God's declaration of Truth


Luke Chapter 19

The words of Our Only Lord and Saviour Jesus Christ in red.

19:10 "For the Son of man is come to seek and to save that which was lost."
19:11 As they were hearing these things, he added and spoke a parable, because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately be manifested.
19:12 He said therefore: "a certain nobleman went into a far country, to receive for himself a kingdom and to return.
19:13 And calling his ten servants, he gave them ten pounds and said to them: Trade till I come.
19:14 But his citizens hated him and they sent an delegation after him, saying: 'We will not have this man to reign over us.'
19:15 And it came to pass that he returned, having received the kingdom: and he commanded his servants to be called, to whom he had given the money, that he might know how much every man had gained by trading,
19:16 And the first came saying: 'Lord, thy pound hath gained ten pounds.'
19:17 And he said to him: 'Well done, thou good servant, because thou hast been faithful in a little, thou shalt have power over ten cities.'
19:18 And the second came, saying: 'Lord, thy pound hath gained five pounds.'
19:19 And he said to him: 'Be thou also over five cities.'
19:20 And another came, saying: ' Lord, behold here is thy pound, which I have kept laid up in a napkin.
19:21 For I feared thee, because thou art an austere man: thou takest up what thou didst not lay down: and thou reapest that which thou didst not sow.'
19:22 He saith to him: 'Out of thy own mouth I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up what I laid not down and reaping that which I did not sow.
19:23 And why then didst thou not give my money into the bank, that at my coming I might have exacted it with usury?'
19:24 And he said to them that stood by: 'Take the pound away from him and give it to him that hath ten pounds.'
19:25 And they said to him: 'Lord, he hath ten pounds.'
19:26 But I say to you that to every one that hath shall be given, and he shall abound: and from him that hath not, even that which he hath shall be taken from him.
19:27 But as for those my enemies, who would not have me reign over them, bring them hither and slay them in my presence."
19:28 And having said these things, he went before, going up to Jerusalem.
19:29 And it came to pass, when he was come nigh to Bethphage and Bethania, unto the mount called Olivet, he sent two of his disciples,
19:30 Saying: "Go into the town which is over against you, at your entering into which you shall find the colt of an ass tied, on which no man ever hath sitten: loose it and bring it.
19:31 And if any man shall ask you: 'Why are you loosing it?' You shall say thus unto him: Because the Lord hath need of it.' "
19:32 And they that were sent went their way and found the colt standing, as he said unto them.
19:33 And as they were loosing the colt, the owners thereof said to them: "Why are you loosing it?
19:34 But they said: "Because the Lord has need of it."
19:35 And they brought it to Jesus. And casting their cloaks over the colt, they set Jesus on it.
19:36 And as he went, they spread their cloaks upon the road.
19:37 And when he was drawing near, being now at the descent of the Mount of Olives, the whole company of his disciples began to rejoice and to praise God with a loud voice, for all the miracles that they had seen,
19:38 Saying: "Blessed is he who comes as king, in the name of the Lord! Peace in heaven and glory in the highest!"
19:39 And some of the Pharisees, from the crowds, said to him: "Master, rebuke thy disciples."
19:40 He said to them: "I tell you that if these keep silence, the stones will cry out."
19:41 And when he drew near, seeing the city, he wept over it, saying:
19:42 "If thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes.
19:43 For the days shall come upon thee: and thy enemies shall cast a trench about thee and compass thee round and straiten thee on every side,
19:44 And beat thee flat to the ground, and thy children who are in thee. And they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation."
19:45 And entering into the temple, he began to cast out them that sold therein and them that bought.
19:46 Saying to them: "It is written: My house is the house of prayer. But you have made it a den of thieves."
19:47 And he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him.
19:48 And they found not what to do to him: for all the people were very attentive to hear him.

The Second Epistle of St. Paul to the Thessalonians

The day of the Lord is not to come till the man of sin be revealed. The apostle's teachings are to be observed.

2:1 And we beseech you, brethren, by the coming of our Lord Jesus Christ and of our gathering together unto him:
2:2 That you be not easily moved from your sense nor be terrified, neither by spirit nor by word nor by epistle. as sent from us, as if the day of the Lord were at hand.

Chap. 2. Ver. 2. Spirit . . . utterance. . . letter indicate three possible sources of their belief that the parousia is imminent. Spirit refers to some falsely claimed revelation, utterance may be a statement of Paul’s which was misunderstood, or wrongly attributed to him, the letter seems to be one forged in Paul’s name.

2:3 Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition

Ver. 3. . . The parousia must be preceded by a great apostasy, i.e., a great religious revolt, and the advent of the man of sin, i.e., Antichrist. Son of perdition, one entirely deserving of eternal punishment.

Ver. 3. The day of the Lord will not come. These words have been inserted to complete the sentence, which in the original is elliptical. The expanded reads "Let no man deceive you by any means: for the day of the Lord will not come unless there come a revolt first, and the man of sin be revealed, the son of perdition"

2:4 Who opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.

Ver. 4. In the temple, that of Apostate Jerusalem which the full consensus of the Church Fathers declare he will rebuild - i.e. the Temple of Remphan; and in the Apostate shell of the former Christian church, which he perverts to his own worship: as the Freemasons have done to the Vatican.

Ver. 4. Antichrist will be characterized by great impiety and pride. He sits in the temple of God, etc. He will aspire to be treated as God and proclaim that he is really God.

2:5 Remember you not that, when I was yet with you, I told you these things?
2:6 And now you know what restrains him, that he may be revealed in his proper time.

Ver. 6. What restrains him. The Thessalonians knew the obstacle. We also know that it is Jesus Christ.

2:7 For the mystery of iniquity is already at work: only that he who is at present restraining it, does still restrain, until he is gotten out of the way.

Ver. 7. Mystery of iniquity, the evil power of Satan’s threefold prevarication and total Apostasy from God, of which Antichrist is to be the public exponent and champion. He who is at present restraining it. The obstacle is now spoken of as a person. Some point out that Michael the archangel and his heavenly army are obstacles, and this is true, which now prevent the appearance of Antichrist – but the primary obstacle is, as St. Justin Martyr teaches: Jesus Christ Himself; when the great Apostasy is complete, then in effect, Christ is “gotten out of the way.”

2:8 And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: him

Ver. 8. When Christ appears in glory, He will inflict defeat and death on Antichrist by a mere word of command.
2:9 Whose coming is according to the working of Satan, in all power and signs and lying wonders:

Ver. 9 – 10. By the aid of Satan Antichrist will perform prodigies which men will falsely regard as miracles, and by means of which they will be led to adopt sinful practices.

2:10 And with all wicked deception to those who are perishing. For they have not received the love of truth that they might be saved.
2:11 Therefore God shall send them the operation of error, to believe lying:

Ver. 11. God shall send. . .That is God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth.
Ver. 11. 'God sends.' God will allow their willful rejection of truth to have its natural results of spiritual blindness, impenitence and damnation. A misleading influence, or, “a delusion.” The operation of error - the Greek reads: "energian planes" or literally the energy of delusion, which is exactly and actually the fallen spirits of the devils and demons conjured by pagan religion, especially by idolatry. NOW, currently, the Assisi delusion of the Apostates, Ratzinger and Wojtyla and many others present with them, is a very real and prime example. To give oneself over to this is to invite utter and complete damnation of oneself by God.
2:12 That all may be judged who have not believed the truth but have consented to iniquity.

2:13 But we ought to give thanks to God always for you, brethren, beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and faith of the truth:
Ver. 13. First-fruits, i.e., earliest believers in the gospel. Some manuscripts read: “from the beginning.” That is, God called them from all eternity.
2:14 Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ.

2:15 Therefore, brethren, stand fast: and hold the teachings, which you have learned, whether by word or by our epistle.
Ver. 15. Teachings, i.e., his teachings whether given orally or in writing. Concerning Apostolic teaching – the oral is included in the written at the point we have the whole New Testament complete, i.e. with the completion of St. John’s Gospel.
2:16 Now our Lord Jesus Christ himself, and God and our Father, who hath loved us and hath given us everlasting consolation and good hope in grace,

2:17 Exhort your hearts and confirm you in every good work and word.

St. Irenaeus

St. Irenaeus
St. Irenaeus Against Heresies and the warning against the Antichrist - click on picture

Blog List

A few words

The articles posted in the main here are from a variety of sources and perspectives, but all based on the unchangeable truth that all law comes from God, or if it is something that pretends a legalism but does not agree with God's law, then it is nothing lawful at all; the Noachide nonsense is the prime example of that which is not at all lawful. See the right side pane and below the posts at the bottom of the page for a number of sources that help shed light on this. All copyrighted sources are quoted and used for comment and education in accord with the nonprofit provisions of: Title 17 U.S.C., Section 107.

By Command of God


GO HERE: Traditional Catholic Prayers: Eucharist in house churches Commanded by God. To rise above the concerns of the world to the service of God.

Traditional Catholic Prayers: Office of the Hours for the Week

Go Here: The Return of Christ

And here:
Parousia of Jesus Christ Our Lord

The Promise of His coming. His commands to prepare and be worthy.

Statement of what is happening in the world in connection with the Second Coming of Our Lord and Saviour Jesus Christ.

Nuzul i Isa and Qiyamah, the Parousia of Jesus Christ Our Lord and His judgement of all men that have ever lived.

Rv:22:7 Behold I come quickly. Blessed is he that keepeth the words of the prophecy of this book.

Friday, February 3, 2012

Point magazine for Nov 1957 edited by Fr Leonard Feeney

Point magazine for Nov 1957 edited by Fr Leonard Feeney

The Point

Edited Under Fr. Leonard Feeney M.I.C.M. — Saint Benedict Center

November, 1957


I — Lateran Council

Only twenty times in the history of the Catholic Church has a Pope convened a General or Ecumenical Council. As one would expect, therefore, the matter under discussion at such meetings is hardly trivial. With the Pope’s approval, and under his guidance and sanction, the prelates of an Ecumenical Council, assembled by the Holy Father from the whole Catholic world, may define dogmas which are infallible in point of Catholic teaching. They may also issue edicts, counsels, and decrees which are universally binding on all the faithful.

Although the problem of the infidel Jew is not foreign to the discussions of any of the Church’s twenty Councils, there is one Council in particular, the Fourth Lateran, held in the year 1215, which treats of the Jews at detailed length. Explicitly, and for all time, the Council drafted what might be called a Christian “bill of non-rights” for the Jews. As the Fourth Lateran Council’s legislations are codified and come down to us, these Jew-restraining laws comprise chapters 67, 68, 69, and 70 of the acts of the Council.

Chapter 67 hits at the heart of Jewish power in any Christian society — the bulging Jewish pocketbook. It is entitled, “Concerning the Usuries of the Jews,” and the text provides the mechanics for a total Christian boycott of any Jewish merchant or commercial agent who exacts unreasonable fees from Christians. A happy adjunct to this chapter is the provision that if any Jew should come into possession of real property once owned by a Christian, he will be required to pay taxes on this property to the local parish priest.

In the next chapter, the prelates of the Council provide a most commendable remedy for the dangers of social intercourse with the Jews. The pertinent section reads, “Lest, therefore, excesses of this often-condemned intermingling should have any further excuse for spreading, under cover of such an error, we decree that Jews of either sex, in every Christian province, and at all times, be distinguished in public from other people by a difference of dress, as we also read they were commanded to do by Moses (Lev. 19). Moreover, in the days of lamentation and of Our Lord’s Passion, let them not at all come out in public, because some of them on such days (as we are told) are not ashamed to walk around in splendid attire, and are not afraid to mock at the Christians who, commemorating the Passion, show forth signs of lamentation.”

The Fourth Lateran Council’s 69th chapter is a masterpiece of governmental discretion: “It is most absurd that a blasphemer of Christ should exercise power over Christians, and inasmuch as the Council of Toledo prudently decreed concerning this matter, we, on account of the audacity of those who have disobeyed, renew its decree in this chapter, forbidding that the Jews be given public offices, because under such a pretext they molest the Christians. But if anyone should commit to them such an office, let him, after a warning, be punished befittingly by a provincial council (which we decree should be held every year). As for the Jew who received the office, he should be denied all communion with Christians, both in commerce and other matters, until whatever he had acquired from the Christians, on the occasion of receiving the office, be converted, accordingly as the bishop of the diocese should provide, into the use of the poor among the Christians. Also, he should renounce with shame the office which he irreverently assumed ... ”

Finally, that most delicate of all the Church’s Jewish problems is generally dealt with by chapter 70. It is the perpetual puzzle of the Jewish convert to Christianity. How much can we trust him? What standard can be imposed to determine his sincerity? How can we keep him from lapsing into the perfidy of Judaism?

Quoting the principle that “it is less evil not to know the way of the Lord than, having known it, to turn back,” the Council recommends, without further elaboration, that those in authority over Jewish converts may help them to become truly Catholic by “the imposition of salutary constraint.”

II — Kosher Christians

A “salutary constraint” we would immediately suggest imposing on the current contingent of Jews-in-the-Church is to deny them publishing privileges.

Somewhere, even in the United States, there may be a Jewish convert who has not written a book or been interviewed for a magazine; but we have not encountered him. Most of the clan cannot wait for the waters of baptism to dry upon their heads before they scurry to their typewriters. And what is the message they are so frantic to communicate? A public renunciation of Judaism with all its works and pomps? A promise to break swiftly and cleanly with their perfidious past? Never. Their anxiety is prompted by a single consideration: they want it understood that, in becoming Catholics, they are in no sense abandoning Jewry; that they who have just accepted the Messias feel still inseparably bound to those who reject Him. Nightclub-entertainer Lillian Roth, whose conversion to the Church was so nationally exploited, puts it neatly: “I will always be a Jew, no matter what faith I follow.”

It is precisely this attitude that has made the Church always uneasy about Jewish converts: this insistence on thinking — and acting — not as members of the Mystical Body of Christ, but as members of the anti-Christian, unregenerate Jewish race. Indeed, these converts commonly justify their becoming Catholics on the score that it helps them to realize more fully their Jewishness. And the more deeply they penetrate into the Church’s life, the more Jewish they apparently become. A startling (but representative) indication of the Jewish convert’s scale of values is the statement of Father Ambrose Schaeffer, O.S.B., reported in a Catholic magazine: “I feel that I’m a better Jew now that I’m a priest.”

III — Hebrew Hatred

Jewish contempt for the Holy Name of Jesus is not restricted to the blasphemous pages of the Talmud or the closed-door sessions of Jewish Community Councils — as any Christian who has come in contact with current Jewish periodicals will agree. These two samples from leading Jewish newspapers are black-and-white “for instances.”

A letter to the editor, appearing in the National Jewish Post and signed, “Mr. & Mrs. Joe Smith, Las Vegas,” reads: “Wanna hear something cute? We drove our son Jacob to camp July 1 and along the way big boulders once in a while would read ‘Jesus Saves.’ As we rode along, a big boulder suddenly flashed before us in large white letters: ‘Finklestein Saves.’ We got a big kick out of it.”

And from the Brooklyn Jewish Examiner, by columnist Albert Friedman: “Recently we attended, in the line of duty, a conference on civil rights to which delegates from many groups were invited ... and we were pleased at the large turnout of Jewish delegates: the church hall was filled. Then came the minister’s invocation. As we bowed our head in honor of interfaith accord, the pastor gave forth with a long tribute to Jesus. There was a weary sigh from the Jewish members of the audience. We wondered, then, as we’ve wondered so often: why do they do such things? The minister, a man of great sincerity and dignity, unquestionably meant well. But was he in utter ignorance of Jewish beliefs and customs? Was he unconscious of Jewish sensibilities? It was a relief to hear the closing benediction by a Rabbi. His words were brief and moving and he referred to the ‘god of all mankind’ and prayed for the realization of ‘universal brotherhood in our time.’ ”

IV — Red Revenge

The mid-1930s have been characterized as the period when “American liberals sponsored luncheons against Franco.” The observation is amusing, but misleading. Such fatuous endeavors may have typified Gentile efforts to oppose Catholic Spain; but the Jews had a surer approach.

From the moment the Spanish Civil War began in July, 1936, it was evident that world Jewry was determined that the Communist forces should triumph. Every resource of Jewish wealth and propaganda was mobilized for a total assault. From every nation Jews flocked to Spain to organize and direct operations. Cardinal Baudrillart, Rector of the Catholic Institute of Paris, declared at the war’s end: “Personal sources allow me to affirm that at the beginning of the Spanish revolution, sixty Russian Jews crossed the Pyrenees to play the role of executive agents, to burn churches and convents, to pillage them, to profane sacred things, and to instruct the Spaniards, who would not have dared by themselves to put their hands on the objects of their age-old veneration.”

Commanding the notorious Abraham Lincoln Brigade (American volunteers fighting for the Reds) were the Jews Milton Wolff and John Gates (born Israel Ragenstrief) — the latter of whom is now editor of the Daily Worker. These two controlled more than 600 other Jews from the United States. Another detachment, from Eastern Europe, formed the Yiddish-speaking Botvin Brigade, named for a young Jewish Communist who had been executed in Poland. In his book, The Fighting Jew, author Ralph Nunberg concludes the account of his co-racists in Spain: “And there were many other Jews besides, who came from all over the world to fight on one side, for one idea, for one victory.”

Though ultimately the Jews did not get their victory, the tens of thousands of ruined churches, desecrated altars, demolished shrines, and violated convents left Spain with grim evidence of Jewish intent. There was also another reminder of the sort of activity Jews will advocate and applaud — in the form of a statistic released by the Spanish hierarchy: in the first seven months of fighting, Red troops murdered eleven Catholic bishops and 16,750 Catholic priests.

V — Singing Synagogues

If any of our readers happened to stray by a synagogue one night last and heard a strange, woeful melody pouring forth, he was probably listening to the Kol Nidre. For one month the Jews celebrated their most solemn religious festival, Yom Kippur (Day of Atonement); and the liturgical high-point of the Yom Kippur observance is the singing of the Kol Nidre.

What our wandering reader may not have realized is that the annual exercise of intoning this hymn performs for the Jews a most remarkable function. As that mournful wail reverberates through the synagogues of the world, the Jews are readying themselves for another strenuous year among the Gentiles. They are, then and there, dissolving all promises, oaths, and obligations that they may incur during the next twelve months.

The following authorized translation of the Kol Nidre (“All Vows”) appears in a book of Jewish prayers published by the Hebrew Publishing Company of New York: “All vows, obligations, oaths or anathemas, pledges of all names, which we have vowed, sworn, devoted, or bound ourselves to, from this Day of Atonement until the next Day of Atonement (whose arrival we hope for in happiness), we repent, aforehand, of them all. They shall all be deemed absolved, forgiven, annulled, void and made of no effect; they shall not be binding, nor have any power; the vows shall not be reckoned vows, the obligations shall not be obligatory, nor the oaths considered as oaths.”

Though in spirit it is as old as the Talmud, Jewish historians trace this astonishing declaration in its present form to medieval Spain — where, before the Inquisition intervened, some four million Jews advanced themselves in Church and state by posing as Christians. Through the simple device of annually chanting the Kol Nidre formula, these secret-Jews (“Marranos”) conditioned their Jewish consciences for swearing belief in Christ while despising Him, loyalty to the Church while plotting its destruction. “Kol Nidre was no dry document to them,” says the Jewish Advocateof Boston. “Every phrase was freighted with significance, every word carried salvation.”

Eventually, in 1492, Queen Isabella got on to the “significance” with which the phrases of the Kol Nidre were freighted, and had the Jews expelled from Spain. But this action by no means put an end to the Jews’ annual singings. The Kol Nidre had proven its utility; it quickly passed into the ritual of world Jewry, as the central feature of the Yom Kippur ceremonies.

Last month, virtually every adult Jew in the United States went to his synagogue to renew his Kol Nidre disavowals. Non-Jewish Americans will be noting the effects of this visit during the coming year.

VI — Militant Monks

It was one hundred and twenty years ago this fall that Dom Prosper Gueranger commenced in earnest the revival of Benedictine monastic life in France. And, side-by-side with this revival, there went, necessarily, a restoration of the Church’s liturgy — the sublime “daily work” of the monks. Dom Gueranger’s abbey at Solesmes became the exemplar of orthodox observance in everything pertaining to the sacred liturgy. Out of gratitude, Pope St. Pius X entrusted to the monks of Solesmes his entire program for publishing the official Vatican edition of the Church’s liturgical music, the Gregorian Chant.

If the spirit of Solesmes, with its conscious sense of continuing in all fullness the life of our Catholic past, could be captured by any one author, Dom Gueranger himself has done it in his The Liturgical Year. Through forty editions and a century of use, Dom Gueranger’s work has been a treasure chest of Catholic observance and tradition.

It was with understandable confidence, therefore, that we thought to consult Dom Gueranger, preserver of things Catholic, for a few summary observations on the Jews. A re-look at The Liturgical Year rewarded us with: “For eighteen centuries Israel has been without prince or leader ... After all these long ages of suffering and humiliation, the justice of the Father is not appeased ... The very sight of the chastisement inflicted on the murderers proclaims to the world that they were the deicides. Their crime was an unparalleled one; its punishment is to be so, too; it is to last to the end of time — The mark of Parricide here fastens on this ungrateful and sacrilegious people; Cain-like, they shall wander, fugitives on the earth. Eighteen hundred years have passed since then: slavery, misery and contempt have been their portion: but the mark is still upon them.”


The Point

Edited Under Fr. Leonard Feeney M.I.C.M. — Saint Benedict Center

February, 1959


. . .

GENOCIDE [is now calling a Jew and Jew...Hmmm!, that much afraid of being found out, huh!]

Early in 1955, we warned our readers about a United Nations brainchild called the Genocide Convention. This document was then on the verge of being introduced in the United States Senate for ratification as an international treaty. Had it been ratified, the provisions of the Genocide Convention would have become, in effect, an amendment to our Constitution and “the supreme law of the land.”

Fortunately, that harried and shrinking Senatorial band, the Conservatives, took the trouble to discover just what these provisions were. They found that although “genocide” etymologically might mean “race-killing,” the United Nations was by no means calling on the Senate for some vague denunciation of mass murder. To be guilty of genocide, as defined by the U. N.’s Genocide Convention, it is not necessary that you be caught in the act of violently and totally exterminating some race. It is quite sufficient that you be accused of “incitement” or “complicity,” and the deed itself need be only “causing serious mental harm to members of the group.”

And how is mental harm to be caused? And to what group? Plentiful and vivid answers to these questions are to be found in the columns of America’s weekly Jewish newspapers. For the Genocide Convention, though still not ratified by this country, has been adopted elsewhere. And Jewish papers each week regale their readers with accounts of its successful operation. The following item, from the Jewish Advocate of Boston, is typical: “The Hague (JTA) — A 50-year-old boat livery owner has been sentenced to ten days imprisonment for using anti-Semitic language to abuse a passer-by. A Utrecht magistrate, pronouncing sentence, said the boatman had used the word ‘Jewish’ in a manner insulting to the Jewish people ... ”

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