beheaded, together with his father. Strong in grace, he expressed his joy at the news, dressed himself in his gayest clothing, and took the hand of the soldier who was to lead him to death. The headless trunk of his father first met his view; calmly kneeling down, he prayed beside the corpse, and, loosening his collar, prepared his neck for the stroke. Moved by this touching scene, the executioner threw down his sabre and fled. None but a brutal slave could be found for the murderous task; with unskilled and trembling hand he hacked the child to pieces, who at last died without uttering a single cry. Christians were branded with the cross, or all but buried alive, while the head and arms were slowly sawn oft with blunt weapons. The least shudder under their anguish was interpreted into apostasy. The obstinate were put to the most cruel deaths, but the survivors only envied them. Five noblemen were escorted to the stake by 40,000 Christians with flowers and lights, singing the litanies of Our Lady as they went. In the great martyrdom, at which thousands also assisted, the martyrs sent up a flood of melody from the fire, which only died away as one after another went to sing the new song in heaven. Later on, a more awful doom was invented. The victims were lowered into a sulphurous chasm, called the "mouth of hell," near which no bird or beast could live. The chief of these, Paul Wiborg, whose family had been already massacred for the faith, was thrice let down; thrice he cried, with a loud voice, "Eternal praise be to the ever-adorable Sacrament of the Altar." The third time he went to his reward.
After these martyrdoms recounted by Fr. Butler, about forty plus years later, under Ieyasu's Proscription, the Tokugawa shogunate martyred another thirty thousand plus Christians. The Nicherin Buddhists built the “Five Storied Pagoda” at their head temple Taisekiji to comemorate their successful murdering of Japan’s Christians and said that the pagoda symbolized that their Buddhism would conquer the West and destroy the Christian faith and all other religions and Japan would rule the world.
After this, the Proscription held until 1868, when Admiral Perry reopened Japan, and Christians were again allowed to preach and worship the true God there.
The last part of the 19th Century A.D., in Japan, saw the Meiji restoration, which albeit short lived, saw a revival of cultic pagan worship of the Emperor. The 1890’s were the Edo period and saw the building and ascension of modern day Tokyo. The shogunate warlords took over again in the 20th century and that saw the rise of anti-western Imperialism.
After World War II, in which Japan was drawn in on the part of Nazi Germany just 9 months before Pearl Harbor, many cults arose in Japan.
Only the Christian belief is true, Christians have been in Japan since the very early centuries of Japan. Christians were always good neighbors to everyone there.
All Men Are Created In the Image And Likeness Of God.
26 ¶ And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth. (DRV)
This is a core Catholic belief. It is self evident to all people with a conscience. It also explains something quite opposite to it.
When Adam sinned it took place because of the envy of the devil.
12 Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned. (DRV)
23 For God created man incorruptible, and to the image of his own likeness he made him. 24 But by the envy of the devil, death came into the world: 25 And they follow him that are of his side. (DRV)
What was the devil's temptation? It was this:
1 ¶ Now the serpent was more subtle than any of the beasts of the earth which the Lord God had made. And he said to the woman: Why hath God commanded you, that you should not eat of every tree of paradise?
2 And the woman answered him, saying: Of the fruit of the trees that are in paradise we do eat:
3 But of the fruit of the tree which is in the midst of paradise, God hath commanded us that we should not eat; and that we should not touch it, lest perhaps we die.
4 And the serpent said to the woman: No, you shall not die the death.
5 For God doth know that in what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil.
6 ¶ And the woman saw that the tree was good to eat, and fair to the eyes, and delightful to behold: and she took of the fruit thereof, and did eat, and gave to her husband, who did eat.
and you shall be as Gods
They chose to be their own gods. This is the base of racism. For if one were one's own god in one's own image and likeness, then one would be the founder of a race of gods who would look the same as oneself and be connected by bloodline, and one would consider oneself better than others.
But the Apostles, basing themselves on the teaching of Jesus Christ, taught that all men are equal in their creation by and in the sight of God.
26 And hath made of one, all mankind, to dwell uponthe whole face of the earth, determining appointed times and the limits of their habitation.
27 That they should seek God, if haply they may feel after him or find him, although he be not far from every one of us. (DRV)
Therefore racism is of the devil and to be absolutely condemned.
The Catholic Faith calls all men to come to salvation in Jesus Christ. The Catholic Faith also calls in the Name of Christ the King of all Nations for equal justice here on earth for all men.
The Lord Jesus Christ is the Truth and has nothing to do with the Lie From Hell Which is the Basis for All the Demonic 鬼
The Lord Jesus Christ said:
46 I am come, a light into the world, that whosoever believeth in me may not remain in darkness. (DRV)
30 I will not now speak many things with you. For the prince of this world: cometh: and in me he hath not any thing. (DRV)
19 And this is the judgment: Because the light is come into the world and men loved darkness rather than the light: for their works were evil. (DRV)
The Lie From Hell Which is the Basis for All the Demonic 鬼
Daemon Est Deus Inversus is pure Satanism and will be punished in hell by God for eternity. It is the absolute founding principle of Lurianic Cabbalism and is the Star of Rempham that St. Stephen rightly condemned.
“Daemon Est Deus Inversus (Latin) Daemon (Demon) is divinity inverted; more commonly, the Devil is God inverted. An ancient Hermetic, and later Qabbalistic, aphorism referring to that polar power which is required by the equilibrium and harmony in nature. The One, when manifested, becomes Two, and from the Two are unfolded or evolved all the sequence of manifest existence. Spirit and matter, good and evil, as distinct conceptions exist only by their mutual contrast. There is no evil per se, but the human notion of essential evil arises from our inability to take in the whole at a single glance.
Daemon is applicable in general to all formative power, from the highest to the lowest; in this aphorism it denotes the formative rays in their manifestation in and on the lower planes of prakriti, called by contrast the nether pole. Western monotheism, having anthropomorphized the higher creative powers into a personal God, personified the lower powers into a Devil and demons. But Satan or the Adversary is only God's messenger, because what is below reflects what is above. This aphorism, then, states that all the manifested universe is the representation or material inversion or reflection of the divine essence and its emanations which in their aggregate compose the spiritual background and causal forces of the universe. Furthermore, a reflected image reverses.
Finally, the aphorism denotes the astral light, represented by a black triangle inverted on a white (SD 1:424).”
This is the “Star of David” which is really the Star of the Solomonic temple and has nothing to do with David. It is also the sign of Freemasonry.
"The HEXAGRAM [Magen David 6-pointed star] was adopted by the Zionist Organization at the First Zionist Congress in 1897." (Cavendish, p. 1300)
Daemon Est Deus Inversus is pure Satanism and will be punished in hell by God for eternity. It is the absolute founding principle of Lurianic Cabbalism and is the Star of Rempham that St. Stephen rightly condemned.
43 And you took unto you the tabernacle of Moloch and the star of your god Rempham, figures which you made to adore them. And I will carry you away beyond Babylon. (DRV)