The Douay-Reims Translators—the Jesuits and the Blood of Saints

Drunken of the bloud.] [...] The Protestants folishly expound it of Rome, for that there they put Heretikes to death, and allovv of their punishment in other countries: but their bloud is not called the bloud saints, no more then the bloud of theeues, mankillers, and other malefactors: for the sheding of vvhich by order of iustice, no Commonvvealth shal ansvver.

Comments on the Apocalypse 17:6, The Holy Bible, faithfully translated into English out of the authentical Latin, diligently conferred with the Hebrew, Greek, & other editions in divers languages (1610 A.D. Douay Old Testament, 1582 A.D. Rheims New Testament), printed by Iohn Cousturier, 1635, NT, p. 731.

The Council of Trent, the Bible, and Tradition

The Council [of Trent] agreed fully with Ambrosius Pelargus, that under no condition should the Protestants be allowed to triumph by saying that the council had condemned the doctrine of the ancient church. But this practice caused untold difficulty without being able to guarantee certainty. For this business, indeed, ‘well-nigh divine prudence’ was requisite—which the Spanish ambassador acknowledged as belonging to the council on the sixteenth of March, 1562. Indeed, thus far they had not been able to orient themselves to the interchanging, crisscrossing, labyrinthine, twisting passages of an older and newer concept of tradition. But even in this they were to succeed. Finally, at the last opening [see editors’ note] on the eighteenth of January, 1562, all hesitation was set aside: [Gaspar de Fosso] the Archbishop of Reggio made a speech [see No. 1443] in which he openly declared that tradition stood above Scripture. The authority of the church could therefore not be bound to the authority of the Scriptures, because the church had changed circumcision into baptism, Sabbath into Sunday, not by the command of Christ, but by its own authority. With this, to be sure, the last illusion was destroyed, and it was declared that tradition does not signify antiquity, but continual inspiration.

[Editors’ note: This "last opening" of the Council of Trent was not the last day, but the opening of the 17th session, the first meeting of the last series of sessions that was opened, after a lapse of time, under a new pope. The council was in session for longer or shorter periods over a series of years.]

Neufeld, Don F. and Julia Neuffer, eds., Seventh-day Adventist Bible Student’s Source Book, Washington, D.C.: Review and Herald Publishing Association, 1962, p. 888, no. 1444.
(Source: Heinrich Julius Holtzmann, Kanon und Tradition ("Canon and Tradition"), Ludwigsburg: Druck und Verlag von Ferd. Riehm, 1859, p. 263. German.)

Holtzmann, Heinrich Julius, Kanon und Tradition, Ludwigsburg: Druck und Verlag von Ferd. Riehm, 1859, p. 263.

Hort on Mediation

I have been persuaded for many years that Mary-worship and 'Jesus'-worship have very much in common in their causes and their results. [...] Protestants [must] unlearn the crazy horror of the idea of priesthood.

Hort, Fenton John Anthony and Arthur Fenton Hort, Life and letters of Fenton John Anthony Hort, London: Macmillan and Co., ltd.; New York: Macmillan & Co., 1896, v. 2, pp. 50-51.

Prohibition Against the Bible: Council of Toulouse, A.D. 1229

Council of Thoulouse, A.D. 1229.

[...]

Canon xiv. " We prohibit also that the laity should be permitted to have the books of the old, or the new, testament; unless any one, from motives of devotion, should wish to have the Psalter, or the Breviary for divine offices, or the hours of the blessed Virgin; but we most strictly forbid their having any translation of these books."

Samuel Roffey Maitland, Facts and Documents illustrative of the history, doctrine and rites, of the ancient Albigenses & Waldenses, London: C. J. G. and F. Rivington, 1832, pp. 192-194

Mansi, Giovan Domenico, Sacrorum Conciliorum Nova, et Amplissima Collection, Paris: Hubert Welter, 1779, 1904, v. 23, col. 197-198.

The Roman Catholic Church and Forgery

The resources of mediaeval learning were too slender to preserve an authentic record of the growth and settlement of Catholic doctrine. Many writings of the Fathers were interpolated; others were unknown, and spurious matter was accepted in their place. Books bearing venerable names--Clement, Dionysius, Isidore--were forged for the purpose of supplying authorities for opinions that lacked the sanction of antiquity.

Dalberg-Acton, John Emerich Edward, The History of Freedom and Other Essays, London: MacMillan and Co., 1907, p. 513.

The Three Way Struggle for World Dominion

Willing or not, ready or not, we are all involved in an all-out, no-holds-barred, three-way global competition. Most of us are not competitors, however. We are the stakes. For the competition is about who will establish the first one-world system of government that has ever existed in the society of nations. It is about who will hold and wield the dual power of authority and control over each of us as individuals and over all of us together as a community; over the entire six billion people expected by demographers to inhabit the earth by early in the third millennium.

The competition is all-out because, now that it has started, there is no way it can be reversed or called off.

No holds are barred because, once the competition has been decided, the world and all that's in it--our way of life as individuals and as citizens of the nations; our families and our jobs; our trade and commerce and money; our educational systems and our religions and our cultures; even the badges of our national identity, which most of us have always taken for granted--all will have been powerfully and radically altered forever. No one can be exempted from its effects. No sector of our lives will remain untouched.

Martin, Malachi, The Keys of This Blood: The Struggle for World Dominion Between Pope John Paul II, Mikhail Gorbachev, and the Capitalist West, New York; London; Toronto; Sydney; Tokyo; Singapore: Simon and Schuster, 1990, p. 15. 

The Principles of the Roman Catholic church and those of the United States, Incompatable

Nothing is plainer than that, if these principles [those of the papacy and the Roman Catholic church] should prevail here, our institutions [those of the United States of America] would necessarily fall. The two can not exist together. They are in open and direct antagonism with the fundamental theory of our Government, and of all popular government everywhere.

Thompson, Richard Wigginton, The Papacy and the Civil Power, New York: Harper & Brothers, 1876, p. 209.

Samuel Morse in Italy and the Roman Catholic Church

While Mr. Morse was in Italy in the years 1830 and 1831, he became acquainted with several ecclesiastics of the Church of Rome, one of whom, a cardinal, made a vigorous attack upon the faith of the young artist. A correspondence between them ensued, and frequent interviews. Mr. Morse was led to believe, from what he learned in Home, that a political conspiracy, under the cloak of a religious mission, was formed against the United States of America. When he came to Paris in 1832 and enjoyed the confidence and friendship of Lafayette, he stated his convictions to the General, who fully concurred with him in the reality of such a conspiracy.

Prime, Samuel Irenæus, The Life of Samuel F. B. Morse, New York: D. Appleton and Company, 1875, p. 728.

Contemplative Prayer: the Thoughtlessness of the Cloud of Unknowing of the Desert Fathers

[...] take thee but a little word of one syllable: for so it is better than of two, [...]

This word shall be thy shield and thy spear, whether thou ridest on peace or on war. With this word, thou shalt beat on this cloud and this darkness above thee. With this word, thou shall smite down all manner of thought under the cloud of forgetting.

Underhill, Evelyn, The Cloud of Unknowing, 2nd Edition, London: John M. Watkins,1922, pp. 93-94.

Ignatius and the Roman Catholic Church: White is Black!

[…] that we may in all things attain the truth (that we may not err in anything), we ought ever to hold it (as a fixed principle), that what I see white, I believe to be black, if the Hierarchical Church so define it (to be) […]

Loyola, Ignatius of, The Spiritual Exercises, "Some [eighteen] rules to be observed, in order that we may think with the Orthodox Church" ("In order to think with truth as we ought, in the Church Militant..."), Rule 13.
(Loyola, Ignatius of, The Spiritual Exercises of St Ignatius of Loyola, trans. Charles Seager, London: Charles Dolman, 1847, p. 180.)

To be right in everything, we ought always to hold that the white which I see, is black, if the Hierarchical Church so decides it [...]

Loyola, Ignatius of, The Spiritual Exercises, "[Rules] To have the true sentiment which we ought to have in the Church Militant...," Rule 13.
(Loyola, Ignatius of, The Spiritual Exercises of St Ignatius of Loyola, trans. Elder Mullan, New York: P. J. Kenedy & Sons, 1914, p. 192.)

To make sure every way, we ought always to hold that we believe what seems to us white to be black, if the Hierarchical Church pronounces it so [...]

Loyola, Ignatius of, The Spiritual Exercises, "Rules for thinking with the Church" ("In order to know rightly what we ought to hold in the Church Militant..."), Rule 13.
(Loyola, Ignatius of, The Text of the Spiritual Exercises of Saint Ignatius, London: Burns and Oates, 1880, p. 123.)

Pope Sylvester I Transfered the Sabbath to Sunday

Pope Sylvester first among the Romans ordered that the names of the days [of the week], which they previously called after the name of their gods, that is, [the day] of the Sun, [the day] of the Moon, [the day] of Mars, [the day] of Mercury, [the day] of Jupiter, [the day] of Venus, [the day] of Saturn, they should call feriae thereafter, that is the first feria, the second feria, the third feria, the fourth feria, the fifth feria, the sixth feria, because that in the beginning of Genesis it is written that God said concerning each day: on the first, "Let there be light:; on the second, "Let there be a firmament"; on the third, "Let the earth bring forth verdure"; etc. But he [Sylvester] ordered [them] to call the Sabbath by the ancient term of the law, [to call] the first feria the "Lord's day," because on it the Lord rose [from the dead], Moreover, the same pope decreed that the rest of the Sabbath should be transferred rather to the Lord's day [Sunday], in order that on that day we should rest from worldly works for the praise of God.

Odom, Robert L., Sabbath and Sunday in Early Christianity, Review and Herald Publishing Association, 1977, pp. 247-248.

Natural Law and Possession According to the Catholic Church: The Second Vatican Council (1965)

If one is in extreme necessity, he has the right to procure for himself what he needs out of the riches of others. Since there are so many people prostrate with hunger in the world, this sacred council urges all, both individuals and governments, to remember the aphorism of the Fathers, "Feed the man dying of hunger, because if you have not fed him, you have killed him," ...

The Second Vatican Council, Gaudium et Spes, Pastoral Constitution on the Church in the Modern World, Pope Paul VI, December 7, 1965, 69.

Natural Law and Possession According to the Catholic Church: Pope Paul VI (1967)

...every man has the right to glean what he needs from the earth. The recent Council [Vatican II] reiterated this truth: "God intended the earth and everything in it for the use of all human beings and peoples. Thus, under the leadership of justice and in the company of charity, created goods should flow fairly to all."
All other rights, whatever they may be, including the rights of property and free trade, are to be subordinated to this principle.

Populorum Progressio, encyclical, On the Development of Peoples,Paul VI, March 26, 1967, 22

Natural Law and Possession According to the Catholic Church: Pope John Paul II (1987)

It is necessary to state once more the characteristic principle of Christian social doctrine: the goods of this world are originally meant for all. The right to private property is valid and necessary, but it does not nullify the value of this principle. Private property, in fact, is under a "social mortgage," which means that it has an intrinsically social function, based upon and justified precisely by the principle of the universal destination of goods.

Sollicitudo Rei Socialis, encyclical, On Social Concern,John Paul II, December 30, 1987, 42.

Natural Law and Possession According to the Catholic Church: the Summa Theologica of Thomas Aquinas (2)

In this sense, the possession of all things in common and universal freedom are said to be of the natural law, because, to wit, the distinction of possessions and slavery were not brought in by nature, but devised by human reason for the benefit of human life.

Summa Theologica, Ia IIae q. 94 a. 5.

(Aquinas, Thomas, Summa Theologica, trans. Fathers of the English Dominican Province, London: R. & T. Washbourne, Ltd., 1915, pt. 2, 1st pt., q. 90-114, pp. 49-51.)

Natural Law and Theft According to the Catholic Church: the Summa Theologica of Thomas Aquinas

  In case of need all things are common property, so that there would seem to be no sin in taking another's property, for need has made it common.
  ... Hence whatever certain people have in superabundance is due, by natural law, to the purpose of succoring the poor. ... ...it is lawful for a man to succor his own need by means of another's property, by taking it either openly or secretly; nor is this properly speaking theft or robbery.
  ...
  It is not theft, properly speaking, to take secretly and use another's property in a case of extreme need: because that which he takes for the support of his life becomes his own property by reason of that need.
  In a case of a like need a man may also take secretly another's property in order to succor his neighbor in need.

Summa Theologica, IIa IIae q. 66 a. 7.

(Aquinas, Thomas, Summa Theologica, trans. Fathers of the English Dominican Province, New York: Benziger Brothers, 1918, pt. 2, 2nd pt., q. 47-79, pp. 232,233.)

Natural Law and Possession According to the Catholic Church: the Summa Theologica of Thomas Aquinas

  Now according to the natural law all things are common property ...
...
  Community of goods is ascribed to the natural law, not that the natural law dictates that all things should be possessed in common, and that nothing should be possessed as one’s own: but because the division of possessions is not according to the natural law, but rather arose from human agreement which belongs to positive law, as stated above (Q. LVII, AA. 2, 3). Hence the ownership of possessions is not contrary to the natural law, but an addition thereto devised by human reason.

Summa Theologica, IIa IIae q. 66 a. 2.

(Aquinas, Thomas, Summa Theologica, trans. Fathers of the English Dominican Province, New York: Benziger Brothers, 1918, pt. 2, 2nd pt., q. 47-79, pp. 223-225.)

The Roman Catholic Church and the Roman Empire

And if a man consider the original of this great ecclesiastical dominion, he will easily perceive that the Papacy is no other than the “ghost” of the deceased “Roman empire,” sitting crowned upon the grave thereof. For so did the Papacy start up on a sudden out of the ruins of that heathen power.

Hobbes, Thomas, Leviathan or The Matter, Form and Power of a Commonwealth, Ecclesiastical and Civil, 2nd Ed, London: George Routledge and Sons, 1886, p. 313.

The United States and the Catholic Church: Archbishop Quigley, 1903

“When the United States rules the world the Catholic Church will rule the world.”

Archbishop Quigley, The Chicago Tribune, May 5, 1903.

quoted in Jeremiah J. Crowley, Romanism: A Menace to the Nation, Aurora, Missouri: The Menace Publishing, 1912, p. 573.

The Rise of the Roman Catholic Church Coincident with the Fall of the Roman Empire

It is, therefore, by a particular decree of Divine Providence that, at the fall of the Roman Empire and  its  partition  into  separate  kingdoms,  the  Roman  Pontiff, whom  Christ  made  the head  and  center  of  his entire  Church, acquired civil power.

Pius IX, Apos. Let. Cum Catholica Ecclesia, March 26, 1860

(Papal Teachings: The Church, Selected and arranged by the Benedictine Monks of Solesmes, trans. Mother E. O’Gorman, Boston, MA.: Daughters of St. Paul, c1962, par. #225, p. 160)

Poiché per operare liberamente, come era necessario, doveva fruire di quei supporti che rispondevano alle condizioni e alle esigenze dei tempi, per una speciale disposizione della divina Provvidenza avvenne che, quando l’Impero Romano si dissolse e fu diviso in vari regni, il Romano Pontefice, costituito da Cristo capo e centro di tutta la Chiesa, ottenne un Principato civile.  

Pius IX, Apos. Let. Cum Catholica Ecclesia, March 26, 1860, 2 (<http://www.intratext.com/IXT/ITA0493/__P2.HTM>)