Those who deny the Resurrection of Christ and their own resurrection deny their own salvation and are damned forever; they will be resurrected by Christ at His Second Coming unto only judgement and damnation. See St. Paul in 1 CORINTHIANS 15 and then below that for proper Catholic Creed including especially the absolute foundational truth of the physical literal Resurrection of Christ and our own. To talk about just going to heaven instead of confessing the Resurrection of Christ and all men is apostasy and such a person is not Christian nor are they Catholic, no matter what else they say.
1
CORINTHIANS 15
CHAPTER XV.
Christ's resurrection and ours; the manner of our
resurrection.
1
Now *I make known unto you, brethren, the gospel which I preached to you, which
also you have received, and wherein you stand,
2
By which also you are saved: if you hold fast after what manner I preached to
you, unless you have believed in vain.
3
For I delivered to you first of all, which I also received, how that Christ
died for our sins, *according to the Scriptures:
4
*And that he was buried, and that he rose again the third day, according to the
Scriptures:
5
And that he was seen by Cephas, *and after that by the eleven.
6
Then he was seen by more than five hundred brethren at once: of whom many
remain until this present, and some are fallen asleep.
7
After that, he was seen by James, then by all the apostles:
8
And last of all, he was seen also by me, as by one born out of due time.
9
*For I am the least of the apostles, who am not worthy to be called an apostle,
because I persecuted the church
of God
10
But by the grace of God I am what I am: and his grace in me hath not been void,
but I have laboured more abundantly than all they: yet not I, but the grace of
God with me:
11
For whether I, or they: so we preach, and so you have believed.
12
Now if Christ be preached, that he arose again from the dead, how do some among
you say, that there is no resurrection of the dead?
13
But if there be no resurrection of the dead, then Christ is not risen again.
14
And if Christ be not risen again, then is our preaching vain, and your faith is
also vain.
15
Yea, and we are found false witnesses of God: because we have given testimony
against God, that he hath raised up Christ; whom he hath not raised up, if the
dead rise not again.
16
For if the dead rise not again, neither is Christ risen again.
17
And if Christ be not risen again, your faith is vain, for you are yet in your
sins.
18
Then they also, who have fallen asleep in Christ, have perished.
19
If in this life only we have hope in Christ, we are of all men most miserable.
20
But now Christ is risen from the dead, the first-fruits of them that sleep.
21
*For by a man came death, and by a man the resurrection of the dead.
22
And as in Adam all die, so also in Christ all shall be made alive.
23
*But every one in his own order: the first-fruits, Christ; then they that are
of Christ, who have believed in his coming.
24
Afterwards the end, when he shall have delivered up the kingdom to God and the
Father, when he shall have abolished all principality, and authority, and power.
25
For he must reign, *until he hath put all his enemies under his feet.
26
And the enemy, death, shall be destroyed last: *For he hath put all things
under his feet. And whereas he saith,
27
All things are put under him; undoubtedly, he is excepted, who put all things
under him.
28
And when all things shall be subdued unto him: then the Son also himself shall
be subject to him who subjected all things to himself, that God may be all in
all.
29
Otherwise what shall they do, who are baptized for the dead, if the dead rise
not again at all? why are they then baptized for them?
30
Why also are we in danger every hour?
31
I die daily by your glory, brethren, which I have in Christ Jesus, our Lord.
32
If (according to man) I fought with beasts at Ephesus
33
Be not deceived: evil communications corrupt good manners.
34
Awake, ye just, and sin not. For some
have not the knowledge of God: I speak it to your shame.
35
But some one will say: How do the dead rise again? or with what manner of body
shall they come?
36
Senseless man, that which thou sowest, is not quickened, except it die first.
37
And that which thou sowest, thou sowest not the body that shall be: but bare
grain, as of wheat, or of some of the rest.
38
But God giveth it a body as he will: and to every seed its proper body.
39
All flesh is not the same flesh: but one is that of men, another
of beasts, another of birds, another of fishes.
40
And there are bodies celestial, and bodies terrestrial: but the glory of the
celestial is one, and that of the terrestrial another.
41
One is the glory of the sun, another the glory of the moon, and another the
glory of the stars. For star differeth
from star in glory:
42
So also is the resurrection of the dead.
It is sown in corruption, it shall rise in incorruption.
43
It is sown in dishonour, it shall rise in glory: It is sown in weakness, it
shall rise in power:
44
It is sown a natural body, it shall rise a spiritual body. If there be a natural body, there is also a
spiritual body, as it is written:
45
*The first man, Adam, was made into a living soul: the last Adam a quickening
spirit.
46
But not first that which is spiritual, but that which is natural: afterwards
that which is spiritual.
47
The first man was of the earth, earthly: the second man from heaven, heavenly.
48
Such as is the earthly, such also are the earthly: and such as is
the heavenly, such also are they that are heavenly.
49
Therefore as we have borne the image of the earthly, let us bear also the image
of the heavenly.
50
Now this I say, brethren, that flesh and blood cannot possess the kingdom of God
51
Behold, I tell you a mystery: We shall all indeed rise again: but we shall not
all be changed.
52
In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet
shall sound, and the dead shall rise again incorruptible: and we shall be
changed.
53
For this corruptible must put on incorruption: and this mortal must put on
immortality.
54
And when this mortal hath put on immortality, then shall come to pass the
saying that is written: *Death is swallowed up in victory.
55
O death, where is thy victory? O death,
where is thy sting?
56
Now the sting of death is sin: and the strength of sin is the law.
57
*But thanks be to God, who hath given us the victory through our Lord
Jesus Christ.
58
Therefore, my beloved brethren, be ye steadfast and unmoveable: always
abounding in the work of the Lord, knowing that your labour is not in vain in
the Lord.
____________________
*
1: Gal. i. 11.
3: Isai. liii. 5.
4: Jonas ii. 1.
5: John xx. 19.
9: Acts ix. 3.; Ephes. iii. 8.
21: Coloss. i. 18.; Apoc. i. 5.
23: 1 Thess. iv. 15.
25: Ps. cix. 6.; Heb. i. 13. and x. 13.
26: Ps. viii. 8.; Heb. ii. 8.
32: Wisd. ii. 6.; Isai. xxii. 13. and lvi. 12.
45: Gen. ii. 7.
54: Osee xiii. 14.; Heb. ii. 14.
57: 1 John v. 5.
====================
1
CORINTHIANS 15
CHAPTER
XV.
This
chapter is addressed to some among the Corinthians who denied the resurrection:
S. Paul, therefore, in order to cure this philosophical opinion, gives them his
counsel and advice in this chapter; and lest he might be thought to preach up a
new doctrine, in the beginning of his admonitions he informs them that he is
preaching no other gospel than what he has always taught, and wherein they
believe. Estius.
Ver.
7. He was seen by James. The time is not mentioned in the
gospels. Wi.
Ver.
8. As by one born out of due time; not
born at the ordinary term, meaning after Christ's ascension. He calls himself so out of humility,
abortives being commonly imperfect and less than others. Wi.
Ver.
10. I have laboured more abundantly. He does not say better, or that he excelled
them; and even as to his labours, he gives the honour to God: Not I, but the
grace of God with me. Wi.
Ver.
13-23. He brings many reasons to convince them of
the resurrection. 1. If there be no
resurrection for others, Christ is not risen again: but his resurrection (as he tells them v. 4)
was foretold in the Scriptures.
2. And if Christ be not risen again, . . your faith is also in vain,
this being one of the chief articles of your belief. 3. We shall be found guilty of lies and
impostures; and yet we have confirmed this doctrine by many miracles. 4. It would follow that you are not freed
from your sins; i.e. unless Christ, by his resurrection, has triumphed
over sin and death. 5. Without a
resurrection we Christians, who live under self-denials and persecutions, would
be the most miserable of all men, neither happy in this world nor in the next, for the happiness of the soul requires also
a happy resurrection of the body. 6.
Christ is the first-fruits, and
the first begotten of the dead, of those who have slept: and by his
being the first-fruits, it must be supposed that others also will rise after
him. 7.
As death came by the first man, (Adam) so the second man (Christ)
came to repair the death of men, both as to body and soul; and without Christ's
resurrection, both the souls of men have remained dead in their original sins,
and their bodies shall not rise again.
Wi.
Ver.
24. &c. Afterwards the end; i.e. after the
general resurrection of all, will be the end of the world. Then Christ shall deliver up his kingdom,
as to this world, over all men, over the devil and his apostate angels,
signified by principalities and powers; not but that Christ, both
as God and man, shall reign for all eternity, not only over his elect but over
all creatures, having triumphed by his resurrection over the enemy of mankind,
the devil, over sin, and over death, which is as it were the last enemy
of his elect. At the general
resurrection, Christ will present these elect to his heavenly Father, as the
fruits of his victory over sin and death; and though as man he came to suffer
and die, and was also made subject to his eternal Father, yet
being God as well as man, he is Lord of all, and will make his faithful
servants partakers of his glory in his heavenly kingdom. Wi.
Ver.
28. The Son also himself shall be subject to
him. That is, the Son will be
subject to the Father, according to his human nature, even after the general resurrection; and also the
whole mystical body of Christ will be entirely subject to God, obeying him in
every thing. Ch.
Ver.
29. Who are baptized for the dead.[1] He still brings other proofs of the
resurrection. This is a hard place, and
the words are differently expounded. 1.
Several late interpreters understand a metaphorical baptism, and that to be baptized
for the dead, is to undertake self-denials, mortifications, and works of
penance, in hopes of a happy resurrection; and this exposition agrees with what
follows, of being exposed to dangers every hour, of dying daily,
&c. But if this had been the
apostle's meaning, he would rather have said, Who baptize themselves. Besides, this exposition is not so much as
mentioned in any of the ancient interpreters.
2. Some think that S. Paul tells the Corinthians that they ought not to
question the resurrection of the dead, who had a custom among them, if any one
died without baptism, to baptize another that was living for him; and this they
did, fancying that such a baptism would be profitable to the dead person, in
order to a happy resurrection. Tertullian
mentions this custom in one or two places, and also S. Chrys. on this
place. But it does not seem probable
that S. Paul would bring any argument of the resurrection from a custom which
he himself could not approve, nor was ever approved in the Church. 3. S. Chrys. and the Greek interpreters, who
generally follow him, expound these words, who are baptized for the dead,
as if it were the same as to say, who receive baptism with hopes that they
themselves, and all the dead, will rise again; and therefore make a profession,
when they are baptized, that they believe the resurrection. So that S. Paul here brings this proof among
others, that they who have been made Christians, and continue Christians,
cannot call in question the resurrection, which they professed to believe in
their creed at their baptism, the creed being always repeated before they were
baptized. 4. Others, by being baptized
for the dead, understand those who begged and called for baptism when they
were in danger of death, and would by no means go out of this world without
being baptized, hoping thereby to have a happy resurrection of their bodies; so
that to be baptized for the dead is the same as on the account of the state of
the dead, which they were entering into.
See S. Epiphan. hær. viii. p. 114. Edit Petavii. Wi.
Some think the apostle here alludes to a ceremony then in use: but
others, more probably, to the prayers and penitential labours performed by the
primitive Christians for the souls of the faithful departed: or to the baptism
of afflictions and sufferings undergone for sinners spiritually dead. Ch.
Ver.
31. By your glory.[2] He seems, especially by the Greek text, to
call God to witness, and to protest by the reasons he has to glory or boast in
their conversion, that his life is as it were a continual death. Other expound it, I die daily for your
glory; or, that I may have reason to glory for the progress of the gospel. Wi.
Ver.
32. With beasts at Ephesus Ephesus Ephesus Ephesus Ch.
Ver.
33. Evil communications (or discourses) corrupt
good manners. He hints that this
error against the resurrection, and the other faults into which they had
fallen, were occasioned by the heathen philosophers and other vain teachers among
them. Wi.
Ver.
35-50. How do the dead rise again? He now answers the objections these new
teachers made against the resurrection.
S. Chrys. reduces them to these two questions: how is it possible for
them to rise? and in what manner, or with what qualities, will they rise? To shew the possibility, he brings the
example of a grain of wheat, or of any seeds, which must be corrupted, and die
as it were in the ground, and then is quite changed, comes up with a blade,
a stalk, and an ear quite different from what it was when sown, and yet comes
to be wheat again, or to be a tree that produces the same kind of fruit: so God
can raise our bodies as he pleaseth.
He also tells them that there are very different bodies, terrestrial,
and celestial, some more, some less glorious, differing in beauty and
other qualities, as God pleaseth. As the
sun is brighter than the moon, and as one star is brighter
than another, so shall it be at the general resurrection. But all the bodies of the elect shall be
happily changed to a state of incorruption.
v. 42. Here the bodies even
of the just are subject to corruption, to decay, liable to death, but they
shall then rise to a state of incorruptibility and immortality: And so he
answers the second question, that here every one's body is a weak, sensual, animal
body, clogged with many imperfections, like that of Adam after he had sinned;
but at the resurrection, the bodies of the saints shall be spiritual bodies,
blessed with all the perfections and qualities of a glorified body, like to
that of Christ after he was risen. — S. Paul also, comparing the first man
(Adam) with Christ, whom he calls the second or the last Adam,
(v. 45) says that the first Adam was made a living soul, (i.e. a living
animal, or a living creature, with a life and a body that required to be
supported with corporal food) but that Christ was made a quickening Spirit:
he means, that though he had a true mortal body by his nativity of his Virgin
Mother, yet that by his resurrection he had a glorified body, immortal, that
needed no corporal food, and that he would also give such spiritual and
immortal bodies to those whom he should make partakers of his glory. — But
not first that which is spiritual, &c. (v. 46) that is, both in Adam
and in us, and even in Christ, the body was first mortal, which should
afterwards be made spiritual and immortal by a happy resurrection. — The
first Adam (v. 47) was of the earth, earthly, made of clay, and with
such a body as could die, but the second man (Christ) was from heaven,
heavenly: not that he took a body from heaven, as some ancient heretics
pretended, but he was heavenly not only because he was the Son of God, but in
this place he seems to be called heavenly even as to his body, after his
resurrection, his body being then become spiritual and immortal. — Such as
is the earthly man, &c. (v. 48) that is, as the first man, Adam, was
earthly by his earthly and mortal body, so were we and all his posterity earthly;
but such as the heavenly man, Christ, was heavenly, and rose with
a heavenly and immortal body; so shall all those be heavenly, to whom he shall
give a spiritual, a heavenly, and an immortal body at their happy resurrection.
— Therefore, (v. 49) as we have borne the image of the earthly
man, (that is, have been made mortal, and also by sin subject to the corrupt
inclinations of this mortal body) so let us bear also the image of the
heavenly one, by a new life imitating Christ, by which means we shall be
glorified with him, both as to soul and body. — Now this I say, and
admonish you, brethren, (v. 50) that flesh and blood cannot possess
the kingdom of God
Ver.
51. We shall all indeed rise again, but we
shall not all be changed.[3] This is
the reading of the Latin Vulgate, and of some Greek MSS. and the sense is, that
all both good and bad shall rise, but only the elect to the happy change of a
glorified body. The reading in most
Greek copies at present is, we shall not all sleep, (i.e. die) be we
shall be all changed: so also read S. Chrysostom: and S. Jerom found it in
many MSS. from which divers, especially of the Greek interpreters, thought that
such as should be found living at the day of judgment should not die, but the
bodies of the elect (of whom S. Paul here speaks) should be changed to a
happy state of immortality. This
opinion, if it deserve not to be censured, is at least against the common
persuasion of the faithful, who look upon it certain that all shall die before
they come to judgment. Some expound the
Greek only to signify, that all shall not sleep, i.e. shall not remain
for any time in the grave, as others who die are accustomed to do. Wi.
Ver.
52. In a moment, &c. By the power of the Almighty all shall rise
again in their bodies, either to a happy or a miserable resurrection. Wi.
Ver.
54. Death is swallowed up in victory, in
regard of the saints and the elect, so that it may be said, O death, where
is thy victory? O death, where is thy sting? over which the saints shall
triumph, and also over sin and hell. Wi.
_____________________
[1] V. 29.
Qui baptizantur pro mortuis, oi
baptizomenoi uper twn nekrwn. See S. Chrys. om. m. p. 154. epi th pistei tauth, &c. see Tertul. l. de
resurrec. carnis c. 48. and l. v. cont. Marcion. c. 10. and the notes of
Rigaltius on these places. See S.
Epiphan. hær. viii. p. 114. epi tauth th elpidi, &c.
[2] V. 31.
Morior per vestram gloriam, nh thn
umeteran kauchsin.
[3] V. 51.
Omnes quidem resurgemus, sed non omnes immutabimur; and so some Greek
MSS. have, panteV anasthsomen, but in most Greek copies we
find, panteV men ou koimhqhsomeqa, panteV de
allaghsomeqa. See S. Jer. (Ep. ad Minervium Alexandrium,
tom. iv. p. 207. et seq. Ed. Ben.) where he gives at large the different
opinions and readings. See also his
Epist. to Marcella, (tom. iv. p. 166) where he says: Deprehensi in corpore in
iisdem corporibus occurrent ci (Christo).
====================
The Catholic Creed: God, His Infinite Existence and Governing Presence in His creation and His forgiveness of sin
GOD is the Truth. The Most Holy Trinity is God and none other is God. The Most Holy Trinity is Three Persons Who are One God. These Three Persons are The Father and the Son, Jesus Christ and the Holy Spirit. The Father is the fountainhead of the Trinity, the Son proceeds from His engendering in the Father’s bosom, the Holy Spirit proceeds from the Father in the unity of the engendering of the Son from the Father. This procession of the Son and the Holy Spirit from the Father is immortal from before all time and creation and unto eternity never-ending. This Triune God alone has Aseity, that He is immortal without beginning and without end, self sustained in His existence which preceded all time and creation and, His existence, continues forever; God’s existence is infinite. This God is above all that He has created and transcendent in all that He has created. There is nothing apart from nor outside of God that He has not created. He created all that has been created ex nihilo, that is from nothing by His infinite power. Nothing that is created has aseity. Time is only an aspect of that which has been created by God. Time is therefore part of God’s creation. God is not limited by His creation, this includes that God is not limited by time. God is Omnipotent and Omniscient and Ubiquitos and with eternal complete foresight: Almighty and All seeing and knowing and equally present everywhere and knowing all things before their creation and all events before they come to pass unto eternity. There is no way to God but through the Second Person of the Most Holy Trinity Who is the Lord Jesus Christ, in Whom alone there is salvation by His Most Holy Cross and Resurrection. Creation had a beginning but will continue unto the eternal ages to come. At the return of Jesus Christ from God the Father’s right hand in the third heaven and the just judgement of Christ of His creatures, creation will be cleansed by fire (the damned, both angels and men consigned to hell forever) and renewed with paradise restored, with the presence around God of all His elect angels and saints, and continue in this way forever.
Salvation by Christ is by His Kenosis (the elect angels do not stand in need of salvation for they never sinned and are God’s servants forever).
Holy Holy Holy Lord God of hosts who will return in glory and in flaming fire taking vengeance upon those who know not God and who obey not the Lord Jesus Christ
Heb:5:
1 ¶ For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins:
2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity.
3 And therefore he ought, as for the people, so also for himself, to offer for sins.
4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.
5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee.
6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.
7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.
8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.
9 And being consummated, he became, to all that obey him, the cause of eternal salvation:
10 ¶ Called by God a high priest, according to the order of Melchisedech.
11 Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear.
12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat.
13 For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child.
14 But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
(DRV)
Phil:2:
5 For let this mind be in you, which was also in Christ Jesus:
6 Who being in the form of God, thought it not robbery to be equal with God:
7 But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man.
8 He humbled himself, becoming obedient unto death, even to the death of the cross.
9 For which cause, God also hath exalted him and hath given him a name which is above all names:
10 That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth:
11 And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.
(DRV)
This is crucial to our understanding of Christ’s mission to save us. In the above “emptied” is kenosis in the Greek. Christ’s kenosis (He Who is the Immortal Son of God and has always existed from before He created anything, His emptying out of Himself for us and to us) consists of “taking the form of a servant” at His incarnation of the Blessed Virgin Mary by the Holy Spirit, “being made in the likeness of men” extremely important — His incarnation in the flesh, “in habit found as a man” this part explains phrases like “learned obedience”. Jesus never had to learn anything for Himself since He is God and Omniscient – All Knowing. But He willed to be born and grow up and be taught by Joseph and Mary. Think about it, it was the Blessed Virgin who taught Him the Psalms that He was the Mediator for David to receive by inspiration of the Holy Spirit and record for us. In simple terms He taught David the Psalms and willed that Mary would teach Him on earth the same psalms, though, of course He knew them already. So all references to His learning and growing and being perfected are only those things that He willed to go through for two basic reasons for our sakes. Number two first: to show us what our attitude and efforts should be on His behalf as His ambassadors to the rest of mankind. He “learned” but is actually teaching us. Number one in importance: “being made in the likeness of men” extremely important — His incarnation in the flesh. St. Athanasius Contra Mundum (against the world [opposing heresy]) addresses this when he explains that had Christ the Immortal Son of the Father in the Unity and Power of the Holy Spirit simply have erased Adam’s sin then the natural debt we all inherited to die from that sin would have meant that all men would die forever and be lost since God doesn’t lie and He pronounced that the separation of man from God due to sin would by the natural property of human nature make anything else impossible. In other words if God simply erased the sin He would have erased men as well thereby. Worst yet, St. Athanasius tells us, the devil would thereby have won that round. But what God did, the Son, Who because of His Divine substance/essence – nature cannot die, is to take upon himself the real human nature of all men subsumed from Mary — and therefore of Adam (see the genealogies in St. Matthew’s, Chapter 1, and St. Luke’s, Chapter 3, Gospels; in St. Luke’s Gospel all the way back to Adam). Since of Adam, then, of all men. Since He had and has that nature in total union with His divine nature, when he suffered and died (it is in this sense that St. Paul says “learned obedience”) in our place as the ransom from death then we become sons and daughters by adoption unto real eternal life at the future Return of Christ and the General Resurrection of the flesh, each of us, our bodies reunited with our same soul and same spirit. Therefore death, which insured that God’s law would be obeyed, was originally God’s way to insure that man would not become a diabolic creature totally in bondage to the devil, incapable of being in union with the Holy God, Himself. Christ took death, merited by all men, upon Himself preserving what God had said to Adam and Eve “upon that day (of disobedience) you will die”. Therefore, Christ’s death, then becomes the ransom to bring us out of thralldom to the devil and into union with God in Christ. Christ’s Resurrection then becomes the guarantor of our resurrection — which will absolutely happen. This is a brief description of Christ’s kenosis. Christ’s kenosis is the weightiest subject in the whole Bible. Christ’s obedience loosed the debt of Adam’s disobedience as Mary’s obedience undid the knot of Eve’s disobedience (that last is from St. Irenaeus). A note of warning: those who retie the knot of Eve’s disobedience and who bind themselves again in the debt of Adam’s disobedience by becoming part of pagan religions, who profess atheism or agnosticism, who follow after the Antichrist or who walk not in God’s commandments though they pretend to be Christ’s, will certainly be resurrected, but to eternal undying destruction in the lake of fire with the devil and all the fallen angels and all of the demons. Only the saints will inherit paradise with the elect angels in this universe recreated by God at the second coming of Jesus Christ at the end of this age of grace.
The Catholic Creed: The Creed of the Whole and Undivided Church as Given by the Apostles
+
BOOK I CHAP. X. - UNITY OF THE FAITH OF THE CHURCH
BOOK I CHAP. X. - UNITY OF THE FAITH OF THE CHURCH
THROUGHOUT THE WHOLE WORLD. { note that St. Irenaeus is the first to record the creed later called the apostles creed – with a lot more than we usually see }
I. The Church: all true Loving Catholic Apostolic Orthodox true brethren and benefactors each of us holding You Christ Jesus Our Only Lord and Saviour the Head directly, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith; in one God, the Father Almighty, Creator, Framer, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents and the birth from a virgin, and the passion and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] parousia from heaven in the same flesh in which he suffered, in the glory of the Father, “to gather all things in one,” and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess” to Him, and that He should execute just judgment towards all; that He may send spiritual wickednesses,” and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course and others from their repentance, and may surround them with everlasting glory.
2. As I have already observed, the Church,
having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully, preserves it. She also believes these points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world { Jerusalem, the mother of all the Churches is here referred to }. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will anyone of, the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little, diminish it.
3 It does not follow because men are endowed
with greater and less degrees of intelligence, that they should therefore change the subject-matter of the faith itself, and should conceive of some other God, besides Him who is the Creator, Framer, Maker, and Preserver of this universe ( as if He were not sufficient for them ), or of another Christ, or another Only-begotten.
…while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said.
(Pg.) 332
(Pg.) 497
Book 4 Chapter XXVI Section 4.
( Concerning how we act towards heretics – the evolutionary Gnostics )
From all such persons, therefore, it behoves us to keep aloof,…but to adhere to…the doctrine of the Apostles.
Jesus Christ Our Only Lord and Saviour in Your true Gospel alone Holy God, the Only Author of Covenant of Salvation, of:
Adam’s covenant shown forth by the face seen by Ezechiel of a lion prefiguring the Gospel of John showing forth the royal power and authority of Christ the Immortal Son Word Wisdom and Power of God through whom God the Father by the Holy Spirit created all of creation Who became Incarnate for our redemption in the flesh as Adam had sinned in the flesh
Noah’s covenant shown forth by the face seen by Ezechiel of a calf prefiguring the Gospel of Luke showing forth the sacrifice of Christ who is our Holy Only Priest Victim Sacrifice Altar Temple Tabernacle Redeemer Salvation Immortal Immaculate Golden Ark of the covenant showing himself forth as the only begotten Redeemer in his Epiphany of fiery glory at his baptism in the Jordan
Abraham’s covenant shown forth by an Epiphany of the Lord and two angels prefiguring the Transfiguration of Christ with: Moses, a type of the faithful departed at the future resurrection, and Elijah, a type of the faithful living at the future resurrection, Christ condemning for all time the darkness of idolatry which has no communion with light - the grace of the Gospel of Christ
Moses’ covenant shown forth by the face seen by Ezechiel of a man prefiguring the Gospel of Matthew showing forth the God - man prophet, the Christ, who Moses and David and Isaiah and Habakkuk and Ezra foretold Israel would either heed or be destroyed by rejecting, he who is our only Lord and Saviour by his most Holy Cross by which he tread down Satan and cast him out of creation
David’s covenant shown forth by the gift of prophecy, especially of the resurrection of Christ
Daniel’s covenant shown forth by his vision of the ancient of days prefiguring the Gospel of Christ especially his Ascension
Christ Jesus Immortal Son most Holy Angel of Almighty Counsel, Captain of the hosts of the Lord, the giver of all covenants with God shown forth by his promise of the keys of Himself the Messiah to Peter and to all who believe in Him - Christ Jesus our only Lord and Saviour, the final covenant shown forth by the face seen by Ezechiel of an eagle and through him to the Father does all glory redound in the unity and power of the Holy Spirit, he given at Pentecost, especially proclaimed by the Gospel of Mark of the preaching of the salvation of Christ Jesus throughout the world, Christ Jesus our Lord and Saviour who descended from the third heaven from the Father's right hand and became flesh by the Holy Spirit, the immaculate conception and was truly born of the blessed virgin Mary on earth, 70 generations from Adam and your creation of all of creation, thus subsuming flesh of Adam and of all men to yourself to restore your Image and Likeness to all the saints from the first Adam to the last saint, by you Christ Jesus our Lord and Saviour, the only Immaculate Lamb of God who alone takes away the sin of the whole world of those who are saved, by your most Holy Cross and Holy Blood, Christ Jesus our Lord and Saviour and Holy Spirit of the Father and the Son Christ Jesus our Lord and Saviour, covering the whole earth and cleansing the whole universe, Christ Jesus our Lord and Saviour, the only first born from the dead in the flesh, the only one resurrected, ascended, assumed bodily in the flesh, seated at the right hand of God, Baruch Adonai Yahweh El Olam eth Abba Our Father in the third heaven in the unity and power of the Holy Spirit our Paraclete
Holy Holy Holy Lord God Pantocrator
and Who, Christ Jesus our Lord and Saviour, shall return from the Father’s right hand in the same flesh with all the elect angels and raise, first, the saints in the flesh, our same spirits souls and bodies reunited and then all other men in the flesh, their same souls and bodies reunited, from throughout the whole world and all of time from the beginning of your creation until that time - known to you alone Holy Immortal undivided trinity, in the future at your Parousia Christ Jesus our Lord and Saviour, your saints to inherit paradise recreated then with all the elect angels worshipping you face to face in the glory of the Father and the union of the Holy Spirit unto the endless ages of ages - and the rest to be cast into the lake of fire forevermore unto the same endless ages of ages to come.
The Catholic Creed: The meaning of the Pasch of Christians.
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| The Crucifixion of the Lord Jesus Christ, Mary and John and the women at the foot of the Cross |
Matthew 27:45 Now from the sixth hour, there was darkness over all the earth, until the ninth hour.
Origen tell us this darkness was only in Palestine, and the neighbouring countries: for as to the words, over the whole earth, or over the whole land, we find one kingdom or empire, by a common way of speaking, called the whole earth, or the whole world. As to the cause of the obscuration of the sun; and secondly, as to the extent of its darkness. Origen tells us that the darkness was partial, and confined to Judea and the neighbouring countries, as the darkness of Egypt was only perceived in that country, and not in Gessen, where the children of Israel were. Saint Jerome tells us that the obscurity was caused by the rays of the sun being suddenly withdrawn by divine power, as was the case in Egypt. The darkness in Egypt during the Passover of Moses was due to God's protection withdrawn from that land at that time. The darkness when Christ was Crucified for us is the judgement of God upon His Son Jesus Christ, in our place. For Jesus Christ knew NO sin. He never sinned, nor could He ever.
The meaning of the Pasch of Christians.
The Book of Wisdom, Chapter 17, describes the devils and demons thrown back upon the Egyptians when the Israelites under Moses were brought out of Egypt Egypt Egypt Egypt
The principle of our always, for our part, protecting children is given us by Our Lord and Saviour Jesus Christ in the Gospel of Matthew, Chapter 18
1 At *that hour the disciples came to Jesus, saying: Who, thinkest thou, is the greater in the kingdom of heaven?
2 *And Jesus calling unto him a little child, set him in the midst of them,
3 And said: Amen I say unto you, *unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.
4 Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.
5 And he that shall receive one such little child in my name, receiveth me.
10 Take heed that you despise not one of these little ones: for I say to you, *that their angels in heaven always see the face of my Father who is in heaven.
The principle of our ONLY worshipping the True God, the Father and the Son Jesus Christ and the Holy Spirit is given first in the historical truth of the Garden of Eden when Christ, who is the Tree of Life commands the first man and his wife, Adam and Eve to not have anything to do with the tree of the knowledge of good and evil which is Satan, the first fallen angel, nor with any of the fallen angels with Satan. Assisi of Babylon/Vatican/Rome is absolute and complete violation of that principle and is the Great Apostasy in full blown Satanic evil. Have nothing to do with the Vatican
Book of Wisdom, Chapter 17
1 For thy judgments, O Lord, are great, and thy words cannot be expressed: therefore undisciplined souls have erred.
2 For while the wicked thought to be able to have dominion over the holy nation, they themselves being fettered with the bonds of darkness, and a long night, shut up in their houses, lay there exiled from the eternal providence.
3 And while they thought to lie hid in their obscure sins, they were scattered under a dark veil of forgetfulness, being horribly afraid and troubled with exceeding great astonishment.
4 For neither did the den that held them, keep them from fear: for noises coming down troubled them, and sad visions appearing to them, affrighted them.
5 And no power of fire could give them light, neither could the bright flames of the stars enlighten that horrible night.
6 But there appeared to them a sudden fire, very dreadful: and being struck with the fear of that face, which was not seen, they thought the things which they saw to be worse:
7 And the delusions of their magic art were put down, and their boasting of wisdom was reproachfully rebuked.
8 For they who promised to drive away fears and troubles from a sick soul, were sick themselves of a fear worthy to be laughed at.
9 For though no terrible thing disturbed them: yet being scared with the passing by of beasts, and hissing of serpents, they died for fear: and denying that they saw the air, which could by no means be avoided.
10 For whereas wickedness is fearful, it beareth witness of its condemnation: for a troubled conscience always forecasteth grievous things.
11 For fear is nothing else but a yielding up of the succours from thought.
12 And while there is less expectation from within, the greater doth it count the ignorance of that cause which bringeth the torment.
13 But they that during that night, in which nothing could be done, and which came upon them from the lowest and deepest hell, slept the same sleep.
14 Were sometimes molested with the fear of monsters, sometimes fainted away, their soul failing them: for a sudden and unlooked for fear was come upon them.
15 Moreover if any of them had fallen down, he was kept shut up in prison without irons.
16 For if any one were a husbandman, or a shepherd, or a labourer in the field, and was suddenly overtaken, he endured a necessity from which he could not fly.
17 For they were all bound together with one chain of darkness. Whether it were a whistling wind, or the melodious voice of birds, among the spreading branches of trees, or a fall of water running down with violence,
18 Or the mighty noise of stones tumbling down, or the running that could not be seen of beasts playing together, or the roaring voice of wild beasts, or a rebounding echo from the highest mountains: these things made them to swoon for fear.
19 For the whole world was enlightened with a clear light, and none were hindered in their labours.
20 But over them only was spread a heavy night, an image of that darkness which was to come upon them. But they were to themselves more grievous than the darkness.
The Catholic Creed: The Resurrection of the Lord Jesus Christ
From the: CATHOLIC DICTIONARY The Catholic Press, Inc. CHICAGO, ILLINOIS Imprimatur + Samuel Cardinal Stritch Archbishop of Chicago - Chicago, August 5, 1950
Resurrection of Christ. The greatest of all Christ's miracles and the proof of His divine mission. For although He worked many other wonders, yet without His Resurrection, as Saint Paul states (1 Cor. 15:17), our faith would be vain and we would still be in our sins. The reason for this is that resurrection from the dead was the sign which Christ Himself promised as the proof of His divine mission (Matt. 12:38 - 41; John 2:19), and had He failed to return to life on the third day He would have been convicted of being an imposter. His enemies, the priests and Pharisees, understood full well the importance of this sign, and therefore took precautions to seal the tomb and post guards (Matt. 27:62 - 66). Since these arrangements excluded the possibility of fraud, they thereby increased for posterity the certainty of the miracle. The Resurrection was not an apparent return or a mere hallucination of the Apostles, but resumption by Christ of His human body. It is a historical fact attested by witnesses who could neither deceive, wish to deceive, nor be deceived. Those whom the Bible mentions as having seen the Risen Christ include: Mary Magdalene, Mary the mother of James, and Salome; the Apostles; Cleophas and another disciple at Emmaus; Saint Paul; more than 500 disciples. Of the fact of Christ's Resurrection, therefore, there can be no doubt (Matt. 28; Mark 16; Luke 24; John 20). The Apostles bore witness to it constantly; in fact, it formed the basis of their entire preaching (e.g., Acts 2:24-32; 2 Cor. 5:15; 2 Tim. 2:8). Not only is it the foundation of our faith; it is also the pledge and example of our own resurrection. Easter Sunday is the Feast of the Resurrection. Resurrection of the Body. The doctrine that the souls of all men, both good and bad, will be reunited to their bodies at the second coming of Christ. Just as the body shares in the good acts or in the sins of the soul in this life, so it will share in its reward or in its punishment in eternity. Each soul will be reunited, by the power of God, to identically the same body which it inhabited in this life. The risen body, will be without any defect of human nature and will be invested with the special qualities of the glorified body. This doctrine is the 11th article of the Creed, and one of the principal doctrines of our Faith. This consoling truth was known to the orthodox Jews of the Old Testament (2 Mach. 7:9-11) and was more clearly and emphatically taught by Our Lord on various occasions (Matt. 22:23-32; John 5: 28-29). Indeed, by Himself rising from the dead, Christ gave us a pattern and a pledge of our own resurrection (1 Cor. 15:20-23; 1 Thess. 4:13); for at His command on the last day our bodies will be restored to us in a condition like to His own glorified body: subject to our souls, and immune from decay, suffering, and death (1 Cor. 15:42-44).
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