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Kalixtus
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 Posté le: Mer Nov 17, 2021 3:52 am Sujet du message: [GB]The dogmatic texts - The doctrines V - |
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The dogmatic reference texts
The Doctrines of the Aristotelian Church
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Dernière édition par Kalixtus le Jeu Aoû 10, 2023 11:38 am; édité 2 fois |
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Kalixtus
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| Posté le: Mer Nov 17, 2021 5:37 am Sujet du message: |
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Apostolic Excommunication
The nature, effects and consequences for the faithful who are affected.
Preliminary
Excommunication is a state into which the believer is plunged when he commits a sin whose severity exceeds the common measure of faults that men make during their life. Excommunication is a situation resulting from the faithful’s choices and and by his free will. By metonymy, excommunication is the act or the sentence by which the faithful are designated by the ecclesiastical authority as being in a state of excommunication. The distinction of this dual, conceptual use is necessary for understanding the doctrine of excommunication; without it, one cannot grasp the full extent of the situation for the excommunicated faithful.
The different types of excommunication
Excommunication is one type of ecclesiastical censure amongst others: the diffferent censures are the suspension, the interdict, the excommunication and the anathema. Because it is a severe censure, there are two different types of excommunication. We distinguish excommunication latae sentencia from excommunication ferendae sentenciae.
This difference lies in the degree of seriousness of the offense, but mainly in the patented nature of it, or following general and perpetual admonitions. Cases of excommunication latae sentencia are virtually all clearly defined and obvious. This is an act by which its patent and intrinsic nature contravenes the laws and the most basic foundations of the Church. To intentionally insult the Book of Virtues, defile or desecrate a church, deny publicly or in secret a fundamental point of dogma, intemperately murder a faithful, violently attack the Pope, seize a cathedral or a bishopric, ... is an act whose nature and intention delivers a clear message of insult, perjury and denial. Whether such acts are committed in secret or publicly, the faithful falls in this state of excommunication because of his action in the eyes of God or the Community of Faith when it becomes aware, is placed inexorably outside of the latter since his actions declare a rejection of the same.
The cases of excommunication ferendae sentencia follow systematically to trial before the courts of the church, after a careful study of the case by the ecclesiastical authority, or following admonitions addressed by the religious authority . This is an excommunication which sanctions the stubbornness of the offender in his error, error defined and demonstrated by the court or the ecclesiastical authority. It is by the non-recognition of the Church’s magisterium and the power of dogmatic interpretation, of the enactment of doctrines and canons that the spiritual offender is convicted of apostasy.
The nature of the excommunication
The faithful may at any time sink into this state of excommunication after he has committed a serious sin. Thus he finds himself outside the faithful community due to the sin that wounds and betrays the Aristotelian community. Whether the sin is public or committed in secret, the one who commits it falls into the state of excommunication; he is "excommunicated". If we were to use a parable to illustrate the distinction between state and sentence, we might choose that of perjury, that of a man for example, who promises fidelity to his lord and then betrays him in secret by breaking his oath. Even though no one would be aware of his betrayal except for conspirators, it would nevertheless be perjury, and any sentence declaring such would only be formalizing his act and his condemnation. It is the same for excommunication: the ecclesiastical act merely recognizes a state that existed before. The culpable action, perpetrated under the free will given to men at the time it was committed, leads the offender ipso facto to excommunication, just as the vassal becomes criminal in the same moment as he betrays his lord.
Note, however, that sin is not recognized as such only from the time the faithful who sins realizes that his act is contrary to Aristotelian virtue. This is why the Church addresses admonitions to inform the faithful sinner of the wrongfulness of his act and the breach of faith of which he is guilty. He is then invited to recant and admit his mistake.
So when the Church "strikes with excommunication", according to the classic formula, it has studied the case of the sinner, and assessed if the sin committed has led one into the state of excommunication. And it is at the end of the study only that the Church finds this state if the faithful has not recanted. Moreover, if it comes to striking the accused with excommunication, this excommunication is not interposed at the time of publication of the act. Rather the act is retroactively recognized so that the sin committed places the faithful offender at a time when he committed his error into this state of excommunication. In the same way, and if we take our example, the perjury and felony of the vassal is not made at the time of the sentence of the court, but rather at the moment when he broke his oath to his overlord. The sentence merely reports and frames in its legal effect, the state of felony, such as the state of excommunication.
When apostolic excommunication is judged, it is granted by the pontifical authority or by proxy, the Cardinals authority, on behalf of the Church of God and the power of the Most High, by which the first among the apostles, Titus, received the power to bind and to loose on the Earth. It has the effect of ecclesiastical censure which excludes the faithful from the Aristotelian community and under which he finds himself bereft of the rights that bind the society of the faithful. This sentence is more than a physical and communal separation forbidding the condemned the sacramental practice of the Church. It has a spiritual and medicinal function through an effective abandonment of the faithful to the world of the Beast-Without-Name, formally depriving him of the succour of apostolic intercession.
The consequences of excommunication
This putting to one side of the excommunicated faithful is like the one told in the book of Creation where the Beast-Without-Name is condemned by God to the shadows and solitude for daring to confront, for conceiving to challenge the Creator during the episode of the Question:
| Citation: | | "Since you are so sure of your choice, I allow you the opportunity to prove it. You will keep your mind, but your body will become shadow. So, you will live, alone, alongside humans, until I deliver you from your pain. Thus, no one will see you and no one will name you, because I myself decided not to do so.” |
From the perspective of this creational relationship, the Church puts the excommunicated faithful to the test in the antechamber of the selenite world, just as God did with the beast-without-name, doomed to the shadows and placed outside the community of the Almighty’s creatures. This exposes the faithful sinner to the experience of an unbearable situation, for he is out of the grace of God, and encourage him to extricate himself from this situation. The full spiritual experience of evil and the wicked power that corrupts the world outside the Church can only provoke in him the yearning to reintegrate into the community that provides him life and relief. For excommunication provokes the fear of eternal life in hell, and confronts the faithful with the misfortunes he has generated through his own anti-virtuous actions, just as Ysupso felt when seeing in his dream of the End of Times the punishment that the Most-High intended to inflict on sinners:
| Citation: | "I looked up from the puddle where all these horrible images had come before my eyes. I was shaking with all my soul, the suffering cries of the poor victims of these four calamities still ringing in my heart. I wept hot tears, so horrible was the fate of these poor unfortunates.
So God, in a soft and soothing voice said to me "See, how the world you love so much is in danger of ending. It will be destroyed by water, earth, wind and fire. [...]
If, again, you turn away from me in too great a number, what you saw in the puddle will be fulfilled.” |
For the baptized faithful, the state of excommunication should consequently be a situation of personal and spiritual conflict. This situation is both chastisement and penance, punishment and remedy, in that it punishes the man by a situation of torment, and heals him spiritually by placing him before his errors, whose effects of punitive suffering he feels.
It is therefore invested with several aspects. Indeed, excommunication, which is a deprivation of the communion of the faithful and the sacraments they have the privilege of receiving, is a social sentence that engages the notice of the person in the City; but it is also spiritual because it prohibits henceforth the excommunicated faithful from the benefit of the approbation of the militant and triumphant community. But this approbation is essential as it helps keep the faithful on the path of Virtue and protect against attacks from Evil and the hatred of selenite princes. For God, in that same dream of the End of Times said to Ysupso:
| Citation: | | "I made you to aspire to virtue and I did this so that if one of you practiced it, it is communicated to others.” |
The excommunicated therefore no longer enjoys the benefits of the activist community, the special Grace that the Almighty grants through the Divine Action and the work of the Saints. The penalty of excommunication is truly a surrender to the Beast-Without-Name, since it offers him a greater power over the offender, now lacking the protection offered by the Aristotelian family.
Finally, the medicinal function of excommunication lies meanwhile more in the spiritual effect of the latter than in its social effect: it is through the experience and the realization of his spiritual misery that the sinner is likely to become aware of the extent of his faults. Deprived of the communion of the faithful and the saints, the special grace of God and the sacramental worship, the excommunicated faithful who realizes his mistakes seeks to leave his tormented situation and inexorably return to the ecclesial fold without which he cannot live peacefully. For by the virtue of the prime sacrament, which is baptism and entry into the Aristotelian community, the life of the faithful spontaneously needs to grow and be nurtured in Truth and God’s Church is That which administers the sacraments in the name of the Almighty and is the Voice of His word. If the Church sets aside the faithful, it does not permanently abandons him either! Thus does It proceed in a certain way just as God did with the destruction of Oanylone leaving men the opportunity to flee the doomed city before its end; an escape that made them rediscover the fruit of labor and the benefits delivered to Earth by the Creator (Prehistory, Chapter VI and VII): when facing misery, man realizes what he has lost!
Conclusions
The power and the purpose of the excommunication is manifold. It heals, punishes and persuades at the same time. However, it remains the sole responsibility of the faithful who by his sins, is placed outside the Aristotelian community. It is for this reason that the Church and the ecclesiastical authority cannot "generously pardon" because it is not in their power to change a situation. They can only establish the facts. For as we have shown, it is not the Church which places the faithful outside of it, but the faithful himself free to choose, places himself there "freely". It is only by working on himself, the entire confession of his sins and the expression of sincere regret, the request for forgiveness to God for the offenses committed, and receiving the sacrament of confession, that the excommunicated faithful can reintegrate into the community of the faithful, through the giving of absolution.
Aaron de Nagan,
Archbishop of Caesarea. |
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Dernière édition par Kalixtus le Lun Nov 22, 2021 2:28 am; édité 1 fois |
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Kalixtus
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| Posté le: Mer Nov 17, 2021 5:41 am Sujet du message: |
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Critical review of Testament of pseudo-Aristotle
by His Eminence Aaron of Nagan, Archbishop of Caesarea.
After the discovery in Greece of documents witch seem have a crucial for the faith and doctrines of Aristotelian community, it appeared necessary to examine carefully and integrity, in the light of holy texts and tradition Ecclesiastical this "Testament of Aristotle" attributed to the Holy Prophet and held by some to be authentic and genuine. The following critical review examine the truthfulness of this work and seeks to establish his authenticity.
It is important, first of all, to question the origin and relevance of a document of such historical and spiritual significance by comparing it to other documents written at the same time. Indeed, most of the writings of the Holy Prophet have traversed ages and, for the most important and fundamental texts, had coming to us in entirety, either directly or through the Fathers and Doctors of the Church. The teaching of Aristotle, on divine inspiration, has been passed since his death, on to new generations, which in turn have made enjoy their children, waiting centuries the coming of the announced second prophet.
Aristotle, emblem of Reason, invites us to take any new theory with caution, wisdom and reflection in order to define the genuine truths. It is therefore legitimate to question the authenticity of this document, bearing in mind this question: How can a document of such importance he has not been transmitted to the rest of teaching the Holy Prophet? Remained hidden and ignored from Aristotle's death, how its existence or content he has not been revealed by Christos three centuries later?
Considering divine revelation based on the teachings of Aristotle and Christos as the two sources of faith, it is necessary to study this will in regard to different predictions of the prophets. Indeed, it is the union of the two teachings that gave rise to the doctrine of the Holy Roman and Aristotelian Church. None does supersede the other, the teaching of one's have no less important than the other's. They both are complementary. Thus, as revealed so rightly theologians of the Abbeys in Noirlac on MCDLIII: "The study of philosophy and theology must be developed in this spirit of union. [...] So the Holy Books of Revelation Christos and those of the Revelation of the Word written by Aristotle must be read together and complement each other. "
So, what look, must be given to this testament ?
In order not to take for granted what is not yet, we do not immediately assign the text to the Holy Prophet, but waiting for our final conclusions at the end of this demonstration, we'll talk about the author as "pseudo-Aristotle" in order to confront the distinctly Aristotle and the writings that we attribute to it.
At first glance, it is not foolish to believe that the Most High, in its desire to convey truth to His creatures, has launched in the spirit of Aristotle a new dream to warn future generations of and potential adverse tyrannical excesses of one class over another. So if we accept the fact that the second dream recounted in the pseudo-Aristotle's will is true and is of divine origin and indeed Aristotle lived this dream, we can legitimately wonder about the review and Comments made by pseudo-Aristotle.
The first question posed by pseudo-Aristotle is about the hypothetical falsity of his first dream.
| Citation: | | The first dream it would be a pointless lie, a vain phantasmagoria? - Testament pseudo-Aristotle. |
It appears unlikely, possibly totally impossible, Aristotle, predestined by the Most High to the teaching of the Divine Truth, was able to base much of his theories about a dream which would prove to be false. Indeed, how can we imagine that God, omniscient and omnipotent, has initiated such a teaching of His Word by skewing the enterprise from the start by establishing prophetic theories on a lie? If one assumes that a prophet is sent by the Most High, the word of this messenger could only be true from all eternity, as inspired by the Almighty Himself and desired by him. But Aristotle was a prophet, no Aristotelian can never deny. Considering this, can we look at dice that in matters of faith and doctrine a prophet, let alone Aristotle, can contradict himself or contradict Christos which he announces the arrival? Can it down all the revelations of a lifetime on a wrong principle, making obsolete much of his teaching?
From the outset then comes another question: Is it possible to think that God is both the source of the first and second dream while its seem to reflect two diametrically opposite image of the Ideal City? In absolute terms, the answer is yes, for the Most High to very well have wanted the prophets to warn against the excesses of men. However, what fundamentally is an issue, this is not, as we have already suggested, the appearance of this second dream, but the interpretation that pseudo-Aristotle actually.
If pseudo-Aristotle does not decide clearly on the divine authenticity of his first dream but leaves the question unanswered - what seems at least strange knowing that Aristotle based his teaching on this first revelation that he considered his life as divine - we affirm that the first vision is indeed divinely inspired. God, omniscient, can not abandon it primary prophet on digressions that would fundamentally unavoidable implications for regulation and construction of human society for over fifteen centuries. Furthermore, Christos, succeeding Aristotle in the revelation of the divine message, should have warmed the people on the fallacy of the Aristotelian interpretation of the dream and revealed the existence of the second dream. Because if the first vision of the Ideal City and its interpretation were not a reality, but a fantasy straight from the imagination of the Holy Prophet, how the Almighty has he been able to lead men to believe that false reality and to found a society and His Church on a serious mistake? How did the Almighty does not take advantage of the coming of Christos to correct, three centuries later, a mistake that would have incalculable repercussions on the functioning of society and its institution on Earth? How Christos himself as a prophet and wise, he has not seen fit to make any modification or clarification on the Aristotelian thinking?
It therefore seems highly unlikely that the Almighty has left such an error slip into the teaching of His Word and His will.
Beyond these fundamental questions, if we continue the study of this will, we find that the relation of the dream warns clerics against potential abuses that can induce their function: the isolation, arrogance and selfishness.
| Citation: | | "By considering more carefully the political, I realized that the philosopher-kings, at least those who are aristocrats and priests were placed away from other citizens. Only educated in philosophy and sacred mysteries, they forbade other citizens of philosophizing, that is to meditate on the meaning of the sacred texts "- Testament pseudo-Aristotle. |
Pseudo-Aristotle says that vision as well:
| Citation: | | "And it's really a shame; they appropriate the freedom to direct the necessary ceremonies to welcome the men in the face of God, and that liberty they grant it through worship, as if piety was not enough to devote a man farewell. Thus, they become a very different caste men, even refusing to produce offspring who they would pass through the blood, the nature of the soul "- Testament pseudo-Aristotle. |
This comment raises many questions. Pseudo-Aristotle critical indeed the fact that the clerics are the keepers of the sacraments and lead the ceremonies that give the faithful; he questions the practice of worship and opposed to faith; Finally, he criticizes the celibacy of priests. Studied in the light of the doctrines and teachings of the prophetic duo, these points appear to contradict the teachings of Christos, Aristotle himself, and cosmogony of Aristotelian religion.
When he instituted the Church as a community of believers and as an institution, Christos gave his apostles his successors placed under the authority of Titus. During the inauguration, the prophet says:
| Citation: | | "The faithful of God, those who have learned the teaching of Aristotle and who want to follow the path I mark you, should form a community of life. [...] To guide you, I will be the father of this community, I will erect principles, and my successors will do the same after me. [You] be broadcasting the good news to all nations by helping Titus to create my church. So, I make you the guides of the faithful of God "- Vita Christos, 11. |
Christos therefore puts in the hands of his successors the principles he himself had formulated by erecting the Church of God. His successors will be the community's guides,
Furthermore, chapters 12 and 13 of the Christos Vita teach us the sanctity of the sacraments and their centrality for the sense of community. Erected in principle, it is by the will of Christos, inspired by God and sent by Him to complete the Aristotelian message that the sacraments were placed under the protection of the Church's clergy so those are neither transvestites or altered in form and effect. More than guide, Christos's successors are the ones who must lead the community and organize the worship of the Almighty.
Considering then our first assertion that the Almighty can do Philosopher says one thing and Christos another which is the opposite true, since any two inspired by the divine will in the communication of the Word and the Will of the Powerful, it appears doubtful that Aristotle could, even in the twilight of his life and at the end of this new dream, interpret it in that sense, thwarting the future instruction of it complement: Christos.
Similarly, when pseudo-Aristotle questions the Aristotelian worship by asserting that only the pious enough, the author contradicts the words and deeds of Christos establishing that the Church instituted the divine worship and the need to give thanks to God's love and grace that He lavished. Oane the first also instituted the fact to give thanks to God for having made His children in the form of rendering worship to the Almighty. By challenging the cult pseudo-Aristotle questions the whole ecclesial structure established by God through Christos and designed to organize and conduct worship.
Finally, pseudo-Aristotle seems to contradict the topic Aristotle himself reading chapter V of its Vita where the prophet challenges the worship of many gods, but not a single, even inviting the peasants to give thanks to one God, the Most High, who would reveal his entire face to humanity with the message of Christos.
Finally, in this passage, the latest pseudo-Aristotle contradicts the doctrine of the Church and prophets is based on the conclusion made by the author on the priestly vow of celibacy. We respectfully remind:
| Citation: | | "Thus, they become a very different caste men, even refusing to produce offspring who they would pass through the blood, the nature of the soul" - Testament pseudo-Aristotle. |
Pseudo-Aristotle here calls into question priestly celibacy, revealing the refusal to create such nonsense. However, the teaching of Christos, whose message complements that of Aristotle, does not raise any doubt as to the legitimacy of the vow of celibacy and chastity of the successors of the apostles:
| Citation: | | "And you, my friends, as you will have to dedicate yourself completely to God, as I do myself, human love in what he staff will be forever banned. You need to like the Human, and not a human. In this, marriage is not for you, or even the act of flesh "- Vita Christo, 13. |
Interpretation on the subject may not be possible. Christos prohibits its successors the sacrament of marriage and the act of flesh. Then we return to the problem of contradiction between the teachings of Aristotle and Christos, and therefore, assuming that the words of a prophet are guided by the divine will, to the conclusion that the Almighty may also contradict Himself. But every believer will agree that this last statement can not be true, because God, perfect and infinite, does not commit an error. If it can not be true, then the messages Christos and Aristotle are the best match at worst not to contradict. Accordingly, the will's Aristotle is is a fake, or the text of the Christos Vita is a fake because the two can coexist, revealing two contradictory divine truths.
Furthermore, pseudo-Aristotle seems to affirm that clerics, generating offspring, would convey the nature of their soul to their children. Now it previously stated that piety prevailed, and the right to philosophize and meditate on the scriptures should be granted to everyone. So we can legitimately posed the question of the need for pseudo-Aristotle seems given to the transmission of the nature of the soul as a clerk appears through this text that everyone is a potential cleric. Moreover, questioning the ecclesial structure, worship and the burden of interpreting the Scriptures clerics, why send any kind of soul "clerical" since this class seems emptied of substance, its function and its dignity by pseudo Aristotle himself.
In conclusion, we affirm on the basis of this demonstration and from these examples that the "Testament of Aristotle" is false and can not be an authentic revelation of the prophet. Too many contradictions between what this Testament the Vita Christos and Aristotle, between the text of the Book of Virtues and in the Testament itself bring us to challenge any prophetic or divine character to this revelation.
Aaron Nagan,
Archbishop of Caesarea,
Chancellor of the Apostolic See.
Written in the Eternal City IX May of the year of grace MCDLXI, corrected and increased the XXIII July in the year of grace MCDLXII. |
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Kalixtus
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| Posté le: Jeu Aoû 10, 2023 11:32 am Sujet du message: |
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The dogmatic reference texts
The Doctrines of the Aristotelian Church
The Holy and Justified Violence
For the crusaders, it is in complete certainty that they fight for The Most High, without fear of committing a sin when killing their opponents, or perishing when they themselves are killed. Whether death is suffered or given, it is always a death for the Most High : there is nothing sinful about it, it is very glorious. In one instance it serves the faith, in the other, it makes possible the ascent to the Solar Paradise : the Most High allows an enemy to be killed to defend the faith, and the Most High then gives himself even more willingly to the knight to console him. Thus, as I was saying, the crusading knight gives death without fearing anything; but he dies even more securely: he is the one who benefits from his own death, and the Most High benefits from the death he inflicts.
For it is not without reason that he bears the sword: he is the executor of the divine will, whether to punish wrongdoers or to glorify the righteous. When he puts a wrongdoer to death, he is not a murderer, but, if I may say so, a slayer of evil. He avenges the Most High against those who do wrong; he defends the Aristotelians. If he is killed himself, he does not perish: he reaches his goal, the goal of all Aristotelians, the ultimate stage of the path of virtue: the Sun. The death he inflicts is for the benefit of the Most High; the death he receives is for his own. From the death of the pagan, the Aristotelian can draw glory, for he acts for the glory of the Most High; in the death of the Aristotelian, the generosity of God is unleashed: He brings the knight to Himself to reward him. In the first case, the righteous will rejoice in seeing the punishment; in the second, he will say: "Since the righteous receives the fruit of his righteousness, there must surely be a God who judges men on earth."
Nevertheless, one should not kill the pagans if one can find another way to prevent them from harassing or oppressing the faithful. Only the most learned prelates, our Cardinals, can judge whether it is better for the pagans to be killed rather than to let the threat that sinners represent hang over the heads of the righteous, lest the righteous be led to commit iniquity.
Those who commit iniquity, those who strive to seize the invaluable riches that Jerusalem reserves for the Aristotelian people, those who want to defile the Holy Places and appropriate the sanctuary of God, let them be cast away from the Sun. Let the two swords of the faithful be raised against the enemies' heads, to destroy anyone who rises against the faith of God, that is, the faith of the Aristotelians, "so that the nations may not say, 'Where is their God?"
Text was written by the late Bishop Zabouvski, inspired by the works of St. Bernard and especially the theme of the Crusader knights in the Holy Land.
Translated on July 1st 1471, Villa San Loyats. |
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Kalixtus
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| Posté le: Jeu Aoû 10, 2023 11:32 am Sujet du message: |
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The dogmatic reference texts
The Doctrines of the Aristotelian Church
About the divine nature of power
We, Guillaume de Lorgol, Cardinal-Camerlengo of the Universal and Roman-Aristotelian Church, by the grace of God and His Holiness Pope Eugene V,
To the universality of the faithful,
To the sovereigns of the kingdoms,
Greetings and blessings,
"Kings are vassals of the Church." Nothing is truer than this teaching of Saint Thomas, this magnificent vehicle of the divine message.
Originally, the Almighty, in His infinite benevolence and while allowing humans their free will, granted them the possibility to govern their own earthly destinies by forming what is commonly called the political society, that is, the city. This community of interests, entrusted with self-governance by the Most High, was then faced with a choice, that of the sovereign to whom it would delegate political authority, the secular imperium.
Like any convention, this implied reciprocity, namely the obligation for the sovereign, on one hand, to govern according to the common good and not the interests of factions, and on the other hand, to respect a legal order derived from the nature of things, which imposes upon them the respect of fundamental laws organizing their reign and succession as clauses in the social contract. It also requires them to align their principality with the teachings of religion and the imperatives of virtue, as the power they benefit from comes from God through the mediation of their people.
All power is of divine nature, and it is natural that the clergy, being those among men who have the most extensive knowledge of the principles of faith, are those who can best reign in accordance with the essence of political authority. However, it is true that the laity, who have not yet been enlightened by the Aristotelian revelation, the prophet having dreamed of what the ideal city and its government by the caste of philosopher-kings would be, are not ready to receive this intangible truth. It is for the clergy to be patient and consensus-seeking.
That being said, despite what opposes the immediate reign of the Most Holy Father, the King of Kings, over the entirety of the known world, as reason demands, it remains that the sovereigns of the temporal order have no choice but to submit to the just prescriptions of the Church, the custodian of the principles of the true faith that underpin their power, as we have just affirmed.
We see, in recent events, what leads us to reaffirm this position, as we must observe that chaos reigns in the temporal order. No institution is spared from the decay of values that should be the foundation of public authority. We see a King of France contested in his authority, mocked by his own subjects. We see an Emperor deprived of his rightful authority, replicating the sad episode of the lazy French kings, stripped of their rights to the throne, leaving the governance to his palace mayors, members of the diet, against the will of his people. We see a regent of England seduced by apostasy. Oh, God! The tragedies we must endure in this century!
"Kings are vassals of the Church", and they owe it fidelity unless they want to deprive their authority of its divine substance and disregard the stipulations of the social contract.
For the greater glory of God.
Translated into English at the Villa San Loyats, July 8th 1471. |
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Kalixtus
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The dogmatic reference texts
The Doctrines of the Aristotelian Church
About the submission and trade of Man by Man
A short practical and dogmatic treatise based on reflections from the Book of Virtues and the Life of Blessed Theodore on trade and the submission of man by man.
The exploitation of Man by Man, as the Book of Virtues tells us, was one of the consequences of laziness inspired by the Nameless Creature in the minds of Men. Out of laziness and because they had the financial means to do so, some Men began to subject their brothers to their dominion and reduce them to slavery, or they bought enslaved humans from pagans and heretics. Out of arrogance, they thought they could thus acquire human cattle to work and obey, treat them like animals without having to pay them and take away their freedom. They thus gave their souls to The Nameless One.
| Pre-History, Chapter IV - The Sins a écrit: | | The Nameless Creature came again to those who listened to him and told them that violence and hatred would henceforth allow them to rule over their neighbors. The strong abused the weak and the weak succumbed to the strong. |
This led to severe disturbances that made The Most High to destroy Oanylone, the city where some people tried to subject other people to their arbitrariness and take away their freedom!
Therefore, our prophets firmly condemned this shameful debasement of humans by other humans and the commerce that could be made from it. Thus, Christos, speaking of the peoples of the Earth, reminded them of their essential rights:
| The Life of Christos, Chapter IX a écrit: | | “Your solidarity does not know a border! Remember, my friends, that Aristotle lived in a country of intolerance toward other people. Today, you must know that all the nations are entitled to respect, and their people to freedom and friendship.” |
So what do these words say other than that all nations and all their people have the right to respect and freedom? None of them can be deprived of freedom, therefore, submit other people under grave sin against the spirit and against the commandments of The Most High!
This is how the Aristotelian disciples understood it, as the hagiography of Blessed Theodore of Liguria shows. It teaches us that every Aristotelian should refrain from such practices and immediately free the slaves he owns, as taught by the poor beggar who converted the Blessed One's family to our holy faith.
| Hagiography of Blessed Theodore a écrit: | | "He taught in this house the principles of Aristotelianism: the unity and love of God for creatures and men, the equality of all men before the Creator, and the importance of cooperation in work and social life. He spoke so much and so well that the family ended up converting to this new religion. Venantios thus freed his own slaves and began to convince his fellow citizens of his new faith". |
And what did the pro-slavery pagans do?
| Citation: | | "One night, a group of armed men attacked the family while they slept: they killed the freed slaves, who out of respect and affection had remained to work in the mill as free men" |
The pagans, those friends of The Nameless One, those slave advocates, massacred those whose new freedom they could not bear, proving that practicing slavery and trading with people depriving their freedom means handing over one's soul to sin and the lunar hell! It serves The Nameless Creature and not at all The Most High.
So let us hear this words, we who have ears to hear and eyes to read, for The Most High has not permitted slavery and trafficking in human beings, so whoever indulges in them violates the commandments of The Most High and the dogma of the Holy Roman Aristotelian Church.
Every Aristotelian must therefore keep away from any commerce or proximity with those who have surrendered their souls to the Nameless One. To practice slavery, this shameful subjugation of Man by Man, to the point of reducing them to the state of beasts, constitutes a crime against Humanity and also a crime against the Most High.
May this small practical and dogmatic treatise be useful to all our brethren who may one day be confronted in their parish or diocese with these odious spectacles of humans deprived of freedom and sold in public by other humans.
Monsignor Jerem, Rector of the Regulary Chapter of Rome,
given in Rome on November 01, 1459, in the first year of the pontificate of Innocent VIII.
Translated into English at the Villa San Loyats, July 8th 1471. |
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