Defend the True Church! Viva Iglesia Catolica!
Sunday, October 28, 2012
Thursday, October 25, 2012
Wednesday, October 24, 2012
Pope appoints Archbishop Antonio Tagle as Cardinal
 |
| Archbishop Tagle of Manila |
We will be having our 7th Cardinal, Archbishop Luis Antonio Tagle of Manila.
Deo Gratias!
CBCP NEWS
MANILA, Oct. 24, 2012— Pope Benedict XVI has appointed Manila Archbishop Luis Antonio Tagle as the Catholic Church’s newest cardinal.
The pontiff elevated Tagle, head of the Philippines’ largest archdiocese, to the College of Cardinals along with 5 other archbishops from different countries.
During the general audience in St. Peter’s Square, Benedict XVI announced that he will hold a consistory on November 24 to formally elevate the six new cardinals.
“The Cardinals have the task of helping the Successor of Peter in the performance of his ministry of confirming the brethren in the faith, and the principle and foundation of unity and communion of the Church,” the pope said.
He will now be the country’s seventh cardinal joining the line of retired Archbishop Gaudencio Cardinal Rosales of Manila and Ricardo Cardinal Vidal of Cebu.Other Filipino cardinals who already passed away include Rufino Cardinal Santos, Julio Cardinal Rosales, Jaime Cardinal Sin and Jose Cardinal Sanchez.
At 55, Tagle will be the world’s youngest cardinal. The oldest living cardinal, following the death of Cardinal Mayer in 2010, is Ersilio Tonini, 98, the Archbishop Emeritus of Ravenna-Cervia.
Tagle along with other Filipino bishops is currently in Rome for the ongoing Synod of Bishops for New Evangelization.
A cardinal is a senior ecclesiastical official in the Roman Catholic Church, ranking just below the Pope and appointed by him as a member of the College of Cardinals during a consistory.
The duties of the cardinals are to attend the meetings of the Sacred College and to make themselves available individually if the pope desires their counsel.
Cardinals also have additional duties either leading many of the church’s dioceses and archdioceses or running the Roman Curia.
The most important function of Cardinals in the Church is to elect the Roman Pontiff who usually comes from their rank.
Tagle has been serving as the 32nd archbishop of Manila only since last December, succeeding Rosales.
Born in Manila on June 21, 1957, Tagle took his Philosophy and Theology at the Ateneo De Manila University’s San Jose Major Seminary.
He was ordained to the priesthood on February 27, 1982, at the age of 25.
From 1985 to 1992, he was sent for further studies at the Catholic University of America in Washington D.C. where he earned his Doctorate in Sacred Theology.
Since 1997, Tagle has been a member of the International Theological Commission of the Vatican. In 1998, he was as an expert at the Special Assembly of the Synod of Bishops for Asia that took place in Rome.
On December 12, 2001, he was ordained Bishop of Imus. Since then, he has been engaged in many activities. He travels throughout the country in answer to many invitations as a speaker.
At the Synod of Bishops held in Rome in 2005, he was elected member of the post-synodal Council and assistant to Cardinal Angelo Scola, general reporter of this Synod.
Tagle is currently the chairman of the Commission on Doctrine of the Faith of the Catholic Bishops’ Conference of the Philippines. (RL/CBCPNews)
Tuesday, October 23, 2012
INC MEMBER, UMAMING SINASAMBA NILA SI FELIX MANALO!
 |
Photo courtesy of Roland Brenton M. Peña |
SA WAKAS AY UMAMIN NA RIN ANG ISANG MIYEMBRO NG IGLESIA NI CRISTO (INC-MANALO) NA SUMASAMBA SILA SA KANILANG "SUGO DAW" NA SI FELIX YSAGUN MANALO. NAHULI RIN SILA SA KANILANG MISMONG POST SA FACEBOOK.
KUNG ATING MAAALALA AY MADALAS NA SIRAAN TAYO NG MGA MIYEMBRO INC NA SUMASAMBA DAW TAYO SA MGA REBULTO. NGAYON NAMAN AY UMAMIN NA ANG ISA NILANG MIYEMBRO NA SUMASAMBA NA SILA SA KANILANG SUGO.
ANG SABI NG BIBLIYA:
(Exodus 20:3 KJV) Thou shalt have no other gods before me.
Homily of Pope Benedict XVI on Canonization of Calungsod, 6 others
Pope's
homily in English:
The Son of Man came to serve, and to give his life as a ransom for many (cf. Mk 10:45)
Dear Brother Bishops,
Dear brothers and sisters!
“Today the Church listens again to these words of Jesus, spoken by the Lord during his journey to Jerusalem, where he was to accomplish the mystery of his passion, death and resurrection. They are words which enshrine the meaning of Christ’s mission on earth, marked by his sacrifice, by his total self-giving.
On this third Sunday of October, on which we celebrate World Mission Sunday, the Church listens to them with special attention and renews her conviction that she should always be fully dedicated to serve mankind and the Gospel, after the example of the One who gave himself up even to the sacrifice of his life. I extend warm greetings to all of you who fill Saint Peter’s Square, especially the official delegations and the pilgrims who have come to celebrate the seven new saints. I greet with
affection the Cardinals and Bishops who, during these days, are taking part in the Synodal Assembly on the New Evangelization.
The coincidence between this ecclesiastical meeting and World Mission Sunday is a happy one; and the word of God that we have listened to sheds light on both subjects. It shows how to be evangelizers, called to bear witness and to proclaim the Christian message, configuring ourselves to Christ and following his very path. This is true both for the mission ad Gentes and for the new evangelization in places with ancient Christian roots.
The Son of Man came to serve, and to give his life as a ransom for many (cf. Mk 10:45) These words were the blueprint for living of the seven Blessed men and women that the Church solemnly enrols this morning in the glorious ranks of the saints. With heroic courage they spent their lives in total consecration to the Lord and in the generous service of their brethren. They are sons and daughters of the Church who chose the path of service following the Lord. Holiness always rises up in the Church from the well-spring of the mystery of redemption, as foretold by the prophet Isaiah in the first reading: the Servant of the Lord is the righteous one who “shall make many to be accounted as righteous; and he shall bear their iniquities” (Is 53:11); he is Jesus Christ, crucified, risen and living in glory.
Today’s canonization is an eloquent confirmation of this mysterious saving reality. The tenacious profession of faith of these seven generous disciples of Christ, their configuration to the Son of Man shines out brightly today in the whole Church.
Jacques Berthieu, born in 1838 in France, was passionate about Jesus Christ at an early age. During his parish ministry, he had the burning desire to save souls. Becoming a Jesuit, he wished to journey through the world for the glory of God. A tireless pastor on the island of Sainte Marie, then in Madagascar, he struggled against injustice while bringing succour to the poor and sick. The Malagasies thought of him as a priest come down from heaven, saying, You are our “father and mother!” He made himself all things to all men, drawing from prayer and his love of the sacred heart of Jesus the human and priestly force to face martyrdom in 1896. He died, saying “I prefer to die rather than renounce my faith”. Dear friends, may the life of this evangelizer be an encouragement and a model for priests that, like him, they will be men of God! May his example aid the many Christians of today persecuted for their faith! In this Year of Faith, may his intercession bring forth many fruits for Madagascar and the African Continent! May God bless the Malagasy people!
Pedro Calungsod was born around the year sixteen fifty-four, in the Visayas region of the Philippines. His love for Christ inspired him to train as a catechist with the Jesuit missionaries there. In sixteen sixty-eight, along with other young catechists, he accompanied Father Diego Luís de San Vitores to the Marianas Islands in order to evangelize the Chamorro people. Life there was hard and the missionaries also faced persecution arising from envy and slander. Pedro, however, displayed deep faith and charity and continued to catechize his many converts, giving witness to Christ by a life of purity and dedication to the Gospel. Uppermost was his desire to win souls for Christ, and this made him resolute in accepting martyrdom. He died on the second of April, sixteen seventy-two. Witnesses record that Pedro could have fled for safety but chose to stay at Father Diego’s side. The priest was able to give Pedro absolution before he himself was killed. May the example and courageous witness of Pedro Calungsod inspire the dear people of the Philippines to announce the Kingdom bravely and to win souls for God!
Giovanni Battista Piamarta, priest of the Diocese of Brescia, was a great apostle of charity and of young people. He raised awareness of the need for a cultural and social presence of Catholicism in the modern world, and so he dedicated himself to the Christian, moral and professional growth of the younger generations with an enlightened input of humanity and goodness. Animated by unshakable faith in divine providence and by a profound spirit of sacrifice, he faced difficulties and fatigue to breathe life into various apostolic works, including the Artigianelli Institute, Queriniana Publishers, the Congregation of the Holy Family of Nazareth for men, and for women the Congregation of the Humble Sister Servants of the Lord. The secret of his intense and busy life is found in the long hours he gave to prayer. When he was overburdened with work, he increased the length of his encounter, heart to heart, with the Lord. He preferred to pause before the Blessed Sacrament, meditating upon the passion, death and resurrection of Christ, to gain spiritual fortitude and return to gaining people’s hearts, especially the young, to bring them back to the sources of life with fresh pastoral initiatives.
“May your love be upon us, O Lord, as we place all our hope in you” (Ps 32:22). With these words, the liturgy invites us to make our own this hymn to God, creator and provider, accepting his plan into our lives. María Carmelo Sallés y Barangueras, a religious born in Vic in Spain in 1848, did just so. Filled with hope in spite of many trials, she, on seeing the progress of the Congregation of the Conceptionist Missionary Sisters of Teaching, which she founded in 1892, was able to sing with the Mother of God, “His mercy is on those who fear him from generation to generation” (Lk 1:50). Her educational work, entrusted to the Immaculate Virgin Mary, continues to bear abundant fruit among young people through the generous dedication of her daughters who, like her, entrust themselves to God for whom all is possible.
I now turn to Marianne Cope, born in eighteen thirty-eight in Heppenheim, Germany. Only one year old when taken to the United States, in eighteen sixty-two she entered the Third Order Regular of Saint Francis at Syracuse, New York. Later, as Superior General of her congregation, Mother Marianne willingly embraced a call to care for the lepers of Hawaii after many others had refused. She personally went, with six of her fellow sisters, to manage a hospital on Oahu, later founding Malulani Hospital on Maui and opening a home for girls whose parents were lepers. Five years after that she accepted the invitation to open a home for women and girls on the island of Molokai itself, bravely going there herself and effectively ending her contact with the outside world.
There she looked after Father Damien, already famous for his heroic work among the lepers, nursed him as he died and took over his work among male lepers. At a time when little could be done for those suffering from this terrible disease, Marianne Cope showed the highest love, courage and enthusiasm. She is a shining and energetic example of the best of the tradition of Catholic nursing sisters and of the spirit of her beloved Saint Francis.
Kateri Tekakwitha was born in today’s New York state in sixteen fifty-six to a Mohawk father and a Christian Algonquin mother who gave to her a sense of the living God. She was baptized at twenty years of age and, to escape persecution, she took refuge in Saint Francis Xavier Mission near Montreal. There she worked, faithful to the traditions of her people, although renouncing their religious convictions until her death at the age of twenty-four. Leading a simple life, Kateri remained faithful to her love for Jesus, to prayer and to daily Mass. Her greatest wish was to know and to do what pleased God. She lived a life radiant with faith and purity. Kateri impresses us by the action of grace in her life in spite of the absence of external help and by the courage of her vocation, so unusual in her culture. In her, faith and culture enrich each other! May her example help us to live where we are, loving Jesus without denying who we are. Saint Kateri, Protectress of Canada and the first native American saint, we Entrust to you the renewal of the faith in the first nations and in all of North America! May God bless the first nations!
Anna Schaeffer, from Mindelstetten, as a young woman wished to enter a missionary order. She came from a poor background so, in order to earn the dowry needed for acceptance into the cloister, she worked as a maid. One day she suffered a terrible accident and received incurable burns on her legs which forced her to be bed-ridden for the rest of her life. So her sick-bed became her cloister cell and her suffering a missionary service. She struggled for a time to accept her fate, but then understood her situation as a loving call from the crucified One to follow him. Strengthened by daily communion, she became an untiring intercessor in prayer and a mirror of God’s love for the many who sought her counsel. May her apostolate of prayer and suffering, of sacrifice and expiation, be a shining example for believers in her homeland, and may her intercession strengthen the Christian hospice movement in its beneficial activity.
Dear brothers and sisters, these new saints, different in origin, language, nationality and social condition, are united among themselves and with the whole People of God in the mystery of salvation of Christ the Redeemer. With them, we too, together with the Synod Fathers from all parts of the world, proclaim to the Lord in the words of the psalm that he “is our help and our shield” and we invoke him saying, “may your love be upon us, O Lord, as we place all our hope in you” (Ps 32:20.22). May the witness of these new saints, and their lives generously spent for love of Christ, speak today to the whole Church, and may their intercession strengthen and sustain her in her mission to proclaim the Gospel to the whole world.
The Son of Man came to serve, and to give his life as a ransom for many (cf. Mk 10:45)
Dear Brother Bishops,
Dear brothers and sisters!
“Today the Church listens again to these words of Jesus, spoken by the Lord during his journey to Jerusalem, where he was to accomplish the mystery of his passion, death and resurrection. They are words which enshrine the meaning of Christ’s mission on earth, marked by his sacrifice, by his total self-giving.
On this third Sunday of October, on which we celebrate World Mission Sunday, the Church listens to them with special attention and renews her conviction that she should always be fully dedicated to serve mankind and the Gospel, after the example of the One who gave himself up even to the sacrifice of his life. I extend warm greetings to all of you who fill Saint Peter’s Square, especially the official delegations and the pilgrims who have come to celebrate the seven new saints. I greet with
affection the Cardinals and Bishops who, during these days, are taking part in the Synodal Assembly on the New Evangelization.
The coincidence between this ecclesiastical meeting and World Mission Sunday is a happy one; and the word of God that we have listened to sheds light on both subjects. It shows how to be evangelizers, called to bear witness and to proclaim the Christian message, configuring ourselves to Christ and following his very path. This is true both for the mission ad Gentes and for the new evangelization in places with ancient Christian roots.
The Son of Man came to serve, and to give his life as a ransom for many (cf. Mk 10:45) These words were the blueprint for living of the seven Blessed men and women that the Church solemnly enrols this morning in the glorious ranks of the saints. With heroic courage they spent their lives in total consecration to the Lord and in the generous service of their brethren. They are sons and daughters of the Church who chose the path of service following the Lord. Holiness always rises up in the Church from the well-spring of the mystery of redemption, as foretold by the prophet Isaiah in the first reading: the Servant of the Lord is the righteous one who “shall make many to be accounted as righteous; and he shall bear their iniquities” (Is 53:11); he is Jesus Christ, crucified, risen and living in glory.
Today’s canonization is an eloquent confirmation of this mysterious saving reality. The tenacious profession of faith of these seven generous disciples of Christ, their configuration to the Son of Man shines out brightly today in the whole Church.
Jacques Berthieu, born in 1838 in France, was passionate about Jesus Christ at an early age. During his parish ministry, he had the burning desire to save souls. Becoming a Jesuit, he wished to journey through the world for the glory of God. A tireless pastor on the island of Sainte Marie, then in Madagascar, he struggled against injustice while bringing succour to the poor and sick. The Malagasies thought of him as a priest come down from heaven, saying, You are our “father and mother!” He made himself all things to all men, drawing from prayer and his love of the sacred heart of Jesus the human and priestly force to face martyrdom in 1896. He died, saying “I prefer to die rather than renounce my faith”. Dear friends, may the life of this evangelizer be an encouragement and a model for priests that, like him, they will be men of God! May his example aid the many Christians of today persecuted for their faith! In this Year of Faith, may his intercession bring forth many fruits for Madagascar and the African Continent! May God bless the Malagasy people!
Pedro Calungsod was born around the year sixteen fifty-four, in the Visayas region of the Philippines. His love for Christ inspired him to train as a catechist with the Jesuit missionaries there. In sixteen sixty-eight, along with other young catechists, he accompanied Father Diego Luís de San Vitores to the Marianas Islands in order to evangelize the Chamorro people. Life there was hard and the missionaries also faced persecution arising from envy and slander. Pedro, however, displayed deep faith and charity and continued to catechize his many converts, giving witness to Christ by a life of purity and dedication to the Gospel. Uppermost was his desire to win souls for Christ, and this made him resolute in accepting martyrdom. He died on the second of April, sixteen seventy-two. Witnesses record that Pedro could have fled for safety but chose to stay at Father Diego’s side. The priest was able to give Pedro absolution before he himself was killed. May the example and courageous witness of Pedro Calungsod inspire the dear people of the Philippines to announce the Kingdom bravely and to win souls for God!
Giovanni Battista Piamarta, priest of the Diocese of Brescia, was a great apostle of charity and of young people. He raised awareness of the need for a cultural and social presence of Catholicism in the modern world, and so he dedicated himself to the Christian, moral and professional growth of the younger generations with an enlightened input of humanity and goodness. Animated by unshakable faith in divine providence and by a profound spirit of sacrifice, he faced difficulties and fatigue to breathe life into various apostolic works, including the Artigianelli Institute, Queriniana Publishers, the Congregation of the Holy Family of Nazareth for men, and for women the Congregation of the Humble Sister Servants of the Lord. The secret of his intense and busy life is found in the long hours he gave to prayer. When he was overburdened with work, he increased the length of his encounter, heart to heart, with the Lord. He preferred to pause before the Blessed Sacrament, meditating upon the passion, death and resurrection of Christ, to gain spiritual fortitude and return to gaining people’s hearts, especially the young, to bring them back to the sources of life with fresh pastoral initiatives.
“May your love be upon us, O Lord, as we place all our hope in you” (Ps 32:22). With these words, the liturgy invites us to make our own this hymn to God, creator and provider, accepting his plan into our lives. María Carmelo Sallés y Barangueras, a religious born in Vic in Spain in 1848, did just so. Filled with hope in spite of many trials, she, on seeing the progress of the Congregation of the Conceptionist Missionary Sisters of Teaching, which she founded in 1892, was able to sing with the Mother of God, “His mercy is on those who fear him from generation to generation” (Lk 1:50). Her educational work, entrusted to the Immaculate Virgin Mary, continues to bear abundant fruit among young people through the generous dedication of her daughters who, like her, entrust themselves to God for whom all is possible.
I now turn to Marianne Cope, born in eighteen thirty-eight in Heppenheim, Germany. Only one year old when taken to the United States, in eighteen sixty-two she entered the Third Order Regular of Saint Francis at Syracuse, New York. Later, as Superior General of her congregation, Mother Marianne willingly embraced a call to care for the lepers of Hawaii after many others had refused. She personally went, with six of her fellow sisters, to manage a hospital on Oahu, later founding Malulani Hospital on Maui and opening a home for girls whose parents were lepers. Five years after that she accepted the invitation to open a home for women and girls on the island of Molokai itself, bravely going there herself and effectively ending her contact with the outside world.
There she looked after Father Damien, already famous for his heroic work among the lepers, nursed him as he died and took over his work among male lepers. At a time when little could be done for those suffering from this terrible disease, Marianne Cope showed the highest love, courage and enthusiasm. She is a shining and energetic example of the best of the tradition of Catholic nursing sisters and of the spirit of her beloved Saint Francis.
Kateri Tekakwitha was born in today’s New York state in sixteen fifty-six to a Mohawk father and a Christian Algonquin mother who gave to her a sense of the living God. She was baptized at twenty years of age and, to escape persecution, she took refuge in Saint Francis Xavier Mission near Montreal. There she worked, faithful to the traditions of her people, although renouncing their religious convictions until her death at the age of twenty-four. Leading a simple life, Kateri remained faithful to her love for Jesus, to prayer and to daily Mass. Her greatest wish was to know and to do what pleased God. She lived a life radiant with faith and purity. Kateri impresses us by the action of grace in her life in spite of the absence of external help and by the courage of her vocation, so unusual in her culture. In her, faith and culture enrich each other! May her example help us to live where we are, loving Jesus without denying who we are. Saint Kateri, Protectress of Canada and the first native American saint, we Entrust to you the renewal of the faith in the first nations and in all of North America! May God bless the first nations!
Anna Schaeffer, from Mindelstetten, as a young woman wished to enter a missionary order. She came from a poor background so, in order to earn the dowry needed for acceptance into the cloister, she worked as a maid. One day she suffered a terrible accident and received incurable burns on her legs which forced her to be bed-ridden for the rest of her life. So her sick-bed became her cloister cell and her suffering a missionary service. She struggled for a time to accept her fate, but then understood her situation as a loving call from the crucified One to follow him. Strengthened by daily communion, she became an untiring intercessor in prayer and a mirror of God’s love for the many who sought her counsel. May her apostolate of prayer and suffering, of sacrifice and expiation, be a shining example for believers in her homeland, and may her intercession strengthen the Christian hospice movement in its beneficial activity.
Dear brothers and sisters, these new saints, different in origin, language, nationality and social condition, are united among themselves and with the whole People of God in the mystery of salvation of Christ the Redeemer. With them, we too, together with the Synod Fathers from all parts of the world, proclaim to the Lord in the words of the psalm that he “is our help and our shield” and we invoke him saying, “may your love be upon us, O Lord, as we place all our hope in you” (Ps 32:20.22). May the witness of these new saints, and their lives generously spent for love of Christ, speak today to the whole Church, and may their intercession strengthen and sustain her in her mission to proclaim the Gospel to the whole world.
Source:
Vatican.va
Sunday, October 21, 2012
Pope claimed to be God? by The Catholic Point
Questions coming from Mr. Vic Kempis:
* “The Pope and God are the same, so he has all power in Heaven and earth.” Pope Pius V, quoted in Barclay, Chapter XXVII, p. 218, “Cities Petrus Bertanous”.
* “The Pope and God are the same, so he has all power in Heaven and earth.” Pope Pius V, quoted in Barclay, Chapter XXVII, p. 218, “Cities Petrus Bertanous”.
* Pope Nicholas I declared: ” the
appellation of God had been confirmed by Constantine
on the Pope, who ,being God, cannot be judged by man.”(Labb IX Dist.: 96 Can 7
Satis Evidentur Decret Gratian Primer Para)
* The Pope is not only the
representative of Jesus Christ, He is Jesus Christ himself, hidden under the
veil of flesh.” Catholic National July 1895
* “We hold upon this earth the
place of Almighty God” Pope Leo XIII Encyclical Letter of June 20,1894
* ” All names which in the
Scriptures are applied to Christ, by virtue of which is established that He is
over the church, all the same names are applied to the Pope.” On the authority
of the Councils,book 2,chapter 17
* The Pope is of so great dignity,
and so exalted that he is not a mere man, but as it were God,, and the vicar of
God.” Ferraris Ecclesiastical dictionary
Did Pope Pius V, Pope Nicholas and other statements that our Popes claimed to be as God?
Did Pope Pius V, Pope Nicholas and other statements that our Popes claimed to be as God?
Alam
ko po sa sarili ko na hindi ito totoo pero kailngan ko ng proof na lahat ba ng
sinabi ng mga Popes ay totoo? Sinabi po ba nila talaga ito? Sana po masagot nyo po Father Abe kasi
humuhina ang faith ko pag nakaka sagap ako ng mga ganitong statements ng mga
anti-catholics. Thank you po Father. God Bless you , Mama Mary loves you ! (I
know in myself that this is not true but I need proofs if all these
were true Popes' statement? Did they really said these? Hope you could
answer these Fr. Abe because my faith is getting weaker every time I
read these kind of statement coming from Anti-Catholics.)
Since Father Abe is too busy and now his blog was attacked once again by the enemies of Christ let me answer your question by re-posting here a nice argument made by another Catholic defender:
If there is one thing, one argument that some anti-Catholics use that would irk me, it's their trying to prove the "Pope is God" by showing various quotes from (supposedly) Catholic works which show a Pope or a Cleric proclaiming that the Pope is equivalent to and is God Himself under the flesh. I know a few will say, "Come on, these guys have their proof and even provide citations for them! How can you refute these?"
I answer that: While these people may have done a commendable job of trying to provide citations for a statement (a plus point in my book), providing citations is not enough in many cases. I believe that one must also show the statement in question in context (cherry-picking one phrase and interpreting it removed from its context is just intolerable, IMHO), show other related works (if possible) that corroborate the statement, and always provide correct citations. If the Church teaches that the Pope is God in human form, then why doesn't a statement similar to that one appear in the Catechism, where just about all things that Catholics believe in are written? And be better sure that if there is any evidence to the contrary, that it is published in the official Catechism and not in local ones.
Now, let's first address three of these supposed 'quotes', shall we?
1.) These words are
written in the Roman Canon Law 1685: "To
believethat our Lord God the Pope has not the power to decree as he is decreed,
is tobe deemed heretical."Father A. Pereira says: "It is quite certain that Popes have
neverapproved or rejected this title 'Lord God the Pope,' for the passage in
thegloss referred to appears in the edition of the Canon Law published in Rome in1580 by Gregory
XIII."
Quite
believable, this one, isn't it? Yet the problem with this quote is:
1.) Pope Gregory XIII's Canon Law was published in 1582, not 1580 (though this is just a minor quibble).
2.) António Pereira de Figueiredo (1761-1797) was a priest in Lisbon who published many works, including a translation of the Bible and a work entitled Tentativa Theologica (first published in 1766; it is in this work where this quote supposedly appears), in which he attacked the Papal predominancy in Portugal. The work was then translated in Latin, Spanish and Italian and sparked a controversy; eventually because of this, Pereira was excommunicated.
3.) All that Fr. Pereira he says is that the passage in the gloss referred to (in other words, the passage that is referred to in the gloss) appears in the Canon Law edition. He does not say that the gloss itself appears in this edition of the Canon Law (and it doesn't). So, suppose someone were to write a false statement in relation to another written work anywhere, would that affect the truth or otherwise the referenced written work itself?
Now, let's move on:
1.) Pope Gregory XIII's Canon Law was published in 1582, not 1580 (though this is just a minor quibble).
2.) António Pereira de Figueiredo (1761-1797) was a priest in Lisbon who published many works, including a translation of the Bible and a work entitled Tentativa Theologica (first published in 1766; it is in this work where this quote supposedly appears), in which he attacked the Papal predominancy in Portugal. The work was then translated in Latin, Spanish and Italian and sparked a controversy; eventually because of this, Pereira was excommunicated.
3.) All that Fr. Pereira he says is that the passage in the gloss referred to (in other words, the passage that is referred to in the gloss) appears in the Canon Law edition. He does not say that the gloss itself appears in this edition of the Canon Law (and it doesn't). So, suppose someone were to write a false statement in relation to another written work anywhere, would that affect the truth or otherwise the referenced written work itself?
Now, let's move on:
2.) "The Pope is not only the representative of
Jesus Christ, he is Jesus Christ himself, hidden under the veil of flesh."-Catholic
National, July 1895
Frs.
Leslie Rumble and Charles M. Carty already answered this question in volume 2
of their Radio Replies (which were
actually transcripts of a 1930's radio program hosted by them), so I would
defer to them here:
2-310. Pope Pius X made the
blasphemous claim that he was "Jesus Christ hidden under the veil of the
flesh. Does the Pope speak? It is Jesus Christ who speaks."
REPLY: A Protestant paper, the "Church Review," in England, October 3, 1895, charges Cardinal Sarto, Archbishop of Venice, with having uttered those words at Venice. Cardinal Sarto was elected Pope in 1903. But as soon as the charge was made in 1895 that Cardinal Sarto had said those words, inquiries were sent from England to Venice, and Cardinal Sarto produced the manuscript of his discourse. And this is what he actually did say:"The Pope REPRESENTS Jesus Christ Himself, and therefore is a loving father. The life of the Pope is a holocaust of love for the human family. His word is love; love, his weapon; love, the answer he gives to all who hate him; love, his flag, that is, the Cross, which signed the greatest triumph on Earth and in Heaven."
1.)
The quote is said to have appeared from an English Protestant publication (October 3, 1895), not a Catholic one. As an
aside, that quote had also appeared earlier from another Protestant magazine
entitled Evangelical Christendom in
January 1 of that year.
2.) The actual words of Cardinal Sarto (later Pope Pius X; he only became Pope in 1903) says that the Pope represents Jesus Christ, not that he is Jesus Christ, as this misquote (and those who use them) loves to say.
3.) I haven't been able to find anything about Catholic National. There is however, a Catholic publication which have the names National Catholic Register which is the oldest Catholic newspaper in the United States; however, this publication was begun in 1927.
2.) The actual words of Cardinal Sarto (later Pope Pius X; he only became Pope in 1903) says that the Pope represents Jesus Christ, not that he is Jesus Christ, as this misquote (and those who use them) loves to say.
3.) I haven't been able to find anything about Catholic National. There is however, a Catholic publication which have the names National Catholic Register which is the oldest Catholic newspaper in the United States; however, this publication was begun in 1927.
Can someone at least show me proof that there was a 19th-century publication entitled Catholic National, and that the quote appeared in there?
3.) "We hold
upon this earth the place of God Almighty"-Pope Leo XIII Encyclical Letter
of June 20, 1894
This
one is a classic case of "cherry-picking
a quote out of context." The Encyclical mentioned here is Praeclara
Gratulationis Publicae, which called for the reunion of Eastern and
Western churches into the "Unity of the Faith". What then, does the
actual Encyclical say?
...A great deal, however, has been
wanting to the entire fulness of that consolation. Amidst these very manifestations
of public joy and reverence Our thoughts went out towards the immense multitude
of those who are strangers to the gladness that filled all Catholic hearts:
some because they lie in absolute ignorance of the Gospel; others because they
dissent from the Catholic belief, though they bear the same name of Christians.
This thought has been, and is, a source of deep concern to Us; for it is
impossible to think of such a large portion of mankind deviating, as it were,
from the right path, as they move away from Us, and not experience a sentiment
of innermost grief. But since We hold upon this earth the place of God
Almighty, who will have all men to be saved and to come to the knowledge of the
truth, and now that Our advanced age and the bitterness of anxious cares urge
Us on towards the end common to every mortal, We feel drawn to follow the
example of Our Redeemer and Master,
Jesus Christ, who when about to return to Heaven, implored of God, His
Father, in earnest prayer, that His disciples and followers should be of one
mind and of one heart: "I
pray...that they all may be one, as thou Father in Me, and I in Thee: that they
also may be one in Us." And as this divine prayer and supplication
does not include only the souls who then believed in Jesus Christ, but also
every one of those who were henceforth to believe in Him, this prayer holds out
to Us no indifferent reason for confidently expressing Our hopes, and for
making all possible endeavors in order that the men of every race and clime
should be called and moved to embrace the unity of divine faith.
Pressed on to Our intent by charity, that hastens fastest there where the need is greatest, We direct Our first thoughts to those most unfortunate of all nations who have never received the light of the Gospel, or who, after having possessed it, have lost it through neglect or the vicissitudes of time: hence do they ignore God, and live in the depths of error. Now, as all salvation comes from Jesus Christ--for there is no other name under Heaven given to men whereby we must be saved--Our ardent desire is that the most holy name of Jesus should rapidly pervade and fill every land.
1.)
If the Pope identifies himself as God, then why does he refer to the Lord Jesus
as "Our Redeemer and Master?"
Surely God cannot have a master as that would imply that there is someone
superior to him.
2.) The phrase is interpreted in the wrong sense by many here. In the Catholic point of view, "we hold upon this Earth the place of God" makes perfect sense, as Catholics believe that the Pope is the Vicar (i.e. Representative) of Christ. What does a representative do? He "holds the place" of the person he represents! Far from claiming that he is God in the flesh, Pope Leo is just reaffirming his position as Christ's representative (like a Prime Minister) on Earth.
2.) The phrase is interpreted in the wrong sense by many here. In the Catholic point of view, "we hold upon this Earth the place of God" makes perfect sense, as Catholics believe that the Pope is the Vicar (i.e. Representative) of Christ. What does a representative do? He "holds the place" of the person he represents! Far from claiming that he is God in the flesh, Pope Leo is just reaffirming his position as Christ's representative (like a Prime Minister) on Earth.
4.) Pope Nicholas I
declared that "the appellation of
God had been confirmed by Constantine
on the Pope, who being God, cannot be judged by man." (Labb IX Dist.:
96 Can 7 Satis Evidentur Decret Gratian Primer Para)
This
is quite similar to an argument Frs. Rumble and Carty answered:
2-311. Pope Nicholas I said that
the Pope, being God, is judged by no man.
REPLY: Never did Pope Nicholas I.
say that the Pope is God. What he does say is this:"Since those in higher authority are not judged by inferiors, it
is evident that the Apostolic See, than which no earthly authority is higher,
is judged by none."And that is perfectly sound reasoning. Even in
civil law, the king is "above the
law," and not subject to his own laws. Hence the legal axiom, "The king can do no wrong." Italy itself
has acknowledged the justice of the Pope's claim to be independent of all civil
jurisdiction, and subject to no earthly authorities.
If
I might add, the citation "Labb IX Dist.: 96 Can 7 Satis Evidentur Decret
Gratian Primer Para" is obscure. I checked his opera
omnia (whole works) here (based on Migne's Patrologia Latina) and found no document similar to the one above.
UPDATE (2010/10/03): After a bit of research, it now seems to me that the "Gratian Primer Para" refers to the Decretum Gratiani; for those curious about Gratian, see this page; a full text of his Decretum is available here. Lo and behold, after a bit of tweaking I finally found the source of our little quote (courtesy of the Internet ;)): it's from his Decretum, pars prima (Part One), Distinctio XCVI, Canon 7.
UPDATE (2010/10/03): After a bit of research, it now seems to me that the "Gratian Primer Para" refers to the Decretum Gratiani; for those curious about Gratian, see this page; a full text of his Decretum is available here. Lo and behold, after a bit of tweaking I finally found the source of our little quote (courtesy of the Internet ;)): it's from his Decretum, pars prima (Part One), Distinctio XCVI, Canon 7.
Satis
euidenter ostenditur, a seculari potestate nec solui prorsus, nec ligari
Pontificem, quem constat a pio principe Constantino (quem longe superius
memorauimus) Deum appellatum, cum nec posse Deum ab hominibus iudicari
manifestum sit. Sed et Theodosius minor sanctae sinodo scribens dixit
Ephesinae primae. "Deputatus est igitur
Candidianus, magnificentissimus comes strenuorum domesticorum, transire usque
ad sanctissimam sinodum uestram, et in nullo quidem, quem faciendae sunt de
piis dogmatibus questiones seu potius expositiones, communicare. Illicitum
namque est eum, qui non sit in ordine sanctissimorum episcoporum,
ecclesiasticis intermisceri tractatibus." (Et post pauca:) §. 1.
His itaque manifestis repertis aparet conministrum Ignatium per inperialem tantummodo sententiam nullo modo potuisse prorsus expelli. In cuius dampnatione quia presulum quoque assensus est subsecutus, aparet fuisse patratum id causa adulationis, non legitimae sanctionis.
Part II
1.): "The Pope and God are the same, so he has all
power in Heaven and earth."
-Barclay, Chapter XXVII, p. 218, "Cities Petrus Bertanous," attributed to Pope Pius V.
-Barclay, Chapter XXVII, p. 218, "Cities Petrus Bertanous," attributed to Pope Pius V.
This
seems to be another case of 'hiding behind the curtain of obscurity' as we are
merely given the author's surname of Barclay, with no reference to a book
title.
As for the identity of this mysterious 'Petrus Bertanous', this author personally tends to believe that this refers to a certain 16th-century Dominican named Petrus Bertanus Fanensis (aka Pietro Bertano; November 4, 1501, Nonantola-March 8, 1558, Rome), who once served as bishop (later cardinal) of Fano in Italy -- the present-day diocese of Fano-Fossombrone-Cagli-Pergola -- and who, among with other Dominicans, was apparently one of the leading prelates at the council of Trent and was an orator and advocate at that same council.
During the papacy of Pope Julius III (who reconvened the second period of the Tridentine council in 1551 after Pope Paul III died in November 10th 1549 at the behest of Emperor Charles V/Charles I of Spain), who entered into a league against the duke of Parma and Henry II of France (1547–59), the Emperor's party requested that Julius admit eight people into the college of Cardinals. Four of them are to be named immediately and the other four are to be reserved in petto until conditions became more favorable; one of those whom they requested to be named immediately is Bertano, who was a member of the imperial party. Eventually he, along with thirteen others, were made cardinals on November 20, 1551, as a sign of reassurance to Charles (especially considering that all fourteen were favorable towards him).
While at first glance this connection may seem plausible (considering that both Pius V and Bertano were both Dominicans), we have to consider the following:
1.) This quote is attributed to Pope Pius V by "Bertanous" (sic). However, Michele Ghislieri O.P. only ascended to the Chair of Peter in January 7, 1566, about eight years after Pietro Bertano died. How could someone who is not then a pope make a statement about the papacy, much less someone who was dead at the time Ghislieri became pope?
As for the identity of this mysterious 'Petrus Bertanous', this author personally tends to believe that this refers to a certain 16th-century Dominican named Petrus Bertanus Fanensis (aka Pietro Bertano; November 4, 1501, Nonantola-March 8, 1558, Rome), who once served as bishop (later cardinal) of Fano in Italy -- the present-day diocese of Fano-Fossombrone-Cagli-Pergola -- and who, among with other Dominicans, was apparently one of the leading prelates at the council of Trent and was an orator and advocate at that same council.
During the papacy of Pope Julius III (who reconvened the second period of the Tridentine council in 1551 after Pope Paul III died in November 10th 1549 at the behest of Emperor Charles V/Charles I of Spain), who entered into a league against the duke of Parma and Henry II of France (1547–59), the Emperor's party requested that Julius admit eight people into the college of Cardinals. Four of them are to be named immediately and the other four are to be reserved in petto until conditions became more favorable; one of those whom they requested to be named immediately is Bertano, who was a member of the imperial party. Eventually he, along with thirteen others, were made cardinals on November 20, 1551, as a sign of reassurance to Charles (especially considering that all fourteen were favorable towards him).
While at first glance this connection may seem plausible (considering that both Pius V and Bertano were both Dominicans), we have to consider the following:
1.) This quote is attributed to Pope Pius V by "Bertanous" (sic). However, Michele Ghislieri O.P. only ascended to the Chair of Peter in January 7, 1566, about eight years after Pietro Bertano died. How could someone who is not then a pope make a statement about the papacy, much less someone who was dead at the time Ghislieri became pope?
2.) Considering that at the time Fra Pietro is still alive, Fra Michele still does not have the power of pronouncing ex cathedra statements - as he was not pope yet - are there chances that his statement (let's suppose for a moment that his "words" are true and are either not a misquote, mistranslation, or just flat-out made up) are actually reflective of official Church teaching?
3.) Are there any more reliable and independent sources for this quote, if any, aside from this rather obscure (and badly-titled) one?
Some sources for this 'quote' add the following phrase: "Cardinal Cusa (i.e. Nicholas of Kues) supports this statement." Now, are there any contents from Cardinal Nicholas' work which support this quote? Here is a chronological listing of Nicholas of Cusa's works. If anyone can point out a paragraph or a sentence in his works (if anyone has them) which says very much the same thing as above (preferably the original Latin included), I'll be glad to put that up.
2.) "The supreme teacher in the Church is
the Roman Pontiff. Union of minds, therefore, requires... complete submission
and obedience of will to the Church and to the Roman Pontiff, as to God
Himself." Leo VIII, «On the Chief Duties of Christians as Citizens»,
Encyclical letter, 1890
We will ignore the minor typo (the pope at this
time is supposed to be Leo XIII, not the VIII) and go straight to tackle this
one.
The quote in the actual encyclical (called Sapientiae Christianae in Latin), paragraph 22, says the following:
The quote in the actual encyclical (called Sapientiae Christianae in Latin), paragraph 22, says the following:
Now, as the Apostle Paul urges,
this unanimity ought to be perfect. Christian faith reposes not on human but on
divine authority, for what God has revealed "we believe not on account of the intrinsic evidence of the truth
perceived by the natural light of our reason, but on account of the authority
of God revealing, who cannot be deceived nor Himself deceive."(24)
It follows as a consequence that whatever things are manifestly revealed by God we must receive with a similar and equal assent. To refuse to believe any one of them is equivalent to rejecting them all, for those at once destroy the very groundwork of faith who deny that God has spoken to men, or who bring into doubt His infinite truth and wisdom.
To determine, however, which are the doctrines divinely revealed belongs to the teaching Church, to whom God has entrusted the safekeeping and interpretation of His utterances. But the supreme teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires, together with a perfect accord in the one faith, complete submission and obedience of will to the Church and to the Roman Pontiff, as to God Himself. This obedience should, however, be perfect, because it is enjoined by faith itself, and has this in common with faith, that it cannot be given in shreds; nay, were it not absolute and perfect in every particular, it might wear the name of obedience, but its essence would disappear. Christian usage attaches such value to this perfection of obedience that it has been, and will ever be, accounted the distinguishing mark by which we are able to recognize Catholics.
Admirably does the following passage from St. Thomas Aquinas set before us the right view: "The formal object of faith is primary truth, as it is shown forth in the holy Scriptures, and in the teaching of the Church, which proceeds from the fountainhead of truth. It follows, therefore, that he who does not adhere, as to an infallible divine rule, to the teaching of the Church, which proceeds from the primary truth manifested in the holy Scriptures, possesses not the habit of faith; but matters of faith he holds otherwise than true faith. Now, it is evident that he who clings to the doctrines of the Church as to an infallible rule yields his assent to everything the Church teaches; but otherwise, if with reference to what the Church teaches he holds what he likes but does not hold what he does not like, he adheres not to the teaching of the Church as to an infallible rule, but to his own will."
Even
a cursory reading of the Encyclical would show that Pope Leo XIII refers to God
as if He was a separate entity - quite unlikely if you're claiming to be God in
human flesh!
Now, obedience to the pope "as to God Himself" may make some feel queasy. But once again, from a Catholic lens, this is not too surprising. After all, since Catholics believe that God commissioned the Pope as his visible vicar (representative) in the government of the Church, it would not be repugnant to render submission or obedience to him, just as it would not be repugnant to listen to a king's representative and obey what he orders in the king's name. Still, (contrary to what some may think) we need to stress once again that Catholics do not hold the Pope as being equal or even superior to God, as his title Vicar of Christ shows. Think about this for a moment. How can a vicar, or a representative be superior to the one who has sent him? "No servant is greater than his master" indeed.
Now, obedience to the pope "as to God Himself" may make some feel queasy. But once again, from a Catholic lens, this is not too surprising. After all, since Catholics believe that God commissioned the Pope as his visible vicar (representative) in the government of the Church, it would not be repugnant to render submission or obedience to him, just as it would not be repugnant to listen to a king's representative and obey what he orders in the king's name. Still, (contrary to what some may think) we need to stress once again that Catholics do not hold the Pope as being equal or even superior to God, as his title Vicar of Christ shows. Think about this for a moment. How can a vicar, or a representative be superior to the one who has sent him? "No servant is greater than his master" indeed.
3): "All names which in the Scriptures are
applied to Christ, by virtue of which it is established that He is over the
church, all the same names are applied to the Pope."
-On the Authority of the Councils, book 2, chapter 17
-On the Authority of the Councils, book 2, chapter 17
This
one already appeared in 19th century anti-Catholic works, such as Theological discourses on important
subjects, doctrinal and practical by James Thomson, 'Minister at
Quarrelwood', and Letters in the Roman
Catholic Controversy by William Brownlee, 'Of the Collegiate Protestant
Reformed Dutch Church' in New York, where it is attributed to Cardinal Robert
Bellarmine. By the way, for those seeking the work where all this appears -
which is part of his famous Disputationes, it
could be found in this
link (which also contains all, or most of, Cardinal
Bellarmine's work) under the title Controversiarum
de Conciliis, Liber Secundis: Qui est de Conciliorum Auctoritate.
The quote - and the context in which it appears - can be found in chapter 17, entitled Summum Pontificem absolute esse supra Concilium, with the quote in bold. The English translation is courtesy of Mr. Edwin Woodruff Tait (to whom I owe a lot and would like to express sincere gratitude); his remarks within the text are enclosed in brackets.
The quote - and the context in which it appears - can be found in chapter 17, entitled Summum Pontificem absolute esse supra Concilium, with the quote in bold. The English translation is courtesy of Mr. Edwin Woodruff Tait (to whom I owe a lot and would like to express sincere gratitude); his remarks within the text are enclosed in brackets.
Tertia Prepositio. << Summus Pontifex simpliciter et absolute est
supra Ecclesiam universam, et supra Concilium generale, ita ut nullum in terris
supra se judicium agnoscat. >> Haec etiam est fere de fide; et probatur primo ex
duabus praecedentibus: nam si Papa est caput Ecclesiae universae, etiam simul
congregatae, et Ecclesia universa etiam simul congregata non habet ullam
potestatem ratione suae totalitatis; sequitur Papam supra Concilium esse, et
supra Ecclesiam, non contra.
Secunde probatur ratione, in Scripturis fundata; nam omnia nomina, quae in Scripturis tribuuntur Christo, unde constat eum esse supra Ecclesiam, eadem omnia tribuuntur Pontifici. Ac primum, Christ est paterfamilias in domo sua, quae est Ecclesia, Pontifex in eadem est summus oeconomus, id est, paterfamilias loco Christi, Lucae XII: Quis est fidelis dispensator, et prudens, quem constituit Dominus super familiam suam, etc. Hic enim per dispensatorem, sive oeconomum, ut Graece habetur, intelligunt Episcopum. Ambrosius in hunc locum, et Hilarius, et Hieronymus in cap. XXIV Matth. ubi similis habetur sententia. Et quamvis Patres non loquantur expresse de Episcopo Romano, tamen sine dubio sententia Scripturae illa est; ut Episcopi particulares sunt summi oeconomi in suis Ecclesiis, ita esse Episcopum Romanum in Ecclesia universa. Unde Ambrosius in illud I. Tim. III.: Ut scias quomodo te oporteat conversari in domo Dei etc. << Domus Dei, inquit, Ecclesia dicitur, cujus hodie rector est Damasus. >> Et Chrysostomus lib. II De Sacerdotio circa initium, hunc ipsum locum: Quis est fidelis servus, etc. de Petro exponit.
Quod autem oeconomus summus sit supra familiam, et ab ea judicari, ac puniri non possit, patet ex hoc eodem loco, Dominus enim ait: Quem constituit Dominus super familiam suam. Et ibidem: Quod si dixerit servus ille in corde suo, moram facit Dominus meus venire et coeperit percutere servos, et ancillas, edere, et bibere, et inebriari, veniet Dominus servi illius in die, qua non sperat, et dividet eum, partemque ejus cum infidelibus ponet. Ubi vides Dominum servare suo judicio servum illum, et non committere judicio familiae. Idem etiam docet usus omnium familiarum; nulla enim familia est, in qua liceat inferioribus famulis etiam simul congregatis punire, vel expellere oeconomum, etiamsi pessimus sit, id enim ad solum Dominum totius familiae pertinet.
Alterum nomen Christi est Pastor, Joannis X: Ego sum pastor bonus, etc. Idem communicat Petro, Joan. ult., Pasce oves meas. Constat autem pastorem ita praeese ovibus, ut nullo modo ab eis judicari possit.
Tertium est, Caput corporis Ecclesiae, Ephes. IV idem communicat Petro, ut habemus in Concilio Chalcedonsi, act. 3. ubi legati sententiam pronuntiant in Dioscorum, et in epist. Concilii ad Leonem. Porro caput a membris regi, et non ea potius regere, contra naturam est, sicut etiam est contra naturam, quod membra sibi caput praecidant, cum forte graviter aegrotat.
Quartum est, Vir, seu sponsus, Ephes. V: Viri diligite uxores vestras, sicut et Christus dilexit Ecclesiam, et seipsum tradidit pro ea, etc. Idem convenit Petro, nam in Concilio general Lugdunensi, ut habetur cap. Ubi periculum, de elect. in 6. loquens Concilium de electione Romani Pontificis: << Acceleret, inquit, utilis per necessaria totius mundi provisio; idoneo celeriter eidem Ecclesiae sponso dato. >> Est autem contra Apostolum Ephes. V et contra naturae ordinem, ut sponsa praesit sponso, et non potius subsit.
_________________________________________
Third proposition: “The Supreme Pontiff is simply and absolutely over the universal Church, and over a general Council, so that he recognizes no judicial authority on earth over himself.” This is almost de fide, [necessary to be believed as a dogma of the faith] and is proved first of all from the two preceding points: for if the Pope is the head of the universal Church, even when it is gathered together at one time, and if the universal Church even gathered together at one time has no power by reason of its totality;[1] it follows that the Pope is over the Council, and over the Church, not the other way around.
It is proved by the second reason, based in Scripture: for all the names, ascribed to Christ in Scripture, from which it is determined that he is over the Church—those same names are ascribed to the Pontiff. [2] And first, Christ is the paterfamilias [male head of the household] in his own house, which is the Church. The Pope is the highest steward in the same house, that is, the household head in Christ’s place: Luke 12: “Who is the faithful and prudent dispenser, whom the Lord has set over his household, etc.” Here by “dispenser,” or “steward” [oeconomus], as the Greek has it, they [the Fathers?] understand the Bishop. See Ambrose commenting on this passage, and Hilary, and Jerome in chap. 24 of Matthew where there is a similar statement. And although the Fathers do not speak expressly about the Roman Bishop, nonetheless that passage of Scripture undoubtedly means: as the particular Bishops are highest stewards in their Churches, so the Bishop of Rome is in the universal Church. Whence Ambrose on that passage of 1 Timothy 3: “That you may know how you ought to act in the house of God,” etc, says: “The house of God, he says, is called the Church, whose ruler today is Damasus.” [Damasus, as you no doubt know, was the Pope in Ambrose’s day.] And Chrysostom in book 2 of On the Priesthood around the beginning, talking about this same passage: “Who is a faithful slave,” etc., expounds it as being about Peter.
But that the highest steward is over the household, and cannot be judged or punished by it, is evident from this same passage. For the Lord says: “Whom the Lord has established over his household.” And in the same place: “If that slave should say in his heart, ‘My Lord is delaying his coming,’ and should begin to beat the slaves and the maids, to eat, to drink, and to get drunk, then the Lord of that slave will come in a day in which he is not looking, and will cut him up and allot his inheritance among the unfaithful.” (Luke 12:45-46) Here you see that the Lord preserves that slave for his own judgment, and does not hand him over to the judgment of the household. The custom of all households teaches the same thing; for there is no household in which it is allowed for the inferior members of the household (even gathered together at one time) to punish or expel the steward, even if he should be a really bad one—for that pertains only to the Lord of the whole household.
Another name of Christ is “Shepherd” [Pastor]. John 10: “I am the good shepherd,” etc. He shares this title [literally “communicates the same thing”] with Peter in the last chapter of John: Feed my sheep. He thus establishes that the shepherd is over the sheep, so that in no way he can be judged by them.
The third is: “Head of the body of the Church,” Eph. 4. He shares this title with Peter, as we find in the third act of the Council of Chalcedon, where the legates pronounce sentence on Dioscorus, and in the letter of the Council to Leo. Further it is against nature for the head to be ruled by the members and not rather to rule them, just as it is against nature that the members should cut off their own head, even if it should perhaps be gravely sick.
The fourth is “Husband,” or “spouse,” Eph. 5: “Husbands love your wives, just as also Christ loved the Church, and handed himself over for her,” etc. This same title applies to Peter, for in the general Council of Lyons, chapter 6 “Ubi periculum” [Where there is danger] regarding election, the Council says with regard to the election of the Roman Pontiff: “Let the useful and most necessary provision be hastened on the part of the whole world; thus may a spouse be given quickly to the Church.” But it is against the Apostle (Eph. 5) and against the order of nature, that the wife should be over the husband, and not rather be subject.
[1] I’ve translated this in a woodenly literal way, because without the previous section I can’t be sure what he means. I think he’s saying that the whole Church can’t have authority over itself.
[2] I’ve translated this “all the names, ascribed to Christ in Scripture, from which” rather than “all the names which are ascribed to Christ in Scripture, whence” in order to make it clear that Bellarmine is talking about a particular category of names. He is not saying without qualification that we can say anything about the Pope that we say about Christ. He’s talking about the names of Christ that indicate His authority over the Church.
Secunde probatur ratione, in Scripturis fundata; nam omnia nomina, quae in Scripturis tribuuntur Christo, unde constat eum esse supra Ecclesiam, eadem omnia tribuuntur Pontifici. Ac primum, Christ est paterfamilias in domo sua, quae est Ecclesia, Pontifex in eadem est summus oeconomus, id est, paterfamilias loco Christi, Lucae XII: Quis est fidelis dispensator, et prudens, quem constituit Dominus super familiam suam, etc. Hic enim per dispensatorem, sive oeconomum, ut Graece habetur, intelligunt Episcopum. Ambrosius in hunc locum, et Hilarius, et Hieronymus in cap. XXIV Matth. ubi similis habetur sententia. Et quamvis Patres non loquantur expresse de Episcopo Romano, tamen sine dubio sententia Scripturae illa est; ut Episcopi particulares sunt summi oeconomi in suis Ecclesiis, ita esse Episcopum Romanum in Ecclesia universa. Unde Ambrosius in illud I. Tim. III.: Ut scias quomodo te oporteat conversari in domo Dei etc. << Domus Dei, inquit, Ecclesia dicitur, cujus hodie rector est Damasus. >> Et Chrysostomus lib. II De Sacerdotio circa initium, hunc ipsum locum: Quis est fidelis servus, etc. de Petro exponit.
Quod autem oeconomus summus sit supra familiam, et ab ea judicari, ac puniri non possit, patet ex hoc eodem loco, Dominus enim ait: Quem constituit Dominus super familiam suam. Et ibidem: Quod si dixerit servus ille in corde suo, moram facit Dominus meus venire et coeperit percutere servos, et ancillas, edere, et bibere, et inebriari, veniet Dominus servi illius in die, qua non sperat, et dividet eum, partemque ejus cum infidelibus ponet. Ubi vides Dominum servare suo judicio servum illum, et non committere judicio familiae. Idem etiam docet usus omnium familiarum; nulla enim familia est, in qua liceat inferioribus famulis etiam simul congregatis punire, vel expellere oeconomum, etiamsi pessimus sit, id enim ad solum Dominum totius familiae pertinet.
Alterum nomen Christi est Pastor, Joannis X: Ego sum pastor bonus, etc. Idem communicat Petro, Joan. ult., Pasce oves meas. Constat autem pastorem ita praeese ovibus, ut nullo modo ab eis judicari possit.
Tertium est, Caput corporis Ecclesiae, Ephes. IV idem communicat Petro, ut habemus in Concilio Chalcedonsi, act. 3. ubi legati sententiam pronuntiant in Dioscorum, et in epist. Concilii ad Leonem. Porro caput a membris regi, et non ea potius regere, contra naturam est, sicut etiam est contra naturam, quod membra sibi caput praecidant, cum forte graviter aegrotat.
Quartum est, Vir, seu sponsus, Ephes. V: Viri diligite uxores vestras, sicut et Christus dilexit Ecclesiam, et seipsum tradidit pro ea, etc. Idem convenit Petro, nam in Concilio general Lugdunensi, ut habetur cap. Ubi periculum, de elect. in 6. loquens Concilium de electione Romani Pontificis: << Acceleret, inquit, utilis per necessaria totius mundi provisio; idoneo celeriter eidem Ecclesiae sponso dato. >> Est autem contra Apostolum Ephes. V et contra naturae ordinem, ut sponsa praesit sponso, et non potius subsit.
_________________________________________
Third proposition: “The Supreme Pontiff is simply and absolutely over the universal Church, and over a general Council, so that he recognizes no judicial authority on earth over himself.” This is almost de fide, [necessary to be believed as a dogma of the faith] and is proved first of all from the two preceding points: for if the Pope is the head of the universal Church, even when it is gathered together at one time, and if the universal Church even gathered together at one time has no power by reason of its totality;[1] it follows that the Pope is over the Council, and over the Church, not the other way around.
It is proved by the second reason, based in Scripture: for all the names, ascribed to Christ in Scripture, from which it is determined that he is over the Church—those same names are ascribed to the Pontiff. [2] And first, Christ is the paterfamilias [male head of the household] in his own house, which is the Church. The Pope is the highest steward in the same house, that is, the household head in Christ’s place: Luke 12: “Who is the faithful and prudent dispenser, whom the Lord has set over his household, etc.” Here by “dispenser,” or “steward” [oeconomus], as the Greek has it, they [the Fathers?] understand the Bishop. See Ambrose commenting on this passage, and Hilary, and Jerome in chap. 24 of Matthew where there is a similar statement. And although the Fathers do not speak expressly about the Roman Bishop, nonetheless that passage of Scripture undoubtedly means: as the particular Bishops are highest stewards in their Churches, so the Bishop of Rome is in the universal Church. Whence Ambrose on that passage of 1 Timothy 3: “That you may know how you ought to act in the house of God,” etc, says: “The house of God, he says, is called the Church, whose ruler today is Damasus.” [Damasus, as you no doubt know, was the Pope in Ambrose’s day.] And Chrysostom in book 2 of On the Priesthood around the beginning, talking about this same passage: “Who is a faithful slave,” etc., expounds it as being about Peter.
But that the highest steward is over the household, and cannot be judged or punished by it, is evident from this same passage. For the Lord says: “Whom the Lord has established over his household.” And in the same place: “If that slave should say in his heart, ‘My Lord is delaying his coming,’ and should begin to beat the slaves and the maids, to eat, to drink, and to get drunk, then the Lord of that slave will come in a day in which he is not looking, and will cut him up and allot his inheritance among the unfaithful.” (Luke 12:45-46) Here you see that the Lord preserves that slave for his own judgment, and does not hand him over to the judgment of the household. The custom of all households teaches the same thing; for there is no household in which it is allowed for the inferior members of the household (even gathered together at one time) to punish or expel the steward, even if he should be a really bad one—for that pertains only to the Lord of the whole household.
Another name of Christ is “Shepherd” [Pastor]. John 10: “I am the good shepherd,” etc. He shares this title [literally “communicates the same thing”] with Peter in the last chapter of John: Feed my sheep. He thus establishes that the shepherd is over the sheep, so that in no way he can be judged by them.
The third is: “Head of the body of the Church,” Eph. 4. He shares this title with Peter, as we find in the third act of the Council of Chalcedon, where the legates pronounce sentence on Dioscorus, and in the letter of the Council to Leo. Further it is against nature for the head to be ruled by the members and not rather to rule them, just as it is against nature that the members should cut off their own head, even if it should perhaps be gravely sick.
The fourth is “Husband,” or “spouse,” Eph. 5: “Husbands love your wives, just as also Christ loved the Church, and handed himself over for her,” etc. This same title applies to Peter, for in the general Council of Lyons, chapter 6 “Ubi periculum” [Where there is danger] regarding election, the Council says with regard to the election of the Roman Pontiff: “Let the useful and most necessary provision be hastened on the part of the whole world; thus may a spouse be given quickly to the Church.” But it is against the Apostle (Eph. 5) and against the order of nature, that the wife should be over the husband, and not rather be subject.
[1] I’ve translated this in a woodenly literal way, because without the previous section I can’t be sure what he means. I think he’s saying that the whole Church can’t have authority over itself.
[2] I’ve translated this “all the names, ascribed to Christ in Scripture, from which” rather than “all the names which are ascribed to Christ in Scripture, whence” in order to make it clear that Bellarmine is talking about a particular category of names. He is not saying without qualification that we can say anything about the Pope that we say about Christ. He’s talking about the names of Christ that indicate His authority over the Church.
Note
the difference between what Bellarmine actually says when his quote is in its
proper context. Far from claiming that the Pope is God, Bellarmine is here
emphasizing how the Pope occupies the highest rank in the Church as its "high
steward" and "shepherd" representing the pater-familias and the Good Shepherd, our Lord Jesus. Also, take
notice how a single translation can change the whole meaning.
Source Link: The Catholic Point
Saturday, October 20, 2012
Anong relihiyon ba ang nagbabawal na mag-asawa at ng pagkain???
Isang hindi Katoliko ang nagpost sa kanyang blog ng ganito:
ANG MAGBAWAL MAG-ASAWA KATURUAN NG DEMONYO!!!
ANG MAGBAWAL NG ILANG-URI NG PAGKAIN KATURUAN DIN NG DEMONYO!!!
1 Timoteo 4: 1-16
Mga Huwad na Guro
Mga Huwad na Guro
ANG MAGBAWAL MAG-ASAWA KATURUAN NG DEMONYO!!!
ANG MAGBAWAL NG ILANG-URI NG PAGKAIN KATURUAN DIN NG DEMONYO!!!
1 Timoteo 4: 1-16
Mga Huwad na Guro
1 Maliwanag ang sinasabi ng Espiritu na sa mga huling araw ay iiwan ng ilan ang pananampalataya. Susunod sila sa mga mapanlinlang na espiritu at sa mga(((( katuruan ng mga demonyo)))). 2 Ang mga katuru- ang ito’y pinalalaganap ng mga taong sinungaling at may mga manhid na budhi. 3 ((((((Ipinagbabawal nila ang pag-aasawa ))))))) at (((((ang ilang uri ng pagkain)))),
mga pagkaing nilikha ng Diyos upang kaining may pasasalamat ng mga
mananampalataya at nakakaunawa ng katotohanan. 4 Ang lahat ng nilikha ng
Diyos ay mabuti at walang dapat ipalagay na masama; sa halip ay dapat
tanggaping may pagpapasalamat 5 sapagkat ang mga ito’y nililinis ng
salita ng Diyos at ng panalangin.
NABASA NINYO SA MGA HULING ARAW…KAYA MALAPIT-LAPIT NG DUMATING ANG
PANGINOONG JESUS NAGKAKATOTOO NA LAHAT-LAHAT NG DIVINE PROPHECIES. AMEN!
 | ||
| Source link: http://armandecastro.wordpress.com/2011/08/20/bawal-mag-asawa-at-magbawal-ng-pagkain-katuruan-ng-demonyo/#comment-1038 |
Malamang ay miyembro ng Iglesia ni Cristo ang taong ito. Atin natin itong sagutin:
Ang binigay niyang talata sa Bibliya ay ang 1 Timoteo 4:1-5
1 Maliwanag ang sinasabi ng Espiritu na sa mga huling araw ay iiwan ng ilan ang pananampalataya. Susunod sila sa mga mapanlinlang na espiritu at sa mga(((( katuruan ng mga demonyo)))). 2 Ang mga katuru- ang ito’y pinalalaganap ng mga taong sinungaling at may mga manhid na budhi. 3 ((((((Ipinagbabawal nila ang pag-aasawa ))))))) at (((((ang ilang uri ng pagkain)))),
mga pagkaing nilikha ng Diyos upang kaining may pasasalamat ng mga
mananampalataya at nakakaunawa ng katotohanan. 4 Ang lahat ng nilikha ng
Diyos ay mabuti at walang dapat ipalagay na masama; sa halip ay dapat
tanggaping may pagpapasalamat 5 sapagkat ang mga ito’y nililinis ng
salita ng Diyos at ng panalangin.
Ang simbahang Katoliko daw diumano ay nagbabawal ng pag-aasawa sa mga pari pati na rin sa pagbabawal ng pagkain ng karne. Ngunit, napaka-ignorante ng INC na ito dahil wala namang aral ang Santa Iglesia na nagbabawal sa mga ito. Samakatuwid, anong relihiyon kaya ang nagbabawal ng pag-aasawa at pagkain ng ilang karne? Ano kayang relihiyon ang tinutukoy sa 1 Timoteo? Isa-isahin natin ang talata (1 Timoteo 4:1-3)
[1 Maliwanag ang sinasabi ng Espiritu na sa mga huling araw ay iiwan ng ilan ang pananampalataya. Susunod sila sa mga mapanlinlang na espiritu at sa mga(((( katuruan ng mga demonyo)))).]
Ayon sa aral ng Iglesia Ni Cristo, si Felix Manalo ay isang sugo "daw" ng Diyos sa mga huling araw. Ang sinabi naman ng Bibliya, "Maliwanag ang sinasabi ng Espiritu na sa mga huling araw ay iiwan ng ilan ang pananampalataya." Si Manalo ay iniwan ang kanyang pananampalatayang Katoliko, gayon din ang mga sumunod sa kanya. Natupad ang sinabi ng Espiritu na iiwan ng ilan ang kanilang pananampalataya SA MGA HULING ARAW.
Sumunod naman ay ang pagsunod nila sa MGA MAPANLINLANG NA ESPIRITU AT SA MGA KATURUAN NG DEMONYO. Nangyayari na nga ito dahil, kita niyo naman ang ilan sa mga doktrina ng INC, wala sa Bibliya, galing pa sa kanilang ama na sinungaling (Juan 8:44) at kung magsinungaling pa gamit ang ating mga librong Catolico, kita naman diba??
[2 Ang mga katuru- ang ito’y pinalalaganap ng mga taong sinungaling at may mga manhid na budhi.]
Mga taong sinungaling. Tulad ng pandaraya ng mga Ministro ng INC sa mga librong Katoliko..
[3 ((((((Ipinagbabawal nila ang pag-aasawa ))))))) at (((((ang ilang uri ng pagkain)))), mga pagkaing nilikha ng Diyos upang kaining may pasasalamat ng mga mananampalataya at nakakaunawa ng katotohanan.]
Ang mga Iglesia ni Cristo ay ipinagbabawalang mag-asawa ang kanilang miyembro sa mga di nila ka-miyembro. Maliban na lamang kung magdedesisyon ang di nila miyembro na magpabautismo sa kanila. Ang mga pari ng Iglesia Katolika AY KUSANG LOOB NA DI NAG-AASAWA PARA SA KALOOBAN NG DIYOS. Ibang-iba po ang mga Katoliko sa mga INC.
Sa Iglesia Katolika, pwedeng ikasal ang isang Katoliko at hindi Katoliko. Sa kanila, BAWAL.
Patungkol naman sa pagkain. Pinagbabawalan ang kanilang miyembro na kumain ng ilang pagkain, tulad na lang ng dinuguan. Saan ba sinabi ng Biblia na bawal kumain ng dinuguan? Pagkaing Pilipino po iyon. At sa issue naman sa kanila na bawal "daw" kumain ng karne ang isang Katoliko, aba mga sinungaling po ang mga INC. Wala pong pagbabawal sa pagkain ng karne, lalo na kapag Lenten Season. Ang hiling lang ng simbahan ay fasting, kung saan kusang loob na di kakain nito bilang paraan ng pagsisisi sa mga kasalanan. Subukan po nilang magpunta ng mga palengke tuwing Holy Week at makikita pa rin nila na available na available ang mga karne...
Ano na po sa tingin ninyo? Anong relihiyon kaya ang nagbabawal ng pag-aasawa at pagkain??
[2 Ang mga katuru- ang ito’y pinalalaganap ng mga taong sinungaling at may mga manhid na budhi.]
Mga taong sinungaling. Tulad ng pandaraya ng mga Ministro ng INC sa mga librong Katoliko..
[3 ((((((Ipinagbabawal nila ang pag-aasawa ))))))) at (((((ang ilang uri ng pagkain)))), mga pagkaing nilikha ng Diyos upang kaining may pasasalamat ng mga mananampalataya at nakakaunawa ng katotohanan.]
Ang mga Iglesia ni Cristo ay ipinagbabawalang mag-asawa ang kanilang miyembro sa mga di nila ka-miyembro. Maliban na lamang kung magdedesisyon ang di nila miyembro na magpabautismo sa kanila. Ang mga pari ng Iglesia Katolika AY KUSANG LOOB NA DI NAG-AASAWA PARA SA KALOOBAN NG DIYOS. Ibang-iba po ang mga Katoliko sa mga INC.
Sa Iglesia Katolika, pwedeng ikasal ang isang Katoliko at hindi Katoliko. Sa kanila, BAWAL.
Patungkol naman sa pagkain. Pinagbabawalan ang kanilang miyembro na kumain ng ilang pagkain, tulad na lang ng dinuguan. Saan ba sinabi ng Biblia na bawal kumain ng dinuguan? Pagkaing Pilipino po iyon. At sa issue naman sa kanila na bawal "daw" kumain ng karne ang isang Katoliko, aba mga sinungaling po ang mga INC. Wala pong pagbabawal sa pagkain ng karne, lalo na kapag Lenten Season. Ang hiling lang ng simbahan ay fasting, kung saan kusang loob na di kakain nito bilang paraan ng pagsisisi sa mga kasalanan. Subukan po nilang magpunta ng mga palengke tuwing Holy Week at makikita pa rin nila na available na available ang mga karne...
Ano na po sa tingin ninyo? Anong relihiyon kaya ang nagbabawal ng pag-aasawa at pagkain??
Subscribe to:
Comments (Atom)
I REMEMBER THE DAYS WHEN ONLY BRO. CENON, BRO. MARS AND ME AND FEW OTHERE WERE DOING APOLOGETICS ONLINE ACTIVELY ALMOST ON DAILY BASIS. WE WERE OUTNUMBERED BUT OUR FAITH STOOD STRONG LIKE THE LION OF JUDAH.
THE ENEMIES TAUGHT WE ARE WEAK BECAUSE WE ARE LAMBS BUT THEY FORGET THE FACT THAT OUR LEADER IS THAT LION OF JUDAH. WE MIGHT BE WOUNDED AND BE KILLED BUT WE SHALL RISE AGAIN. WE MIGHT GET TIRED AND BE WEAKENED BUT WE SHALL BE RE-ENERGIZED BY THE SPIRIT OF CHRIST. WE CAN BE DEFEATED BUT REMAIN UNBOWED AND DEFIANT. LIKE CEDARS WE SHALL STAND AND LIKE EAGLES WE SHALL FLY BECAUSE WE KNOW THAT OUR REDEEMER LIVES AND THAT HE CARRIES US ON HIS WINGS.
THEY STABBED US TREACHEROUSLY BUT SOON WE SHALL RISE FROM THE ASHES OF THE BATTLEGROUND BETTER AND STRONGER. THE SPEED OF THEIR TREACHERY SHALL BE RETURNED TO WITH THE SWIFTNESS OF OUR RETURN.
VIVA EL CRISTO REY Y NSTRA. SNRA. DEL STO. ROSARIO. VIVA LA SANTA IGLESIA CATOLICA APOSTOLICA ROMANA!