How satan Works by Archbishop Fulton Sheen


Peace From Justice
Exploitation and Oppression are Satan’s Work

By Archbishop Fulton Sheen

Peace of soul comes from a good relationship with God. (2).Peace of mind
comes from peace of soul, according to Bishop Sheen. We owe God our
best efforts to fulfill His will and purpose for our lives, Who gives everything
we need to do it with, as well as, great delight in the doing of it. Gifts and tal-
ents should be used as intended. Gifts to be a good nurse shouldn’t be stretch-
ed to become an inferior doctor for greed or prestige. Nor should we neglect
to develop our gifts because of difficulty or laziness. What an injustice to those
who would have been best served by an excellent nurse.

St. Thomas says; (3)the gifts and talents given, will make the kind of work they
were meant for, easy and attractive, fit like hand in glove with the job, mission,
or ministry. Certainly the Holy Spirit leads us to where He wants us to be, and
our Creator provides the opportunities in His divine providence and plan for
each of us, especially if we make our will coincide with His, i.e., do what He
wants to be done through us.

Usually we’re aware of our motives in making these kinds of decisions

knowing if they’re for personal gain, or altruistic for God’s glory and
other’s benefit. Justice, spiritual growth, and humility demand that
we give up self aggrandizement, i.e. seeking wealth, position, and
human respect, or worldly success rather than a good relationship
with God and His people. Going the right way is easier, because
of His help with what He wants done, rather than putting up with
the consequences of sin, and the need to cover up the bad mistakes
and deficiencies. Doing God’s will is never the easiest choice to
make, but easiest to accomplish with God’s help (graces).

If sinfulness is involved, or foreseen as a result of our choices, we can be sure
it’s our wills and certainly not God’s. He wants us to be pure and just. In
(1Jn.4:18), it says: “Perfect love casts out fear”, because only the sinners need
fear the judgment and condemnation of a Maker who can read our hearts
motives). In (1Jn.5:3-4), it says: “They who love God, keep His command-
ments, and they are not burdensome.” That’s because He’s in the yoke with
us pulling His weight, and it fits our talents. We need to know this and believe
it with all our hearts, because it’s scary, knowing that choosing to do God’s
will make us enemies of worldly people. Those who choose mammon, can
persecute us in many ways, when confronted or challenged, as they must be,
if changes are to be made, and their conversion made possible.

So will power is needed and is acquired and strengthened by self denial,
mortification , and prayer. Exercise strengthens the muscles, like self denial
strengthens will power. Mortification enures us to other’s opinions of us
and what we’re doing. God’s laws must be internalized, put into our hearts
where decisions are made from feelings to sin, or from love to do His will.
Our love of God must be stronger than desires to sin by copping out on
what we should do. St. James says, failing to do a good is sinful (Js.4:17).
Meditations on what our soul is worth, and the joys or miseries of eternity
will help us make the right choices.

In heaven’s eternity there’ll be no time, but imagine the time it would take
for a bird flying at 30 miles an hour with one atom of our planetary system
at a time 1000 light years distantand return for others until the whole galaxy
has been moved, and then eternity has only begun after doing this a zillion,
million times… Scary, when you think it could be without God, and be a
plaything of satan forever. Jesus asks what would you give for your salva-
tion? It can’t be bought because it’s worth more than the whole world.
How hard would you work for a million dollars a year? God only asks us
to do His will, not work that hard. What makes it worth so much is that
it’s never easy, because we’re afraid, and would rather not do it for many
reasons.

We don’t want to imitate the Jesus who overturned the thieving money
changer’s tables and chased out the sellers of over priced sacrifices from
the temple, knowing the effect it would have on the chief priests who must
have on thetake. We are called to transform the Chief priests, Pharisees,
sadducees, scribes, and lawyers of our day, and we don’t want to, espec-
ially if we’re doing all right with the status quo, as most are in this country
People look at reformers as odd-balls, to say the least. And who wants
to follow them rather than success models? Street people sometimes
have a better grasp of what’s really going on.

Breaking the law or copping out on doing God’s will, which is never
ever to sin, naturally brings guilt to the sensitized conscience, and must
be dealt with in one way or another, or it will cause serious mental or
emotional problems. Rationalizing works with most. After all, “We’re
all sinners”, “Who’s perfect”, “We’re only human”! And they say, keep
ing the commandments leads to rigidity of behavior, but even if true, it’s
better than the consequence of sin. All this requires elimination of con-
science and ignoring of the effects of sin on ourselves and others, and the
damage it does to our relationship to God. It’s better to eliminate the
causes of guilt, than try to rationalize it away, which doesn’t always
work with a sensitized conscience, but there’s always alcohol or crack
to eliminate it.

Guilt is meant to influence repentance, bringing the delight and satisfaction of
doing our Creator’s will, which frees us from slavery to sin and its evil conse-
quences. Because of our fallen human natures, it’s never easy to give up sa-
tisfying our passions of body, mind, and feelings. We can’t do it by ourselves,
and proves the need of church, sacraments, and community of God’s people
living and dead. Even intelligence and reason aren’t enough to avoid sin and
accomplish sanctification. Only a sincere commitment and dedication, led by
the Holy Spirit, bringing us to where He wants us to be, doing what He wants
us to do, will work.

This brings peace of soul from which flows peace of mind. It’s difficult, if
not impossible to eliminate conscience in one who’s been made aware of,
or sensitized to the requirements of maintaining a good relationship with
God (obedience). It can’t be done with alcohol, drugs, or rationalizations.
Most people avoid making a commitment to put God first, and live shallow
lives; avoiding making tough decisions, and the knowledge of what should
be done. Isn’t going to church on Sundays enough? Action is required to
prove a commitments to God’s will. “God is pure Love, which is Act”, says
(4) St. Thomas.

Inhibitions or conscience can be temporarily blocked with alcohol or drugs,
when temptation to satisfy recurring urges take over, but then comes guilt,
anxiety, depression, and alienation from God, family, and friends, causing
greater needs for the escapism of emotional highs, or the forgetfulness of
alcohol, and euphoria of drugs with addiction inherent in some generating
the need to use.

If you’re in St. Louis and want to get to San Francisco, you don’t get there by
way of New York, unless you can swim oceans, cross deserts, and climb moun-
tains. It’s like coming to God by way of the devil’s work. God’s not going to
help us to go the wrong way, but will pick us up if we fall trying to do His will,
through all the blind alleys, nasty falls, and formative mistakes made in our jour
ney to Him. No one travels in a straight line, but we can make it straighter if
we learn to read the signs along the way, understanding and accepting His will,
satisfactions, consolations, experiencing the peace, joy, and delight in doing
His will and work.

God even allows us to try on the suit (job/mission) for size. He leads us gra-
dually to the mission or ministry particularly our own, which we will like and
enjoy the most, because it’s most suited to our gifts (St.Thomas). Many Chris-
tians are being attracted to the charismatic movement, which stresses gifts of
the Holy Spirit like tongues, interpretation, healing, deliverance, reading the
Word, charismatic gifts, prayer lists of people to pray for, etc. The emotion-
al high generated can become an end in itself, and too seldom lead to doing
God’s will in peace and justice work, leading to the reign of His Kingdom on
Earth, and persecution in imitation of Jesus. Jesus was and is divisive and
peacemakers must be counter-cultural.

All movements are useful but imperfect pathways to Jesus, and best through
His mother Mary and our Victorious Mother. Jesus alone is perfect; to be
imitated as closely as humanly possible in all facets of His ministry with holy
boldness. People truly open to this, led by the Holy Spirit, can recognize
and accept others of like mind, even though of different denominations, who
are perceived almost instantly as being spirit-led nonetheless, and on the same
wave length. To be effective as another imitator of Jesus, we must eliminate
mortal sin at least from our lives. God accepts us as we are when we commit,
but this is merely a starting point for constantly improving spirituality, actions,
and effectiveness.

Catholic Pentecostal Charismatics, stress prayer for each other, especially
leaders, who have the prayer of hundreds of thousands of followers praying
for them, and they are indeed charismatic and dramatic in deeds and accomp-
lishments. However, we can all have thousands praying for us and our success
(imitating Jesus) by means of our prayer lists of living and dead saints, who in
their glory will be aware of our prayers for them and pray for us in turn to a
transcendent God giving us the benefits of their prayers for us when we need
them. Give prayers and they come back multiplied.

Most of this has to do with peace of soul and mind, impossible without justice
to God and people, but how about peace with others, the worldly oriented es-
pecially? Can one who is imitating Jesus in His confrontation with injustice,
hypocrisy, and ignorance, be at peace with those so confronted? Peace makers
have to be trouble makers, reformers, or prophets like Jesus and risk His pain-
ful end, or at least persecution. Jesus said; He came to make divisions between
those believing and practicing and those not, even in families.

Those doing evil, consciously or unconsciously, react strongly to God given righteousness, because their lifestyles, goals, and values are tied up in the status
quo that they don’t want changed. Can a reformer like Jesus be a team player,
while rocking the boat, making waves, shaking things up, seeking to change in-
justices in the establishments of society, governments, churches, businesses,
industry, education, etc.? They don’t believe they’re wrong; reformers just don’t
understand, they say. Most likely persecuted like Him, as He said, and the
reason why so few takers. (5) Mahatma Gandhi said, “Christians don’t live
Christians lives”, (imitate Jesus).

If viewed from the perspective that peace is impossible without justice, cer-
tainly one could not be at peace with self when conforming to the bottom line,
downsizing for more profit , and depriving many people of the security of a
livelihood. But are wrongs perceived by those going along with the crowd,
nd want to survive on a level they’re on, or striving for? If the sufferings resul-
ing are perceived, they blame the victims.
(6).We, for the most part, absorb the values of the society and culture we’re
in; conform to our environment and its ethics by osmosis. We in the U.S.
become victims of the W.A.S.P. – Calvinist ethic, i.e.work hard, save, invest,
become healthy, wealthy, and wise, signs of God’s election. A sign of predes-
tined election by God, which could be true, if serious sin is not involved in the
accumulation of wealth and other facets of their lives. The end
(our future and our choices) are known by our transcendent God’s knowledge
of past, present, and future, and that’s predestination.

Peace of soul comes from justice to God and all His people. Look at the
costs of defending ill gotten gains of entrepreneurs and envious aggressive
nations, and their injustice is costly for those not involved, workers and
poor, who do the fighting and dying. God’s way of sharing resources, and
products of labor on the basis of need, would obviate the need for protec-
tion, defense, and wars of aggression.

Injustice tramples on the rights of all to share in the bountiful fruits of labor
and the plentiful resources given by God to make survival possible for all
in our sojourns, wherever we are. How about those excluded from a just
share for whatever reason? Are they wrong for stealing enough to survive,
or any more guilty of evil than those who take more than needed to survive,
also theft. God said; “Earn your food by the sweat of your brow,” and
most of us do work hard, but just distribution of the fruits of labor is mon-
opolized by systems devised to accumulate wealth.

Hebrews 7:1-3 says, Melchisedech, which means king of justice, who
was king of Salem, (city of peace), was greater than Abraham and, a
priest forever (precursor of Jesus) in spite of being without known father
or mother (ancestors), a gentile like us, was able to command respect of
God’s chosen (Abraham). It’s proof that God’s work can be done by
anyone, anywhere.

God’s work is made possible when His will becomes our actions in spite of
reluctance and fears. The old testament is replete with admonitions against
cheating and dishonesty; defrauding laborers of the fruits of their work with
dishonest weights and measures, and keeping back just wages, which
St. James says; “Cry out to God” (Js.5:4). But this is how wealth is accum-
ulated. Rerum Novarum, encyclical on the right of people to a job, and to
organize and collectively bargain for a living wage, is ignored by most Cath-
olics and clergy today, because it’s divisive. Means must be devised to make
workers less dependent on systems excluding too many of the possibility of
gainful employment, and in most cases a living wage.

It’s systems that give less than what the work or the products of work are
worth, and charging more than they’re worth when selling, this is the doing
of 666er’s work. Fruits and produce, foods of all kinds, spoil and rot,
making a situation advantageous to the buyer. Durable goods must find
buyers, whom the makers don’t have time to find, making a stress point
for the entrepreneur to take advantage of, and so we have family farms
going under, like getting less for milk on the farm wih no decrease in prices
in the stores, and businesses down sizing for greater profits, resulting in
fewer jobs for greater populations.

Statistics show that fewer are becoming disproportionately richer and more
joining the ranks of the poor with more and more children (over 25%) in poor
families. Is any wonder we have abortions and people living-in, because they
can’t afford kids, rent, or marriage? And latch key kids getting into trouble,
whose parents are both working to eke out a living.

Profit is necessary for our system to function, but what’s a fair profit, and
what’s exorbitant? Injustice can lead to rebellions, like the French Revolution
and the American Revolution, We need reformers like Gandhi, Martin Luther
King, Jack and Bob Kennedy. The aftermath of their efforts didn’t necessarily
result in improved conditions, because of control of worldly affairs by people,
who choose mammon, right or left, liberals or conservatives,too many of
whom are christians
.
It’s the attitude that says: “Violence is their own fault.” when victims refuse to
put up with injustices, that rationalizes it in the controllers minds. Like that of
business, “Survival of the fittest”, and nonconformists deserve what they get.
(7).What they got were atrocities against protesters of apartheid in South
Africa, (8),and assasination of concerned helpers and leaders in South and
Central America and other third world countries.

The right to own property shouldn’t be a license to exploit workers or consu
mers They say, the prosperity of companies and positions they enjoy have
nothing to do with the efforts of workers, who are expendable and exploited.
It’s only due to the management, financing, and wisdom of the owners?

God’s on the side of the poor, because they’ve made the decision not to do
what it takes to become rich at some point in their life. But where’s our
church’s efforts to promote the implementation of Rerum Novarum and Cen-
tissimus Annus solutions, to the growing numbers of unemployed, underem-
ployed, and minimum wage jobs? It must be because it’s divisive and risks
losing members who profit from, and conform to the systems. Where’s the
opposition to violence used to perpetuate the status quo of the conservative
owners and operators of enterprises? We have the church of the establishment.

2. Peace of Soul, Peace of Mind–Bishop Fulton J. Scheen


3. St. Thomas Aquinas- by G.K Chesterton
4 St. Thomas Aquinas- by G.K Chesterton
5. Mahatma Gandhi–Geffery Ash—Stein&Day
6. Fr.Conen SJ @ P & J Conference, 1984 ?
7. Dry White Season–Movie
8. Romero–Movie

a History of the Catholic Mass


 

I am Catholic

 

by Pat Miron and friends A …. History of our Catholic Mass

CCC # 1345 [Catechis of the CC]

 

As early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. St. Justin wrote to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did:

“On the day we call the day of the sun, all who dwell in the city or country gather in the same place.

The memoirs of the apostles and the writings of the prophets are read, as much as time permits.

When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things.

Then we all rise together and offer prayers* for ourselves . . .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.

When the prayers are concluded we exchange the kiss.

Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren. 

He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.

When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: ‘Amen.’

When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the “eucharisted” bread, wine and water and take them to those who are absent.”

Introduction

“Our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. It is still redolent of that liturgy, of the

days when Caesar ruled the world and thought he could stamp out the faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, there is not in Christendom another rite so venerable as ours.” —–“From roughly the time of St. Gregory [d. 604] we have the text of the Mass, its order and arrangement, as a sacred tradition that no one has ventured to touch except in unimportant details.”

The Early Catholic Liturgy 

The earliest and most detailed account of the Eucharist is found in St. Paul’s First Epistle to the Corinthians, which, of course, predates the Gospels, and was written in Ephesus between 52-55 A.D. Scholars agree that the Consecration formula used by St. Paul in 1 Corinthians, Chapter 11, quotes verbatim from a stylized formula already in use in the Apostolic liturgy. The passage is rich in doctrine. It identifies the Eucharist with the Passion. A new and permanent covenant or alliance is concluded between God and man in the Blood of Jesus. His sacrifice was mystically anticipated at the Last Supper. The Apostles, and implicitly their successors, are commanded to celebrate the Eucharist in His memory; and this remembrance is of such efficacy that it is an unceasing proclamation of His redemptive death, and renders it actually present until the day when He returns in the full glory of His Second coming. The Eucharist is the memorial of the Passion, anamnesis in Greek, and it commemorates the Passion by renewing it in an unbloody manner upon the altar. Finally, great purity of soul is required to take part in a rite as sacred as the offering and reception of the Body and Blood of Our Savior. 

By combining St. Paul’s account with those of the four synoptic Gospels, we have the essentials of the Eucharistic liturgy in every ancient rite. Our Lord took bread, gave thanks, blessed and broke it, and gave it to His Apostles to eat; then He took a cup of wine, again gave thanks [Luke and Paul do not add this second thanksgiving], said the words of Institution [or Consecration] over it, and gave it to them to drink. We thus have the five essential elements for the Christian Eucharist: 1) Bread and wine are brought to the altar; 2) The celebrant gives thanks; 3) He takes bread, blesses it and says the words of Consecration; 4) He does the same over the wine; 5) The consecrated Bread, now having become the Body of Christ, is broken and is given to the people in Communion together with the contents of the Chalice, that is, the Precious Blood. 

A Short History of the Roman Mass

by Michael Davies

Gradual Development of Ceremonies

Although there was considerable liturgical uniformity in the first two centuries there was not absolute uniformity. Liturgical books were certainly being used by the middle of the 4th century, and possibly before the end of the third, but the earliest surviving texts date from the seventh century, and musical notation was not used in the west until the ninth century when the melodies of Gregorian chant were codified. The only book known with certainty to have been used until the fourth century was the Bible from which the lessons were read. Psalms and the Lord’s Prayer were known by heart, otherwise the prayers were extempore. There was little that could be described as ceremonial in the sense that we use the term today. Things were done as they were done for some practical purpose. The lessons were read in a loud voice from a convenient place where they could be heard, and bread and wine were brought to the altar at the appropriate moment. Everything would evidently have been done with the greatest possible reverence, and gradually and naturally signs of respect emerged, and became established customs, in other words liturgical actions became ritualized.

In the first place there were many formulas that occur in the Old or New Testament, that were well known in Jewish services. These were used as liturgical formulas by Christians too. Examples of such forms are: “Amen,” “Alleluia”, “Lord have mercy”, “Thanks be to God “, “For ever and ever”, “Blessed are Thou O Lord our God.” Moreover it will be noticed that extempore prayer always tends to fall into stereotyped formulas A man who prays for the same object will soon begin to repeat the same words. This may be noticed in extempore preaching. The fact that since all early Christian language was saturated with Biblical forms means that it would hardly be possible for the bishop to use different words and forms each time he prayed, even if he tried to do so. And why should he try? So the same expressions recurred over and over again in the public prayers. A formula constantly heard would soon be considered the right one, especially as in some cases [the psalms and Lord’s prayer] the liturgy already contained examples of constant forms. A younger bishop when his turn came to celebrate, could do no better than continue to use the very words [as far as he remembered them] of the venerable predecessor whose prayers the people, and perhaps himself as deacon, had so often followed and answered with reverent devotion.

The Origins of the Roman Rite and its Liturgical Books 

By about the middle of the 4th century there were certainly some liturgical books, How long before that anything was written one cannot say. The first part of the liturgy to have been written appears to have been the Diptychs. The word Diptych is derived from the Greek for twice­folded. A Diptych consisted of two tablets [covered with wax at the beginning] hinged and folded together like a book. On one the names of the living for whom prayers were to be said were written, on the other the names of the dead. These names were then read out by the deacon at the appointed place in the liturgy. Their use, in the East went on till far into the middle ages. Then the lessons were set down in a book. The old custom of reading from the Bible until the bishop made a sign to stop, soon gave way to a more orderly plan of reading a certain fixed amount at each liturgy. Marginal notes were added to the Bible showing this. Then an Index giving the first and last words of the amount to be read is drawn up. Other books were read besides the Bible [lives of Saints and homilies in the Divine Office]; a complete Index giving references for the readings is the “Companion to the books.” comes, liber comitis or comicus. Lastly, to save trouble, the whole texts are written out as they are wanted, so we come to the [liturgical] Gospel­book (evangelarium), Epistle­book [epistolarium], and finally the complete Lectionary [lectionarium]. St. Jerome [324-420] is widely believed to have been commissioned by the pope to select the Epistles and Gospels used for each Sunday of the liturgical year, which have been used since in the traditional Roman Missal. 

5 Meanwhile the prayers said by the celebrant and deacon are written out too.

The Canon of the Mass Dates

from the 4th Century

Towards the end of the fourth century St. Ambrose of Milan, in a collection of instructions for the newly baptized entitled De Sacramentis, quotes the central part of the Canon which is substantially identical with, but somewhat shorter than, the respective prayers of the Roman Canon. This proves beyond doubt that the core of our Canon, from the Quam oblationem [the prayer before the Consecration], including the sacrificial prayer after the consecration, was in existence by the end of the fourth century.

The earliest Roman Sacramentaries are the first complete sources for the Roman Rite. These were written in the Latin language which had gradually replaced Greek as the language of the Roman liturgy. Scholars differ as to the precise time when the transition was complete, giving dates from the second half of the third century up to the end of the fourth. Both languages must have been used side by side during a fairly long period of transition.

7 The genius of the Latin language certainly affected the ethos of the Roman Rite. Latin is naturally terse and austere when compared with the rhetorical abundance of Greek. It was a natural tendency of Latin to curtail redundant phrases, and this terseness and austerity are a noticeable mark of the Roman Mass.

The Reform of St. Gregory the Great

St. Gregory the Great became Pope in 590 and reigned until 604. His achievements during those fourteen years almost defy credibility. Prominent among the many important reforms that he undertook was that of the liturgy. His pontificate marks an epoch in the history of the Roman Mass, which, in every important respect he left in the state that we still have it. He collected the Sacramentary of Gelasius into one book, leaving out much but changing little. What we now refer to as The Gregorian Sacramentary cannot be ascribed to the Pope himself as, apart from other evidence, it contains a Mass for his feast, but it is certainly based upon his reform of the liturgy and includes some material composed by him.

The keynote of the reform of St. Gregory was fidelity to the traditions that had been handed down [the root meaning of the Latin word traditio is to hand over or hand down]. His reform consisted principally of the simplification and more orderly arrangement of the existing rite—–the reduction of the variable prayers at each Mass to three [Collect, Secret, and Postcommunion], and a reduction of the variations occurring at that time within the Canon, prefaces and additional forms for the Communicantes and Hanc Igitur. These variations can still be found on a very few occasions such as Christmas and Easter. His principal work was certainly the definitive arrangement of the Roman Canon. The Lectionary was also given a definitive form, but was still to undergo considerable change subsequently. The Order of Mass as found in the 1570 Missal of St. Pius [1566-1572], apart from minor additions and amplifications, corresponds very closely with the order established by St. Gregory. It is also to this great Pope that we owe, to a large extent, the codification of the incomparable chant that bears his name

A Sacred Heritage Since the 6th Century 

We have now arrived at the early middle ages. From this time forward there is little to chronicle of the nature of change in the order of the Mass itself which had become a sacred and inviolable inheritance, its origin forgotten. It was popularly believed to have been handed down unchanged from the Apostles, or to have been written by St. Peter himself. Dr. Fortescue considers that the reign of St. Gregory the Great marks an epoch in the history of the Mass, having left the liturgy in its essentials just as we have it today. He writes: There is, moreover, a constant tradition that St. Gregory was the last to touch the essential part of the Mass, namely the Canon. Benedict XIV [1740­ 1758] says: “No pope has added to or changed the Canon since St. Gregory.”

The Protestant Break with Liturgical Tradition

The sound and invariable practice of the Church in the West was breached for the first time by the sixteenth-century Protestant Reformers. They broke with the tradition of the Church by the very fact of initiating a drastic reform of liturgical rites, and this would still have been the case even had their reformed liturgies been orthodox. The nature of their heresy was made clear not so much by what their rites contained as by what they omitted from the traditional books. [Emphasis added] In 1898 the Catholic bishops of the Province of Westminster published a scathing denunciation of the liturgical revolution initiated by English Reformers, a revolution which was radically incompatible with the principle enunciated by Canon Smith. The Anglican claims that their services aimed at simplicity and a return to primitive usage were dealt with in very vigorous language. The Catholic Bishops denied the right of national or local churches to devise their own rites.

They must not omit or reform anything in those forms which immemorial tradition has bequeathed to us. For such an immemorial usage, whether or not it has in the course of ages incorporated superfluous accretions, must, in the estimation of those who believe in a Divinely guarded visible Church, at least have retained whatever is necessary, so that in adhering rigidly to the rite handed down to us we can always feel secure; whereas, if we omit or change anything, we may perhaps be abandoning just that element which is essential. And this sound method is that which the Catholic Church has always followed . . . That in earlier times local churches were permitted to add new prayers and ceremonies is acknowledged . . . But that they were also permitted to subtract prayers and ceremonies in previous use, and even to remodel the existing rites in the most drastic manner, is a proposition for which we know of no historical foundation, and which appears to us absolutely incredible. [Emphasis added] Hence Cranmer, in taking this unprecedented course, acted, in our opinion, with the most inconceivable rashness.

History of the Mass

Short History of the Development of the Mass in the past several years

Following the Council of Trent, Pope St Pius V, concerned with some innovations and improper accretions in the Order of the Mass in some areas, reviewed the Roman Missal. When he was finished, he declared that all priests of the Latin Church throughout the World must use the Roman Missal he prepared when they said Mass. They could not add a single word to it, or choose to leave a single word out, without his authority. Only those rites which had already been established for more than two centuries before the date he promulgated the new Missal were allowed to say Mass differently (eg, the Milanese Rite, the Dominican Rite).

And so the Mass changed very little for over 400 years. (Parts of it, such as the Kyrie and the Eucharistic Prayer have remained unchanged for well over 1,000 years!) A few Popes made minor changes to the Missal over time. The Holy Week liturgies were changed in the 1940s. And then, many thought it was sacrilege, Pope John XXIII added the name of St Joseph to the Canon of the Mass (the Eucharistic Prayer). For over 1,000 years, since it had been settled by Pope Gregory the Great, the Canon of the Mass had not been changed. It was considered the untouchable core of the Mass.

Over the last 100 years, there had been considerable momentum in the “Liturgical Movement” calling for reform of the Mass, the possibility, for example, of saying Mass in the local language of the people rather than Latin.

And, of course, the Mass was so very different from the way the Protestants worshipped God.

Then, Pope John XXIII (not content on adding the most chaste spouse of the Blessed Virgin Mary to the Canon) convened the Second Vatican Council. The Fathers discussing the Sacred Liturgy decreed that Latin must remain the language of the Mass and the Church, that Gregorian Chant must retain pride of place in Sacred Music. They said that any reforms that were necessary and could grow organically from the existing form which would allow for greater participation of the laity was to be encouraged. They said that only where the local Bishop considered there were sufficient pastoral reasons could part of the mass be said in the vernacular. There was no permission for Mass to be said with the priest’s back to God rather than facing Him. There was no suggestion that communion could be given in the hand standing. There was no suggestion of almost all reference to the Sacrificial aspect of the Mass being downplayed or removed. There was no suggestion that most references to angels and saints and Heaven should be removed.

After the close of the Council, Pope Paul VI set up a Consilium to prepare a new Mass, to “implement the desires of the Council”. He called a number of Cardinals together to see the new Mass celebrated and to comment. Apparently, favourable comments did not abound. The focus of the Consilium was clearly to reform the Mass far beyond what the Council Fathers had intended or desired. Several Protestant theologians were observers at the Consilium, the intention being that they should be able to say of the new Mass that there was nothing offensive in it to them.

The Holy Father promulgated the New Missal and declared that within a matter of practically a few months, no other Missal could be used without the Latin Church, not even those rites which Pope St Pius V had deemed sufficiently established to be retained. All other ways of saying Mass were banned.

Within a couple of years, the Cardinal Archbishop of Westminster in England had obtained permission from the Holy Father for any priest in England and Wales to celebrate Mass according to the Roman Missal of 1962

At the commencement of his pontificate, Pope John Paul II sought information from bishops throughout the world on the situation of those who were “resisting” the liturgical reforms. As a result of these reports, the Holy Father, seeking to accommodate the concerns of Archbishop Lefebvre’s followers and others who preferred the pre-conciliar Liturgy authorised an Indult in 1984 allowing a limited permission for the Tridentine Mass to be said. There were quite a few restrictions imposed, however (eg, the Masses could not be said in Parishes).

In 1988, the Vatican and Archbishop Lefebvre signed a Protocol that would see the Holy Father approving the appointment of a bishop of Lefebvre’s choosing in return for Lefebvre and his followers accepting the Church’s Magisterium and that Vatican II and the promulgation of the new Mass were part of it.

Archbishop Lefebvre signed it, but later reneged on the agreement and went ahead and consecrated three bishops illicitly. He, the bishops, any priests of the Society and any members of the faithful who formally adhered to their schism were swiftly excommunicated… and remain excommunicated. The Holy Father, however, issued a motu proprio Ecclesia Dei stating that the aspirations of those who were attached to former liturgical traditions were “legitimate” and that Bishops should be “generous” in allowing Tridentine Masses to be offered in their dioceses. He established a commission whose primary responsibility was to help the faithful to obtain Latin Masses in their dioceses and to facilitate the return to the Church of those who were now in schism.

And return some did… Several priests of the Society soon returned to the Church and at the urging and with the blessing of the Holy Father formed the Priestly Fraternity of St Peter, an order of priests with permission to administer the Sacraments solely according to the Missal of 1962.

My NOTE [PJM]

More recently still, His Holiness Pope Benedict XVI has removed ALL restrictions on saying the Mass in Latin. While it REMAINS the “Extraordinary Form”  [meaning the secondary form for Mass], it nevertheless can be requested and can be said by QUALIFIED and trained priest, without a Bishops authorization being required,

Further, many language changes shall shortly appear restoring the actual meanings of the Original Latin Text, which had been weakened to accommodate the English language.

God less you ALL, Pat

Through the Liturgy the Lord Reorders our Lives. A Reflection on the Road to Emmaus..By: Msgr. Charles Pope

The very familiar passage about Jesus’ encounter with the disciples on the road to Emmaus is rich with many themes and teachings. I have commented elsewhere that the whole passage is, essentially in the structure of a Mass. You can read that reflection here:

In this reflection it is worth considering how, in the context of what is essentially a liturgy, Jesus reorders and orients two disciples who have, in effect, lost their way. Through this liturgical encounter, Jesus gets these disciples moving in the right direction again.

As such, we are taught that the Liturgy, especially the Mass, has a way of reordering our disordered lives and restoring our lost orientation

. Let’s consider the problem for these two disciples (who are us) and also the solution employed by the Lord.

The Problem

Simply put, these disciples are walking in the wrong direction. They are headed away from Jerusalem, away from the resurrection, away from the gathered Church, away from the good news.

The text says

that these disciples were going to a village seven miles from Jerusalem called Emmaus (Lk 24:13). One of them is named Cleopas. The other is unnamed, but if you are willing to accept it, the other disciple might as well be you. The journey would take about three hours at a steady walking pace (no 45 minute Mass here). We are told they have heard rumors that Jesus had been raised, but they discount the testimony of the women, and and head off into discouragement with their backs to the good news.

Yes, simply stated, they are heading away

from the light of Christ and His resurrection glory, away from hope, and deeper and deeper into the darkness with each step they take. Sure enough, the text describes them as “downcast.” Jesus will later describe them as slow to believe, even foolish.

The Solution

– It is to these disoriented, discouraged and disordered disciples that Jesus comes. Rather than simply appear to them and order them back to Jerusalem, Jesus engages them in an encounter that is both liturgical and sacramental, an encounter that will restore to them a proper orientation, a proper order.

Mass –

He gathers with them and inquires of their struggle, a kind of penitential rite. Having heard their struggle he reminds them of God’s word and both applies and interprets for them, a kind of Liturgy of the Word. They then intercede with him in the prayerful petition “stay with us, for the day grows dark and is nearly over,” a kind of prayer of the faithful. What follows can be described as nothing other than the Liturgy of the Eucharist. For the Lord takes the bread, blesses it, breaks it and gives it to them. And suddenly their eyes were opened and they recognize him in the Breaking of the Bread. Now having their gaze turned toward the Lord, their lives are changed, reordered, and, in a kind of Ite Missa est they rush out to tell others what and who they have seen and heard.

So, note that their course is now reversed and they are heading full speed back to Jerusalem

, back to the resurrection, to the Church gathered, back to hope, back to the good news and back the to the light. These disciples whose minds were disordered and whose hearts were disoriented, have now been reoriented, and their disordered and darkened minds have come to see and understand. Yes, despair has given way to hope, and joy has replaced downcast dispositions.

The Lord has accomplished this for them through what is best described as a Liturgy, as a Mass.

And what then of us?

Can we who are faithful and attentive to the Mass and other Liturgies and Sacraments of the Church not also say that through them the Lord has ordered, reoriented and redirected our lives? I am surely a witness, and pray you are too, that through the Liturgy and Sacraments the Lord has given me a new mind and heart. He has reordered my disordered life, given me an increasingly proper focus and direction. His word has corrected error and lit up my darkened and disordered mind. His Sacraments have redirected my wayward heart, oriented me to the light, and back to the heavenly Jerusalem. This work must continue. Through the Liturgy the Lord must order our lives rightly and correct the course of our wayward hearts.

At the heart of this reordering is that in the Liturgy we are turned toward God

, we look outside ourselves and upward toward God. To turn toward God is to be properly oriented, and this orientation orders our lives rightly.

Yes, all this through the Liturgy, just like at Emmaus, still more so now.

 

Understanding the Papal Concave


“Vatican II ended in 1965, or 47 years ago (it started 50 years ago). Since it takes at least 7-9 years (after high school) to become a priest, the earliest someone could be ordained is at age 25. So, anyone who was ordained a priest during the years of Vatican II would be in his mid- to late 70’s by now. As of today, the average age of the 115 cardinal electors planning to enter the conclave is only 71 years, 10 months. Not sure that “most were ordained before V II”

I vaguely recall reading, 8 years ago, that Joseph Ratzinger was one of only three cardinals of voting age who had been elevated to cardinal by Pope Paul VI (and one of those three did not participate in the 2005 conclave). This time around, *all* of the cardinals of voting age were appointed by either John Paul II (42%) or Benedict XVI (58%). FROM a CAF post 03/09/2013

Thee Papal Concave: How does it work?

First a question. WHY does the Pope wear “White?”

Because The Pope represents Christ and HIS One Church which cannot sin. This does not mean that the Pope cannot; only that the God and Church he represents cannot.

Papal Intererregnum 

When a Pope Dies

Mourning the Pope

Before the Conclave

Entry into the Conclave

Election Procedure

Special Provisions

The Results

How a Pope Is Elected “For 900 years, electing a pope has been the prerogative of the College of Cardinals meeting in conclave

. The cardinals meet in Rome 15 to 20 days after the death of a pope and pick a successor from among themselves in secret balloting. Pope John Paul II [RE]- wrote the rules for electing his successor.”

Pope Benedict XVI Resigns LEADS to a New Election of Pope

http://www.catholic.org/pope/elect.php

Here is the Process:     

Papal Intererregnum  Definition of INTERREGNUM

1:: the time during which a throne is vacant between two successive reigns or regimes

2: : a period during which the normal functions of government or control are suspended

3: : a lapse or pause in a continuous series

“The period between the death or resignation of a Pope and the election of his successor, when the See of Peter is vacant, is called the Interregnum. This Latin term means between the reign (of one Pope and another). It is a period governed by papal law, which admits of no changes to Church governance, or to the spiritual or material patrimony of St. Peter, save the election of his successor.” 

When a Pope Dies   [AND OR retires: unusual but was done also about 600 years ago]

Regardless of the circumstances, when a Pope dies certain procedures specified in Church law, specifically the Apostolic Constitution Universi Dominici Gregis, must be followed. First among these is the certification that he is truly dead. This task falls to the Camerlengo [cam·er·len·go: noun \ˌka-mər-‘leŋ-(ˌ)gō\ : a cardinal who heads the

Holy Roman Church.] …I believe this is the Churches “Sectary of State” who is “number #2. To the Pope…PJM]

In the presence of the Master of Papal Liturgical Ceremonies, the Cleric Prelates of the Apostolic Camera, and the Secretary and the Chancellor of the Apostolic Camera[the treasury department of the papal curia ] the Camerlengo ascertains that the Pope is dead. Naturally, this could require the assistance of medical personnel.

In the presence of the Master of Papal Liturgical Ceremonies, the Cleric Prelates of the Apostolic Camera, and the Secretary and the Chancellor of the Apostolic Camera, the Camerlengo ascertains that the Pope is dead. Naturally, this could require the assistance of medical personnel. Having made this determination, the Chancellor of the Apostolic Camera draws up the official death certificate. The Camerlengo then seals the Pope’s bedroom and study. Its unsealing and the disposition of its contents must wait the election of his successor. If the deceased Pope has left a will naming an executor for his personal belongings, the executor is responsible for faithfully carrying out the will, and for giving an account of his service to the new Pope.

Having certified that the Pope is dead, [OR abdicated] the Camerlengo notifies the Archpriest of the Vatican Basilica, and the Cardinal Vicar of the Diocese of Rome. It is the Cardinal Vicar who publicly announces to the City of Rome that its Bishop has died. Between the Camerlengo and the Prefect of the Papal Household, the Dean of the College of Cardinals must be informed. The Dean, in turn, officially notifies the other Cardinals, and calls them to Rome. He also notifies the diplomatic corps accredited to the Holy See, and the Heads of State of the various nations. The Camerlengo must must also take custody of the Apostolic Palaces of the Vatican, the Lateran Palace and Castel Gondolpho, that is, the various personal quarters of the Pope.

After the Pope’s body has been properly prepared it is taken to the Sistine Chapel for the private veneration of the Papal Household and the Cardinals. Afterwards it is taken to the Patriarchal Basilica of the Vatican, St. Peter’s, where it will lie in state

Mourning the Pope

An official mourning period of nine days, called the Novendiales, begins when a Pope dies. The day of death is counted as the first day of this period. On each of these nine days the Mass of each Cardinal must be a funeral rite for the Pope.

Indeed, the Missal provides a Mass formula “For a Deceased Pope” which can be used by any priest during this time, if the liturgical season permits.

Prior to his burial, and following private rites in the Sistine Chapel, the Pope is laid in state in St. Peter’s Basilica, permitting the faithful to pay their respects. Between the fourth and sixth day after his death (that is, on the 5th, 6th or 7th day of the mourning period) a Solemn Funeral is celebrated in St. Peter’s Basilica by the Dean of the College of Cardinals, with the other Cardinals. The deceased Pope is then buried, most likely in the crypt of St. Peter’s. The mourning period.  then continues until the nine days are completed.

Before the Conclave

The days after the funeral and before the Conclave begins offers the cardinals an opportunity to discuss the state of the Church. They may not do so in a manner which constitutes politicking or electioneering for office or for votes.

“The Cardinal electors shall … abstain from any form of pact, agreement, promise or other commitment of any kind which could oblige them to give or deny their vote to a person or persons” (UDG 81)

Nor may the Cardinals, “enter into any stipulations, committing themselves of common accord to a certain course of action should one of them be elevated to the Pontificate” (UDG 82).

Such promises would, in fact, be null and void (ibid). [— used in formal writing to indicate that a reference is from the same source as a previous reference ◊Ibid is an abbreviation of the Latin word “ibidem,” which means “in the same place.”]

There may, however, be “during the period in which the See is vacant, the exchange of views concerning the election” (UDG 81)

If despite the solemn law of the Church, and the penalty of automatic excommunication for selling or trading votes, the validity of the election itself shall not be in doubt. Universi Dominici Gregis states,

79. If—God forbid—in the election of the Roman Pontiff the crime of simony were to be perpetrated, I decree and declare that all those guilty thereof shall incur excommunication latae sententiae. At the same time I remove the nullity or invalidity of the same simoniacal provision, [Definition.. One WHO “

engages in: the buying or selling of a church office or ecclesiastical preferment] in order that—as was already established by my Predecessors—the validity of the election of the Roman Pontiff may not for this reason be challenged. 

Entry into the Conclave

The day on which the Conclave begins is ordinarily to be the fifteenth day after the death of a Pope, the 16th day of the Interregnum. [LESS time is permissible in the case at hand of Abdication] However, the College of Cardinals is given the faculty by Universi Dominici Gregis to defer its beginning “for serious reasons” up to the 20th day after death (21st day of the Vacancy). It must begin on or before that day.

On the morning of the first day on which the Conclave is to begin, the Cardinal Electors gather in St. Peter’s Basilica, or another place as may be determined by the College, to celebrate a Votive Mass for the Election of the Pope.

In the afternoon they gather in the Pauline Chapel of the Apostolic Palace. Invoking the assistance of the Holy Spirit with the Veni Creator Spiritu, they process to the Sistine Chapel. There they take a solemn oath to observe the prescriptions of the law governing the election, to observe the secrecy obliged, to not assist any secular power which may try to influence the election. The also swear that if elected they will faithfully carry out the Petrine Office, and protect the spiritual and temporal rights of the Holy See.

After the last Cardinal Elector has taken the oath, 

the Master of Papal Liturgical Ceremonies gives the order Extra omnes, commanding everyone not authorized to remain in the Conclave to leave the Chapel. Besides the Electors, only the Master of Papal Liturgical Ceremonies and the ecclesiastic chosen beforehand to give a meditation to the Cardinals on the seriousness of their duties, remains. When the meditation has been concluded, both of these men depart the Sistine Chapel.

After the Cardinals recite prayers provided in the proper Ordo for the Conclave, the Cardinal Dean inquiries if any Electors have questions concerning the norms and procedures. Once these have been clarified, by a majority decision of the Cardinals the election can proceed

Only the Cardinal Electors may remain in the Sistine Chapel during the actual voting,

which by law is from after the ballots have been distributed until after they have been tabulated and checked. Outside of the time of actual voting, the Secretary of the College, the Master of Papal Liturgical Ceremonies and the 2 Masters of Ceremonies are present to assist the Conclave.

On this first day of the Conclave, only one ballot is permitted. On the other days of the Conclave, two ballots are permitted in the morning session and two are permitted in the afternoon session.

Election [VOTING] Procedure

Only the Cardinal Electors may remain in the Sistine Chapel during the actual voting, which by law is from after the ballots have been distributed until after they have been tabulated and checked. Outside of the time of actual voting, the Secretary of the College, the Master of Papal Liturgical Ceremonies and the 2 Masters of Ceremonies are present to assist the Conclave.

On this first day of the Conclave, only one ballot is permitted. On the other days of the Conclave, two ballots are permitted in the morning session and two are permitted in the afternoon session.

1. Pre-Scrutiny

During the Pre-Scrutiny the ballots are prepared and distributed, and, 9 Electors are chosen by lot to serve as 3 Scrutineers, 3 Infirmarii and 3 Revisers.

The Scrutineers are three Cardinal Electors chosen by lot to gather and count the ballots.

They stand at the altar as the Electors come up individually to deposit their votes. One of them also collects the votes of those present who are not physically able to come up to the altar. Afterwards, sitting at a table in front of the altar they tabulate the ballots to determine if an election has occurred.

The Infirmarii are three Cardinal Electors chosen by lot to take ballots to Electors who although within the enclosure of the Conclave are too sick to be present in the Sistine Chapel.

They take with them a locked box which, having been shown to the other Electors to be empty, receives the votes of the infirm. They return it unopened to the Scrutineers.

The Revisers are 3 Cardinal Electors chosen by lot to check the ballot count and the notes of the Scrutineers to determine if the tabulation of the ballots was carried out exactly and faithfully.

2. Scrutiny

After all ballots are in, including those brought from the sick by the Infirmarii, the 1st Scrutineer shakes the receptacle several times to mix the ballots. Then the 3rd Scrutineer counts them, placing them in a second, empty, receptacle. If the number of ballots does not equal the number of electors, they are burned, and a second vote taken immediately. Otherwise, the Scrutineers proceed to tabulate the vote.

Sitting at a table in front of the altar, the 1st Scrutineer silently reads the name on a ballot, passes it to the 2nd Scrutineer who does likewise, and then passes it to the 3rd Scrutineer, who reads the name aloud and then writes it down. Each Elector also writes it down on a sheet provided for this purpose. The ballot is then pierced with a needle through the word eligo (I elect) and placed on a thread for security.

When all ballots have been read the ends of the thread are tied in a knot and the ballots are placed in a receptacle on one end of the table.

3. Post-Scrutiny

The Scrutineers tabulate the vote count they recorded by individuals receiving votes. They do this on a separate sheet of paper from that on which the vote count was first made. The Revisers then verify the results.

Special Provisions

In the case of difficulty electing, understood as three days of voting without an election, voting is to be suspending for up to, but not exceeding, one full day, to allow prayer and discussion. Voting is then resumed for seven ballots. Such suspensions followed by seven ballots may occur three times (UDG 74).

After the third round of seven ballots the provisions of paragraph 75 may be invoked by an absolute majority vote of the Electors. This would allow for election by an absolute majority, instead of two-thirds, or, voting between the two top vote recipients of a previous ballot with election by an absolute majority.

Apostolic Constitution Universi Dominici Gregis

74. In the event that the Cardinal electors find it difficult to agree on the person to be elected, after balloting has been carried out for three days in the form described above (in Nos. 62ff) without result voting is to be suspended for a maximum of one day in order to allow a pause for prayer, informal discussion among the voters, and a brief spiritual exhortation given by the senior Cardinal in the Order of Deacons. Voting is then resumed in the usual manner, and after seven ballots, if the election has not taken place, there is another pause for prayer, discussion and an exhortation given by the senior Cardinal in the Order of Priests. Another series of seven ballots is then held and, if there has still been no election, this is followed by a further pause for prayer, discussion and an exhortation given by the senior Cardinal in the Order of Bishops. Voting is then resumed in the usual manner and, unless the election occurs, it is to continue for seven ballots.

75. If the balloting does not result in an election even after the provisions of No. 74 have been fulfilled, the Cardinal electors shall be invited by the Camerlengo to express an opinion about the manner of proceeding. The election will then proceed in accordance with what the absolute majority of the electors decides.

Nevertheless, there can be no waiving of the requirement that a valid election takes place only by an absolute majority of the votes or else by voting only on the two names which in the ballot immediately preceding have received the greatest number of votes; also in this second case only an absolute majority is required.

76. Should the election take place in a way other than that prescribed in the present Constitution, or should the conditions laid down here not be observed, the election is for this very reason null and void, without any need for a declaration on the matter; consequently, it confers no right on the one elected.

The Results

When the Scrutineers have tabulated the results, and the Revisers have verified them, they are announced. A super majority of two-thirds of those actually voting is required to elect, unless the special provisions for a difficult election have been invoked.

[IF and When] No Election

If less than two-thirds of the votes have been cast for the same person, or less than the majority required by the special provisions for a deadlocked conclave, an election has not occurred.

If it was the first ballot of the session the Electors proceed to vote again. After the second ballot the ballots of both sessions are burned, whether an election occurs or not.

Election

If two-thirds of the votes have been cast for the same person, or the majority required by the special provisions for a deadlocked conclave) an election has occurred.

The Scrutineers, with the assistance of the Secretary of the Conclave and the Masters of Ceremony, who are re-admitted to the Conclave at this point, proceed to burn the ballots

Acceptance

After the junior Cardinal Deacon has re-admitted the Secretary of the College and the Master of Papal Liturgical Ceremonies, the Cardinal Dean, or, the Cardinal who is first in order and seniority, goes to the one elected and asks, …. Do you accept your canonical election as Supreme Pontiff? By giving consent, the one elected, provided he holds the episcopal order, immediately becomes the Bishop of Rome and Supreme Pontiff. If the one elected is not present, he would have to be summoned. If not a bishop he would have to be ordained one before proceeding.

The Cardinal Dean then asks, By what name do you wish to be called?

The Master of Papal Liturgical Ceremonies, with the witness of the two Masters of Ceremonies (who are now summoned), draw up a document certifying the consent of the one elected and the name he has chosen.

Following certain formalities prescribed in the ritual for the Conclave, each Cardinal comes forward in turn and makes an act of homage and obedience to the new Pope. An act of thanksgiving is then made by all present.

Following the vesting of the Pope the senior Cardinal Deacon announces from the loggia of St. Peter’s Basilica to those gathered in the Square Habemus papam (we have a pope)and the name he has chosen. The newly elected Pope then comes out to address and bless the City and the World (Urbi et Orbi).

Rites for the Pope

The death / resignation of a pope sets in motion a series of events that will be governed by centuries-old taditions, the Apostolic Constitution and the pope’s personal wishes. These wishes are not public knowledge, but funeral details probably will follow a pattern established during modern papacies.

A few additional comments by me:

Everything that takes place within the Concave binds all of the Cardinal’s with the same degree of secrecy and privacy; and with the same penalties as those applying to Sacramental Confession. What takes place other than the FORM itself is forever held in absolute secrecy within the Church.

FYI: As a practical consideration there are a certain number of non-voting people also locked in with the Cardinals. Cooks, maintaince, cleaning staff and the like. They too take the same VOWS of secrecy.

Before the Concave was mandated; [… 1059 A D] how were Popes chosen?

Papal selection before 1059

From Wikipedia, the free encyclopedia [A NOTABLY NON-CATHOLIC SITE]

http://en.wikipedia.org/wiki/Papal_selection_before_1059

“There was no fixed process for papal selection before 1059.

Popes, the bishops of Rome and the leaders of the Catholic Church, were often appointed by their predecessors or secular rulers. While the process was often characterized by some capacity of election, an election with the meaningful participation of the laity was the exception to the rule, especially as the popes’ claims to temporal power solidified into the Papal States. The practice of papal appointment during this period would later give rise to the jus exclusivae, a veto right exercised by Catholic monarchies into the twentieth century.

The lack of an institutionalized process for papal succession was prone to religious schism…. Furthermore, the frequent requirement of secular approval of elected popes significantly lengthened periods of sede vacante and weakened the papacy. In 1059, Pope Nicholas II succeeded in limiting future papal electors to the cardinals with In Nomine Domini, creating standardized papal elections that would eventually evolve into the papal conclaveend quote

From a Catholic Source:

http://www.catholicity.com/encyclopedia/p/popes,election_of.html

“The supreme headship of the Church is, we have seen, annexed to the office of Roman bishop. The pope becomes chief pastor because he is Bishop of Rome: he does not become Bishop of Rome because he has been chosen to be head of the universal Church. Thus, an election to the papacy is, properly speaking, primarily an election to the local bishopric. The right to elect their bishop has ever belonged to the members of the Roman Church. They possess the prerogative of giving to the universal Church her chief pastor; they do not receive their bishop in virtue of his election by the universal Church. This is not to say that the election should be by popular vote of the Romans. In ecclesiastical affairs it is always for the hierarchy to guide the decisions of the flock. The choice of a bishop belongs to the clergy: it may be confined to the leading members of the clergy. It is so in the Roman Church at present. The electoral college of cardinals exercise their office because they are the chief of the Roman clergy. Should the college of cardinals ever become extinct, the duty of choosing a supreme pastor would fall, not on the bishops assembled in council, but upon the remaining Roman clergy. At the time of the Council of Trent Pius IV, thinking it possible that in the event of his death the council might lay some claim to the right, insisted on this point in a consistorial allocution.

It is thus plain that a pope cannot nominate his successor. History tells us of one pope — Benedict II (530) — who meditated adopting this course. But he recognized that it would be a false step, and burnt the document which he had drawn up for the purpose. On the other hand the Church’s canon law (10 D. 79) supposes that the pope may make provision for the needs of the Church by suggesting to the cardinals some one whom he regards as fitted for the office: and we know that Gregory VII secured in this way the election of Victor III. Such a step, however, does not in any way fetter the action of the cardinals. The pope can, further, legislate regarding the mode in which the subsequent election shall be carried out, determining the composition of the electoral college, and the conditions requisite for a definitive choice. The method at present followed is the result of a series of enactments on this subject.

A brief historical review will show how the principle of election by the Roman Church has been maintained through all the vicissitudes of papal elections. St. Cyprian tells us in regard to the election of Pope St. Cornelius (251)

that the comprovincial bishops, [LOCAL]  the clergy, and the people all took part in it: “He was made bishop by the decree of God and of His Church, by the testimony of nearly all the clergy, by the college of aged bishops [sacerdotum], and of good men”(Ep. Iv ad Anton., n. 8). And a precisely similar ground is alleged by the Roman priests in their letter to Emperor Honorius regarding the validity of the election of Boniface I (A. D. 418; P. L., XX, 750). Previous to the fall of the Western Empire interference by the civil power seems to have been inconsiderable. Constantius, it is true, endeavoured to set up an antipope, Felix II (355), but the act was universally regarded as heretical. Honorius on the occasion of the contested election of 418 decreed that, when the election was dubious, neither party should hold the papacy, but that a new election should take place. This method was applied at the elections of Conon (686) and Sergius I (687). The law is found in the Church’s code (c. 8, d. LXXIX), though Gratian declares it void of force as having emanated from civil and not ecclesiastical authority (d. XCVI, proem.; d. XCVII, proem.). After the barbarian conquest of Italy, the Church’s rights were less carefully observed. Basilius, the prefect of Odoacer, claimed the right of supervising the election of 483 in the name of his master, alleging that Pope Simplicius had himself requested him to do so (Hard., II, 977).

The disturbances which occurred at the disputed election of Symmachus (498) led that pope to hold a council and to decree the severest penalties on all who should be guilty of canvassing or bribery in order to attain the pontificate. It was moreover decided that the majority of votes should decide the election. Theodoric the Ostrogoth, who at this period ruled Italy, became in his later years a persecutor of the Church. He even went so far as to appoint Felix III (IV) in 526 as the successor of Pope John I, whose death was due to the incarceration to which the king had condemned him. Felix, however, was personally worthy of the office, and the appointment was confirmed by a subsequent election The precedent of interference set by Theodoric was fruitful of evil to the Church. After the destruction of the Gothic monarchy (537), the Byzantine emperors went even farther than the heretical Ostrogoth in encroaching on ecclesiastical rights. Vigilius (540) and Pelagius I (553) were forced on the Church at imperial dictation. In the case of the latter there seems to have been no election: his title was validated solely through his recognition as bishop by clergy and people. The formalities of election at this time were as follows (Lib. Diurnus Rom. Pont., 2, in P. L., CV, 27). After the pope’s death, the archpriest, the archdeacon and the primicerius of the notaries sent an official notification to the exarch at Ravenna. On the third day after the decease the new pope was elected, being invariably chosen from among the presbyters or deacons of the Roman Church (cf. op. cit., 2, titt. 2, 3 5), and an embassy was despatched to Constantinople to request the official confirmation of the election. Not until this had been received did the consecration take place. The Church acquired greater freedom after the Lombard invasion of 568 had destroyed the prestige of Byzantine power in Italy. Pelagius II (,578) and Gregory I (590) were the spontaneous choice of the electors. And in 684, owing to the long delays involved in the journey to Constantinople, Constantine IV (Pogonatus) acceded to Benedict II’s request that in future it should not be necessary to wait for confirmation, but that a mere notification of the election would suffice. The 1088 of the exarchate and the iconoclastic heresy of the Byzantine court completed the severance between Rome and the Eastern Empire, and Pope Zacharias (741) dispensed altogether with the customary notice to Constantinople.

In 769 a council was held under Stephen III to rectify the confusion caused by the intrusion of the antipope Constantine. This usurper was a layman hurriedly raised to priest’s orders to render his nomination to the pontificate possible. To make a repetition of the scandal impossible it was decreed that only members of the sacred college were eligible for election. The part of the laity was, moreover, reduced to a mere right of acclamation. Under Charlemagne and Louis the Pious the Church retained her freedom. Lothair, however, claimed more ample rights for the civil power. In 824 he exacted an oath from the Romans that none should be consecrated pope without the permission and the presence of his ambassadors. This was, in fact, done at most of the elections during the ninth century, and in 898 the riots which ensued upon the death of Pope Stephen V led John IX to give ecclesiastical sanction to this system of imperial control. In a council held at Rome in that year he decreed that the election should be made by bishops (cardinal) and clergy, regard being had to the wishes of the people, but that no consecration should take place except in the presence of the imperial legate (Mansi XVIII, 225).

The due formalities at least of election appear to have been observed through the wild disorders which followed the collapse of the Carlovingian Empire: and the same is true as regards the times of Otto the Great and his son. Under the restored empire, however, the electors enjoyed no freedom of choice. Otto I even compelled the Romans to swear that they would never elect or ordain a pope without his or his son’s consent (963; cf. Liutprand, “Hist. Ott.”, viii). In 1046 the scandals of the preceding elections, in which the supreme pontificate had become a prize for rival factions entirely regardless of what means they employed, led clergy and people to leave the nomination to Henry III. Three popes were chosen in this manner. But Leo IX insisted that the Church was free in the choice of her pastors, and, until he was duly elected at Rome, declined to assume any of the state of his office. The party of reform, of which Hildebrand was the moving spirit, were eager for some measure which should restore an independent choice to the Church. This was carried out by Nicholas II. In 1059 he held a council in the Lateran and issued the Decree “In Nomine”. This document is found in two recensions, a papal and an imperial, both of early date. There is however little doubt that the papal recension embodied in the “Decretum Gratiani” (c. 1. d. XXIII) is genuine, and that the other was altered in the interest of the antipope Guibert. The right of election is confined to the cardinals, the effective choice being placed in the hands of the cardinal bishops: clergy and people have a right of acclamation only. The right of confirmation is granted to the Emperor Henry IV and to such of his successors as should personally request and receive the privilege. The pope need not necessarily be taken from the number of cardinals, though this should be the case if possible.

This decree formed the basis of the present legislation on the papal election, though the system underwent considerable development

. The first important modification was the Constitution “Licet de Vitanda” [c. vi, X, “De elect.” (I, 6)] of Alexander III, the first of the decrees passed by the Third Oecumenical Council of the Lateran (1179). To prevent the evils of a disputed election it was established by this law that no one should be held to be elected until two thirds of the cardinals should have given their votes for him. In this decree no distinction is made between the rights of the cardinal bishops and those of the rest of the Sacred College. The imperial privilege of confirming the election had already become obsolete owing to the breach between the Church and the Empire under Henry IV and Frederick I. Between the death of Clement IV (1268) and the coronation of Gregory X (1272) an interregnum of nearly three years intervened. To prevent a repetition of so great a misfortune the pope in the Council of Lyons (1179) issued the Decree “Ubi periculum” [c. iii, “De elect.”, in 60 (I, 6)], by which it was ordained that during the election of a pontiff the cardinals should be secluded from the world under exceedingly stringent regulations, and that the seclusion should continue till they had fulfilled their duty of providing the Church with a supreme pastor. To this electoral session was given the name of the Conclave. This system prevails at the present day. End Quote

authored by: G. H. JOYCE

Let us continue to PRAY for the Promised guidance of the Holy Spirit!

John: 14: 16-17 filled IN John 20:21-22

I’m glad to be back home again. Questions ALWAYS welcome/

God Bless,

Pat

 

 

 

 

 

 

 

 

 

 

 

 

Your Salvation; it can be LOST


www.anointedlinks.com/cgi-bin/clickit/tk.cgi?osas

The Origin Of OSAS:
OSAS can easily be traced back to John Calvin (1509-1564) from the Synod of Dort under the description of the perseverance of the saints. But did you know that it, and other points of Calvinism, can be traced more than one thousand years earlier to Augustine of Hippo (354-430)?

The doctrine is called by Baptists, eternal security or once saved always saved. Those of us who are Reformed call it the perseverance of the saints. But we mean the same thing. And the doctrine states that once you’re saved, you’re always saved, that God holds you, that you will persevere to the end.

This is true, that the Father and Christ hold their sheeps, and no one can snatch them from Their hands.

John 10:28-29, “I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand.”

But that doesn’t mean once a person is saved, he is always saved. WHY? It is true that no one can snatch this man from God’s hands. But there is another truth: that God Himself CUTS and throws the unfruitful saved!

John 15:1-2, “I am the true vine, and my Father is the gardener. He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful.”

Thus, Apostle Paul warned:

1 Corinthians 15:1-2, “Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.

//minor revision of grammar- Aquila//

www.4thwatchersportal.com/forum/index.php?topic=109.0

“Once Saved Always Saved”

a dangerous delusion?

by Graham Pockett

the following information relates to the belief that once saved, a Christian cannot ‘lose’ his salvation. This is often called “Eternal Security”, the opposite to which is sometimes called “Conditional Security”. Scripture quoted is from the NIV Bible, not because it is ‘best’ but because it states these points clearly while still agreeing with the KJV and other universally accepted translations. You might like to read

Why I Quote The NIV Bible.

Can you lose your salvation? [YES YOU CAN!]

Many people fervently believe that once saved, they can never lose their salvation. I pray that those who do believe it will read the following with an open heart and an open mind. Above all, I urge every reader to check each Scripture presented – and then check the context that the Scriptures are quoted in by reading at least ten verses before and ten verses after.

I sincerely believe the ‘once saved always saved’ concept to be wrong. The implication that once someone becomes a ‘real’ Christian (a definition would be handy) they are saved and that they can’t backslide or commit a sin which would rob them of that inheritance.

From my experience, Christians can sin and they often do sin but to believe that a Christian can live any way he or she likes, and still be saved, is dangerous. Some argue that a ‘real’ Christian wouldn’t commit these sins and it is the ‘almost Christians’ who fall foul of this type of entrapment from the enemy. I believe that would be wrong too. Committed Christians sin for all sorts of reasons and we are only saved by God’s amazing Grace, not our level of commitment. God knows our true heart!

If a Christian sins maliciously (deliberately breaks laws for his or her own advantage – say purchasing goods known, or strongly suspected, of being stolen) that is quite different from accidentally sinning – something we all do constantly.

God knows our true intention. We might be able to fool a police officer that we sinned accidentally, but God knows the real truth. I believe that if we deliberately go against the direction given by Jesus (who, you will remember, said to

obey the laws of the land) then we must suffer the consequences – and that might mean the loss of eternal life. At least our Judge, while tough, is fair and understanding!

Let’s look at this Scripturally 

Jesus understood that when people heard the Word of God they would react in different ways – from total rejection to total acceptance. He explained it in ‘The Parable Of The Sower’. I have quoted the Matthew 13:3-23 Scripture here, but the same parable can also be found in Mark 4:1-20 and Luke 8:4-15.

Matthew 13:3-9:

3 Then [Jesus] told them many things in parables, saying: “A farmer went out to sow his seed.

4 As he was scattering the seed, some fell along the path, and the birds came and ate it up.

5 Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow.

6 But when the sun came up, the plants were scorched, and they withered because they had no root.

7 Other seed fell among thorns, which grew up and choked the plants.

8 Still other seed fell on good soil, where it produced a crop – a hundred, sixty or thirty times what was sown.

9 He who has ears, let him hear.” [NIV]

The Disciples wanted to know what this parable meant and Jesus explained.

Matthew 13:18-23

18 “Listen then to what the parable of the sower means:

19 When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path.

20 The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy.

21 But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away.

22 The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful.

23 But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown.” [NIV]

For people who believe that “once saved, always saved” I rhetorically ask: how do you relate your beliefs to Matthew 13: 20-21? If a man cannot lose his salvation then why would Jesus say: “When trouble or persecution comes because of the word, he quickly falls away”?

The key to how we are saved is in John 3:16:
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” [NIV

I understand that the word ‘believes’ in the Greek is an on-going verb (this is not so easy to determine because Greek is a contextual language). It really says that unless we keep on believing in Him we will perish and not have everlasting life. We are saved by Grace as long as we keep on believing in Him. Let’s check another Scripture.

Mark 13:13

says:

[Jesus said] “All men will hate you because of me, but he who stands firm to the end will be saved.” [NIV]

Look again at the second half of that sentence. Jesus is saying that to be saved you must stand firm (for Him) until you die. Conversely He is therefore saying that those who do not stand firm will not be saved! Notice that I am not quoting Paul or any other Apostle or Disciple, but the Son of God Himself

The final proof…

“We have nothing of our own but our will. It is the only thing which God has so placed in our own power that we can make an offering of it to Him.”

St John Vianney (The Curé d’Ars – 1786-1859)

If God didn’t want us to be able to choose He would not have given us the gift of freewill. It is this gift which places us above the animals. It is this gift which allows us to choose to either worship God or not worship God. It is this gift, and only this gift, which allows us to truly love Him like a son. It is this gift which proves that ‘once saved, always saved’ must be wrong. 

If we are saved in spite of ourselves then there is no freewill. If there is no freewill then the Bible is wrong!

I don’t believe that the Bible is wrong…

WWW.STRAITWAYTRUTH.COM

The False Doctrine of “Once Saved Always Saved”

Called Eternal Security!

OSAS!

Once Saved Always Saved! 

There is not one scriptural verse in the entire Authorized King James Version of the Bible that supports this False Doctrine.

First, I think it is very important for you to know the view of the people who teach the false doctrine of “Eternal Security”. This doctrine is better known as “once saved always saved.” 

This is a serious offence and misconception. This doctrine is almost always believed by lazy, apathetic, lethargic, people. These people usually do not know what is written in the Bible; much less do they live a true and holy life unto the Lord.

Remember- “by their fruit you shall know them.” A real, true believer will not take tradition over Scripture. I personally have had an open challenge request presented to all who OSAS believers concerning this very subject, for well over fifteen years. Of course, I do not blame any of the so called ministers, for not taking me up on the challenge. After all, if you’re not secure in what you believe, why take the chance of being exposed as a liar!

The Once Saved Always Saved false teaching, and many false teachings likened unto it, play on the emotions of people. They believe this doctrine to such an extent that if someone goes to the altar and repents of his or her sins, and receives Jesus as their personal Savior that it is not necessary since you can simply raise your hand and make a confession to a brother that you have just been saved.

Now listen closely. How many people who have been saved actually live Holy lives? How many actually act like true Bible Christians? The truth is many of these people who are so called OSAS believers, return to their sins. They believe that if a man commits adultery on his wife and dies in that sin he will go to heaven after all OSAS. There will be a preacher standing before his dead body actually telling you the date that man was saved and when he joined the Church. They will tell you that the drunk who was OSAS will enter into the kingdom of heaven. They will tell you that the fornicator who was once saved will go to heaven because he was OSAS. Including the homosexuals of today, they are even saved if they ask Jesus to come into their lives at one of these altars or churches.

Now the Bible says this:

GALATIANS 5:19

Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness,

GALATIANS 5:20

Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

GALATIANS 5:21

Envying, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things

shall not inherit the kingdom of God.

I have actually faced a few Missionary Baptist Preachers here in Macon County, Tennessee. Do you know what they said to me? They said if a man commits adultery against his wife or a wife against her husband then he or she wasn’t actually saved! [He is right: without repentance an FORGIVENESS [Joun 20:1923] I said, “What! What kind of double talk is that? Either they where saved or they were not!” Let’s look at some more Scriptures.

MATTHEW 7:21

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 

How many professing Christians actually do the will of the Father? What kind of lives do they live? Is it a clean life? A Holy Life? If not, then guess what? No matter how much mental ascent of God’s existence one puts into their mind, it still will not change the truth.

Who are the only people who call Jesus Lord? The saved folks! Jesus is telling us that if a man does not DO the will of the Father will not enter into heaven!

JOHN 8:31

Then said Jesus to those Jews which believed on him, If ye continue in my word, [then] are ye my disciples indeed;

JOHN 8:32

And ye shall know the truth, and the truth shall make you free.

Continue in his word means to remain or abide. His word must be in your heart. [and YOUR HEAD!] You must learn about Jesus by follow His teachings. Become a student of the scriptures. This is not only left up to the Pastors. You must know your GOD for yourself.

If you can do that then you will be His disciple. You will know the truth and you will be free!

You would not believe how many families fight, and fuss. The home is just not a place of peace or contentment like it should be. People are not free like they should be! The main reason why the people are not free is because your preacher is not free! The people do not have a living example nor do they have Holy Ghost power to live and do what the Bible says. The devil is destroying their homes because of the lack of knowledge in men!

I CORINTHIANS 3:16

Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you?

I CORINTHIANS 3:17

If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are.

Who did the Bible say is the temple of God? Why it is you. How do people destroy the temple of God, By living in sin, Adultery, fornication, drug abuse, drunkenness, smoking, homosexuality, etc…

This is a promise! God will destroy anyone who does not take care of their body’s; unbelievers are not the temple of God! Only believers.

I CORINTHIANS 9:27

But

I keep under my body, and bring [it] into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

Paul was not living an ungodly life style. How many people do you know who lay claim to being saved, but are actually living in sin every single day? 

LUKE 9:61

And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.

LUKE 9:62

And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

Today you can actually forget about this passage! Why? Because you cannot find anyone forsaking all to follow him! These lying Churches teach people about family, natural family. None of them actually teach denying yourself and following Jesus. Can you image telling one of these preachers who claim to have been called to preach, that they will have to forsake all in order to follow Jesus.

I CORINTHIANS 10:1

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

I CORINTHIANS 10:2

And were all baptized unto Moses in the cloud and in the sea; [BUT not unto Christ!]

I CORINTHIANS 10:3

And did all eat the same spiritual meat;

I CORINTHIANS 10:4

And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. [Who passed it on to Peter]

I CORINTHIANS 10:5

But with many of them God was not well pleased: for they were overthrown in the wilderness.

I CORINTHIANS 10:6

Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

I CORINTHIANS 10:7

Neither be ye idolaters, as [were] some of them; as it is written, the people sat down to eat and drink, and rose up to play.

I CORINTHIANS 10:8

Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

The standard of holiness is just about gone out of the window today. Pastors Deacons and ministers allow and permit fornication to go on in their Churches. They allow boyfriends and girlfriends, who are not married but living together, to attend Church without any correction at all. It is just sad when you look at the spiritual decline of these churches.

I CORINTHIANS 10:9

Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

I CORINTHIANS 10:10

Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

I CORINTHIANS 10:11

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

I CORINTHIANS 10:12

Wherefore let him that thinketh he standeth take heed lest he fall.

If it were not possible to fall, then why does the Apostle Paul tell us to take heed? Ask this question to any preacher who believes OSAS…. 

GALATIANS 5:3

For I testify again to every man that is circumcised, that he is a debtor to do the whole law.

GALATIANS 5:4

Christ is become of no effect unto you, whosoever of you are justified by the law; ye are

fallen from grace.

Fallen from grace? They tell us that OSAS!

I TIMOTHY 4:1

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

HOW CAN YOU DEPART FROM THE FAITH IF YOU WERE NOT SAVED? ONLY PEOPLE WHO WERE ONCE SAVED CAN DEPART FROM THE FAITH!

Let’s go to the Book of Ezekiel and see how the prophets viewed this subject.

EZEKIEL 3:19

Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.

That word wicked is defined in the Strong’s as HEBREW LEXICON — STRONG’S NUMBER 7563

Hebrew word.

7563 rasha’ {raw-shaw’} [‘v’r from 7561; TWOT — 2222b; adj

1) wicked, criminal

1a) guilty one, one guilty of crime (subst)

1b) wicked (

hostile to God)

1c) wicked,

guilty of sin (against God or man)

Very little warning is going on today. This is why our nation is suffering from spiritual decline. Here in Macon County the spirits of Adultery and Gossip are running ramp-ed.

This county should be the holiest county in the state of Tennessee! There is a Church on almost every corner. Yet this county has the greatest Cancer rate and sickest people I have ever seen! Amazing!

Preachers are afraid to warn people because they might lose a congregational member.

It’s one thing to warn a wicked man, but look at the next verse. A righteous man is one who is considered to be SAVED. Let’s read.

EZEKIEL 3:20

Again,

When a righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.

If a man turns from serving God and goes back to living a life of sin! He will die in that sin and God will not remember anything he has done for Him. This OSAS false doctrine is sad because it does nothing but give the people a false since of security in their minds.

The scripture does not imply anywhere that a man or a woman cannot lose their salvation.

In the following scripture, if a Saved man or woman does not give warning to those who are sinning, they will also have the blood of the sinner, who they knew about on their hands and they will have to answer for it in the day of judgment!

EZEKIEL 3:21

Nevertheless if thou warn the righteous [man], that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.

If you can get people to have enough love in their hearts to give warning then the righteous get “saved” and turn from their sin. You will give them a chance to live and not die in their sins. They will go to a living and burning hell if they do not stop sinning! If you warn you deliver your own soul from judgment.

There is a reason why people who claim to be OSAS have such a fall out church rate. They have been given a false since of security concerning their salvation.

OSAS Highlights:

Satan plants these OSAS thoughts into the minds of men and this is the main reason why they see no advantage to going to church. These thoughts come into their minds: “Why go to OSAS Church when it does not matter what I do, I will go to heaven no matter what.” Satan loves this false teaching! 

The next reason not to go to church is because there have been so many brothers, sisters, preachers, and deacons committing sexual sins of adultery or fornication. Why should they listen to such hypocrites!

This is why men are so sorry today. Because they will not live anything Godly. They sit back and complain about everyone else sinning but yet they are not keeping the standard themselves. They are drinking and getting drunk. Not keeping the Sabbath Day (Saturday).

HEBREWS 3:12

Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

HEBREWS 3:13

But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.

We are saved by grace thru faith! So The Word is showing us that many people can have an evil heart of unbelief! Also people’s heart can be hardened through the deceitfulness of sin. 

HEBREWS 3:6

But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

Here it is telling us that it does not matter how you start but how you end. You must hold fast your faith until the end.

HEBREWS 6:4

For [it is] impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

Once enlightened! What does that mean, you might ask? That means that they had their understanding opened to the truth. They received Jesus. 

HEBREWS 6:5

And have tasted the good word of God, and the powers of the world to come,

HEBREWS 6:6

If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put [him] to an open shame.

IF THEY SHALL FALL AWAY? FALL AWAY FROM WHAT? Fall away from salvation, fall away from keeping the faith! These people have actually put Jesus to an open shame. How many people do you know have claimed to have salvation, then you find out there is a sin they are committing, or they do not attend Church faithfully any longer? Now Jesus is put to an open shame because they have fallen away. Mental ascent and acknowledging Jesus is a Savior will not save anyone!

HEBREWS 6:7

For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

HEBREWS 6:8

But that which beareth thorns and briers [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned.

Look at the example, whose end is burned! To me, that does not sound like they are saved. “Burned,” is going to a living and burning hell! It is apparent that this is speaking of BELIEVERS. Not the world!

HEBREWS 10:26

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

 That means going out and sinning on purpose; adultery, fornication, homosexuality, getting drunk, taking drugs, etc… Jesus’ Blood will not be there available for you. He was reasonable crucified on the Cross, not so that we could claim salvation and then live any old way we want to!

HEBREWS 10:27

But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

HEBREWS 10:28

He that despised Moses’ law died without mercy under two or three witnesses:

HEBREWS 10:29

Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant,

wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

When folks are sanctified, meaning set apart for the use of Jesus, and then they turn away, fall away, or live in sin, they then have done despite unto the Spirit of grace! That means they have actually despised grace.

Oh! By the way, grace is not a license to sin! A good Biblical definition for grace is this:

TITUS 2:11

For the grace of God that bringeth salvation hath appeared to all men,

TITUS 2:12

Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

TITUS 2:13

Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

So grace does not teach us to live like we have not ever been saved! Grace teaches us that we should deny worldly lust! Our lives should be clean, sober and righteously, right now, while we are living in this present world! We should be looking for Jesus!

HEBREWS 10:30

For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

HEBREWS 10:31

[It is] a fearful thing to fall into the hands of the living God.

HEBREWS 12:14

Follow peace with all [men], and holiness, without which no man shall see the Lord:

With all of the prejudice and racism in my county and in this world, its obvious people are not following peace. They hate people of different colors. They call them various names; wet backs, crackers, niggers. They are actually speaking from their hearts.

What would Jesus say about this?

HEBREWS 12:15

Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you], and thereby many be defiled;

Now can you see why there are a lot of bitter people in churches today, dying of the curse of cancer of every sort?

HEBREWS 12:16

Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

HEBREWS 12:17

For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

Esau asks for forgiveness and did it carefully with tears! But you know what? He did not get it! Why, he was bitter against his brother! Read the story!

In truth, salvation is based on a living conditional contract. This living contract is called “obedience” and “keeping the faith until the end.” Many false teachers love teaching false doctrines to babes who do not know the scriptures. This is why I personally teach that every single person who has a Bible should know what is written in it and careless about what anyone thinks!

JAMES 5:19

Brethren, if any of you do err from the truth, and one convert him;

JAMES 5:20

Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

Notice Brethren, meaning saved folks! Such a person is in danger of having his soul (Soul in Greek is used for the term spirit) die! Very scary indeed.

I PETER 1:15

But as he which hath called you is holy, so be ye holy in all manner of conversation;

I PETER 1:16

Because it is written, Be ye holy; for I am holy.

Believers are required to be Holy just as our God is Holy! So how are you and your family doing when it comes to being Holy, like your God is Holy?

II PETER 2:19

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.

II PETER 2:20

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

These are people who have gone from lost to saved and escaped the old natures and gave up living the way of the world. But look, it says that these folks are again entangled with the world and are overcome. Now these folks who were once saved are now worse than they use to be!

II PETER 2:21

For it had been better for them not to have known the way of righteousness, than, after they have known [it], to turn from the holy commandment delivered unto them.

They would have been better off if they did not know Jesus, than turn from Him after you have known him.

II PETER 2:22

But it is happened unto them according to the true proverb, The dog [is] turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Many people have returned to their lies and false doctrines. They are like PIGS!

JUDE 1:4

For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

These “certain men” are the ones who preach the false lie and doctrine called OSAS! It is just sad! This sloppy grace has damned many people!

JUDE 1:5

I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

Now we will go into the BOOK of REVELATION!

REVELATION 2:5

Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

What… “fallen!” But the false doctrine of once saved always saved tells people that once they are saved they can never fall! But this is not what the Bible says!

These folks had better repent and warn everyone who has fallen prey to their lies to repent!

REVELATION 3:16

So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

So what about you are you hot or cold? Or are you lukewarm?

REVELATION 22:19

And if any man shall take away from the words of the book of this prophecy,

God shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book.

EXODUS 32:32

Yet now, if thou wilt forgive their sin–; and if not, blot me, I pray thee, out of thy book which thou hast written.

EXODUS 32:33

And the LORD said unto Moses

, Whosoever hath sinned against me, him will I blot out of my book.

II TIMOTHY 2:15

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

You must study for yourself to find out the real Biblical truth. There is a false Christianity being preached today and there is a real one being ignored. Just like there is another “jesus” being preached today and there is a real one being ignored.

ROMANS 8:1

[There is] therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

ROMANS 8:6

For to be carnally minded [is] death; but to be spiritually minded [is] life and peace.

ROMANS 8:8

So then they that are in the flesh cannot please God.

ROMANS 8:13

For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

Once saved always saved, is NOT A BIBLICAL DOCTRINE! IT IS A TRADITION OF MAN!

To everyone who read’s this short article I have written, understand this: We are saved by grace through faith. It is a gift of God. You cannot work to be saved. You must be Baptized in the Name of Jesus and NOT the Father and the Son or the Holy Ghost. You must be filled with the Baptism of the Holy Spirit! And speak as the Spirit of God gives you utterance.

DO NOT BELIEVE THESE FALSE TEACHINGS OF MEN. THEY ARE LIARS AND DECIEVERS!

One more time: Let’s read the Bibles definition of what “THE GRACE OF GOD IS”!

TITUS 2:11

For the grace of God that bringeth salvation hath appeared to all men,

TITUS 2:12

Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

TITUS 2:13

Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

Pastor Charles Dowell, Jr.

Straitway

www.straitwaytruth.com

I will personally meet any preacher anytime, anywhere on this subject as long as there are people present!

The King is Coming!

Let every man be a liar and God the truth!