Ave Maria Purissima!
Please watch this video carefully...
"Thou knowest!" said St John to our Lord. The remnant flock are those who keeps in praying with the Blessed Virgin Mary. Those who accepted her to their homes as mother as John the apostle did.
Alelluia.
Wednesday, December 29, 2010
Monday, December 13, 2010
4TH CENTURY ASSYRIAN CHURCH IN SAUDI ARABIA
While Saudi Arabia doesn’t allow people of religions other than Islam to practice their faiths publicly here, the land of the Kingdom could be the home of one of the oldest churches in the region.
The Assyrian International News Agency website recently published some photos of what they called the Jubail Church, of which its ruins were accidentally unearthed in the 1980’s by a group of people attempting to dig their vehicle out of the sand. The website claims that the government has acknowledged the existence of this church but will not issue permits to visit it.
JUBAIL CHURCH
(AINA) -- Bordering the Arabian Gulf and containing the towns of Dhahran, Al-Khobar, Dammam, Qatif, Hofuf and Jubail, the Eastern Province of Suadi Arabia is where oil was first discovered in Saudi Arabia in the 1930s.
Near Jubail are the ruins of what was unearthed in the mid-1980s by a group of people attempting to dig their vehicle out of the sand. The ruins are known as the Jubail Church and are acknowledged by the Saudi government, who will not issue permits to visit it because 'the site is being excavated.' In any case, the original ruins contained four stone crosses, which later went missing, though the marks where the crosses were are still visible. The ruins are thought to date from the 4th century, which make them older than any known church in Europe. Not much else is known but speculation is that it was in some way connected to one of the five Assyrian Church of the East bishoprics which are known to have existed in this area of the Gulf in the 4th century.
The following photographs taken by Robert and Patricia McWhorter during 1986 shortly after the ruins were partially excavated and protected by the Saudi Department of Antiquities.
Click here to see Old Christian Church in Jeddah via Google Earth
Sources: Assyrian Church of the East
Saudi Jeans
The Assyrian International News Agency website recently published some photos of what they called the Jubail Church, of which its ruins were accidentally unearthed in the 1980’s by a group of people attempting to dig their vehicle out of the sand. The website claims that the government has acknowledged the existence of this church but will not issue permits to visit it.
JUBAIL CHURCH
(AINA) -- Bordering the Arabian Gulf and containing the towns of Dhahran, Al-Khobar, Dammam, Qatif, Hofuf and Jubail, the Eastern Province of Suadi Arabia is where oil was first discovered in Saudi Arabia in the 1930s.
Near Jubail are the ruins of what was unearthed in the mid-1980s by a group of people attempting to dig their vehicle out of the sand. The ruins are known as the Jubail Church and are acknowledged by the Saudi government, who will not issue permits to visit it because 'the site is being excavated.' In any case, the original ruins contained four stone crosses, which later went missing, though the marks where the crosses were are still visible. The ruins are thought to date from the 4th century, which make them older than any known church in Europe. Not much else is known but speculation is that it was in some way connected to one of the five Assyrian Church of the East bishoprics which are known to have existed in this area of the Gulf in the 4th century.
The following photographs taken by Robert and Patricia McWhorter during 1986 shortly after the ruins were partially excavated and protected by the Saudi Department of Antiquities.
Click here to see Old Christian Church in Jeddah via Google Earth
Sources: Assyrian Church of the East
Saudi Jeans
ANCIENT CHRISTIAN SITE IN ABU DHABI
A general view of the United Arab Emirates' only discovered Christian monastery on November 29, 2009, in Sir Bani Yas Island, Abu Dhabi. Photograph: MARTIN PFEIFER/ TDIC/AFP
By AFP
DUBAI - A 1,400-year-old monastery that is the only known pre-Islamic Christian site in the United Arab Emirates has opened to visitors, The National newspaper reported on Sunday.
The monastery on Sir Bani Yas island in Abu Dhabi emirate is "believed to be the only permanent settlement ever established on the island" and "the only pre-Islamic Christian site known in the UAE," it said.
It is believed to have been built around 600 AD by a community of 30-40 monks and was discovered in 1992, said the Abu Dhabi Tourism and Development Company which is developing the island.
Dr Joseph Elders, the chief archaeologist for the Church of England, is leading the team excavating the site, the company said in a statement.
"Twenty years ago, we had no idea that Christians came this far south and east" in the Gulf region, The National quoted Elders as saying. "We don't have many monasteries from this period."
The people who lived at the monastery probably belonged to the "Nestorian Church, or Church of the East," it said, adding that the settlement was abandoned after about 750 AD.
It opened to the public on Saturday.
Monday, December 6, 2010
SACRIFICE VALLEY HERMOSA BATAAN PHILIPPINES
Ave Maria Purissima...
Please see Google map of Sacrifice Valley.
How to get there:
From Cubao,Caloocan, Manila you can reach Sacrifice Valley through VICTORY LINER, GENESIS, PHILIPPINE RABBIT, SAULOG TRANSIT or FIVE STAR going to OLONGAPO, IBA ZAMBALES, etc.
Bus drivers and conductors are familiar of the place, just tell them to stop and drop you to Sacrifice Valley. And usually, you're not alone in the bus there were other as well. Look out for other passengers having and praying the rosary on their hand, or check out with those in white modest attire - possibly they are Apo.
From Manila you will pass, depending on the bus, either Mc Arthur Hi-way exiting from Tabang Toll Gate or straight through San Fernando exit where you can see Robinsons and SM Pampanga.
You will pass San Fernando and reach Layak and see there the Freedom Monument, turning to the left passing Dinalupihan. Very soon you will pass Happy Valley and high way curves... you are near to Sacrifice Valley.
See below the interactive map:
View Larger Map
I'll post some of the pictures later...
See you there...
Please see Google map of Sacrifice Valley.
How to get there:
From Cubao,Caloocan, Manila you can reach Sacrifice Valley through VICTORY LINER, GENESIS, PHILIPPINE RABBIT, SAULOG TRANSIT or FIVE STAR going to OLONGAPO, IBA ZAMBALES, etc.
Bus drivers and conductors are familiar of the place, just tell them to stop and drop you to Sacrifice Valley. And usually, you're not alone in the bus there were other as well. Look out for other passengers having and praying the rosary on their hand, or check out with those in white modest attire - possibly they are Apo.
From Manila you will pass, depending on the bus, either Mc Arthur Hi-way exiting from Tabang Toll Gate or straight through San Fernando exit where you can see Robinsons and SM Pampanga.
You will pass San Fernando and reach Layak and see there the Freedom Monument, turning to the left passing Dinalupihan. Very soon you will pass Happy Valley and high way curves... you are near to Sacrifice Valley.
See below the interactive map:
View Larger Map
I'll post some of the pictures later...
See you there...
Forum Repost: ACC TRUE APOSTOLIC AND CATHOLIC CHURCH
Ave Maria Purissima...
I am reposting one of my posts from www.acc-ingkong.com and done some minor editing. Ingkong bless.
I think it is about time that all sealed servants who knows some bit of Church History and Apologetics come to fore and defend our holy faith. We are not meant to be ready and able punching bag, each blow we accept without a word weakens, not the church, but the faithful. No amount of words can disgrace the Church of the Holy Spirit, but we must admit brothers, we have brethren whose knowledge and faith are but a newly planted seed in their soul- the strong must defend the weak.
I am tasked by St.Almiro of Alexandria, guided by his wisdom, to discuss what makes our church, Apostolic Catholic Church, a TRUE AND a VALID CHURCH!
INTRODUCTION:CULT?
When we claim that we are a Church, we deny that we are a cult or sect that fools people around.
During the early years of our kaganapan, wayback early 70s, no matter how we defend no body will believe us that we were not a cult. A handful of common people, braving the steep and rocky soils of the mountain of Hermosa, following Mamang Viring, listening to Her while claiming thru faith that it was not her who speaks but the Third Person of the Holy Trinity who asked to be called INGKONG.
She was obeyed and loved with people whose educational background is not much, fanatic and without any formal theological nor catechetical learning, except that they know they are sinners needing forgiveness and a change of heart. That was wayback early 70s, the time when the seed of faith about the public ministry of the Holy Spirit was in its infancy stage.
During the first twenty years (1970-1990) or so we were tirelessly asked of Mahal na INGKONG to recieve the Holy Sacraments from the Roman Catholic Priests, He asked us to attend daily masses, recieve holy communion, among other sacraments. As far as I remember, priest coming from the Diocese of Balanga Bataan usually came to say holy mass in Sacrifice Valley. Time came when the Roman Catholic Bishop asked Mamang Viring to stop the ganapan of the Santo Entiero, but since it was not what Beloved INGKONG wills, she naturally refuse and the APO as well.
Another was, the Bishop asked Mamang Viring to surrender or donate the land to the Diocese so it can manage the activities, again this is not what Mahal na Ingkong wills. It aggravates to the point that the regular holy mass was suspended, and for allegation of disturbing peace and fooling people, Mamang Viring was jailed along with others, if you watched the movie INGKONG Alpha and Omega, somehow you will have idea on the early years of our kaganapan.
Critics, for the reason that their vision was limited in seeing Mamang Viring and does not believe in Mahal na Ingkong, said that we should not call her[him] INGKONG but rather INGKANG or IMPO; For again, its the woman they are seeing and not the Holy Spirit. Is it not the reason INGKONG will not be accepted?
This vision, to see and listen to Mahal na INGKONG, either through the lips of Mamang Viring or of the Patriarch, is a gift of supernatural faith - that only sealed-servants or tinatakan possess. I said supernatural, for the reason that it fulfills the words of our Lord Jesus Christ that the true worshipper of God will worship Him in TRUTH and in SPIRIT [John 4:24].
We do not worship nor deify Mamang nor Papang, but behind their flesh we recognize the words of him, our shepherd - Mahal na INGKONG []. We worship HIM who is sitted on the THRONE:
”Salvation to our God [Mahal na INGKONG], who sitteth upon the throne [Sta. Maria Virginia] and to the Lamb [Lord Jesus Christ].” (Apocalypse 7:10)
We are now in our past 30 years of faith in the public ministry of the Holy Spirit, Mahal na INGKONG. Mahal na INGKONG have sealed for the past 30 years more than 5 million people scattered around the globe, from children to senior citizens, from common people to professionals and influential people.
Our faith in HIM crossed the geographical barriers of mountains, seas and oceans, thanks to the sealed OFW, the mission was brought in foreign lands. To date, 2010,we have active missions in USA, Canada, Hongkong and the Middle East.
Our organization grows exponentially due to missionary activities of the members, common people and professionals alike, without formal training and education in healing and preaching, yet able to speak from their real life experience about Mahal na INGKONG.
Querubin Albert was one of those whom Mahal na INGKONG restored to life, Apo Malco or popularly known as Sergeant Melgar whose life was filmed by the actor Lito Lapid was also restored to life by MNI, and many other countless small and unbelieveable miracles which some you can find in this blogspot.
Eversince, Mahal na INGKONG already paved the way for his covenant partner, Seminarian John Florentine, to complete and fulfill what are required to establish His own Church.
If the Roman Catholic Church accepted the Kaganapan of Mahal na INGKONG, then there will be no reason for Him to erect His [own new] Church. In the same way that if the Pharasees, Scribes and High Priest of Judaism -the institution of the Mosaic Law of God the Father, perhaps Jesus Christ will not found or build His Church to the apostles. But no, the High Priest of the Church of the Father do not believed and accepted the Lord and His doctrine, and they crucified Him; because of that the glory i.e. the Holy Spirit Presence, was removed from them and was given to the [holy] nation who will serve Him.
Jesus said to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes. 43 Therefore I say to you, that the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof. 44 And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it shall grind him to powder. Matthew 21:43
The Roman Catholic Church never accepted Mahal na INGKONG and even labelled the organization He founded as CULT and Heretical. A pastoral letter was even effected to prevent and deny the sealed servant to receive holy communion. For what sin did we commit against the LORD or against the CHURCH that made us deserve denial of the sacred body and blood of our Lord Jesus Christ?
Aleluya to our Mahal na INGKONG, the seminarian Apo Juan Florentino, through His guidance finished his study and was validly ordained priest and was later consecrated as bishop, and again later in the year 1991 was elevated to the rank of Patriarch.
The requirements to establish a full pledged Church of Mahal na INGKONG is complete.
And in the year 1992, INGKONG granted the prayers of the tinatakan, HE founded His
ONE and ONLY Church through his holiness and grace [Bishop] Patriarch John Florentine Teruel.
Several men and women entered to the religious community of the Order of the Missionary of the Holy Spirit (OMHS) with all the blessing and recognition of our Beloved Foundress, St. Maria Virginia Leonzon. The only church that Mamang Viring knows until her dormitio on May 2005. No other church that profess faith to Mahal na INGKONG is recognized by Mama Viring but the Apostolic Catholic Church.
The Plan of Mahal na INGKONg why Apo Juan was not ordained priest in the Roman Catholic may not be known to many, but somehow I was given the grace to glimpse to His wisdom. The year 1968 and 1969 were two breakpoints in the Western Roman Catholicism, these were few years after the controversial Vatican II. These years were the climax of the events prophesied in Fatima, in the third secret.
The apparition of the Blessed Mother in Fatima 1917 is the great sign in heaven:
And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. Apocalypse 12:1
The apparition of Fatima was the sign that the seventh angel of the Apocalypse has blown his trumpet and that the Mystery of the Plan of God will be accomplished.
And the angel, whom I saw standing upon the sea and upon the earth, lifted up his hand to heaven, And he swore by him that liveth for ever and ever, who created heaven, and the things which are therein; and the earth, and the things which are in it; and the sea, and the things which are therein: That time shall be no longer. But in the days of the voice of the seventh angel, when he shall begin to sound the trumpet, the mystery of God shall be finished, as he hath declared by his servants the prophets. Apocalypse 10:5-7
There were three secrets of Fatima, the two were revealed while the third part was sealed to be opened on 1960 or upon the death of Sister Lucia- one of the visionaries. The Vatican Council was called in the 60s, this was the time that the masonic and communist infiltrators have reached the summit of the church, thus happened Bishops against Bishops, Cardinals against Cardinals...
In the year 1968 a new rite of ordination and consecration was released by the Vatican while the Novus Ordo Mass was released and took effect by the year 1969. Within this period, Mahal na INGKONG asked Brother Florentine for help as you can read its story in this website. Why this time? Prophet Daniel prophesize of the time when the daily oblation will be stopped. God cannot just let His people to starve for the heavenly manna.
The New Rite of Ordination and Consecration of Presbyter and Bishop of the Vatican II is deficient and deviates from the age old and eternally sanctioned rites of the Fathers of the previous councils and popes. Thus, the new rite of ordination and consecration of the Roman Catholics of the Vatican II does no longer confer true priesthood and true office of bishop. Consequently, the grace and authority required to offer true sacrifice of the mass, the daily oblation or offering was also affected, including the propitiary aspect for the souls in purgatory.
The Novus Ordo Mass was also a deviation from the last vestige of orthodoxy of the western Roman Catholicism, it replaced the Tridentine Mass, the mass of the holy fathers. Abominations, disrespect and many other innovations and modernisation with almost total disregard of sacred tradition were witnessed in the churches of the Roman Rite Catholics. These rites caused many to turn their back from them and seek refuge to the Easten Orthodox Catholicism, where sacred tradition and faith of the holy fathers were treasured and kept. And unfortunately for others, apostastized and converted to non Christian, Non Catholic religions.
If, seminarian Florentine still pursue his ordination and consecration to the Roman Catholics, what grace,power and authority proper for a true clergy will he ever possess? None anymore, and besides he will not be accepted to the Roman Church, there are several bishops who knew the activities of his mother, and these learned Bishops were all against to the doctrine of Mahal na INGKONG - even until these very days.
To cut the story short, all new priests and bishops who were ordained and consecrated using the new ordination and consecration rite of the vatican II does not recieved thesame grace, power and authority of those clergies ordained and consecrated before the Vatican II using the old sacred rite. This does not affected our very own Patriarch John Florentine.
Since, our founding bishop, Patriarch John Florentine was not affected of this rites, his consecration was valid and that he recieved properly the grace, power and authority accorded to a bishop.
Now, we have the courage and the nerve to speak and claim with pride that WE ARE NOT A CULT
This post is related to:
Why Mahal na Ingkong started His Ministry in the 1960s
Pastoral Letter Concerning the Apostolic Catholic Church
Response of Patriarch John Florentine to the Circular
My reflection concerning the Circular
Mystery of His Will
Legitimate Church of Beloved Ingkong
Mga Samahang Nabuo na Hiwalay sa Simbahan ng Mahal na Ingkong - ACC
I am reposting one of my posts from www.acc-ingkong.com and done some minor editing. Ingkong bless.
I think it is about time that all sealed servants who knows some bit of Church History and Apologetics come to fore and defend our holy faith. We are not meant to be ready and able punching bag, each blow we accept without a word weakens, not the church, but the faithful. No amount of words can disgrace the Church of the Holy Spirit, but we must admit brothers, we have brethren whose knowledge and faith are but a newly planted seed in their soul- the strong must defend the weak.
I am tasked by St.Almiro of Alexandria, guided by his wisdom, to discuss what makes our church, Apostolic Catholic Church, a TRUE AND a VALID CHURCH!
INTRODUCTION:CULT?
When we claim that we are a Church, we deny that we are a cult or sect that fools people around.
During the early years of our kaganapan, wayback early 70s, no matter how we defend no body will believe us that we were not a cult. A handful of common people, braving the steep and rocky soils of the mountain of Hermosa, following Mamang Viring, listening to Her while claiming thru faith that it was not her who speaks but the Third Person of the Holy Trinity who asked to be called INGKONG.
She was obeyed and loved with people whose educational background is not much, fanatic and without any formal theological nor catechetical learning, except that they know they are sinners needing forgiveness and a change of heart. That was wayback early 70s, the time when the seed of faith about the public ministry of the Holy Spirit was in its infancy stage.
During the first twenty years (1970-1990) or so we were tirelessly asked of Mahal na INGKONG to recieve the Holy Sacraments from the Roman Catholic Priests, He asked us to attend daily masses, recieve holy communion, among other sacraments. As far as I remember, priest coming from the Diocese of Balanga Bataan usually came to say holy mass in Sacrifice Valley. Time came when the Roman Catholic Bishop asked Mamang Viring to stop the ganapan of the Santo Entiero, but since it was not what Beloved INGKONG wills, she naturally refuse and the APO as well.
Another was, the Bishop asked Mamang Viring to surrender or donate the land to the Diocese so it can manage the activities, again this is not what Mahal na Ingkong wills. It aggravates to the point that the regular holy mass was suspended, and for allegation of disturbing peace and fooling people, Mamang Viring was jailed along with others, if you watched the movie INGKONG Alpha and Omega, somehow you will have idea on the early years of our kaganapan.
Critics, for the reason that their vision was limited in seeing Mamang Viring and does not believe in Mahal na Ingkong, said that we should not call her[him] INGKONG but rather INGKANG or IMPO; For again, its the woman they are seeing and not the Holy Spirit. Is it not the reason INGKONG will not be accepted?
This vision, to see and listen to Mahal na INGKONG, either through the lips of Mamang Viring or of the Patriarch, is a gift of supernatural faith - that only sealed-servants or tinatakan possess. I said supernatural, for the reason that it fulfills the words of our Lord Jesus Christ that the true worshipper of God will worship Him in TRUTH and in SPIRIT [John 4:24].
We do not worship nor deify Mamang nor Papang, but behind their flesh we recognize the words of him, our shepherd - Mahal na INGKONG []. We worship HIM who is sitted on the THRONE:
”Salvation to our God [Mahal na INGKONG], who sitteth upon the throne [Sta. Maria Virginia] and to the Lamb [Lord Jesus Christ].” (Apocalypse 7:10)
We are now in our past 30 years of faith in the public ministry of the Holy Spirit, Mahal na INGKONG. Mahal na INGKONG have sealed for the past 30 years more than 5 million people scattered around the globe, from children to senior citizens, from common people to professionals and influential people.
Our faith in HIM crossed the geographical barriers of mountains, seas and oceans, thanks to the sealed OFW, the mission was brought in foreign lands. To date, 2010,we have active missions in USA, Canada, Hongkong and the Middle East.
Our organization grows exponentially due to missionary activities of the members, common people and professionals alike, without formal training and education in healing and preaching, yet able to speak from their real life experience about Mahal na INGKONG.
Querubin Albert was one of those whom Mahal na INGKONG restored to life, Apo Malco or popularly known as Sergeant Melgar whose life was filmed by the actor Lito Lapid was also restored to life by MNI, and many other countless small and unbelieveable miracles which some you can find in this blogspot.
Eversince, Mahal na INGKONG already paved the way for his covenant partner, Seminarian John Florentine, to complete and fulfill what are required to establish His own Church.
If the Roman Catholic Church accepted the Kaganapan of Mahal na INGKONG, then there will be no reason for Him to erect His [own new] Church. In the same way that if the Pharasees, Scribes and High Priest of Judaism -the institution of the Mosaic Law of God the Father, perhaps Jesus Christ will not found or build His Church to the apostles. But no, the High Priest of the Church of the Father do not believed and accepted the Lord and His doctrine, and they crucified Him; because of that the glory i.e. the Holy Spirit Presence, was removed from them and was given to the [holy] nation who will serve Him.
Jesus said to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes. 43 Therefore I say to you, that the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof. 44 And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it shall grind him to powder. Matthew 21:43
The Roman Catholic Church never accepted Mahal na INGKONG and even labelled the organization He founded as CULT and Heretical. A pastoral letter was even effected to prevent and deny the sealed servant to receive holy communion. For what sin did we commit against the LORD or against the CHURCH that made us deserve denial of the sacred body and blood of our Lord Jesus Christ?
Aleluya to our Mahal na INGKONG, the seminarian Apo Juan Florentino, through His guidance finished his study and was validly ordained priest and was later consecrated as bishop, and again later in the year 1991 was elevated to the rank of Patriarch.
The requirements to establish a full pledged Church of Mahal na INGKONG is complete.
And in the year 1992, INGKONG granted the prayers of the tinatakan, HE founded His
ONE and ONLY Church through his holiness and grace [Bishop] Patriarch John Florentine Teruel.
Several men and women entered to the religious community of the Order of the Missionary of the Holy Spirit (OMHS) with all the blessing and recognition of our Beloved Foundress, St. Maria Virginia Leonzon. The only church that Mamang Viring knows until her dormitio on May 2005. No other church that profess faith to Mahal na INGKONG is recognized by Mama Viring but the Apostolic Catholic Church.
The Plan of Mahal na INGKONg why Apo Juan was not ordained priest in the Roman Catholic may not be known to many, but somehow I was given the grace to glimpse to His wisdom. The year 1968 and 1969 were two breakpoints in the Western Roman Catholicism, these were few years after the controversial Vatican II. These years were the climax of the events prophesied in Fatima, in the third secret.
The apparition of the Blessed Mother in Fatima 1917 is the great sign in heaven:
And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. Apocalypse 12:1
The apparition of Fatima was the sign that the seventh angel of the Apocalypse has blown his trumpet and that the Mystery of the Plan of God will be accomplished.
And the angel, whom I saw standing upon the sea and upon the earth, lifted up his hand to heaven, And he swore by him that liveth for ever and ever, who created heaven, and the things which are therein; and the earth, and the things which are in it; and the sea, and the things which are therein: That time shall be no longer. But in the days of the voice of the seventh angel, when he shall begin to sound the trumpet, the mystery of God shall be finished, as he hath declared by his servants the prophets. Apocalypse 10:5-7
There were three secrets of Fatima, the two were revealed while the third part was sealed to be opened on 1960 or upon the death of Sister Lucia- one of the visionaries. The Vatican Council was called in the 60s, this was the time that the masonic and communist infiltrators have reached the summit of the church, thus happened Bishops against Bishops, Cardinals against Cardinals...
In the year 1968 a new rite of ordination and consecration was released by the Vatican while the Novus Ordo Mass was released and took effect by the year 1969. Within this period, Mahal na INGKONG asked Brother Florentine for help as you can read its story in this website. Why this time? Prophet Daniel prophesize of the time when the daily oblation will be stopped. God cannot just let His people to starve for the heavenly manna.
The New Rite of Ordination and Consecration of Presbyter and Bishop of the Vatican II is deficient and deviates from the age old and eternally sanctioned rites of the Fathers of the previous councils and popes. Thus, the new rite of ordination and consecration of the Roman Catholics of the Vatican II does no longer confer true priesthood and true office of bishop. Consequently, the grace and authority required to offer true sacrifice of the mass, the daily oblation or offering was also affected, including the propitiary aspect for the souls in purgatory.
The Novus Ordo Mass was also a deviation from the last vestige of orthodoxy of the western Roman Catholicism, it replaced the Tridentine Mass, the mass of the holy fathers. Abominations, disrespect and many other innovations and modernisation with almost total disregard of sacred tradition were witnessed in the churches of the Roman Rite Catholics. These rites caused many to turn their back from them and seek refuge to the Easten Orthodox Catholicism, where sacred tradition and faith of the holy fathers were treasured and kept. And unfortunately for others, apostastized and converted to non Christian, Non Catholic religions.
If, seminarian Florentine still pursue his ordination and consecration to the Roman Catholics, what grace,power and authority proper for a true clergy will he ever possess? None anymore, and besides he will not be accepted to the Roman Church, there are several bishops who knew the activities of his mother, and these learned Bishops were all against to the doctrine of Mahal na INGKONG - even until these very days.
To cut the story short, all new priests and bishops who were ordained and consecrated using the new ordination and consecration rite of the vatican II does not recieved thesame grace, power and authority of those clergies ordained and consecrated before the Vatican II using the old sacred rite. This does not affected our very own Patriarch John Florentine.
Since, our founding bishop, Patriarch John Florentine was not affected of this rites, his consecration was valid and that he recieved properly the grace, power and authority accorded to a bishop.
Now, we have the courage and the nerve to speak and claim with pride that WE ARE NOT A CULT
This post is related to:
Why Mahal na Ingkong started His Ministry in the 1960s
Pastoral Letter Concerning the Apostolic Catholic Church
Response of Patriarch John Florentine to the Circular
My reflection concerning the Circular
Mystery of His Will
Legitimate Church of Beloved Ingkong
Mga Samahang Nabuo na Hiwalay sa Simbahan ng Mahal na Ingkong - ACC
Sunday, December 5, 2010
MODESTY FROM THE WORDS OF ST FR PIO
Comportment at Holy Mass and Afterwards
A Letter from St. Padre Pio to Annita Rodote
Pietrelcina, July 25, 1915
From Volume III of Padre Pio's Letters, "Correspondence with his Spiritual Daughters (1915-1923)"
1st edition (English version), Fr. Alessio Parente, O.F.M. Cap., Editor; Edizioni Padre Pio da Pietrelcina,
Our Lady of Grace Capuchin Friary, San Giovanni Rotondo, Italy, 1994, Translated by Geraldine Nolan, pp. 88-92.
Fr. Francesco D. Colacelli, representing the above Friary and publisher, has generously given written permission
". . . to Frank M. Rega to use on his website the citation indicated above."
Beloved daughter of Jesus,
May Jesus and our Mother always smile on your soul, obtaining for it, from Her most holy Son, all the heavenly charisms!
I am writing to you for two reasons: to answer some more questions from your last letter, and to wish you a very happy names-day in the most sweet Jesus, full of all the most special heavenly graces. Oh! If Jesus granted my prayers for you or, better still, if only my prayers were worthy of being granted by Jesus! However, I increase them a hundredfold for your consolation and salvation, begging Jesus to grant them, not for me but through the heart of his paternal goodness and infinite mercy.
In order to avoid irreverence and imperfections in the house of God, in church - which the divine Master calls the house of prayer - I exhort you in the Lord to practice the following.
Enter the church in silence and with great respect, considering yourself unworthy to appear before the Lord's Majesty. Amongst other pious considerations, remember that our soul is the temple of God and, as such, we must keep it pure and spotless before God and his angels. Let us blush for having given access to the devil and his snares many times (with his enticements to the world, his pomp, his calling to the flesh) by not being able to keep our hearts pure and our bodies chaste; for having allowed our enemies to insinuate themselves into our hearts, thus desecrating the temple of God which we became through holy Baptism.
Then take holy water and make the sign of the cross carefully and slowly.
As soon as you are before God in the Blessed Sacrament, devoutly genuflect. Once you have found your place, kneel down and render the tribute of your presence and devotion to Jesus in the Blessed Sacrament. Confide all your needs to him along with those of others. Speak to him with filial abandonment, give free rein to your heart and give him complete freedom to work in you as he thinks best.
When assisting at Holy Mass and the sacred functions, be very composed when standing up, kneeling down, and sitting, and carry out every religious act with the greatest devotion. Be modest in your glances; don't turn your head here and there to see who enters and leaves. Don't laugh, out of reverence for this holy place and also out of respect for those who are near you. Try not to speak to anybody, except when charity or strict necessity requests this.
If you pray with others, say the words of the prayer distinctly, observe the pauses well and never hurry.
In short, behave in such a way that all present are edified by it and, through you, are urged to glorify and love the heavenly Father.
On leaving the church, you should be recollected and calm. Firstly take your leave of Jesus in the Blessed Sacrament; ask his forgiveness for the shortcomings committed in his divine presence and do not leave him without asking for and having received his paternal blessing.
Once you are outside the church, be as every follower of the Nazarene should be. Above all, be extremely modest in everything, as this is the virtue which, more than any other, reveals the affections of the heart. Nothing represents an object more faithfully or clearly than a mirror. In the same way, nothing more widely represents the good or bad qualities of a soul than the greater or lesser regulation of the exterior, as when one appears more or less modest. You must be modest in speech, modest in laughter, modest in your bearing, modest in walking. All this must be practiced, not out of vanity in order to display one's self, nor out of hypocrisy in order to appear to be good to the eyes of others, but rather, for the internal virtue of modesty, which regulates the external workings of the body.
Therefore, be humble of heart, circumspect in words, prudent in your resolutions. Always be sparing in your speech, assiduous in good reading, attentive in your work, modest in your conversation. Don't be disgusting to anybody but be benevolent towards all and respectful towards your elders. May any sinister glance be far from you, may no daring word escape your lips, may you never carry out any immodest or somewhat free action; never a rather free action or a petulant tone of voice.
In short let your whole exterior be a vivid image of the composure of your soul.
Always keep the modesty of the divine Master before your eyes, as an example; this Master who, according to the words of the Apostle to the Corinthians, placing the modesty of Jesus Christ on an equal footing with meekness, which was his one particular virtue and almost his characteristic: "Now I Paul myself beseech you, by the mildness and modesty of Christ" [Douay-Rheims, 2 Cor. 10:1], and according to such a perfect model reform all your external operations, which should be faithful reflections revealing the affections of your interior.
Never forget this divine model, Annita. Try to see a certain lovable majesty in his presence, a certain pleasant authority in his manner of speaking, a certain pleasant dignity in walking, in contemplating, speaking, conversing; a certain sweet serenity of face. Imagine that extremely composed and sweet expression with which he drew the crowds, making them leave cities and castles, leading them to the mountains, the forests, to the solitude and deserted beaches of the sea, totally forgetting food, drink and their domestic duties.
Thus let us try to imitate, as far as we possibly can, such modest and dignified actions. And let us do our utmost to be, as far as possible, similar to him on this earth, in order that we might be more perfect and more similar to him for the whole of eternity in the heavenly Jerusalem.
I end here as I am unable to continue, recommending that you never forget me before Jesus, especially during these days of extreme affliction for me. I expect the same charity from the excellent Francesca to whom you will have the kindness to give, in my name, assurances of my extreme interest in seeing her grow always more in divine love. I hope she will do me the charity of making a novena of Communions for my intentions.
Don't worry if you are unable to answer my letter for the moment. I know everything so don't worry.
I take my leave of you in the holy kiss of the Lord. I am always your servant.
Fra Pio, Capuchin
Repost from http://www.sanpadrepio.com/PadrePioLetter.htm
A Letter from St. Padre Pio to Annita Rodote
Pietrelcina, July 25, 1915
From Volume III of Padre Pio's Letters, "Correspondence with his Spiritual Daughters (1915-1923)"
1st edition (English version), Fr. Alessio Parente, O.F.M. Cap., Editor; Edizioni Padre Pio da Pietrelcina,
Our Lady of Grace Capuchin Friary, San Giovanni Rotondo, Italy, 1994, Translated by Geraldine Nolan, pp. 88-92.
Fr. Francesco D. Colacelli, representing the above Friary and publisher, has generously given written permission
". . . to Frank M. Rega to use on his website the citation indicated above."
Beloved daughter of Jesus,
May Jesus and our Mother always smile on your soul, obtaining for it, from Her most holy Son, all the heavenly charisms!
I am writing to you for two reasons: to answer some more questions from your last letter, and to wish you a very happy names-day in the most sweet Jesus, full of all the most special heavenly graces. Oh! If Jesus granted my prayers for you or, better still, if only my prayers were worthy of being granted by Jesus! However, I increase them a hundredfold for your consolation and salvation, begging Jesus to grant them, not for me but through the heart of his paternal goodness and infinite mercy.
In order to avoid irreverence and imperfections in the house of God, in church - which the divine Master calls the house of prayer - I exhort you in the Lord to practice the following.
Enter the church in silence and with great respect, considering yourself unworthy to appear before the Lord's Majesty. Amongst other pious considerations, remember that our soul is the temple of God and, as such, we must keep it pure and spotless before God and his angels. Let us blush for having given access to the devil and his snares many times (with his enticements to the world, his pomp, his calling to the flesh) by not being able to keep our hearts pure and our bodies chaste; for having allowed our enemies to insinuate themselves into our hearts, thus desecrating the temple of God which we became through holy Baptism.
Then take holy water and make the sign of the cross carefully and slowly.
As soon as you are before God in the Blessed Sacrament, devoutly genuflect. Once you have found your place, kneel down and render the tribute of your presence and devotion to Jesus in the Blessed Sacrament. Confide all your needs to him along with those of others. Speak to him with filial abandonment, give free rein to your heart and give him complete freedom to work in you as he thinks best.
When assisting at Holy Mass and the sacred functions, be very composed when standing up, kneeling down, and sitting, and carry out every religious act with the greatest devotion. Be modest in your glances; don't turn your head here and there to see who enters and leaves. Don't laugh, out of reverence for this holy place and also out of respect for those who are near you. Try not to speak to anybody, except when charity or strict necessity requests this.
If you pray with others, say the words of the prayer distinctly, observe the pauses well and never hurry.
In short, behave in such a way that all present are edified by it and, through you, are urged to glorify and love the heavenly Father.
On leaving the church, you should be recollected and calm. Firstly take your leave of Jesus in the Blessed Sacrament; ask his forgiveness for the shortcomings committed in his divine presence and do not leave him without asking for and having received his paternal blessing.
Once you are outside the church, be as every follower of the Nazarene should be. Above all, be extremely modest in everything, as this is the virtue which, more than any other, reveals the affections of the heart. Nothing represents an object more faithfully or clearly than a mirror. In the same way, nothing more widely represents the good or bad qualities of a soul than the greater or lesser regulation of the exterior, as when one appears more or less modest. You must be modest in speech, modest in laughter, modest in your bearing, modest in walking. All this must be practiced, not out of vanity in order to display one's self, nor out of hypocrisy in order to appear to be good to the eyes of others, but rather, for the internal virtue of modesty, which regulates the external workings of the body.
Therefore, be humble of heart, circumspect in words, prudent in your resolutions. Always be sparing in your speech, assiduous in good reading, attentive in your work, modest in your conversation. Don't be disgusting to anybody but be benevolent towards all and respectful towards your elders. May any sinister glance be far from you, may no daring word escape your lips, may you never carry out any immodest or somewhat free action; never a rather free action or a petulant tone of voice.
In short let your whole exterior be a vivid image of the composure of your soul.
Always keep the modesty of the divine Master before your eyes, as an example; this Master who, according to the words of the Apostle to the Corinthians, placing the modesty of Jesus Christ on an equal footing with meekness, which was his one particular virtue and almost his characteristic: "Now I Paul myself beseech you, by the mildness and modesty of Christ" [Douay-Rheims, 2 Cor. 10:1], and according to such a perfect model reform all your external operations, which should be faithful reflections revealing the affections of your interior.
Never forget this divine model, Annita. Try to see a certain lovable majesty in his presence, a certain pleasant authority in his manner of speaking, a certain pleasant dignity in walking, in contemplating, speaking, conversing; a certain sweet serenity of face. Imagine that extremely composed and sweet expression with which he drew the crowds, making them leave cities and castles, leading them to the mountains, the forests, to the solitude and deserted beaches of the sea, totally forgetting food, drink and their domestic duties.
Thus let us try to imitate, as far as we possibly can, such modest and dignified actions. And let us do our utmost to be, as far as possible, similar to him on this earth, in order that we might be more perfect and more similar to him for the whole of eternity in the heavenly Jerusalem.
I end here as I am unable to continue, recommending that you never forget me before Jesus, especially during these days of extreme affliction for me. I expect the same charity from the excellent Francesca to whom you will have the kindness to give, in my name, assurances of my extreme interest in seeing her grow always more in divine love. I hope she will do me the charity of making a novena of Communions for my intentions.
Don't worry if you are unable to answer my letter for the moment. I know everything so don't worry.
I take my leave of you in the holy kiss of the Lord. I am always your servant.
Fra Pio, Capuchin
Repost from http://www.sanpadrepio.com/PadrePioLetter.htm
CATECHISM OF THE CATHOLIC CHURCH ON MODESTY
Catechism of the Catholic Church
2521. Purity requires modesty, an integral part of temperance. Modesty protects the intimate center of the person. It means refusing to unveil what should remain hidden. It is ordered to chastity to whose sensitivity it bears witness. It guides how one looks at others and behaves toward them in conformity with the dignity of persons and their solidarity.
2522. Modesty protects the mystery of persons and their love. It encourages patience and moderation in loving relationships; it requires that the conditions for the definitive giving and commitment of man and woman to one another be fulfilled. Modesty is decency. It inspires ones choice of clothing. It keeps silence or reserve where there is evident risk of unhealthy curiosity. It is descreet. (italics CM)
2523. There is a modesty of the feelings as well as of the body.... Modesty inspires a way of life which makes it possible to resist the allurements of fashion and the pressures of prevailing ideologies.
On reverence:
2691. The Church, the house of God, is... the privileged place for adoration of the real presence of Christ in the Blessed Sacrament.
Repost from http://www.catholicmodesty.com/catechismmodesty.html
2521. Purity requires modesty, an integral part of temperance. Modesty protects the intimate center of the person. It means refusing to unveil what should remain hidden. It is ordered to chastity to whose sensitivity it bears witness. It guides how one looks at others and behaves toward them in conformity with the dignity of persons and their solidarity.
2522. Modesty protects the mystery of persons and their love. It encourages patience and moderation in loving relationships; it requires that the conditions for the definitive giving and commitment of man and woman to one another be fulfilled. Modesty is decency. It inspires ones choice of clothing. It keeps silence or reserve where there is evident risk of unhealthy curiosity. It is descreet. (italics CM)
2523. There is a modesty of the feelings as well as of the body.... Modesty inspires a way of life which makes it possible to resist the allurements of fashion and the pressures of prevailing ideologies.
On reverence:
2691. The Church, the house of God, is... the privileged place for adoration of the real presence of Christ in the Blessed Sacrament.
Repost from http://www.catholicmodesty.com/catechismmodesty.html
CATHOLIC CHRISTIAN MODESTY AS THE CHURCH SAYS
Standards of Modesty in Dress
Imprimatur dated Sept. 24, 1956
"A dress cannot be called decent which is cut deeper than two fingers breadth under the pit of the throat; which does not cover the arms at least to the elbows; and scarcely reaches a bit beyond the knees. Furthermore, dresses of transparent materials are improper." The Cardinal Vicar of Pius XII
The good of our soul is more important than that of our body; and we have to prefer the spiritual welfare of our neighbor to our bodily comforts. If a certain kind of dress constitutes a grave and proximate occasion of sin, and endangers the salvation of your soul and others, it is your duty to give it up. O Christian mothers, if you knew what a future of anxieties and perils, of ill-guarded shame you prepare for your sons and daughters, imprudently getting them accustomed to live scantily dressed and making them lose the sense of modesty, you would be ashamed of yourselves and you would dread the harm you are making of yourselves, the harm which you are causing these children, whom Heaven has entrusted to you to be brought up as Christians."
Pius XII to Catholic Young Women's Groups of Italy
THIS LEAFLET DISTRIBUTED BY: THE LEAGUE FOR MODESTY IN DRESS, NY
Pope Benedict XV has taught very clearly about modesty in an encyclical letter (Sacra Propediem, 1921), commemorating the 7th centenary of the founding of the Franciscan Third Order.
"One can not sufficiently deplore the blindness of so many women of every age and station. Made foolish by a desire to please, they do not see to what degree the indecency of their clothing shocks every honest man and offends God. Most of them would formerly have blushed for such apparel as for a grave fault against Christian modesty. Now it does not suffice to exhibit themselves on public thoroughfares; they do not fear to cross the threshold of churches, to assist at the Holy Sacrifice of the Mass, and even to bear the seducing food of shameful passions to the Eucharistic Table, where one receives the Heavenly Author of Purity."
1930 Letter of the Congregation of the Council
By virtue of the supreme apostolate which he wields over the Universal Church by Divine Will, our Most Holy Father Pope Pius XI has never ceased to inculcate, both verbally and by his writings, the words of St. Paul (1 Tim. xi,9-10), namely, "Women ... adorning themselves with modesty and sobriety ... and professing godliness with good works."
Very often, when occasion arose, the same Supreme Pontiff condemned emphatically the immodest fashion of dress adopted by Catholic women and girls -- which fashion not only offends the dignity of women and against her adornment, but conduces to the temporal ruin of the women and girls, and, what is still worse, to their eternal ruin, miserably dragging down others in their fall. It is not surprising, therefore, that all Bishops and other ordinaries, as is the duty of ministers of Christ, should in their own dioceses have unanimously opposed their depraved licentiousness and promiscuity of manners, often bearing with fortitude the derision and mockery leveled against them for this cause.
Therefore this Sacred Council, which watches over the discipline of clergy and people, while cordially commending the action of the Venerable Bishops, most emphatically exhorts them to persevere in their attitude and increase their activities insofar as their strength permits, in order that this unwholesome disease be definitely uprooted from human society.
In order to facilitate the desired effect, this Sacred Congregation, by the mandate of the Most Holy Father, has decreed as follows:
Exhortation to Those in Authority
1. The parish priest, and especially the preacher, when occasion arises, should, according to the words of the Apostle Paul (2 Tim. iv, 2), insist, argue exhort and command that feminine garb be based on modesty and womanly ornament be a defense of virtue. Let them likewise admonish parents to cause their daughters to cease wearing indecorous dress.
2. Parents, conscious of their grave obligations toward the education, especially religious and moral, to their offspring, should see to it that their daughters are solidly instructed, from earliest childhood, in Christian doctrine; and they themselves should assiduously inculcate in their souls, by word and example, love for the virtues of modesty and chastity; and since their family should follow the example of the Holy Family, they must rule in such a manner that all its members, reared within the walls of the home, should find reason and incentive to love and preserve modesty.
3. Let parents keep their daughters away from public gymnastic games and contests; but if their daughters are compelled to attend such exhibitions, let them see that they are fully and modestly dressed. Let them never permit their daughters to don immodest garb.
4. Superioresses and teachers in schools for girls must do their utmost to instill love of modesty in the hearts of maidens confided to their care and urge them to dress modestly.
5. Said Superioresses and teachers must not receive in their colleges and schools immodestly dressed girls, and should not even make an exception in the case of mothers of pupils. If, after being admitted, girls persist in dressing immodestly, such pupils should be dismissed.
6. Nuns, in compliance with the Letter dated August 23, 1928, by the Sacred Congregation of Religious, must not receive in their colleges, schools, oratories or recreation grounds, or, if once admitted, tolerate girls who are not dressed with Christian modesty; said Nuns, in addition, should do their utmost so that love for holy chastity and Christian modesty may become deeply rooted in the hearts of their pupils.
7. It is desirable that pious organizations of women be founded, which by their counsel, example and propaganda should combat the wearing of apparel unsuited to Christian modesty, and should promote purity of customs and modesty of dress.
8. In the pious associations of women those who dress immodestly should not be admitted to membership; but if, perchance, they are received, and after having been admitted, fall again into their error, they should be dismissed forthwith.
9. Maidens and women dressed immodestly are to be debarred from Holy Communion and from acting as sponsors at the Sacraments of Baptism and Confirmation; further, if the offense be extreme, they may even be forbidden to enter the church.
Donato Cardinal Sbaretti, Prefect
Congregation of the Council
Rome, January 12, 1930
The following is from Sacra Virginitas
ENCYCLICAL OF POPE PIUS XII
ON CONSECRATED VIRGINITY
March 25th, 1954
58. The educators of the young clergy would render a more valuable and useful service, if they would inculcate in youthful minds the precepts of Christian modesty, which is so important for the preservation of perfect chastity and which is truly called the prudence of chastity. For modesty foresees threatening danger, forbids us to expose ourselves to risks, demands the avoidance of those occasions which the imprudent do not shun. It does not like impure or loose talk, it shrinks from the slightest immodesty, it carefully avoids suspect familiarity with persons of the other sex, since it brings the soul to show due reverence to the body, as being a member of Christ[101] and the temple of the Holy Spirit.[102] He who possesses the treasure of Christian modesty abominates every sin of impurity and instantly flees whenever he is tempted by its seductions.
59. Modesty will moreover suggest and provide suitable words for parents and educators by which the youthful conscience will be formed in matters of chastity. "Wherefore," as We said in a recent address, "this modesty is not to be so understood as to be equivalent to a perpetual silence on this subject, nor as allowing no place for sober and cautious discussion about these matters in imparting moral instruction."[103] In modern Times New Roman however there are some teachers and educators who too frequently think it their duty to initiate innocent boys and girls into the secrets of human generation in such a way as to offend their sense of shame. But in this matter just temperance and moderation must be used, as Christian modesty demands.
Notification concerning
Men's Dress Worn By Women
By Giuseppe Cardinal Siri
Genoa,
June 12, 1960
To the Reverend Clergy,
To all Teaching sisters,
To the beloved sons of Catholic Action,
To Educators intending truly to follow Christian Doctrine.
I
The first signs of our late arriving spring indicate that there is this year a certain increase in the use of men's dress by girls and women, even family mothers. Up until 1959, in Genoa, such dress usually meant the person was a tourist, but now it seems to be a significant number of girls and women from Genoa itself who are choosing at least on pleasure trips to wear men's dress (men's trousers).
The extension of this behavior obliges us to take serious thought, and we ask those to whom this Notification is addressed to kindly lend to the problem all the attention it deserves from anyone aware of being in any way responsible before God.
We seek above all to give a balanced moral judgment upon the wearing of men's dress by women. In fact Our thoughts can only bear upon the moral question.
Firstly, when it comes to covering of the female body, the wearing of men's trousers by women cannot be said to constitute as such a grave offense against modesty since trousers certainly cover more of woman's body than do modern women's skirts.
Secondly, however, clothes to be modest need not only to cover the body but also not to cling too closely to the body. Now it is true that much feminine clothing today clings closer than do some trousers, but trousers can be made to cling closer, in fact generally they do, so the tight fit of such clothing gives us not less grounds for concern than does exposure of the body. So the immodesty of men's trousers on women is an aspect of the problem which is not to be left out of an over-all judgment upon them, even if it is not to be artificially exaggerated either.
II
However, it is a different aspect of women's wearing of men's trousers which seems to us the gravest.
The wearing of men's dress by women affects firstly the woman herself, by changing the feminine psychology proper to women; secondly it affects the woman as wife of her husband, by tending to vitiate relationships between the sexes; thirdly it affects the woman as mother of her children by harming her dignity in her children's eyes. Each of these points is to be carefully considered in turn:--
A. MALE DRESS CHANGES THE PSYCHOLOGY OF WOMAN.
In truth, the motive impelling women to wear men's dress is always that of imitating, nay, of competing with, the man who is considered stronger, less tied down, more independent. This motivation shows clearly that male dress is the visible aid to bringing about a mental attitude of being "like a man." Secondly, ever since men have been men, the clothing a person wears, demands, imposes and modifies that person's gestures, attitudes and behavior, such that from merely being worn outside, clothing comes to impose a particular frame of mind inside.
Then let us add that woman wearing man's dress always more or less indicates her reacting to her femininity as though it is inferiority when in fact it is only diversity. The perversion of her psychology is clear to be seen.
These reasons, summing up many more, are enough to warn us how wrongly women are made to think by the wearing of men's dress.
B. MALE DRESS TENDS TO VITIATE RELATIONSHIPS BETWEEN WOMEN AND MEN.
In truth when relationships between the two sexes unfold with the coming of age, an instinct of mutual attraction is predominant. The essential basis of this attraction is a diversity between the two sexes which is made possible only by their complementing or completing one another. If then this "diversity" becomes less obvious because one of its major external signs is eliminated and because the normal psychological structure is weakened, what results is the alteration of a fundamental factor in the relationship.
The problem goes further still. Mutual attraction between the sexes is preceded both naturally, and
in order of time, by that sense of shame which holds the rising instincts in check, imposes respect upon them, and tends to lift to a higher level of mutual esteem and healthy fear everything that those instincts would push onwards to uncontrolled acts. To change that clothing which by its diversity reveals and upholds nature's limits and defense-works, is to flatten out the distinctions and to help
pull down the vital defense-works of the sense of shame.
It is at least to hinder that sense. And when the sense of shame is hindered from putting on the brakes, then relationships between man and women sink degradingly down to pure sensuality,
devoid of all mutual respect or esteem.
Experience is there to tell us that when woman is de-feminised, then defenses are undermined and weakness increases.
C. MALE DRESS HARMS THE DIGNITY OF THE MOTHER IN HER CHILDREN'S EYES.
All children have an instinct for the sense of dignity and decorum of their mother. Analysis of the
first inner crisis of children when they awaken to life around them even before they enter upon adolescence, shows how much the sense of their mother counts. Children are as sensitive as can
be on this point. Adults have usually left all that behind them and think no more on it. But we would do well to recall to mind the severe demands that children instinctively make of their own mother,
and the deep and even terrible reactions roused in them by observation of their mother's misbehavior. Many lines of later life are here traced out -- and not for good -- in these early inner dramas of infancy and childhood.
The child may not know the definition of exposure, frivolity or infidelity, but he possesses an instinctive sixth sense to recognize them when they occur, to suffer from them, and be bitterly wounded by them in his soul.
III
Let us think seriously on the import of everything said so far, even if woman's appearing in man's dress does not immediately give rise to all the upset caused by grave immodesty.
The changing of feminine psychology does fundamental and, in the long run, irreparable damage to the family, to conjugal fidelity, to human affections and to human society. True, the effects of wearing unsuitable dress are not all to be seen within a short time. But one must think of what is being slowly and insidiously worn down, torn apart, perverted.
Is any satisfying reciprocity between husband and wife imaginable, if feminine psychology be changed? Or is any true education of children imaginable, which is so delicate in its procedure, so woven of imponderable factors in which the mother's intuition and instinct play the decisive part in those tender years? What will these women be able to give their children when they will so long have worn trousers that their self-esteem goes more by their competing with the men than by their functioning as women?
Why, we ask, ever since men have been men, or rather since they became civilized -- why have men in all times and places been irresistibly borne to make a differentiated division between the functions of the two sexes? Do we not have here strict testimony to the recognition by all mankind of a truth and a law above man?
To sum up, wherever women wear men's dress, it is to be considered a factor in the long run tearing apart human order.
IV
The logical consequence of everything presented so far is that anyone in a position of responsibility should be possessed by a SENSE of ALARM in the true and proper meaning of the word, a severe and decisive ALARM.
We address a grave warning to parish priests, to all priests in general and to confessors in particular, to members of every kind of association, to all religious, to all nuns, especially to teaching Sisters.
We invite them to become clearly conscious of the problem so that action will follow. This consciousness is what matters. It will suggest the appropriate action in due time. But let it not counsel us to give way in the face of inevitable change, as though we are confronted by a natural evolution of mankind, and so on!
Men may come and men may go, because God has left plenty of room for the to and fro of their free-will; but the substantial lines of nature and the not less substantial lines of Eternal Law have never changed, are not changing and never will change. There are bounds beyond which one may stray as far as one sees fit, but to do so ends in death; there are limits which empty philosophical fantasizing may have one mock or not take seriously, but they put together an alliance of hard facts and nature to chastise anybody who steps over them. And history has sufficiently taught, with frightening proof from the life and death of nations, that the reply to all violators of the outline of "humanity" is always, sooner or later, catastrophe.
From the dialectic of Hegel onwards, we have had dinned in our ears what are nothing but fables, and by dint of hearing them so often, many people end up by getting used to them, if only passively. But the truth of the matter is that Nature and Truth, and the Law bound up in both, go their imperturbable way, and they cut to pieces the simpletons who upon no grounds whatsoever believe in radical and far-reaching changes in the very structure of man.
The consequences of such violations are not a new outline of man, but disorders, hurtful instability of all kinds, the frightening dryness of human souls, the shattering increase in the number of human castaways, driven long since out of people's sight and mind to live out their decline in boredom, sadness and rejection. Aligned on the wrecking of the eternal norms are to be found the broken families, lives cut short before their time, hearths and homes gone cold, old people cast to one side, youngsters willfully degenerate and -- at the end of the line -- souls in despair and taking their own lives. All of which human wreckage gives witness to the fact that the "line of God" does not give way, nor does it admit of any adaption to the delirious dreams of the so-called philosophers!
V
We have said that those to whom the present Notification is addressed are invited to take serious alarm at the problem in hand. Accordingly they know what they have to say, starting with little girls on their mother's knee.
They know that without exaggerating or turning into fanatics, they will need to strictly limit how far they tolerate women dressing like men, as a general rule.
They know they must never be so weak as to let anyone believe that they turn a blind eye to a custom which is slipping downhill and undermining the moral standing of all institutions.
They, the priests, know that the line they have to take in the confessional, while not holding women dressing like men to be automatically a grave fault, must be sharp and decisive.
Everybody will kindly give thought to the need for a united line of action, reinforced on every side by the cooperation of all men of good will and all enlightened minds, so as to create a true dam to hold back the flood.
Those of you responsible for souls in whatever capacity understand how useful it is to have for allies in this defensive campaign men of the arts, the media and the crafts. The position taken by fashion design houses, their brilliant designers and the clothing industry, is of crucial importance in this whole question. Artistic sense, refinement and good taste meeting together can find suitable but dignified solution as to the dress for women to wear when they must use a motorcycle or engage in this or that exercise or work. What matters is to preserve modesty together with the eternal sense of femininity, that femininity which more than anything else all children will continue to associate with the face of their mother.
We do not deny that modern life sets problems and makes requirements unknown to our grandparents. But we state that there are values more needing to be protected than fleeting experiences, and that for anybody of intelligence there are always good sense and good taste enough to find acceptable and dignified solutions to problems as they come up.
Out of charity we are fighting against the flattening out of mankind, against the attack upon those differences on which rests the complementarity of man and woman.
When we see a woman in trousers, we should think not so much of her as of all mankind, of what it will be when women will have masculinized themselves for good. Nobody stands to gain by helping to bring about a future age of vagueness, ambiguity, imperfection and, in a word, monstrosities.
This letter of Ours is not addressed to the public, but to those responsible for souls, for education, for Catholic associations. Let them do their duty, and let them not be sentries caught asleep at their post while evil crept in.
Giuseppe Cardinal Siri
Archbishop of Genoa
Repost from:
http://www.catholicmodesty.com/Popesonmodesty.html
http://www.catholicmodesty.com/Mens_Dress.html
CATHOLIC CHRISTIAN MODESTY AS THE BIBLE SAYS
Relevant words from the Bible Regarding Modesty
Gal.5:22-23 "But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity."
Romans 12;1,2 "I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service. And be not conformed to this world; but be reformed in the newness of your mind, that you may prove what is the good, and the acceptable, and the perfect will of God."
1 Corinthians 3:16,17 "Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you? But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are."
1 Corinthians 11:10 Therefore ought the woman to have a power (covering) over her head, because of the angels. (who are present in the assemblies of the faithful)
1 Timothy 2, 9 "In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair or gold, or pearls or costly attire."
1 Thessalonians 5:22 From all appearance of evil refrain yourselves. And may the God of peace Himself sanctify you in all things; that your whole spirit, and soul, and body, may be preserved blameless in the coming of our Lord Jesus Christ.
Deuteronomy 22:5 "A woman shall not be clothed wih man's apparel, neither shall a man use woman's apparel: for he that doeth these things is abominable before God."
Matthew 7:13-14 "Enter ye in at the narrow gate: for wide is the gate and broad is the way that leads to destruction: and many there are who go in there. How narrow is the gate and straight is the way that leads to life: and few there are that find it!"
Keep my Sabbaths, and reverence my sanctuary, I am the Lord. Leviticus 19:30
ON REVERENCE AND HOLY SILENCE
The Lord is in His holy temple; let all the earth keep silent before Him. Habakuk 2:20
Let all flesh be silent at the presence of the Lord; for He has risen out of His holy habitation. Zecharias 2:13
Gal.5:22-23 "But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity."
Romans 12;1,2 "I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service. And be not conformed to this world; but be reformed in the newness of your mind, that you may prove what is the good, and the acceptable, and the perfect will of God."
1 Corinthians 3:16,17 "Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you? But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are."
1 Corinthians 11:10 Therefore ought the woman to have a power (covering) over her head, because of the angels. (who are present in the assemblies of the faithful)
1 Timothy 2, 9 "In like manner women also in decent apparel: adorning themselves with modesty and sobriety, not with plaited hair or gold, or pearls or costly attire."
1 Thessalonians 5:22 From all appearance of evil refrain yourselves. And may the God of peace Himself sanctify you in all things; that your whole spirit, and soul, and body, may be preserved blameless in the coming of our Lord Jesus Christ.
Deuteronomy 22:5 "A woman shall not be clothed wih man's apparel, neither shall a man use woman's apparel: for he that doeth these things is abominable before God."
Matthew 7:13-14 "Enter ye in at the narrow gate: for wide is the gate and broad is the way that leads to destruction: and many there are who go in there. How narrow is the gate and straight is the way that leads to life: and few there are that find it!"
Keep my Sabbaths, and reverence my sanctuary, I am the Lord. Leviticus 19:30
ON REVERENCE AND HOLY SILENCE
The Lord is in His holy temple; let all the earth keep silent before Him. Habakuk 2:20
Let all flesh be silent at the presence of the Lord; for He has risen out of His holy habitation. Zecharias 2:13
SHOUT IT QUESTIONS - ACC-INGKONG.COM
Q1: "are the members of your congregation not really allowed to wear jeans and t-shirts? what if they are just on a nightout or a drinking session? or in a beach party perhaps?
Q2: how true is it that the Holy Spirit is actually the LOVE between Mary and Jesus as stated by the priest of the Catholic Church. therefore there cant be an Ingkong because if the holy spirit is love...then its just an emotion...not something which would enter to a body of a human being and send messages that would make thousands of fanatics believe that the New Saviour has come...
Q3: how did Mary made that "appeal" to all women to honor her attire when in fact itsnot even written on the bible?
Q4: how is wearing of women with jeans contribute to the destruction of our planet? is it not because of pollution and environment related issues?.. and not due to "improper" attire per se?
Q5: due to temptations? i dont think all men would esily get attracted to girls who wear jeans and tshirts. its the new trend of our society today. our Pope is not even against it. i mean "easily"... well im not against the rules if your group but you just seem weird uhmm...if im on a drinking session wid my friends or on a beach party do i still need to wear palda and blouse? i dont think anyone would be cm4tble wid dat.
AVE MARIA PURISSIMA...
Today, I logged in to ACC-OMHS website and scrolled over the Shout-it box at the left pane of the page. I am happy to see someone, a visitor, posting questions about our practices and rules. Beloved INGKONG bless her, she is called to discover who we really are and who we really follows.
I invite you to read my reposts on Modesty as taught by the Bible, the Church, and the Saints.
Wednesday, December 1, 2010
ECUMENISM:Movement towards Christian Unity
A HISTORICAL SKETCH of the ECUMENICAL MOVEMENT
By Bishop John Kallos of Thermon
Repost from The Christian Website.com
During the past decade a great deal of interest has been generated by both clergy and laity in the Ecumenical Movement. This world-wide Christian Movement has found its expression within the structural framework of the World Council of Churches. Consequently, the whole Christian world watches very closely all the deliberations, actions and statements of the W.C.C.
At the outset, it is only fair to say that the Ecumenical Movement is not a fantasy, but rather it is an actuality. It is not an abstract idea, but rather it is a living and dynamic reality. The Ecumenical Movement has a dual purpose: the solution of the moral and social problems which confront mankind today and the unity of divided Christiandom.
The Orthodox Church is one of the founders of the W.C.C. as is evidenced by the Synodical Encyclical of the Ecumenical Patriarchate to the Churches of Christ throughout the world in 1920. This encyclical suggested in precise language many ways leading to an improvement of relations between Christian Churches some of which are as follows:
1. By the acceptance of all the great Christian feasts on the same day by all the Churches;
2. By the exchange of brotherly letters on the great feasts of the ecclesiastical year, when it is customary to do so and on other exceptional occasions:
3. By a more friendly intercourse by the representatives of theological science;
4. By the exchange of students between seminaries of the different Churches;
5. By the convening of Pan-Christian conferences to examine questions of a common interest to all the Churches;
6. By the impartial and historic examination of the doctrinal differences;
7. By mutually respecting the custom and usages prevailing in each church;
8. By allowing to each other the use of places of prayer and of cemeteries for the funeral and burial of persons belonging to other confessions dying in foreign lands;
9. By the settlement of the question of mixed marriages between the various confessions, 10) by the mutual support of the Churches in the work of strengthening religious beliefs, love and the like.
In its embryonic stage, the Ecumenical Movement was nurtured within the framework of the Commission on Life and Work and the Commission of Faith and Order. The former Commission was concerned with the practical sphere of Christianity and the cooperation between Christian Churches in the application of Christian principles to the ethical and social problems of modern man. The latter Commission was concerned with the matters of faith and sought the discovery of agreement and appreciation of differences.
As the years passed, it became all the more apparent that these Commissions on Life and Work and Faith and Order could not and should not remain separate organizations but they should be united into one ecumenical body. In 1936, a committee known as the Committee of Thirty-five met at Westfield College, London on July 8, 1937, to explore this possibility.
It was realized at this meeting that (1) if the Ecumenical movement is to become a reality it is necessary that there be one movement of Churches,( 2) the time was most suitable for closer relationship between Churches and (3) the Commissions on Life and Work and Faith and Order should be integrated into a World Council of Churches. The Oxford Conference on Life and Work which convened on July 12, 1937 and the Edinburgh Conference on Faith and Order which convened on August 3, 1937, accepted this resolution introduced by the Committee of Thirty-five. As a result of the adoption of this proposal, a Committee of Fourteen was appointed by these two commissions to put this plan into effect.
The Utrecht Conference, which convened on May 9, 1938, laid the structural foundation of the W.C.C. It was decided at this Conference that the W.C.C. should not have any exterior authority, but that it would exercise "spiritual" authority. In no case was the W.C.C. to become a super Church. The basic formula for membership suggested was that "The World Council of Churches is a fellowship of Churches which accept our Lord Jesus Christ as God and Saviour." It was also decided that the representation to the Central Committee should be appointed according to regional system as opposed to the confessional system.
A Provisional Committee was also created to serve during the interim period prior to the General Assembly of the W.C.C. Elected to this Committee were: Archbishop Temple of York as chairman; Archbishop Germanos of Thyateria; Dr. John R. Moth and Dr. Marc Boegner as Vice Chairman; Dr. W.A. Viss't Hooft as General Secretary; Dr. William Platon and Dr. Henry Smith Leiper as Associate General Secretaries. At the second meeting of this Provisional Committee at St. Germain in January 1939, it was decided that the first General Assembly of the W.C.C. be held in August 1941.
However, World War II made it impossible for the first General Assembly to be convened in 1941. In the meantime, the Provisional Committee set up three offices -- one in Geneva, the second in London and the third in New York. From these offices, the Provisional Committee kept in contact with the churches throughout the world. The Ecumenical Movement prior to World War II was a movement of persons committed to the reconciliation of divided Christendom. Following the Great War it became a Movement of Churches. The W.C.C. to come, during the war years, undertook to assist the prisoners of war and the refugees, plus many other charitable projects. With the conclusion of World War II, the Provisional Committee met so as to solve some of the problems which had been created as a result of the war.
The first meeting of the Provisional Committee was held at Geneva in February 1946. Among other things it was decided that the first General Assembly of the W.C.C. be held in 1948 in Amsterdam. Also, the creation of the Ecumenical Institute was approved thanks to the gift of John D. Rockefeller, Jr. In September 1946, the Ecumenical Institute housed at the Chateau de Bossey in Celigny, Switzerland, opened its doors officially. At this meeting in February 1946, five presidents were chosen -- Archbishop Fisher of Canterbury, Archbishop Germanos of Thyateria, Archbishop Eidem of Uppsala, Pastor Marc Boegner and Dr. John R. Mott.
In February 1947, a delegation was sent to the W.C.C. to visit the ecclesiastical heads of the Orthodox Churches of Constantinople, Alexandria, Antioch, Cyprus and Athens with the purpose of Orthodox participation within the ecumenical movement and in order to personally invite them to the first General Assembly of the W.C.C. in Amsterdam in 1948. The delegated returned to Geneva with the results of its mission. However, at the Conference of Heads of the Orthodox Churches in Moscow in July 1948, it was decided "to refuse the invitation to participate in the Ecumenical Movement in its present form." This decision was not signed by the representatives of Constantinople, Jerusalem, Cyprus, Greece and Finland.
The first General Assembly of the W.C.C. was finally realized in Amsterdam, Netherland on August 22, 1948. This Assembly was attended by 351 delegates and 230 alternates representing 144 Churches and 44 Countries. The Orthodox representation to this Assembly was primarily from the Churches of Constantinople, Cyprus and Greece. This Assembly approved the formation of the World Council of Churches, adopted the constitution of this organization and the proposals of the Provisional Committee. The basis of the Utrecht Conference was adopted as presented with the exception that it was decided that the representation of the Central Committee and to the Assembly would be according to the confessional system, as well as to the regional. Thus, the W.C.C. had finally come into existence constitutionally.
The Central Committee at its meeting in Toronto, Canada in 1950 made a complete announcement which clarified the relationship of the W.C.C. to the Churches. It declared that the W.C.C. (1) is not and must never become a superchurch, (2) has not as its purpose to negotiate union between Churches, but to bring Churches into living contact with one another and to study the issues of church unity, (3) cannot and should not be based on one conception of the Church and, (4) does not by necessity accept a specific doctrine concerning the nature of church unity. The W.C.C. is composed of Churches which accept the Lord Jesus Christ as God and Saviour. The function of the W.C.C. is to (1) carry on the work of the two world movements -- Faith and Order and Life and Work, (2) facilitate common action by the Church, and (3) to promote the growth of the ecumenical consciousness in the members of all the Churches.
The Second General Assembly of the W.C.C. was held at Northwestern University, Evanston, Illinois on August 14, 1954. This Assembly examined the mission of the Churches in the light of its theme "Christ, the Hope of the World." The Third General Assembly met in New Delhi, India on November 18, 1961, and had for its theme, "Christ, the Light of the World." In this Assembly, the Orthodox Churches of Russia, Bulgaria, Romania and Poland were admitted to membership.
Since the inception of the W.C.C., the Orthodox Church has on many occasions and in different ways manifested her continued concern and commitment to the Ecumenical Movement by offering direction and avenues by which unity within diversity may be attained. In addition to the late Archbishop Michael, who was later succeeded by His Eminence, Archbishop Iakovos, as one of the presidents of the World Council of Churches. Archbishop Iakovos likewise was the first permanent representative of the Ecumenical Patriarchate at Geneva's W.C.C. headquarters. Also of great significance was the delegations of observers from the Roman Catholic Church at the Third General Assembly of the World Council of Churches.
When the late venerable Pope John XXIII invited representatives to participate as observers at the Vatican Council II in 1963, he opened the window of further expressions of involvement in the Ecumenical Movement by the Roman Catholic Church. They were to be realized in his successor, Pope Paul VI, who journeyed to Jerusalem to exchange the "Kiss of Peace" with the late Ecumenical Patriarch Athenagoras I on January 6, 1964.
This historic milestone bridged the Roman Catholic Church for the first time in some 500 years. God's will was manifested once again in the pursuit of rapprochement between Roman Catholicism and Greek Orthodoxy when on December 7, 1965, a most dramatic and historic act took place simultaneously by Pope Paul VI at St. Peter's Basilica in Rome and by Ecumenical Patriarch Athenagoras I at St. George Patriarchal Cathedral in Constantinople. This was the joint statement issued nullifying the excommunication of 1054. By mutual consent, the "anathemas" were consigned to oblivion. As a further expression of their commitment to Christian Unity, Pope Paul VI called on Patriarch Athenagoras I in Constantinople on July 25, 1967, and Patriarch Athenagoras I called on Pope Paul VI in Rome on October 26, 1967. Herein lies the roads and crossroads of today's pilgrims in search for church unity. This moving of one to another is none other than a movement of love and ecumenism.
ECUMENISM -- AN OVERVIEW
The Ecumenical Movement is a movement for worldwide cooperation and unity among Christian churches. The term ecumenical is derived from the Greek oikoumen; ("inhabited"); thus, ecumenical councils of the church, the first of which was held at Nicaea in 325, were so designated because representatives attended from churches throughout the known world. In the 19th century, the term ecumenical came to denote to the Roman Catholic Church a concern for Christian unity and for a renewal of the church. To Protestants who have pioneered in and advanced the modern ecumenical movement since the early 20th century, the term has applied not only to Christian unity but, more broadly, to the worldwide mission of Christianity.
Until the 20th century, only sporadic efforts were made to reunite a Christendom shattered through the centuries by schisms, the Reformation, and other disputes. Pressure toward unity was aided in the 19th century by the development of such organisations as the missionary and Bible societies and the Young Men's Christian Association and Young Women's Christian Association, in all of which Protestants of varying denominations joined in support of common causes. In the early 20th century, the unity movement was almost exclusively Protestant.
PURPOSES OF ECUMENISM
The World Missionary Conference of 1910, held in Edinburgh, marked the beginning of modern ecumenism. From it flowed three streams of ecumenical endeavour: evangelistic, service, and doctrinal. Today, these three aspects are furthered through the World Council of Churches, constituted in 1948; in the early 1980s it included more than 295 churches in more than 90 countries.
The evangelical concern of modern ecumenism brought about the formation, in 1921, of the International Missionary Council, comprising 17 national mission organisations. It coordinated mission strategy and aided new churches.
The service efforts made by Christians across denominational and national boundaries came to fruition in 1925, in Stockholm, when the Universal Christian Conference on Life and Work was convened to study the application of the gospel to industrial, social, political, and international affairs. This movement proceeded under the slogan "service unites but doctrine divides."
The movement toward doctrinal ecumenism resulted in 1927 in the convening of the First World Conference on Faith and Order. The conference concluded that "God wills unity … (and) … however we may justify the beginnings of disunion, we lament its continuance." A second Conference on Faith and Order met in Edinburgh in 1937, the year in which another Life and Work Conference met at the University of Oxford.
Delegates to the two conferences agreed that their work should be coordinated, and in 1938 a provisional committee was named to establish a "body representative of the churches." Formation of the World Council of Churches, which was to have come about in 1941, was delayed for seven years by World War II. In 1961 the missionary stream of Protestant ecumenical endeavor joined with the service and doctrinal currents as the International Missionary Council merged with the World Council of Churches.
The impulse to unity was acted on almost solely by Protestants until 1920, when the ecumenical Patriarchate of Constantinople issued an encyclical summoning all Christians to reunion. Eastern Orthodox churches have been members of the World Council since it was constituted.
Ecumenism continued to flourish among Protestants and the Orthodox; for example, in 1950 the National Council of Churches was formed by 29 denominations in the U.S. The Roman Catholic church, however, remained uncompromising in its rejection of the movement. From the Roman Catholic viewpoint, church unity could mean nothing less than the return of schismatic "sects" to the "one true church." An encyclical issued in 1928 by Pope Pius XI had reemphasized this position, and as recently as 1954, Roman Catholics were forbidden to attend the second assembly of the World Council of Churches.
THE SECOND VATICAN COUNCIL
Change came in 1959, when Pope John XXIII proposed the calling of a second Vatican Council to complete the work of the first Vatican Council of 1870. Renewal and reunion were high on the agenda, and the world followed the proceedings closely. The pontiff created a Secretariat for Promoting Christian Unity. Breaking precedent, in 1961 he permitted Roman Catholic observers officially to attend the third assembly of the World Council of Churches.
Also through his influence, when Vatican II opened in Saint Peter's Basilica in 1962, Protestant and Orthodox observers were accorded places of honor and included in all working sessions. The 2500 Roman Catholic bishops who attended the four council sessions (1962-65) dealt with Christian unity. Their decree on ecumenism, promulgated in 1964, spoke not of "schismatics" but of "separated brethren," and it deplored sins against unity committed over the years by Roman Catholics and Protestants alike.
On the death of Pope John, in 1963, his successor, Pope Paul VI, made known his intention to continue ecumenical advances, describing unity as "the object of permanent interest, systematic study, and constant charity." The policy was emphasized by several major gestures. In 1964 the pope and the Orthodox ecumenical patriarch had a warm, historic meeting in Jerusalem, the first meeting of the heads of their two churches in more than 500 years. In 1966, the archbishop of Canterbury, head of the Anglican Communion, visited Pope Paul, and in 1967 the pontiff visited the Orthodox patriarch in Turkey.
At the close of Vatican II, a Joint Working Group was established between the Vatican and the World Council of Churches. Numerous official dialogues were started in many countries between Roman Catholics and Protestants. Significantly, the Joint Working Group declared in 1967 that not two but only one ecumenical movement exists. Furthermore, at the fourth assembly of the World Council, in 1968, a Jesuit theologian spoke of Roman Catholics as partners with other Christians in the quest for the unity "that is Christ's will for His Church," and broached the possibility of Roman Catholic membership in the World Council. That had not occurred by the end of the 1980s, but the Roman Catholic church continued to have a good working relationship with the World Council, regularly sending observers to its sessions.
AN ERA OF CHANGE
Ecumenism is changing. Consolidation of Protestant churches has progressed rapidly. During the 1980s, the ecumenical movement was characterized by increasing consensus on doctrinal questions that had once been highly disputed, and by growing cooperation at all levels. This was due largely to the bilateral dialogues that took place between the various Christian churches -- Anglican, Orthodox, Protestant, and Roman Catholic -- during the 1970s.
In areas such as peace, international development studies, and disaster relief, the Roman Catholic Church and World Council churches pooled their resources. Furthermore, in the U.S., the urban crisis caused Christian churches to join with Jewish groups to achieve racial justice.
Ecumenical leaders make clear that they are not seeking a Christian unity that would gloss over basic theological differences. There remain many obstacles, such as the ordination of women, papal authority, Mariology, contraception, and even a general fear of "bigness." Ecumenists believe, however, that much progress can result from a continuing stress on the many points on which the churches agree.
By Bishop John Kallos of Thermon
Repost from The Christian Website.com
During the past decade a great deal of interest has been generated by both clergy and laity in the Ecumenical Movement. This world-wide Christian Movement has found its expression within the structural framework of the World Council of Churches. Consequently, the whole Christian world watches very closely all the deliberations, actions and statements of the W.C.C.
At the outset, it is only fair to say that the Ecumenical Movement is not a fantasy, but rather it is an actuality. It is not an abstract idea, but rather it is a living and dynamic reality. The Ecumenical Movement has a dual purpose: the solution of the moral and social problems which confront mankind today and the unity of divided Christiandom.
The Orthodox Church is one of the founders of the W.C.C. as is evidenced by the Synodical Encyclical of the Ecumenical Patriarchate to the Churches of Christ throughout the world in 1920. This encyclical suggested in precise language many ways leading to an improvement of relations between Christian Churches some of which are as follows:
1. By the acceptance of all the great Christian feasts on the same day by all the Churches;
2. By the exchange of brotherly letters on the great feasts of the ecclesiastical year, when it is customary to do so and on other exceptional occasions:
3. By a more friendly intercourse by the representatives of theological science;
4. By the exchange of students between seminaries of the different Churches;
5. By the convening of Pan-Christian conferences to examine questions of a common interest to all the Churches;
6. By the impartial and historic examination of the doctrinal differences;
7. By mutually respecting the custom and usages prevailing in each church;
8. By allowing to each other the use of places of prayer and of cemeteries for the funeral and burial of persons belonging to other confessions dying in foreign lands;
9. By the settlement of the question of mixed marriages between the various confessions, 10) by the mutual support of the Churches in the work of strengthening religious beliefs, love and the like.
In its embryonic stage, the Ecumenical Movement was nurtured within the framework of the Commission on Life and Work and the Commission of Faith and Order. The former Commission was concerned with the practical sphere of Christianity and the cooperation between Christian Churches in the application of Christian principles to the ethical and social problems of modern man. The latter Commission was concerned with the matters of faith and sought the discovery of agreement and appreciation of differences.
As the years passed, it became all the more apparent that these Commissions on Life and Work and Faith and Order could not and should not remain separate organizations but they should be united into one ecumenical body. In 1936, a committee known as the Committee of Thirty-five met at Westfield College, London on July 8, 1937, to explore this possibility.
It was realized at this meeting that (1) if the Ecumenical movement is to become a reality it is necessary that there be one movement of Churches,( 2) the time was most suitable for closer relationship between Churches and (3) the Commissions on Life and Work and Faith and Order should be integrated into a World Council of Churches. The Oxford Conference on Life and Work which convened on July 12, 1937 and the Edinburgh Conference on Faith and Order which convened on August 3, 1937, accepted this resolution introduced by the Committee of Thirty-five. As a result of the adoption of this proposal, a Committee of Fourteen was appointed by these two commissions to put this plan into effect.
The Utrecht Conference, which convened on May 9, 1938, laid the structural foundation of the W.C.C. It was decided at this Conference that the W.C.C. should not have any exterior authority, but that it would exercise "spiritual" authority. In no case was the W.C.C. to become a super Church. The basic formula for membership suggested was that "The World Council of Churches is a fellowship of Churches which accept our Lord Jesus Christ as God and Saviour." It was also decided that the representation to the Central Committee should be appointed according to regional system as opposed to the confessional system.
A Provisional Committee was also created to serve during the interim period prior to the General Assembly of the W.C.C. Elected to this Committee were: Archbishop Temple of York as chairman; Archbishop Germanos of Thyateria; Dr. John R. Moth and Dr. Marc Boegner as Vice Chairman; Dr. W.A. Viss't Hooft as General Secretary; Dr. William Platon and Dr. Henry Smith Leiper as Associate General Secretaries. At the second meeting of this Provisional Committee at St. Germain in January 1939, it was decided that the first General Assembly of the W.C.C. be held in August 1941.
However, World War II made it impossible for the first General Assembly to be convened in 1941. In the meantime, the Provisional Committee set up three offices -- one in Geneva, the second in London and the third in New York. From these offices, the Provisional Committee kept in contact with the churches throughout the world. The Ecumenical Movement prior to World War II was a movement of persons committed to the reconciliation of divided Christendom. Following the Great War it became a Movement of Churches. The W.C.C. to come, during the war years, undertook to assist the prisoners of war and the refugees, plus many other charitable projects. With the conclusion of World War II, the Provisional Committee met so as to solve some of the problems which had been created as a result of the war.
The first meeting of the Provisional Committee was held at Geneva in February 1946. Among other things it was decided that the first General Assembly of the W.C.C. be held in 1948 in Amsterdam. Also, the creation of the Ecumenical Institute was approved thanks to the gift of John D. Rockefeller, Jr. In September 1946, the Ecumenical Institute housed at the Chateau de Bossey in Celigny, Switzerland, opened its doors officially. At this meeting in February 1946, five presidents were chosen -- Archbishop Fisher of Canterbury, Archbishop Germanos of Thyateria, Archbishop Eidem of Uppsala, Pastor Marc Boegner and Dr. John R. Mott.
In February 1947, a delegation was sent to the W.C.C. to visit the ecclesiastical heads of the Orthodox Churches of Constantinople, Alexandria, Antioch, Cyprus and Athens with the purpose of Orthodox participation within the ecumenical movement and in order to personally invite them to the first General Assembly of the W.C.C. in Amsterdam in 1948. The delegated returned to Geneva with the results of its mission. However, at the Conference of Heads of the Orthodox Churches in Moscow in July 1948, it was decided "to refuse the invitation to participate in the Ecumenical Movement in its present form." This decision was not signed by the representatives of Constantinople, Jerusalem, Cyprus, Greece and Finland.
The first General Assembly of the W.C.C. was finally realized in Amsterdam, Netherland on August 22, 1948. This Assembly was attended by 351 delegates and 230 alternates representing 144 Churches and 44 Countries. The Orthodox representation to this Assembly was primarily from the Churches of Constantinople, Cyprus and Greece. This Assembly approved the formation of the World Council of Churches, adopted the constitution of this organization and the proposals of the Provisional Committee. The basis of the Utrecht Conference was adopted as presented with the exception that it was decided that the representation of the Central Committee and to the Assembly would be according to the confessional system, as well as to the regional. Thus, the W.C.C. had finally come into existence constitutionally.
The Central Committee at its meeting in Toronto, Canada in 1950 made a complete announcement which clarified the relationship of the W.C.C. to the Churches. It declared that the W.C.C. (1) is not and must never become a superchurch, (2) has not as its purpose to negotiate union between Churches, but to bring Churches into living contact with one another and to study the issues of church unity, (3) cannot and should not be based on one conception of the Church and, (4) does not by necessity accept a specific doctrine concerning the nature of church unity. The W.C.C. is composed of Churches which accept the Lord Jesus Christ as God and Saviour. The function of the W.C.C. is to (1) carry on the work of the two world movements -- Faith and Order and Life and Work, (2) facilitate common action by the Church, and (3) to promote the growth of the ecumenical consciousness in the members of all the Churches.
The Second General Assembly of the W.C.C. was held at Northwestern University, Evanston, Illinois on August 14, 1954. This Assembly examined the mission of the Churches in the light of its theme "Christ, the Hope of the World." The Third General Assembly met in New Delhi, India on November 18, 1961, and had for its theme, "Christ, the Light of the World." In this Assembly, the Orthodox Churches of Russia, Bulgaria, Romania and Poland were admitted to membership.
Since the inception of the W.C.C., the Orthodox Church has on many occasions and in different ways manifested her continued concern and commitment to the Ecumenical Movement by offering direction and avenues by which unity within diversity may be attained. In addition to the late Archbishop Michael, who was later succeeded by His Eminence, Archbishop Iakovos, as one of the presidents of the World Council of Churches. Archbishop Iakovos likewise was the first permanent representative of the Ecumenical Patriarchate at Geneva's W.C.C. headquarters. Also of great significance was the delegations of observers from the Roman Catholic Church at the Third General Assembly of the World Council of Churches.
When the late venerable Pope John XXIII invited representatives to participate as observers at the Vatican Council II in 1963, he opened the window of further expressions of involvement in the Ecumenical Movement by the Roman Catholic Church. They were to be realized in his successor, Pope Paul VI, who journeyed to Jerusalem to exchange the "Kiss of Peace" with the late Ecumenical Patriarch Athenagoras I on January 6, 1964.
This historic milestone bridged the Roman Catholic Church for the first time in some 500 years. God's will was manifested once again in the pursuit of rapprochement between Roman Catholicism and Greek Orthodoxy when on December 7, 1965, a most dramatic and historic act took place simultaneously by Pope Paul VI at St. Peter's Basilica in Rome and by Ecumenical Patriarch Athenagoras I at St. George Patriarchal Cathedral in Constantinople. This was the joint statement issued nullifying the excommunication of 1054. By mutual consent, the "anathemas" were consigned to oblivion. As a further expression of their commitment to Christian Unity, Pope Paul VI called on Patriarch Athenagoras I in Constantinople on July 25, 1967, and Patriarch Athenagoras I called on Pope Paul VI in Rome on October 26, 1967. Herein lies the roads and crossroads of today's pilgrims in search for church unity. This moving of one to another is none other than a movement of love and ecumenism.
ECUMENISM -- AN OVERVIEW
The Ecumenical Movement is a movement for worldwide cooperation and unity among Christian churches. The term ecumenical is derived from the Greek oikoumen; ("inhabited"); thus, ecumenical councils of the church, the first of which was held at Nicaea in 325, were so designated because representatives attended from churches throughout the known world. In the 19th century, the term ecumenical came to denote to the Roman Catholic Church a concern for Christian unity and for a renewal of the church. To Protestants who have pioneered in and advanced the modern ecumenical movement since the early 20th century, the term has applied not only to Christian unity but, more broadly, to the worldwide mission of Christianity.
Until the 20th century, only sporadic efforts were made to reunite a Christendom shattered through the centuries by schisms, the Reformation, and other disputes. Pressure toward unity was aided in the 19th century by the development of such organisations as the missionary and Bible societies and the Young Men's Christian Association and Young Women's Christian Association, in all of which Protestants of varying denominations joined in support of common causes. In the early 20th century, the unity movement was almost exclusively Protestant.
PURPOSES OF ECUMENISM
The World Missionary Conference of 1910, held in Edinburgh, marked the beginning of modern ecumenism. From it flowed three streams of ecumenical endeavour: evangelistic, service, and doctrinal. Today, these three aspects are furthered through the World Council of Churches, constituted in 1948; in the early 1980s it included more than 295 churches in more than 90 countries.
The evangelical concern of modern ecumenism brought about the formation, in 1921, of the International Missionary Council, comprising 17 national mission organisations. It coordinated mission strategy and aided new churches.
The service efforts made by Christians across denominational and national boundaries came to fruition in 1925, in Stockholm, when the Universal Christian Conference on Life and Work was convened to study the application of the gospel to industrial, social, political, and international affairs. This movement proceeded under the slogan "service unites but doctrine divides."
The movement toward doctrinal ecumenism resulted in 1927 in the convening of the First World Conference on Faith and Order. The conference concluded that "God wills unity … (and) … however we may justify the beginnings of disunion, we lament its continuance." A second Conference on Faith and Order met in Edinburgh in 1937, the year in which another Life and Work Conference met at the University of Oxford.
Delegates to the two conferences agreed that their work should be coordinated, and in 1938 a provisional committee was named to establish a "body representative of the churches." Formation of the World Council of Churches, which was to have come about in 1941, was delayed for seven years by World War II. In 1961 the missionary stream of Protestant ecumenical endeavor joined with the service and doctrinal currents as the International Missionary Council merged with the World Council of Churches.
The impulse to unity was acted on almost solely by Protestants until 1920, when the ecumenical Patriarchate of Constantinople issued an encyclical summoning all Christians to reunion. Eastern Orthodox churches have been members of the World Council since it was constituted.
Ecumenism continued to flourish among Protestants and the Orthodox; for example, in 1950 the National Council of Churches was formed by 29 denominations in the U.S. The Roman Catholic church, however, remained uncompromising in its rejection of the movement. From the Roman Catholic viewpoint, church unity could mean nothing less than the return of schismatic "sects" to the "one true church." An encyclical issued in 1928 by Pope Pius XI had reemphasized this position, and as recently as 1954, Roman Catholics were forbidden to attend the second assembly of the World Council of Churches.
THE SECOND VATICAN COUNCIL
Change came in 1959, when Pope John XXIII proposed the calling of a second Vatican Council to complete the work of the first Vatican Council of 1870. Renewal and reunion were high on the agenda, and the world followed the proceedings closely. The pontiff created a Secretariat for Promoting Christian Unity. Breaking precedent, in 1961 he permitted Roman Catholic observers officially to attend the third assembly of the World Council of Churches.
Also through his influence, when Vatican II opened in Saint Peter's Basilica in 1962, Protestant and Orthodox observers were accorded places of honor and included in all working sessions. The 2500 Roman Catholic bishops who attended the four council sessions (1962-65) dealt with Christian unity. Their decree on ecumenism, promulgated in 1964, spoke not of "schismatics" but of "separated brethren," and it deplored sins against unity committed over the years by Roman Catholics and Protestants alike.
On the death of Pope John, in 1963, his successor, Pope Paul VI, made known his intention to continue ecumenical advances, describing unity as "the object of permanent interest, systematic study, and constant charity." The policy was emphasized by several major gestures. In 1964 the pope and the Orthodox ecumenical patriarch had a warm, historic meeting in Jerusalem, the first meeting of the heads of their two churches in more than 500 years. In 1966, the archbishop of Canterbury, head of the Anglican Communion, visited Pope Paul, and in 1967 the pontiff visited the Orthodox patriarch in Turkey.
At the close of Vatican II, a Joint Working Group was established between the Vatican and the World Council of Churches. Numerous official dialogues were started in many countries between Roman Catholics and Protestants. Significantly, the Joint Working Group declared in 1967 that not two but only one ecumenical movement exists. Furthermore, at the fourth assembly of the World Council, in 1968, a Jesuit theologian spoke of Roman Catholics as partners with other Christians in the quest for the unity "that is Christ's will for His Church," and broached the possibility of Roman Catholic membership in the World Council. That had not occurred by the end of the 1980s, but the Roman Catholic church continued to have a good working relationship with the World Council, regularly sending observers to its sessions.
AN ERA OF CHANGE
Ecumenism is changing. Consolidation of Protestant churches has progressed rapidly. During the 1980s, the ecumenical movement was characterized by increasing consensus on doctrinal questions that had once been highly disputed, and by growing cooperation at all levels. This was due largely to the bilateral dialogues that took place between the various Christian churches -- Anglican, Orthodox, Protestant, and Roman Catholic -- during the 1970s.
In areas such as peace, international development studies, and disaster relief, the Roman Catholic Church and World Council churches pooled their resources. Furthermore, in the U.S., the urban crisis caused Christian churches to join with Jewish groups to achieve racial justice.
Ecumenical leaders make clear that they are not seeking a Christian unity that would gloss over basic theological differences. There remain many obstacles, such as the ordination of women, papal authority, Mariology, contraception, and even a general fear of "bigness." Ecumenists believe, however, that much progress can result from a continuing stress on the many points on which the churches agree.
Saturday, November 27, 2010
FEAST OF OUR LADY OF THE MIRACULOUS MEDAL
AVE MARIA PURISSIMA SIN PECADO CON SU VIDA...
Today, November 27, is the Feast of the Miraculous Medal. Devotion to and wearing of the Miraculous Medal is second to the Rosary in popularity among traditional Catholic devotions.
History
In 1830, the Blessed Virgin Mary revealed the design of the Miraculous Medal to St. Catherine Laboure in an apparition.
In Paris, on June 6, 1830, the Lord appeared to the young (age 24) Daughter of Charity novice Catherine at Mass, and again on the nights of July 18-19 when she was summoned to the chapel by a beautiful "child clothed in white" to converse with the Virgin Mary. Catherine was told prophecies and charged with "a mission" that manifested itself on November 27 in an early morning (5:30am) appearance of the Blessed Virgin who was "clothed in white" standing on a globe and "a serpent." Rays of light issued forth from rings on her fingers and Catherine was told to commission a medal of what she was seeing. Then, turning the letter "M surmounted by a bar and a cross" underneath which were the hearts of Jesus and Mary all surrounded by the words "O Mary, conceived without sin, pray for us who have recourse to thee."
Catherine heard the voice tell her, "Have a medal struck after this model. All who wear this medal will receive great favors. They should wear it around the neck . Favors will abound if worn with devotion." Catherine's mission was to ensure that the medal was made and to spread Mary's message of love and compassion.
Many healings, conversions and other miracles have been documented by those who have faithfully worn the 'Medal of the Immaculate Conception' as the Miraculous Medal was originally called.
There are numerous Miraculous Medal Associations throughout the world. They are united under the care of the Congregation of the Mission (Vincentians or Lazarists), the religious order founded by St. Vincent de Paul. Membership contributions go to spread devotion to the Virgin Mary and to support the work of the Vincentians. Each Association maintains a shrine and usually has some type of publication for members.
Obligations/Practices
Wearing the Medal
The Miraculous Medal is an approved sacramental and allows the the wearer to take advantage of Mary's promise:
"Those who wear it will receive great graces; abundant graces will be given to those who have confidence."
Enrollment in an Association Anyone, living or deceased, Catholic or not, may be enrolled as a member and obtain these graces and the spiritual benefit of Masses offered for members (for example, the Central Association in the U.S. offers 2,500 Masses a year).
Investiture
Invested membership involves these obligations:
1. Formally enroll in an approved Association and renew the membership yearly
2. Wear the Medal (around the neck is highly recommended)
3. Have the intention to sanctify oneself and others by means of the Medal
4. Investiture which may be done publicly or privately
Benefits
1. Receive the graces promised by the Blessed Virgin Mary
2. Receive the spiritual benefits of numerous Masses offered for members by the Vincentians
3. Promoters who sign up others receive spiritual benefit from additional Masses
4. Invested members receive an indulgences on the following days:~ Day of joining the Association~ August 22 (Feast of the Queenship of Mary) ~ September 27 (Feast of St. Vincent de Paul)~ November 27 (Feast of the Miraculous Medal)~ November 28 (Feast of St. Catherine Laboure)~ Anniversary date of the founding of the Association in which one is enrolled*
The indulgence is plenary under the normal conditions: confession, communion, prayer for the Pope's intentions and freedom from attachment to all sin.
Repost from here
THE INCORRUPT BODY OF SAINT CATHERINE
Today, November 27, is the Feast of the Miraculous Medal. Devotion to and wearing of the Miraculous Medal is second to the Rosary in popularity among traditional Catholic devotions.
History
In 1830, the Blessed Virgin Mary revealed the design of the Miraculous Medal to St. Catherine Laboure in an apparition.
In Paris, on June 6, 1830, the Lord appeared to the young (age 24) Daughter of Charity novice Catherine at Mass, and again on the nights of July 18-19 when she was summoned to the chapel by a beautiful "child clothed in white" to converse with the Virgin Mary. Catherine was told prophecies and charged with "a mission" that manifested itself on November 27 in an early morning (5:30am) appearance of the Blessed Virgin who was "clothed in white" standing on a globe and "a serpent." Rays of light issued forth from rings on her fingers and Catherine was told to commission a medal of what she was seeing. Then, turning the letter "M surmounted by a bar and a cross" underneath which were the hearts of Jesus and Mary all surrounded by the words "O Mary, conceived without sin, pray for us who have recourse to thee."
Catherine heard the voice tell her, "Have a medal struck after this model. All who wear this medal will receive great favors. They should wear it around the neck . Favors will abound if worn with devotion." Catherine's mission was to ensure that the medal was made and to spread Mary's message of love and compassion.
Many healings, conversions and other miracles have been documented by those who have faithfully worn the 'Medal of the Immaculate Conception' as the Miraculous Medal was originally called.
There are numerous Miraculous Medal Associations throughout the world. They are united under the care of the Congregation of the Mission (Vincentians or Lazarists), the religious order founded by St. Vincent de Paul. Membership contributions go to spread devotion to the Virgin Mary and to support the work of the Vincentians. Each Association maintains a shrine and usually has some type of publication for members.
Obligations/Practices
Wearing the Medal
The Miraculous Medal is an approved sacramental and allows the the wearer to take advantage of Mary's promise:
"Those who wear it will receive great graces; abundant graces will be given to those who have confidence."
Enrollment in an Association Anyone, living or deceased, Catholic or not, may be enrolled as a member and obtain these graces and the spiritual benefit of Masses offered for members (for example, the Central Association in the U.S. offers 2,500 Masses a year).
Investiture
Invested membership involves these obligations:
1. Formally enroll in an approved Association and renew the membership yearly
2. Wear the Medal (around the neck is highly recommended)
3. Have the intention to sanctify oneself and others by means of the Medal
4. Investiture which may be done publicly or privately
Benefits
1. Receive the graces promised by the Blessed Virgin Mary
2. Receive the spiritual benefits of numerous Masses offered for members by the Vincentians
3. Promoters who sign up others receive spiritual benefit from additional Masses
4. Invested members receive an indulgences on the following days:~ Day of joining the Association~ August 22 (Feast of the Queenship of Mary) ~ September 27 (Feast of St. Vincent de Paul)~ November 27 (Feast of the Miraculous Medal)~ November 28 (Feast of St. Catherine Laboure)~ Anniversary date of the founding of the Association in which one is enrolled*
The indulgence is plenary under the normal conditions: confession, communion, prayer for the Pope's intentions and freedom from attachment to all sin.
Repost from here
THE INCORRUPT BODY OF SAINT CATHERINE
Monday, November 22, 2010
And I saw another angel ascending from the east, having the seal of the living God
Ave Maria Purissima,
Our Sacrifice Valley song >"Kung kayo'y nagdududa, buklatin ang inyong biblia, buksan sa huling pahina, ang lahat ay nagaganap na..." And, its true.
Revelations 7 says;
Verse 2 says about the another ANGEL ASCENDING FROM THE EAST,HAVING THE SEAL OF THE LIVING GOD. As I discussed in other posts in this blog, the ANGELS of the Apocalypse are the BISHOPS who are overseeing the Church of Christ on earth. It means that in the end, prior to the Second Coming of the Lord, another Angel or Another Bishop will ascend from the EAST having the seal of the Living God. Prophet Ezekiel 9:2-4 also says;
If we will notice, there are two parts in the Book of Revelations that says about the SIGNING OR MARKING OF THE FOREHEAD to be SAVED. The first was in Revelations 3:12
So, in the first time, the Holy Spirit, who speaks to the Churches, will WRITE ON THE FOREHEAD of the elect or chosen people while in the second time, it will be the Angel or the Bishop who is ascending from the EAST.
We believe that our Beloved INGKONG through Beloved Mama Saint Maria Virginia performed His marking, i.e. sealing; of the elect. After her, by privelege of being the Pontifical Bishop of the Church of the Holy Spirit, Patriarch John Florentine is the OTHER ANGEL FROM THE EAST. As such, he is the ANGEL HAVING THE SEAL OF THE LIVING GOD and therefore he is to perform HOLY SEALING. He have the authority to SEAL the people because he received it from Beloved Ingkong, being the covenant partner and who availed the last drop of Christ's saving blood in Calvary.
After the said chapter and verse of the Book of Revelations there is no more mention of the Sealing of God. It means that after him there is no more holy Sealing as we know. However, I believe Beloved Ingkong will leave a deposit of Faith to the succeeding Patriarch and hierarchy of the Church on how to summon the power of Heaven to still distribute salvation and solace - this at this moment is beyond our comprehension.
And also, in the same chapter, Saint John saw the number of the Sealed Servants from the [remnant] House of Israel, 144,000 and following that are the multitudes in white robes worshipping God seated in His Throne.
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
The people arrayed in white robes are the sealed servants from many nations, races, and languages. This will happen and are happening during the term onwards of the Signing Angel who is no other but our Patriarch John Florentine.
The above explanation should answer our questions and eliminate any doubt of the role and why our Patriarch John Florentine, through him, Beloved Ingkong is still SIGNING or sealing the elect|chosen people. It is written.
SUMMARY:
Revelations 3:12 says that the HS will mark His people
Revelations 7 says that [through] an ANGEL ASCENDING FROM THE EAST God will mark His people.
Related Posts:
Explaining the Book of Revelations
The Angel from the Rising of the Sun
He that shall overcome
Our Sacrifice Valley song >"Kung kayo'y nagdududa, buklatin ang inyong biblia, buksan sa huling pahina, ang lahat ay nagaganap na..." And, its true.
Revelations 7 says;
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.
2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
4 And I heard the number of them which were sealed: [and there were] sealed an hundred [and] forty [and] four thousand of all the tribes of the children of Israel.
5 Of the tribe of Juda [were] sealed twelve thousand. Of the tribe of Reuben [were] sealed twelve thousand. Of the tribe of Gad [were] sealed twelve thousand.
6 Of the tribe of Aser [were] sealed twelve thousand. Of the tribe of Nepthalim [were] sealed twelve thousand. Of the tribe of Manasses [were] sealed twelve thousand.
7 Of the tribe of Simeon [were] sealed twelve thousand. Of the tribe of Levi [were] sealed twelve thousand. Of the tribe of Issachar [were] sealed twelve thousand.
8Of the tribe of Zabulon [were] sealed twelve thousand. Of the tribe of Joseph [were] sealed twelve thousand. Of the tribe of Benjamin [were] sealed twelve thousand.
9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
11 And all the angels stood round about the throne, and [about] the elders and the four beasts, and fell before the throne on their faces, and worshipped God,
12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, [be] unto our God for ever and ever. Amen.
13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
Verse 2 says about the another ANGEL ASCENDING FROM THE EAST,HAVING THE SEAL OF THE LIVING GOD. As I discussed in other posts in this blog, the ANGELS of the Apocalypse are the BISHOPS who are overseeing the Church of Christ on earth. It means that in the end, prior to the Second Coming of the Lord, another Angel or Another Bishop will ascend from the EAST having the seal of the Living God. Prophet Ezekiel 9:2-4 also says;
"And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brasen altar.
3 And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which [had] the writer's inkhorn by his side;
4 And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
If we will notice, there are two parts in the Book of Revelations that says about the SIGNING OR MARKING OF THE FOREHEAD to be SAVED. The first was in Revelations 3:12
12Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, [which is] new Jerusalem, which cometh down out of heaven from my God: and [I will write upon him] my new name.
13 He that hath an ear, let him hear what the Spirit saith unto the churches.
So, in the first time, the Holy Spirit, who speaks to the Churches, will WRITE ON THE FOREHEAD of the elect or chosen people while in the second time, it will be the Angel or the Bishop who is ascending from the EAST.
We believe that our Beloved INGKONG through Beloved Mama Saint Maria Virginia performed His marking, i.e. sealing; of the elect. After her, by privelege of being the Pontifical Bishop of the Church of the Holy Spirit, Patriarch John Florentine is the OTHER ANGEL FROM THE EAST. As such, he is the ANGEL HAVING THE SEAL OF THE LIVING GOD and therefore he is to perform HOLY SEALING. He have the authority to SEAL the people because he received it from Beloved Ingkong, being the covenant partner and who availed the last drop of Christ's saving blood in Calvary.
After the said chapter and verse of the Book of Revelations there is no more mention of the Sealing of God. It means that after him there is no more holy Sealing as we know. However, I believe Beloved Ingkong will leave a deposit of Faith to the succeeding Patriarch and hierarchy of the Church on how to summon the power of Heaven to still distribute salvation and solace - this at this moment is beyond our comprehension.
And also, in the same chapter, Saint John saw the number of the Sealed Servants from the [remnant] House of Israel, 144,000 and following that are the multitudes in white robes worshipping God seated in His Throne.
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
The people arrayed in white robes are the sealed servants from many nations, races, and languages. This will happen and are happening during the term onwards of the Signing Angel who is no other but our Patriarch John Florentine.
The above explanation should answer our questions and eliminate any doubt of the role and why our Patriarch John Florentine, through him, Beloved Ingkong is still SIGNING or sealing the elect|chosen people. It is written.
SUMMARY:
Revelations 3:12 says that the HS will mark His people
Revelations 7 says that [through] an ANGEL ASCENDING FROM THE EAST God will mark His people.
Related Posts:
Explaining the Book of Revelations
The Angel from the Rising of the Sun
He that shall overcome
Tuesday, November 2, 2010
BANAL NA MAÑANITA
AMP,
Ang Mañanita ay isa sa mga banal na kaugalian ng Simbahang Apostolic Catholic Church na minana buhat sa Cursillos de Christianidad na kung saan ang Simbahan sa pangunguna ng Banal na Luklukan at ng Patriyarka ay masigasig na ipinagaganap.
Narito ang isang tagpo ng Mananita na ginanap sa Shrine of Ina Poon Bato.
Ang Mañanita ay isa sa mga banal na kaugalian ng Simbahang Apostolic Catholic Church na minana buhat sa Cursillos de Christianidad na kung saan ang Simbahan sa pangunguna ng Banal na Luklukan at ng Patriyarka ay masigasig na ipinagaganap.
Narito ang isang tagpo ng Mananita na ginanap sa Shrine of Ina Poon Bato.
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