American Schools to teach Satanism

All the people that say god bless america are asking the god of america to bless it. that god is Lucifer. Consecrated to him by the founding father george washington who could not and never did procreate children.

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Encyclical Quanta Cura and Syllabus of Errors: Pope Pius IX

 

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thanks to: http://elarietecatolico.blogspot.com/2015/04/enciclica-quanta-cura-y-syllabus-de.html?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+ElArieteCatlico+%28El+Ariete+Cat%C3%B3lico%29

w you know very well that  Cardinal Ratzinger has officially said that for him the Vatican II was the anti-Syllabus . If he is clearly positioned against the Syllabus,  it

“No is because he has adopted the principle of the RevolutioEn                                                     Quanta Cura and Syllabus of Errors

(December 8, 1864 )
Most Illustrious and Reverend Lord:
Our Blessed Lord Pius IX, Pontifex Maximus, has never ceased, moved his big concern for the salvation of souls, and the purity of doctrine, to proscribe and condemn the first days of his pontificate, the main errors and false doctrines that run particularly in our miserable times in his encyclicals and letters and Consistoriales Speeches, as in other apostolic letters given to try. But it may perhaps be that all these pontifical acts not reach each news reverend Bishops, His Holiness determined that compile one Syllabus of the same mistakes, to be communicated to all the bishops of the Catholic world, so that these prelates had in view all errors and pernicious doctrines reprobate and condemned by His Holiness; then preventing me to my that would make this Syllabus printed was sent to your reverence at the same time and same time the Pontifex Maximus, moved his great concern for the health and good of the Catholic Church and to all the flock of the Lord divinely entrusted to his care, he believed duty to write an encyclical letter to all Catholic bishops. To comply, therefore, as expected, with all diligence and performance orders of the Supreme Pontiff, I refer to your reverence the same Syllabus, along with this letter; taking advantage of this situation to testify to the feelings of my great reverence and adhesion, and repeat humbly kissing her hand, by its very humble and affectionate servant,
G. Cardinal Antonelli. Rome December 8, 1864
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Encyclical of Our Holy Father Pius IX, to all our venerable brothers Patriarchs, Primates, Archbishops and Bishops who have grace and communion with the Apostolic See.
Pope Pius IX
Venerable Brethren, Health and Apostolic Benediction.
 
With much care and vigilance the Roman Pontiffs, Our predecessors, fulfilling the office which was given the same Christ our Lord in the person of very blessed Peter, Prince of the Apostles, and the position he put them to feed lambs and sheep, have never ceased to diligently nourish all the Lord’s flock with words of faith, and imbue in healthy doctrine, and separate it from the poisonous grass, is up to each and very uniquely to you, Venerable Brothers either clear and visible. And truly, Our Predecessors already said that so breasts taken at all times to defend and vindicate the Catholic Religion augusta charters of truth and justice, careful to end the salvation of souls, in any thing put more effort in patenting and condemn in his Epistles and Constitutions all heresies and errors which oppose our Divine Faith, to the doctrine of the Catholic Church, honesty of morals and the eternal salvation of men, have often raised great storms and covered in mourning for Christian and civil republic. Therefore, the same Our Predecessors have consistently opposed with apostolic firmness to the nefarious machinations of wicked men, throwing foam confusions, like the waves of the stormy sea, and promising freedom, with them, as they are, slaves of corruption, have tried with their deceptive opinions and most pernicious writings transform the foundations of the Catholic religion and civil society, to end all virtue and justice, depravar hearts and minds, away from the strict moral discipline people incautious, and especially inexperienced youth, and corrupt miserably, and make that fall into the snares of error, and finally pluck Guild of the Catholic Church.
Well also know you, Venerable Brethren, that at the same point that hidden design of Divine Providence, without any merit of Our hand, were sublimated to the Chair of Peter, as we saw with great pain in our hearts the awful storm excited by such perverse opinions, and serious damage never quite deplored that so large accumulation of errors arising and falling on the Christian people, exercising the office of Our Apostolic Ministry and following the illustrious footsteps of our predecessors, we raise our voice, and in many encyclicals and Speeches delivered at the Consistory, and other Apostolic letters that we published, we have condemned the chief errors of this our sad age, we have tried to excite your eximia episcopal oversight, and once and again we have shown all our power and urged all Our beloved children of the Catholic Church, to flee entirely abominasen and horrified the spread of cruel pestilence. But mainly our first encyclical, written to You on 9 November 1846, and the two Speeches delivered by us in Consistory, the first day 9 December 1854, and the other on 9 June 1862, condemn the monstrous delusions of opinions mainly in our time with the greatest damage of souls and detriment of society itself dominate, which are opposed not only to the Catholic Church and her salutary doctrine and venerable rights, but also to natural law, engraved by God in all hearts, and are the source of almost all other errors are derived.
Although we have not therefore ceased to proscribe and fail often the main errors of this sort, however, the health of the souls entrusted by God to our care, and the good of human society itself, ask absolutely that again we arouse your pastoral care to destroy other damaged views of the same mistakes as their own sources, originate. The views which, lying and corrupt, are much more abominable, the look primarily to be prevented and removed that healthy force the Catholic Church, by institution and command of her Divine Author, should exercise freely until the end of time, not less about every man in particular that over the nations, peoples and its supreme rulers; and also because conspire to clear that mutual society and concord between the priesthood and the Empire, which was always fausta and healthy, both the Christian republic and civil (Gregorio XVI, Encyclical Epistle Mirari August 15, 1832).
As well know, Venerable Brethren, are not few that applying to civil society the impious and absurd principle called the naturalism dare to teach “the best order of public society and civil progress absolutely require that constitutes human society and rule unrelated to religion, as if she did not exist or at least without making any difference between true religion and false. “And against the doctrine of the sacred letters, the Church and the Fathers, do not hesitate to say: “it’s the best condition of that society that does not recognize the Prevailing or sovereign rights or obligations to repress with penalties for violators of the Catholic religion, but as requested by the public peace . “With which totally false idea of social government, fear not foster that erroneous opinion highly fatal to the Catholic Church and the salvation of souls called delirium by our predecessor Gregory XVI of glorious memory (same encyclical Mirari ), namely: “freedom of conscience and worship is a right of every man, right to be proclaimed and secured by law in every well-constituted society; and that citizens have the right to embracing freedom to express and publicly and unashamedly declare their concepts, whatever they may be, whether by word or by print, or otherwise, without any interference by the ecclesiastical or civil authority. ” But when this claim rashly, do not think or believe that preach freedom of perdition (St. Augustine, Epistle 105 al. 166), and that “if left to human whole persuasion freedom of play, never miss who oppose the truth, and put your trust in the loquacity of human wisdom, and must instead meet the same doctrine of Jesus Christ, how to avoid this obligation is extremely damaging vanity Christian faith and wisdom “(St. Leo, Epistle 164 to . 133, Part 2, Vall edition).
And because then the point is banished from civil society Religion and repudiated the doctrine and authority of divine revelation, is obscured and even lost to the very legitimate notion of justice and human right, and instead of true justice and legitimate right material force, vese here clearly moved error size is replaced, some despising and leaving entirely aside the most certain principles of sound reason, dare to proclaim “the will of the people expressed by the review public, they say, or otherwise, is the independent supreme law of all divine and human law; and that public order fait accompli, the sole consideration being accomplished, have the force of law. “But who does not see and feel clearly that human society, free from the bonds of religion and true justice can not be proposed another object to acquire and accumulate wealth, nor follow in their actions other law indomitable appetite serve their own pleasures and comforts? For these reasons, such men pursued with relentless hatred of religious instincts, though highly deserving of Christian, civil and literary republic, and foolishly shout that such institutions have no legitimate reason to exist, and it passed with applause slander and fictions of heretics, because as sapientísimamente taught our predecessor Pius VI, of glorious memory: “The abolition of Regular harms the state of public profession of the evangelical counsels, injury recommended a way of life in the Church and under the doctrine Apostolic, and abusively offends them illustrious founders, whom we venerate on the altars, which inspired us but God, established these societies “(Epistle to Cardinal De la Rochefoucauld March 10, 1791). And they also say wickedly that must be removed to citizens and the Church the power to give “public charity, moved Christian charity, and should be abolished the law prohibiting certain days servile to worship God works,” giving falacísimamente for a pretense that the said law faculty and oppose the principles of the best public economy. And not content with taking his religion from public society, want to remove even the same individual families; for teaching and professing the error funestísimo communism andsocialism , say “that society takes only domestic civil law entire reason for existence, and therefore only civil law derive and depend all rights of parents over children, and especially the care of their instruction and education. “With wicked machinations whose opinions and try falacísimos mainly these men to be removed completely from the instruction and education of youth healthy doctrine and influence of the Catholic Church, so that Fans and depraved remain miserably with all kinds of errors and vices and flexible tender hearts of young people. For all who have attempted to disturb the sacred or civil Republic, overthrow the order of society rightly established, and destroy all divine and human rights, have always led, as we indicated above, all their nefarious projects, attempts and efforts to deceive and corrupt mainly to the unwary youth, and all have placed their hope in perversion and depravity of the same youth. Therefore never cease to persecute and slander by all means one more abominable and other clergy, which, as evidenced by the glowing testimonials of history have resulted so great profits to Christian, civil and literary republic; and spewed “which must be removed from all care and craft of instructing and educating the clergy youth as the enemy of true progress of science and civilization.”
But others, renewing the wicked and so often condemned errors innovators, dare with famous impudence to subject to the discretion of the civil authority the supreme authority of the Church and the Apostolic See, given to her by Christ our Lord, and deny All rights of the Church and the Holy See on those things that belong to the external order. Well not ashamed to say “that the laws of the Church does not bind in conscience but when they are promulgated by the civil power; that the acts and decrees of the Roman pontiffs pertaining to religion and the Church need the sanction and approval, or at least the rise of the civil power; the Apostolic Constitutions (Clement XII In eminenti Benedict XIV Providas Romanorum , Pius VII Ecclesiam , Leo XII graviora Quo ) for which the secret societies (Force yourself in them or not oath of secrecy) was convicted, and his henchmen and abettors are anathematized not have any force in those countries where they are tolerated by the government such civil societies; that excommunication struck by the Council of Trent and the Roman Pontiffs against those who invade and usurp the rights and possessions of the Church, is based on the confusion of the spiritual order with the civil and political, only to get worldly goods that the Church should declare or determine anything that can bind the consciences of the faithful, in order to use temporal things: that the Church has no right to suppress and punish temporal penalties on violators of its laws, that conforms to the principles of sacred theology and public law attribute and vindicate the civil government ownership of the property they own churches, religious orders and other pious places. “Nor blush to profess publicly and solemnly the axiom and early heretics from which arise so many errors and perverse maxims; namely often repeated that ‘the ecclesiastical power is not by divine right distinct and independent civil authority, and you can not keep this distinction and independence without being invaded and usurped by the Church the essential rights of civil power . “It also can not pass over in silence the audacity of those not suffering sound doctrine holding that” those judgments and decrees of the Apostolic See, whose object is declared to belong to the general good of the Church and its rights and discipline with this however does not touch the dogmas of faith and morals, they may be denied the assent and obedience without sin, without any detriment to the Catholic profession. “Which no longer know and understand clearly and distinctly, how contrary is the Catholic dogma about the full power divinely conferred the Roman Pontiff through Christ our Lord, to feed, rule and govern the universal Church.
Amid such perversity of depraved opinions, taking us very present our apostolic ministry, and endeavoring to end by our holy Religion, for sound doctrine and the salvation of souls divinely entrusted to our care, and for the sake of it human society, have seen fit to raise again our Apostolic voice. Thus by virtue of our Apostolic authority reprobate, proscribe and condemn each and every one of the perverse opinions and doctrines singularly mentioned in these letters, and we want and send it by all children of the Catholic Church are absolutely are held by censured, proscribed and doomed.
Beyond that, you well know, Venerable Brethren, that in these times the adversaries of all truth and justice, and bitter enemies of our religion, deceiving people and lying maliciously walk disseminating other impious doctrines of all kinds through pestiferous books, pamphlets and newspapers scattered throughout the world: rather not know either, that also in our time are some who moved or prompted by the spirit of Satan are have reached the point of wickedness, who have feared deny our Sovereign Lord Jesus Christ, and criminal obscenity challenge his divinity. But here we can not fail to give the largest and most deserved praise to you, Venerable Brethren, that stimulated your zeal not have omitted to raise your episcopal voice against impiety so great.
So through these our Letters headed you again most lovingly word you who called to participate in our application, we are you serving in the midst of our very great sorrows of much relief, joy and comfort for the excellent religiosity and piety that shines in you, and that wonderful love, faith and piety with which subjects and linked with closer ties concordia to us and this Apostolic See, you strive to fulfill your request serious value and episcopal ministry. As a result, then, of your distinguished zeal expect of you who handled the sword of the spirit, which is the word of God and comforted by the grace of our Lord Jesus Christ, ye shall observe an ever greater effort to provide the faithful entrusted to your care, “to refrain from poisonous weeds do not grow Jesus Christ, because they are not planted by the Father” (San Ignacio M. ad Philadelph. 3). And at the same time do not fail ever to instill in the faithful, that all true happiness comes to men of our august religion and its doctrine and practice, and is happy that people who have the Lord for their God (Psalm 143 ). Teach “the kingdoms exist for a foundation bearing the Catholic faith” (San Celestino, Epistle 22 ad Synod. Ephes. Apud Const. P. 1200) and “nothing is so deadly, not so close to ruin, and so exposed to all dangers, as it may be sufficient to persuade us free will we receive at birth, and not otherwise seek or ask the Lord; which is in resolution forget our Creator, and abjure by the desire to show free, divine power “(San Inocencio, I Epistle 29 ad Episc. conc. Carthag. apud Const. p. 891). And do not either fail to teach “that the royal power has not been conferred only to the government of the world, but mainly for defense of the Church” (St. Leo, Epistle 156 to 125) and “nothing can be more useful and glorious to princes and kings of the world, as he wrote to Emperor Zeno our most wise and very strong Predecessor San Felix, that leaving the Catholic Church governed by its laws, and not allow anyone who opposes their freedom … ” for some it will be useful, in the case of divine things, should endeavor, as provided by God, subordinating not prefer his will to that of the Priests of Christ “(Pius VII, Encyclical Epistle Diu satis May 15, 1800).
Now, Venerable Brethren, if it has always been and is necessary to go with confidence to the throne of grace to receive mercy and find the help of grace to be rescued timely, mainly we do now in the midst of so many calamities Church and civil society and terrible conspiracy of the enemies against the Catholic Church and the Apostolic See, and so frightful deluge of errors that overwhelms us. Therefore we find it convenient to excite the piety of the faithful who together with us and pray and beg You ceaselessly with the most humble and fervent prayers to the merciful Father of light and mercy, and faith-filled also attend always our Lord Jesus Christ, whose blood redeemed us to God, and with much effort and perseverance ask your sweet heart, victim of his ardent love for us that the bonds of love draw him all things so that men inflamed with holy love, follow, imitating his Sacred Heart, conduct worthy of God, unto all pleasing, and producing fruits of all kinds of good works. But as certainly more pleasing to God the prayers of men when it comes to him with heart cleansed from all stain, have graciously opened with Apostolic liberality to the faithful, heavenly treasures of the Church entrusted to our dispensation so that the faithful excited more strongly to true piety, and purified through the Sacrament of Penance stain of sin, more confidently directed their prayers to God and get his mercy and grace.
Attach, then, by these Letters and by virtue of our Apostolic authority, a plenary indulgence by way of jubilee each and every one of the faithful of both sexes of the Catholic world, which will have to last and earn only within the space of a month, to be observed by you, Venerable Brethren, and other legitimate local routine within the succeeding year 1865 and no further; and this jubilee we give it and be published in the manner and form in which it conceded at the outset of our Supreme Pontificate by our Apostolic Letter given as Brief on 20 November 1846 and addressed to all your bishops, whose principle is Arcano Divinae providentiæ consilio, and all the same powers as by the said Letters were granted by us, wanting, however, that all those things that were prescribed expressed in letters and taken by except those which are observed there for such declared. These things would inhibit grant without any of the things that may be contrary, even if they are worthy of special mention and derogation. To remove all doubt and difficulty we have arranged it shall send a copy of these letters.
“Let us pray, Venerable Brethren, from the depths of our heart and with all our mind to the mercy of God, because he himself has assured us saying not turn away from them my mercy. Ask, and receive, and if it take to give himself what we ask, because we have seriously offended the Lord, call on the door, because the caller will be opened, provided that knock on the door our prayers, groans and tears, in the we must insist and stop, without prejudice to be unanimous and common prayer … everyone though pray to God not only for himself but also for all the brothers, as the Lord taught us to pray “(St. Cyprian, Epistle 11). But for God to more easily access our prayers and vows, and yours and all the faithful, say with confidence to Him by dividing the Immaculate Mother of God and the Virgin Mary, who has destroyed all heresies worldwide, and still loving mother of us all, “all is soft and full of mercy … all shown affable, all clement, and most tender affection is consistent with the needs of all” (San Bernardo, Serm. in duodecim praerogativis ex verbis Apocalypse BMV) and as Queen attends to the right of his only Son our Lord Jesus Christ with gold embroidered dress and adorned with various ornaments, nothing I can not implore him. Also implore the prayers of the Most Holy Prince of the Apostles St. Peter and his partner in the Apostolate San Pablo, and the saints of the heavenly court, that being friends of God and have come to the heavenly kingdom, and possess the palm crowned victory, and being sure of their immortality, they are solicitous for our salvation.
Anyway, wishing and asking God for you with all our soul the abundance of all heavenly gifts, we give most lovingly, and as a pledge of our singular love for you, our Apostolic Blessing, born from the depths of our hearts for you same, Venerable Brethren, and to all clergy and lay faithful entrusted to your care.
Given at Rome in San Pedro on 8 December 1864, the tenth after the dogmatic definition of the Immaculate Conception of the Mother of God the Virgin Mary, and nineteenth of Our Pontificate.
Pope Pius IX
* * *
Index of the major mistakes of our century
Syllabus complectens praecipuos aetatis nostrae errors
as noted in the Town Speeches and other Apostolic Letters of Our Holy Father Pius IX
§ I. Pantheism, Naturalism and absolute Rationalism
I. There is no divine Being, supreme, most wise, provident, other than this universe, and God is nothing but the very nature of things, therefore subject to removal, and God really is in man and in the world, and all things are God, and have the same identical substance with God; and God is one and the same thing with the world, and hence are also one and the same spirit and matter, necessity and freedom, true and false, good and bad, right and unjust.
(Address Maxima quidem, June 9, 1862)
II. God exerts no way of action on men or on the world.
(Address Maxima quidem, June 9, 1862)
III. Human reason is the sole judge of truth and falsehood, good and evil, completely independent of God; is the law itself, and is its own resources alone to seek the welfare of men and peoples.
(Address Maxima quidem, June 9, 1862)
IV. All religious truths emanating from the native power of human reason; where the reason is the first standard by which man can and must achieve all truths, of any kind they are.
(Encyclical Qui pluribus, November 9, 1846)
(Encyclical Singulari quidem, March 17, 1856)
(Address Maxima quidem, June 9, 1862)
V. Divine revelation is imperfect, and is therefore subject to a continuous and indefinite progress for the progress of human reason.
(Encyclical Qui pluribus, November 9, 1846)
(Address Maxima quidem, June 9, 1862)
VI. The faith of Christ is opposed to human reason; and divine revelation not only profits nothing, but also harms the perfection of man.
(Encyclical Qui pluribus, November 9, 1846)
(Address Maxima quidem, June 9, 1862)
VII. The prophecies and miracles exposed and narrated in Scripture are poetic fictions, and the mysteries of the Christian faith the result of philosophical investigations; and in the books of the Old and New Testament myths are enclosed; and the same Jesus Christ is an invention of this species.
(Encyclical Qui pluribus, November 9, 1846)
(Address Maxima quidem, June 9, 1862)
§ II. Moderate rationalism
VIII. Equated human reason to the same religion, it follows that the theological sciences should be treated exactly the same as the philosophical.
(Address Singulari quadam Perfusion, December 9, 1854)
IX. All dogmas of the Christian religion without distinction are the subject of natural knowledge, or philosophy, and human reason historically cultivated only be reached by his own strength and principles to real science of all dogmas, even the most remote , provided that they have been given to the same reason.
(Letter to the Archbishop of Freising Gravissimas, December 11, 1863)
(Letter to the same Tuas libenter, December 21, 1863)
X. Being a philosopher thing and another thing different philosophy, one has the right and obligation to submit to the authority which he has proved true; but philosophy can not and must submit to any authority.
(Letter to the Archbishop of Freising Gravissimas, December 11, 1863)
(Letter to the same Tuas libenter, December 21, 1863)
XI. The Church must not only fix never to philosophy, but must also tolerate the errors and allow it to correct itself own.
(Letter to the Archbishop of Freising Gravissimas, December 11, 1863)
XII. The decrees of the Apostolic See and the Roman congregations impede the free progress of science.
(Letter to the Archbishop of Freising Tuas libenter, December 21, 1863)
XIII. The method and principles with which the old scholastic doctors cultivated theology are no means in harmony with the needs of our times and to the progress of science.
(Letter to the Archbishop of Freising Tuas libenter, December 21, 1863)
XIV. Philosophy should be without looking at the supernatural revelation.
(Letter to the Archbishop of Freising Tuas libenter, December 21, 1863)
NB With the system of rationalism are linked largely errors Antonio Günter, convicted in the letter to the Cardinal Archbishop of Cologne Eximiam tuam of June 15, 1847, and in the letter to the Bishop of BreslauDolore haud mediocri, April 30 1860.
§ III. Indifferentism. Latitudinarianism
 
XV. Every man is free to embrace and profess that religion which guiding light of reason deem as true.
(Letters Apostolic Multiplices inter, June 10, 1851)
(Address Maxima quidem, June 9, 1862)
XVI. In the worship of any religion can men find the way of eternal health and achieve eternal salvation.
(Encyclical Qui pluribus, November 9, 1846)
(Address Ubi Primum, December 17, 1847)
(Encyclical Singulari quidem, March 17, 1856)
XVII. It is well at least hope for eternal salvation of all those who are not in the true Church of Christ.
(Address Singulari quadam, December 9, 1854)
(Encyclical Quanto conficiamur August 17, 1863)
XVIII. Protestantism is nothing more than a different form of the same true Christian religion, in which, as in the Church, you may please God.
(Encyclical Noscitis et Nobiscum December 8, 1849)
§ IV. Socialism, Communism, Secret Societies, Bible Societies, clerical-liberal societies
Such pestilences have been many times and with serious sentences failed by the Encyclical Qui pluribus,November 9, 1846; in the Address Quibus quantisque, April 20, 1849; in the Encyclical Noscitis et Nobiscum,December 8, 1849; in the Address Singulari quadam, December 9, 1854; in the encyclical Quanto conficiamur maerore, August 10, 1863.
§ V. Errors about the Church and rights
XIX. The Church is not a true and perfect society, entirely free, nor is provided with its own rights and constant bestowed her divine founder, rather corresponds to the civil power to define what the rights of the Church and the limits within which can be exercised.
(Address Singulari quadam, December 9, 1854)
(Address Multis gravibusque, December 17, 1860)
(Address Maxima quidem, June 9, 1862)
XX. The ecclesiastical power should not exercise its authority without the permission and consent of the civil government.
(Address Meminit unusquisque, September 30, 1861)
XXI. The Church lacks the power to dogmatically define the Religion of the Catholic Church is the only true religion.
(Letters Apostolic Multiplices inter, June 10, 1851)
XXII. The obligation of teachers and Catholic writers refer only to those matters which by the infallible judgment of the Church are proposals to all on faith for all created.
(Letter to the Archbishop of Freising Tuas libenter, December 21, 1863)
XXIII. The Popes and Ecumenical Councils got out of the limits of his power, usurped the rights of princes, yet also erred in defining things pertaining to faith and morals.
(Letters Apostolic Multiplices inter, June 10, 1851)
XXIV. The Church does not have the authority to use force or power any direct or indirect temporary.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
XXV. Outside the inherent power to the Episcopate, another temporary granted to bishops expressed or implied by the civil power, which can therefore revoke it whenever they like.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
XXVI. The Church has no native legitimate right to acquire and possess.
(Address Nunquam fore, December 15, 1856)
(Encyclical Incredibile, September 17, 1863)
XXVII. The sacred ministers of the Church and the Roman Pontiff are wholly excluded from all care and mastery of temporal things.
(Address Maxima quidem, June 9, 1862)
XXVIII. It is not lawful for bishops, unlicensed government, even promulgate the apostolic letters.
(Address Nunquam fore, December 15, 1856)
XXIX. They must be held by irritated thank granted by the Roman Pontiff when there have been impetradas by the Government.
(Address Nunquam fore, December 15, 1856)
XXX. The immunity of the Church and of ecclesiastical persons has its origin in civil law.
(Letters Apostolic Multiplices inter, June 10, 1851)
XXXI. The ecclesiastical courts in temporal causes of clerics, now are these civil, criminal now, should be completely abolished, even without consulting the Apostolic See, despite their claims.
(Address Acerbissimum, September 27, 1852)
(Address Nunquam fore, December 15, 1856)
XXXII. The personal immunity, under which the clerics are free of fifths and military exercises can be abrogated in any way without violating natural law or equity; civil progress before claiming this appealing, uniquely in societies incorporated under the form of free government.
(Letter to the Bishop of Monreale Singularis Nobisque, September 27, 1864)
XXXIII. It does not belong only to the power of ecclesiastical jurisdiction run under its own native and teaching Theology law.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
XXXIV. The doctrine of comparing the Roman Pontiff to a free Prince exercising its action throughout the Church, is a doctrine that prevailed in the Middle Ages.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
XXXV. Nothing prevents its judgment of a general council, or work of all peoples, the high Pontificate be transferred from the Roman Bishop and Rome to another bishop and another city.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
XXXVI. The definition of a national council can not be subjected to any scrutiny, and civil administration can take it as irreformable rule of their conduct.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
XXXVII. They can be instituted not subject to the authority of the Roman Pontiff, and entirely separate national churches.
(Address Multis gravibusque, December 17, 1860)
(Address Jamdudum cernimus, March 18, 1861)
XXXVIII. The excessively arbitrary conduct of the Roman Pontiffs contributed to the division of the Church in East and West.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
§ VI. Tolling errors civil society considered in itself or in its relations with the Church
 
XXXIX. The State, as the origin and source of all rights, enjoys some completely unlimited right.
(Address Maxima quidem, June 9, 1862)
XL. The doctrine of the Catholic Church is contrary to the good and the interests of human society.
(Encyclical Qui pluribus, November 9, 1846)
(Address Quibus quantisque, April 20, 1849)
XLI. Corresponds to the civil power, although exercise an infidel Lord indirect negative power over sacred things; and hence not only the right to say the exequatur, but the right of appeal calling ab abusu.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
XLII. In case of collision between the laws of both power civil law must prevail.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
XLIII. The secular authority has the right to rescind, declare null and void without the consent of the Apostolic See and even against their same claims solemn treaties (name Concordats ) concluded with the Apostolic See in order to exercise the rights concerning the ecclesiastical immunity .
(Address In consistoriali, 1 November 1850)
(Address Multis gravibusque, December 17, 1860)
XLIV. The civil authority may interfere in things that touch religion, customs and spiritual regime; and thus can judge the instructions Pastors of the Church often give for directing consciences, as called for the same office, and may also make regulations for the administration of the sacraments, and on arrangements for them.
(Address In consistoriali, 1 November 1850)
(Address Maxima quidem, June 9, 1862)
XLV. All public school system, where the youth of some Christian state, except in some parts of the Episcopal seminaries forms, can and should be the attribution of civil authority; and so can and should be hers, than in any other authority the right to interfere in the discipline of the schools, in the scheme of studies in the collation of degrees, or the election and approval of recognition teachers.
(Address In consistoriali, 1 November 1850)
(Address Quibus luctuosissimis, September 5, 1851)
XLVI. Even in these seminars clergy civil authority depends on the order of studies.
(Address Nunquam fore, December 15, 1856)
XLVII. The optimal constitution of civil society requires, busy children of any class of people, and general public institutes for teaching letters and other higher education, and education of youth, are popular schools exempt from all authority, moderating action and interference of the Church, and be subject to the full discretion of the civil and political, to taste rulers authority, according to the norm of the current opinions of the century.
(Letter to the Archbishop of Freiburg Quum non sine, July 14, 1864)
XLVIII. Catholics can adopt that form of educating the youth, which is separated, divorced from the Catholic faith and the power of the Church, and just look at the science of natural things, and exclusively, or at least primary, the late civil and earthly life.
(Letter to the Archbishop of Freiburg Quum non sine, July 14, 1864)
XLIX. The civil authority may prevent the bishops and the faithful peoples freedom and mutual communication with the Roman Pontiff.
(Address Maxima quidem, June 9, 1862)
L. The secular authority is itself the right to file Bishops, and may require them to begin to administer the diocese before receiving Holy See canonical institution and the apostolic letters.
(Address Nunquam fore, December 15, 1856)
LI. Moreover, the lay government has the right to depose bishops the exercise of pastoral ministry, and is not obliged to obey the Roman Pontiff in decisions concerning the institution of bishoprics and Bishops things.
(Letters Apostolic Multiplices inter, June 10, 1851)
(Address Acerbissimum, September 27, 1852)
LII. The Government may, using his right to vary the age prescribed by the Church for religious profession, both women and men, and intimate religious communities that do not support anyone to solemn vows without your permission.
(Address Nunquam fore, December 15, 1856)
LIII. Should abrogate laws pertaining to the defense of the state of religious communities, and their rights and obligations; and even the civil government can come to the aid of all who want to leave the way of religious life had begun, and break their solemn vows; and can also completely extinguish religious communities themselves, as also the collegiate churches and simple benefices, even the right of patronage, and hold and claim their property and revenues to the administration and arbitration of civil power.
(Address Acerbissimum, September 27, 1852)
(Address Probe memineritis, January 22, 1855)
(Address Cum saepe, July 26, 1855)
LIV. Kings and princes are not only exempt from the jurisdiction of the Church, but are also superior to the Church in determining questions of jurisdiction.
(Letters Apostolic Multiplices inter, June 10, 1851)
LV. It is good that the Church is separated from the State and the State of the Church.
(Address Acerbissimum, September 27, 1852)
§ VII. Errors on the natural moral and Christian
LVI. Customs laws do not require divine sanction, and in no way necessary that human laws conform to the natural law, or receive from God their binding force.
(Address Maxima quidem, June 9, 1862)
LVII. The science of philosophical things and morals can and should decline or deviate from the divine and ecclesiastical authority.
(Address Maxima quidem, June 9, 1862)
LVIII. The right consists of material fact; and all the duties of men are vain name, and all human facts have the force of law.
(Address Maxima quidem, June 9, 1862)
LIX. It should not recognize more forces than those placed in the field, and every discipline and honesty should be placed in customs accumulate and increase wealth by any means and gratify the passions.
(Address Maxima quidem, June 9, 1862)
(Encyclical Quanto conficiamur, August 10, 1863)
LX. The authority is nothing but the sum of the number and material forces.
(Address Maxima quidem, June 9, 1862)
LXI. Lucky injustice of it brings no detriment to the sanctity of the law.
(Address Jamdudum cernimus March 18, 1861)
LXII. Reason is proclaimed and observed the principle that we call non-intervention.
(Address Novos et ante, September 28, 1860)
LXIII. Refuse obedience to legitimate princes, and what’s more, rebel against them, is lawful thing.
(Encyclical Qui pluribus, November 9, 1846)
(Address Quisque vestrum, October 4, 1847)
(Encyclical Noscitis et Nobiscum, December 8, 1849)
(Lyrics Apostolic Cum catholica, March 26, 1860)
LXIV. So the violation of any holy oath, like any other criminal and infamous action, not only is not failing, but is also reason reputarla for entirely lawful, and highly praise when done for love of country.
(Address Quibus quantisque, April 20, 1849)
§ VIII. Errors on Christian marriage
LXV. You can not suffer in any way be said that Christ has raised marriage to the dignity of a sacrament.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
LXVI. The sacrament of marriage is but an accessory to the contract and severable from this thing, and the same sacrament is the single nuptial blessing.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
LXVII. The bond of marriage is indissoluble by natural law, and in several cases is punishable by civil authority divorce itself.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
(Address Acerbissimum, September 27, 1852)
LXVIII. The Church does not have the power to introduce impediments dissolving marriage but civil authority is vested this power, why should be removed existing impediments.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
LXIX. The Church began in the centuries after entering the settling impediments, not in its own right, but using it received from the civil power.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
LXX. The Tridentine canons that excommunication of those who dare to deny the Church the power to establish impediments dissolving or are not dogmatic or must be understood in this power received is imposed.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
LXXI. The way the Council of Trent does not oblige under pain of nullity in places where civil law prescribes otherwise and want it to be valid marriage celebrated in this new way.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
LXXII. Boniface VIII was the first who said that the vow of chastity issued in managing invalidates marriage.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
LXXIII. By virtue of mere civil contract can take place among Christians true marriage; and false that, or marriage contract between Christians is always a sacrament, or that the contract is void if the sacrament is excluded.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
(Letter of Pope Pius IX King of Sardinia, September 9, 1852)
(Address Acerbissimum, September 27, 1852)
(Address Multis gravibusque, December 17, 1860)
LXXIV. Matrimonial causes and the betrothal by their nature belong to civil courts.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
(Address Acerbissimum, September 27, 1852)
NB This can be given by the other two errors positions the abolition of celibacy of the clergy, and the preference of the state of marriage to the state of virginity. Both have been sentenced, the first one in the Encyclical Epistle Qui pluribus, November 9, 1846, and the second Apostolic Letters Multiplices inter, June 10, 1851.
§ IX. Errors about the civil principality of the Roman Pontiff
LXXV. On the question of compatibility of the spiritual realm with the temporary dispute each other’s sons Christian and Catholic Church.
(Letters Apostolic Ad Apostolicæ, August 22, 1851)
LXXVI. The abolition of civil rule, which the Apostolic See has, would help greatly to liberty and prosperity of the Church.
(Address Quibus quantisque, April 20, 1849)
§ X. Relative errors liberalism of today
LXXVII. In this our age is not appropriate because the Catholic religion is taken as the only religion of the State, excluding any other cults.
(Address Nemo vestrum, July 26, 1855)
LXXVIII. Hence laudably was established by law in some, that foreigners who go there Catholic countries, they have lawful public exercise of their own worship of each.
(Address Acerbissimum, September 27, 1852)
LXXIX. It is certainly true that the civil liberty of any cult, and so the broad discretion granted to all of manifesting openly and publicly any opinions and thoughts, leading to more easily corrupt customs and encouragement, and spread the plague of indifference.
(Address Nunquam fore, December 15, 1856)
LXXX. The Roman Pontiff can and should reconcile and with progress, liberalism and modern civilization.
(Address Jamdudum, March 18, 1861)
*

UN DOCUMENTO REAL: CARTA DE UNA HIJA A SU PADRE ADICTO A LA PORNOGRAFÍA

Thanks to Señora Veronica, Mexico:

(English Translation at end of Spanish text)

CARTA DE UNA HIJA

El texto es auténtico. El nombre de la persona que lo escribe no aparece por razones obvias.

Querido Papá:

Antes que nada quiero que sepas que te amo y que te perdono por lo que esto ha hecho en mi vida. También quiero que sepas qué es exactamente lo que tu adicción a la pornografía ha hecho en mi vida. Es probable que creas que esto te ha afectado sólo a ti, o también tu relación con mi Mamá, pero es justo que sepas que también ha tenido un profundo impacto en mí y en todos mis hermanos.

Encontré tus videos pornográficos en algún lugar de tu computadora cuando tenía alrededor de doce años, justo cuando empezaba a volverme una mujer. En primer lugar me pareció muy hipócrita de tu parte que trataras de enseñarme qué cosas sí y qué cosas no valía la pena ver en términos de videos, películas y televisión cuando tú regularmente entretenías tu mente con esa basura. Tus consejos sobre el cuidado que debía tener con las cosas que veía simplemente no tenían ningún significado para mí.

Debido a tu pornografía caí en la cuenta de que mi madre no era la única mujer a la que mirabas. Cuando salíamos juntos desarrollé una gran sensibilidad para darme cuenta de cuándo activabas una mirada sensual por otras mujeres, carteles o cosas. Esto me enseñó que todos los hombres tienen un lado indecente en el cual no se puede confiar. Aprendí a sospechar, e incluso a despreciar a los hombres por el modo lascivo en el que percibían a las mujeres.
Recuerdo que trataste de hablar conmigo sobre la modestia, sobre cómo mi modo de vestir afecta a las personas en mi entorno y sobre la importancia de valorarme por mi interior. Tus acciones, sin embargo, me decían que sólo sería verdaderamente hermosa y aceptada si me veía como las mujeres de las portadas de revistas o las de tus videos pornográficos. Tus discursos no servían para otra cosa que para enojarme profundamente.

Cuando crecí estas ideas se hicieron más fuertes gracias a la cultura en la que vivimos. Todo a mi alrededor gritaba que la belleza es una cosa que sólo puede ser alcanzada si te ves y actúas como “ellas”. También aprendí a confiar cada vez menos en ti porque nada de lo que decías era coherente con lo que hacías. Ya en esa época vivía preocupada de la posibilidad de no poder encontrar nunca un hombre que me aceptase y amase por lo que soy y no por mi cara bonita.

Cuando invitaba amigas a la casa me preguntaba cómo las veías. Si para ti eran mis amigas y nada más, o si también a ellas las imaginabas en tus fantasías. Ninguna hija debería jamás preguntarse algo así sobre su padre.

Conocí a un hombre. Una de las primeras cosas que le pregunté fue si él también miraba pornografía. Le estoy muy agradecida a Dios porque esa práctica nunca ha tocado su vida significativamente. Sin embargo, todavía tenemos peleas por las profundas raíces que tiene en mi corazón la desconfianza hacia los hombres. Sí, a pesar de todos los años que han pasado, tu pornografía también ha afectado la relación que actualmente tengo con mi esposo.

Si pudiera decirte sólo una cosa sobre este tema, te diría lo siguiente: la pornografía no sólo afectó tu vida sino que afectó la vida de todos los que estábamos a tu alrededor de maneras que nunca podrás imaginar. Hasta el día de hoy me afecta gracias también al peso que esta tiene en nuestra sociedad. Tengo miedo del día en que tenga que hablar con mi pequeño hijo sobre la pornografía y sus potentes e insaciables alcances; cuando tenga que decirle cómo la adicción al porno, como la mayoría de los pecados, no sólo afecta a uno mismo.

Como ya lo dije, te he perdonado. Y estoy profundamente agradecida por el trabajo que Dios ha hecho en mi vida en este campo. Es un área donde aún me toca luchar de vez en cuando, pero me sobrepasa la gratitud hacia la ayuda que Dios y mi esposo me han ofrecido. Rezo porque tú hayas superado este vicio y para que todos los hombres que lo consideran inofensivo abran sus ojos a la verdad.

Con amor, tu hija

Uno nunca sabe, pero si después de leer esto aún quedase alguna persona que piensa que su vicio no puede afectar a nadie porque él esconde muy bien el material que utiliza, vale la pena terminar con un gran y rotundo: ¡No seas tonto! (para decirlo caritativamente). En primer lugar por una razón espiritual: ¡Se te ve en los ojos y en el corazón! en el modo cómo tratas y miras a las personas que te rodean, especialmente a las mujeres. En segundo lugar por una razón práctica: las conversaciones más divertidas que tienen muchos adolescentes cuyos padres ven pornografía trata sobre lo ingenuos y ciegos que son estos para darse cuenta que los lugares misteriosos, claves indescifrables, contraseñas inenarrables, archivos ocultos y escondrijos top-secret donde guardan este material, ya fueron descubiertos hace mucho tiempo. La moraleja es muy sencilla, si el amor a Dios no es suficiente para no ver pornografía y si no puedes ir a Marte a verla, entonces tampoco lo hagas, porque tus hijos lo sabrán tarde o temprano.
*

The text is authentic. The name of the person writing does not appear for obvious reasons.

Dear Dad:

First I want you to know that I love you and forgive you for what it has done in my life. I also want you to know what exactly your porn addiction has done in my life. Probably think this has affected you and only you, or even your relationship with my Mom, but just to know who has also had a profound impact on me and my brothers.

I found your pornographic videos somewhere on your computer when I was about twelve, just as I began to become  a woman. First I found it very hypocritical of you to you to try to teach me what things do and what not worth seeing in terms of videos, movies and TV when you regularly entertain your mind with that crap. Your advice about the care I should have with such things had no meaning for me.

Because of your porn I realized that my mother was not the only woman you looked upon. When we were together I developed a great sensitivity to realize when you gave a sensual look to other women. This taught me that all men have an indecent side which cannot be trusted. I learned to be suspicious, and even to despise men for the lewd way they perceived women.

I remember you tried to talk to me about modesty, about my way of dressing affects people in my environment and the importance of value my being modest. Your actions, however, told me I would only be accepted if I looked like women on porno magazine covers or your pornographic videos. Your speeches were useless for anything other than to be angry deeply.

When I grew these ideas became stronger thanks to the culture in which we live. Everything around me was screaming that beauty is something that can only be achieved if you look and act like “them”. I also learned to rely less on you because nothing you said was consistent with what you were doing. Already at that time I lived worried about the possibility of never being able to find a man who accepted me and loved for who I am and not for my pretty face.

When inviting friends to the house I  wondered how you saw them. If for you my friends were just that and nothing more, or if you imagined them in your fantasies. No child should ever ask something like that about their father.

I met a man. One of the first things I asked him was if he also watched pornography. I am grateful to God that this practice has never touched his life significantly. However, we still have fights that have deep roots in my heart to distrust men. Yes, despite all the years that have passed, your pornography has also affected the relationship I have with my current husband.

If I could say one thing about this, I would say the following: pornography not only affected your life but that affected the lives of all of us who were around you in ways you can never imagine. Until today affects me thanks to the weight it has on our society. I fear the day I have to talk to my little son about pornography and it’s powerful and insatiable scope; when I have to tell him how porn addiction, like most of sins, not only affects yourself but everyone.

As I said, I have forgiven you. And I am deeply grateful for the work that God has done in my life in this field. It is an area where I still struggle occasionally, but I exceeded gratitude to the help God and my husband offered me. I pray that you have overcome this addiction and all men who consider it harmless open their eyes to the truth.

Love, your daughter

You never know, but if after reading this even someone who thinks his vice can not affect anyone because they hide very well the material used, worth ending a great and resounding: Do not be silly! (To put it charitably). First for a spiritual reason: You look shows  in your eyes and heart!  watch how you treat people around you, especially women. Secondly for a practical reason: the conversations with many adolescents whose parents view pornography is about how they are naive and blind to realize that these mysterious places, indecipherable keys, passwords unspeakable, hidden files and caches top-secret where they keep this material have already been discovered long ago. The moral is simple, if the love of God is not enough for them not to view pornography and if you cannot go to Mars to see it, then neither do, because your children will know sooner or later.

*

Visita Episcopal – Monseñor Faure

 

Capela Cristo Rei, Ipatinga, sábado (11/04/2015)

 

 

 

 




Cerimônia do Santo Crisma

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Santa Missa

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Conferência

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Jantar

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Viagem a João Monlevade (12/04/2015)

 

 

 

 

Missão Sagrados Corações

 

 

 

 

 

 

 

 

 

 

 

Santa Missa

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Conferência

 

 

 

 

 

 

Almoço

 

 

 

 

 

 

 

 

*