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Thursday, April 24, 2025
1st Few Minutes Of The Pope In Hell Was Terrible
Wednesday, June 21, 2023
IS PRAYING TO THE VIRGIN MARY OR SAINTS SANCTIONED IN SCRIPTURE?
Is praying the Rosary scriptural?
Praying the rosary is promoted within the Catholic Church as a means of strengthening one’s faith, resisting evil, growing spiritually, and generally benefiting society. While some of the prayer of the rosary is scriptural, the whole second half of the “Hail Mary” and portions of the “Hail, Holy Queen” are blatantly unbiblical. While the first part of the Hail Mary is almost a direct quotation from Luke 1:28, there is no scriptural basis for (1) praying to Mary, (2) addressing her as “holy,” or (3) calling her “our life” and “our hope.”
Praying the rosary involves giving attributes to Mary that the Bible never gives her. To call Mary “holy”—the Catholic Church teaches that Mary never sinned or had any taint of original sin—is not biblical. The Bible calls all believers “saints,” which can be interpreted as “holy ones,” but Scripture says that the righteousness believers have is the imputed righteousness from Christ (2 Corinthians 5:21). In this life, no one is yet sanctified from sin in practice (1 John 1:9—2:1). Jesus is called our Savior repeatedly in Scripture because He saved us from our sin. In Luke 1:47, Mary calls God her “Savior.” Savior from what? A sinless person does not need a Savior. Sinners need a Savior. Mary acknowledged that God was her Savior. Therefore, Mary acknowledged that she was a sinner.
Jesus came to save us from our sins (Matthew 1:21). The Roman Catholic Church claims that Mary was saved from sin differently from everyone else—that she was saved from sin through the immaculate conception (her being conceived free of sin). But is this teaching scriptural? The Roman Catholic Church openly admits that this doctrine is not found in Scripture. When a young man addressed Jesus as “good Master” (Matthew 19:16–17), Jesus asked why he called Him “good” since there is none good but one, God. Jesus was trying to make the young man aware that he was using the term good too loosely. In praying the rosary, Catholics use the term holy too loosely. No one, including Mary, is holy but God. This ties in with Romans 3:10–23, Romans 5:12, and countless other passages that stress the fact that in God’s eyes no one measures up. Never is Mary excluded from such all-encompassing statements.
But praying the rosary has an even more basic problem, namely, that much of the prayer is directed to Mary, not to God. We are never told in the Bible whether anyone else in heaven can even hear us. God alone is all-knowing, all-powerful, and all-present. When Jesus taught His disciples to pray, He taught them to address their prayers to God the Father. Every example of prayer in the Bible is addressed to God alone. There is never a single example of someone praying to any “saint” or angel or anyone else (besides prayers to false gods). Further, any time that a pious person prostrates himself (in a religious setting) to honor someone else besides God (chiefly to the apostles or angels), he is told to get up, to stop it (Acts 10:25–26; 14:13–16; Matthew 4:10; Revelation 19:10; 22:8–9). The Roman Catholic Church states that it worships God alone but “venerates” Mary and the saints. What is the difference? A person praying the rosary spends more time calling out to Mary than to God. For every one praise of God in the rosary, there are ten praises of Mary!
Praying the rosary also assigns a task to Mary that the Bible never assigns her. Jesus is our Redeemer (Galatians 3:13; 4:4–5; Titus 2:14; 1 Peter 1:18–19; Revelation 5:9), our heavenly Advocate (1 John 2:1), and our one and only Mediator (1 Timothy 2:5). The “Hail, Holy Queen” portion of the rosary prayer calls Mary our “most gracious advocate.” This is a direct contradiction of the clear biblical teaching that only Jesus is our go-between.
Praying the rosary requires Catholics to call upon Mary as the “holy Queen.” The only time in Scripture that the title “Queen of Heaven” is found, the term is used in a negative way (Jeremiah 7:17–19; 44:16–27). The Bible never pictures Mary as a queen; rather, she calls herself “the Lord’s servant” (Luke 1:38). She is never given a crown or authority over heaven and earth. Likewise, is it appropriate, while praying the rosary, to call Mary our “life” and “hope”? Again, these are terms that are used of God alone in Scripture (John 1:1–14; Colossians 3:4; 1 Timothy 1:1; Ephesians 2:12; Titus 2:13).
The practice of saying the rosary runs contrary to Scripture in a number of ways. Only God can hear our prayers. Only God can answer our prayers. We have one intermediary (Jesus), and it is in His name we pray, not Mary’s.
For Further Study
40 Questions About Roman Catholicism by Gregg Allison More insights from your Bible study - Get Started with Logos Bible Software for Free!Related Articles
What does the Bible say about the pope / papacy?Tuesday, February 14, 2023
What is the Catholic catechism?
The catechism of the Catholic Church is different in that it is not written in a question-and-answer format. Instead, the Catholic catechism is a summary of the official teachings of Roman Catholic beliefs including creeds, sacraments, commandments, and prayers. The Catholic catechism is divided into four parts:
• Profession of Faith (the Apostles Creed)
• Celebration of the Christian Mystery (the Sacred Liturgy, especially the sacraments)
• Life in Christ (including The Ten Commandments in Roman Catholic theology)
• Christian Prayer (including The Lord’s Prayer)
Also, the Catholic catechism is replete with footnotes referencing not only Scripture but also the Church fathers, the ecumenical councils, and other authoritative statements, especially those delivered by the Popes. And therein lies the greatest difference between Catholicism and Protestantism. Whereas Protestant churches cite the Bible as their sole source of authority for church doctrine, the Roman Catholic Church equates Catholic traditions with the Bible as authoritative for their beliefs and teachings. The Catechism of the Catholic Church says that “the Church, to whom the transmission and interpretation of Revelation is entrusted, does not derive her certainty about all revealed truths from the Holy Scriptures alone. Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence” (paragraph 82).
According to the Catholic catechism, the Catholic Church relies on the authority of church tradition for their doctrines not found in the Bible. These doctrines include such controversial practices and teachings as these:
• the Mass
• penance
• veneration of Mary
• purgatory
• indulgences
• the priesthood (with enforced celibacy)
• the confessional
• the rosary
• venial and mortal sins
Protestants, who reject the Catholic catechism, assert that the Bible alone is intended by God to be the sole source of doctrinal truth (2 Timothy 3:16; Revelation 22:18–19). But Roman Catholics say, “Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God” (Catechism of the Catholic Church, paragraph 97).
The Catholic’s reasoning, as found in the Catholic catechism, is as follows:
• “The apostles left bishops as their successors. They gave them ‘their own position of teaching authority’” (Catechism of the Catholic Church, paragraph 77).
• “This living transmission, accomplished through the Holy Spirit, is called tradition” (Catechism of the Catholic Church, paragraph 78).
• “Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence” (Catechism of the Catholic Church, paragraph 82).
An example of the results of this kind of thinking is the number of doctrines concerning Mary, the mother of Jesus. Throughout the centuries, Catholics have “revealed” new doctrines concerning Mary. These new teachings, which are part of the Catholic catechism, are found nowhere in the Holy Scriptures:
• Mary is the Mother of God — AD 431
• Prayers are offered to Mary — AD 600
• The Immaculate Conception (establishing her sinlessness) — AD 1854
• The Assumption of Mary — AD 1950
• Mary is the Mother of the Church — AD 1965
Another example is the doctrine of purgatory:
“All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation, but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven” (Catechism of the Catholic Church, paragraph 1030). Nowhere is this teaching of a believer being punished for sin after death found in the Bible.
Although the Pope is revered as the head of the church on earth by nearly 60 million Roman Catholics, the Bible teaches us that Jesus Christ has all authority in heaven and on earth; Jesus is the exclusive Head of the church (Matthew 28:18; Colossians 1:18).
From the above examples, we can only conclude that the Catholic catechism is not biblical and, in fact, contradicts Scripture in many respects. Once the teachings of man are elevated to the same level as the Word of God, error naturally follows. No man, whether priest or Pope, is divine. Only the Holy Scriptures, inspired by the Holy Spirit, are divinely authoritative (1 Corinthians 2:12–13; 2 Peter 1:21). No man-made teaching, including the Catholic catechism, is on the same level with the Bible.
Catholic Charismatic Renewal
The Catholic Charismatic Renewal is a movement within the Catholic Church that is part of the wider charismatic movement across historic Christian churches.[1][2]
The Renewal has been described as a "current of grace".[3] It began in 1967 when Catholics from Duquesne University attended a Protestant worship service and claimed to have been "baptized in the Holy Spirit". It is heavily influenced by American Protestantism, especially Pentecostalism, with an emphasis on having a "personal relationship with Jesus", deep emotional experiences, and expressing the "gifts of the Holy Spirit".[4]
Cardinal Leo Jozef Suenens described charismatic renewal as: "not a specific Movement; the Renewal is not a Movement in the common sociological sense; it does not have founders, it is not homogeneous and it includes a great variety of realities; it is a current of grace, a renewing breath of the Spirit for all members of the Church, laity, religious, priests and bishops. It is a challenge for us all. One does not form part of the Renewal, rather, the Renewal becomes a part of us provided that we accept the grace it offers us”[5] According to Fr. Raniero Cantalamessa, "He [Jesus Christ] is no longer just a set of theses and dogmas.... no longer just an object of worship and of remembrance but a living reality in the Spirit".[6]
Catholics who practice charismatic worship usually hold prayer meetings outside of Mass that feature prophecy, faith healing, and glossolalia. In Ann Arbor, Michigan, a Catholic church describes charismatic worship as "uplifted hands during songs and audible praying in tongues."[7][better source needed]
According to theologians Peter Hocken, Tony Richie and Christopher Stephenson, the Catholic charismatic renewal is intrinsically ecumenical and has given rise to covenant communities with members from major Christian denominations who lead a "shared life based on baptism in the Holy Spirit".[8]
Perceptions of the charismatic movement vary within the Catholic Church, although it has been favourably regarded by the last four Popes.[citation needed] Proponents hold the belief that certain charismata (a Greek word for "gifts") are still bestowed by the Holy Spirit today as they were in Early Christianity as described in the Bible. Critics accuse charismatic Catholics of misinterpreting, or in some cases violating, Church teachings on worship and liturgy. Traditional Catholics, in particular, argue that charismatic practices shift the focus of worship away from reverent communion with Christ in the Eucharist and towards individual emotions and non-liturgical experiences as a substitute. Other Catholics say that their involvement with charismatic renewal has revitalised their faith and led them to a deeper devotion to Christ in the Eucharist and a fuller appreciation of the liturgy.
Theological foundations
Renewal advocates believe that the charisms identified in Saint Paul's writings, especially in Romans 12:6–8, 1 Corinthians 12–14, and Ephesians 4:11–12, continue to exist and to build up the Church (see Catechism of the Catholic Church, §2003). The nine charismatic gifts considered extraordinary in character include: faith, expression of knowledge and wisdom, miracles, the gift of tongues and their interpretation, prophecy, discernment of spirits and healing.(1 Corinthians 12:8–10)[9] These gifts are related to the traditional seven gifts of the Holy Spirit described in Isaiah 11:1–2 (wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord, as listed in Catechism of the Catholic Church, §1831). The nine charismatic gifts in 1 Corinthians 12:8–10 are also related to the spiritual and corporal works of mercy.[10] Other references to charisms in the Catechism of the Catholic Church include §§688, 768, 799–801, 890, 951, 1508 (charism of healing) and 2035. The belief that spiritual gifts exist in the present age is called Continuationism.[citation needed]
History
Origins
In search of a spiritual experience, the graduate student Ralph Keifer and history professor William Storey, both of the Catholic Duquesne University in Pittsburgh, attended a meeting of the Cursillo movement in August 1966. They were introduced to two books, The Cross and the Switchblade and They Speak with Other Tongues, which emphasized the Holy Spirit and the Spirit's charisms.[11]
In February 1967, Storey and Keifer attended an Episcopalian prayer meeting and were baptized in the Holy Spirit.[12] The following week, Keifer laid hands on other Duquesne professors, and they also had an experience with the Spirit. Then, in February, during a gathering of Duquesne University students at The Ark and The Dove Retreat Center north of Pittsburgh, more people asked Keifer to pray over them. This led to the event at the chapel where they too received the Holy Spirit and spoke in tongues, as well as many other students who were present in the chapel.[13] Keifer sent the news of this event to the University of Notre Dame, where a similar event later occurred, and the Renewal began to spread.[14]
While the Catholic hierarchy was initially reticent about these developments, Pope Paul VI officially welcomed Catholic charismatics in 1975.[12]
Expansion
Adherents of the movement formed prayer groups and covenant communities. In these communities, members practiced a stronger commitment to spiritual ideals and created documents, or covenants, that set up rules of life. One of the first structured covenant communities was the Word of God (1970) in Ann Arbor, Michigan and True House (1971) and the People of Praise (1971) in South Bend, Indiana.[15] In 1982 a "community of communities" was formed called the Sword of the Spirit. A schism would eventually occur within the Word of God, where one of its founders remained president of the Sword of the Spirit and another founder stayed with the Word of God and founded the Catholic Fraternity of Charismatic Covenant Communities and Fellowships in 1990. Whereas the Sword of the Spirit is an ecumenical organization, the Catholic Fraternity is only for Catholic communities.[4]
To facilitate communication between different expressions of charismatic renewal which were developing in the Catholic Church worldwide, in 1972 the first International Communications Office (ICO) was established in Ann Arbor, Then in 1976 it was transferred to Malines-Brussels (Belgium), the diocese of Cardinal Suenens; he changed it to the International Catholic Charismatic Renewal Office (ICCRO) in 1978; this office transferred to Rome in 1981 and to the Vatican in 1985. In 1993 it was granted pontifical recognition and became International Catholic Charismatic Renewal Service (ICCRS), to emphasise its role as a pastoral ministry service to Catholic charismatic renewal worldwide.[16]
In addition to the covenant communities and international offices, the Catholic charismatic renewal also experienced international development due to missionary priests who experienced the baptism of the Holy Spirit while visiting the United States and implemented their own such services when they returned home. The earliest international growth of Catholic charismatic renewal could be found in England from 1969 and in the early 1970s, amongst Catholics in Australia,[15] India, Brazil, and Nigeria.[4] The International Catholic Charismatic Renewal Services has had a significant role in the guidance of this form of expansion.[4]
Today
As of 2013, the Catholic charismatic renewal had over 160 million members.[17] Participants in the Renewal also cooperate with non-Catholic ecclesiastical communities and other Catholics for ecumenism, as encouraged by Vatican II.[18]
The charismatic element of the Church is seen as being evident today as it was in the early days of Christianity. Some Catholic charismatic communities conduct healing services, gospel power services, outreaches and evangelizations where the presence of the Holy Spirit is believed to be felt, and healings and miracles are said to take place.[19] The mission of the Catholic charismatic renewal is to educate believers into the totality of the declaration of the gospels. This is done by a personal relationship with Jesus Christ; a one-to-one relationship with Jesus is seen as a possibility by the Charismatic. He is encouraged to talk to Jesus directly and search for what the Lord is saying so that his life will be one with Him; to walk in the fruit of the Spirit in Galatians 5:22–23, this is what the charismatic understands by giving their life to Jesus. Conscience is seen as an alternative voice of Jesus Christ.[20]
CCR Golden Jubilee 2017
In response to the invitation of Pope Francis,[21] ICCRS and Catholic Fraternity organised together the Catholic charismatic renewal golden jubilee in 2017. The event began on May 31 and celebrations continued until Pentecost Mass on June 4.[22]
Ecumenical implications
Given that the charismatic movement has spread across numerous Christian denominations, it carries implications with respect to advancing ecumenism.[23][8] As the charismatic movement spread among Catholics, speakers from other Christian denominations have been invited to lecture at Catholic conferences.[8] Leo Joseph Suenens, a Cardinal in the Catholic Church, led a study of Catholic charismatic renewal; its conclusion stated that "It is evident that the charismatic renewal is a major ecumenical force and is de facto ecumenical in nature."[8] Ecumenical covenant communities arose within the Catholic charismatic movement with members from major Christian denominations (Catholic, Lutheran, Anglican, Reformed, etc.); notable examples include Word of God and People of Praise.[8] Theologians Peter Hocken, Tony Richie and Christopher A. Stephenson have written that these covenant communities demonstrate that "A shared life based on baptism in the Holy Spirit could and should be lived ecumenically."[8][24]
Baptism in the Holy Spirit
A central concept in charismatic renewal is the experience of the "baptism in the Holy Spirit" (or "baptism with the Holy Spirit" or the "infilling of the Holy Spirit"). This refers to an individual receiving a personal experience of the power of God, as the Apostles did at Pentecost;[25] and as believers did in the early Church when they were baptised and received prayer with laying on of hands,[26][27][28] or simply hearing the good news of salvation.[29] Catholic theologians McDonell and Montague conclude, from their study of the Bible and ancient Christian authors, that "the baptism in the Spirit is integral to Christian initiation." They go on to say that "baptism in the Spirit is not special grace for some but common grace for all."[30]
Traditional Catholics consider that the Sacrament of Baptism is sufficient in itself.[citation needed] However, Fr Raniero Cantalamessa, preacher to the Papal household, explains that "Catholic theology recognizes the concept of a valid but tied sacrament. A sacrament is called tied if the fruit that should accompany it remains bound because of certain blocks that prevent its effectiveness." He goes on to say that sacraments are not magical rituals that act mechanically, without the person's knowledge or response. The individual's personal response and faith is needed in order for the grace and power of the sacraments to flow into their life.[31]
Reaction
From the Church hierarchy
The initial reaction to the movement by the Church hierarchy was cautiously supportive. Some initially supported it as being a harbinger of ecumenism (greater unity of Gospel witness among the different Christian traditions). It was thought that these practices would draw the Catholic Church and Protestant communities closer together in a truly spiritual ecumenism. Today, the Catholic Charismatic Renewal enjoys support from most of the Church's hierarchy, from the Pope to bishops of dioceses around the world, as a recognized ecclesial movement.[32][33][34][35]
Four popes have acknowledged the movement: Pope Paul VI, Pope John Paul II, Benedict XVI, and Pope Francis.[36] Pope Paul VI acknowledged the movement in 1971 and reaffirmed it in 1975.[4][37] He went on to say that the movement brought vitality and joy to the Church but also mentioned for people to be discerning of the spirits.[13] Pope John Paul II was also supportive of the Renewal and was in favor of its conservative politics.[4] He (as well as then-Cardinal Ratzinger, Pope Emeritus Benedict XVI) acknowledged good aspects of the movement while urging caution, pointing out that members must maintain their Catholic identity and communion with the Catholic Church.[32]
Pope John Paul II, in particular, made a number of statements on the movement. On November 30, 1990, The Pontifical Council for the Laity promulgated the decree which inaugurated the Catholic Fraternity of Charismatic Covenant Communities and Fellowships. Brian Smith of Brisbane, elected President of the Executive of the Fraternity, called the declaration the most significant event in the history of the charismatic renewal since the 1975 Holy Year international conference and the acknowledgment it received from Pope Paul VI at that time, saying: "It is the first time that the Renewal has had formal, canonical recognition by the Vatican."[33]
In March 1992, Pope John Paul II stated
At this moment in the Church's history, the Charismatic Renewal can play a significant role in promoting the much-needed defense of Christian life in societies where secularism and materialism have weakened many people's ability to respond to the Spirit and to discern God's loving call. Your contribution to the re-evangelization of society will be made in the first place by personal witness to the indwelling Spirit and by showing forth His presence through works of holiness and solidarity.[34]
Moreover, during Pentecost 1998, the Pope recognized the essential nature of the charismatic dimension:
"The institutional and charismatic aspects are co-essential as it were to the Church’s constitution. They contribute, although differently, to the life, renewal and sanctification of God’s People. It is from this providential rediscovery of the Church’s charismatic dimension that, before and after the Council, a remarkable pattern of growth has been established for ecclesial movements and new communities."[35]
The Papal Preacher, Rev. Fr. Raniero Cantalamessa, has written on the topic numerous times since 1986.[38]
Pope Francis has spoken encouragingly about charismatic renewal on many occasions. In June 2014 he said: "You, Charismatic Renewal, have received a great gift from the Lord. You were born of the will of the Spirit as a current of grace in the Church and for the Church."[39] On June 8, 2019 he encouraged everyone in Charismatic Renewal "to share baptism in the Holy Spirit with everyone in the Church."[40]
Formation of CHARIS
On June 6, 2019, the CHARIS ("Catholic Charismatic Renewal International Service") service was officially inaugurated. On that day, the activities of the International Catholic Charismatic Renewal Services and the Catholic Fraternity, the two international organizations recognized by the Holy See that have provided the Renewal service worldwide so far, have ceased.
The CHARIS service is subordinate to the Dicastery for the Laity, Family and Life.[41] The purpose of CHARIS is to promote and strengthen communion among all expressions of Catholic Charismatic Renewal, as well as promoting and working for unity among all Christians, CHARIS has a "public juridic personality" within the Roman Catholic Church and has come into being as a direct initiative of the highest ecclesiastical authority, Pope Francis.[42]
The primary objectives of CHARIS are "To help deepen and promote the grace of baptism in the Holy Spirit throughout the Church and to promote the exercise of charisms not only in Catholic Charismatic Renewal but also in the whole Church."[43]
Criticism
Charismatic Catholics and their practices have been criticized for distracting Catholics from authentic Church teachings and traditions, especially by making the worship experience more akin to Pentecostal Protestantism.[44] According to Samuel Rodriguez, Charismatic services in America simply help in increasing the number of Catholics converting to Pentecostal and evangelical denominations: “If you are involved in a Charismatic service today, in ten years’ time—inevitably—you are going to end up in one of my churches.”[45] In particular, some traditionalists criticize charismatic Catholics as being crypto-Protestant.[46]
Critics of the charismatic movement argue that practices such as faith healing draw attention away from the Mass and the communion with Christ that takes place therein.[citation needed]
Others criticize the movement for removing or obscuring traditional Catholic symbols (such as the crucifix and Sacred Heart) in favor of more contemporary expressions of faith.[47]
The belief that extraordinary spiritual gifts no longer operate in ordinary circumstances is called Cessationism.[48]
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Saturday, June 15, 2019
The Real History of the Roman Catholic Church
Subtitle: Too many Catholics today are considering Pope John Paul II as an "Anti-Pope", having stolen the Vatican from the Beloved Historic True Church. From the vantage point of a knowledge of the occult, we demonstrate that the Traditional Church has been practicing "Good" witchcraft since the institution of the Mass. This article is excerpted from a speech at Friendship Baptist Church in Warwick, Rhode Island, Tuesday evening, November 9, 1999, entitled, "The False Prophet: He Has Been Selected".
Stand by for insights so startling you will never look at the news the same way again.
The Book of Daniel, Chapter 10, reveals something very interesting about spiritual warfare. In this chapter, the Prophet Daniel has asked God for special enlightenment concerning the future of Israel. The angel does not come with an answer for three weeks -- 21 full days. When he does come, he tells Daniel that God heard and answered his prayer on the very first day he prayed, and gave the answer to this angel. However, this angel was prohibited from getting to Daniel because he was attacked by a very powerful demon, identified as the Prince of Persia [10:12-13].
I would make several changes.
Further, I would write the Mass in Latin, the language of the original Pagan Romans, in such way that would derive great witchcraft power. Doc Marquis, a former Black Magick Satanist, says unequivocally that the Mass, when it is said in Latin, contains great occult power! Black Magick witches in the early 6th Century discovered that the Roman Catholic Church had created a powerful White Magic ceremony in the Mass; therefore, they tried to capture this power for themselves by creating the infamous Black Mass, said backwards.
Now that I have kept Jesus on the Cross, both in the Mass and on the Crucifix, do you have any idea what kind of spiritual victory I have achieved? I have just prevented Salvation from being possible , for anyone who practiced the Mass and revered the Crucifix! How is this impossible, you ask? Listen to the writer to the Hebrews, speaking under the authority of the Holy Spirit.
"If they then deviate from the faith ... it is impossible to bring them back to repentance ... as long as they nail up on the cross the Son of God afresh ... and are holding Him up to contempt and shame and public disgrace." [Hebrews 6:6, Parallel Bible, KJV/Amplified Bible Commentary]
Next, I would attack the all-perfect sacrifice for sins which Jesus' death accomplished. Even though Jesus' last words on the cross were, "It is finished" [a Greek commercial word, "teleo" which means "Paid in Full"] I would whisper to Catholic theologians that Jesus did not fully discharge the sin debt. I would whisper that, while Jesus' sacrifice opened the way for mankind to ultimately reach Heaven, it did not remove all the stain of man's sin. Men and women must remove as much of this sin stain as possible throughout their lives by doing good works, attending Holy Days, participating in the Sacraments, and even causing pain to oneself. Thus, I would make Salvation in the Catholic Church a matter of Faith plus Works , a matter against which the Apostle Paul struggled mightily in the early Christian Church. As Paul said succinctly, "For it is by Grace ye are saved, not by works ..." [Ephesians 2:8]
First, I will want to add verses and doctrines that will move the Roman Catholic Church seamlessly and continuously into the practice of White Magic Witchcraft; after all, we want very much to use the powers of the occult for the "good" of the people! This means I will have to decide which Pagan doctrines I want to bring in, dressed up with Christian names, allegories, and good old-fashioned Bible stories, all with my little twist of course. I am very excited about this prospect, as paganism from the past 4,000 years offers such a rich variety of Satanic beliefs and practices from which I can choose; however, I must be careful to bring in only those which can be deftly disguised as "Christian".
Priests will begin to prey on both young women and married women within the confines of the Confessional. And, of course, homosexuality will sweep through the priesthood, causing them to rape little altar boys at will. The Roman Church will never be the same. Countless millions will have their souls so twisted and tortured they will never find the true path to salvation.
But, doctrine aside, Purgatory has always made the coffers overflow of the pagan religion that taught it. Purgatory opens the door wide to all kinds of priestly extortions. Priests as far back as the Satanic Mysteries of Egypt learned that prayers for the dead could not be "effective" unless the priests intervened, and every person knows the priest cannot intervene unless he be specially paid first. In every land, in every era, Pagan priests have used this doctrine of Purgatory to seize great riches for themselves, as they learn to prey upon the tender feelings of loss of loved ones, promising to pray for that departed poor soul, to make his stay in Purgatory shorter.
"Whosoever dies clothed in this Scapular shall not suffer eternal fire." [Mary's promise to St. Simon Stock, July 16, 1251]
"Our Lord taught us to say the Our Father. Mary taught us the value of the Scapular. When we use it as a prayer, Our Lady draws us to the Sacred Heart of Her Divine Son. It is well, therefore, to hold the scapular in the hand while addressing Our Lady." [The Blue Army of Our Lady of Fatima, Washington, NJ 07882, ImprimaturL +Thomas M. O'Leary, D.D. Bishop of Springfield]
The obelisk was created by the demon Prince of Egypt, one of the most powerful demons in Hell. He whispered in the mind of the Egyptian leaders that the Spirit of their Sun God, Ra, resided within the obelisk. The Egyptians were told to "face the obelisk" at least once per day, and thrice if possible. The obelisk is the perfect symbol of the Male phallus.
Thus, the obelisk was the Male phallus, while the circle represented the Female vulva. Whenever we wanted to represent the Great Sex Act, we merely inserted the phallus of the obelisk into the vulva of the circle. It was slick and it was easy.
Truly, Black Magick practitioner, Karl Marx, was so right on when he created these words, as they so accurately portray the attitudes of all the demonic host toward pathetic human beings.
"Yet I have power within my youthful armsTo clench and crush you [humanity] with Tempestuous force,While for us both the abyss yawns in darkness.You will sink down and I shall follow laughing,Whispering in your ears, 'Descend, come with me, friend."
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FOR MORE ARTICLES ON THE CATHOLIC CHURCH:
See What saith Rome? Read the Articles
ONE FINAL THOUGHT: SINCE THE LATE 1800'S THERE HAS BEEN A MIGHTY MOVE OF GOD'S SPIRIT TO SET FREE SINCERE CATHOLIC CHRISTIANS WHO HAVE BEEN THIRSTING FOR A DEEPER RELATIONSHIP WITH JESUS CHRIST. IN ALL FAIRNESS I BELIEVE THESE WONDERFUL BROTHERS AND SISTERS ARE ON THE RIGHT TRACK THANKS TO OUR LORD'S MERCY. BELOW IS A VIDEO OF THEIR HISTORY AND STORY:
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