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Dogma - The Aristotlelian Friendship

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MessagePosté le: Mar Avr 08, 2008 1:03 pm    Sujet du message: Dogma - The Aristotlelian Friendship Répondre en citant

First Chapter

1. "The Aristotelian Friendship" in the broad sense, is a community of life: By the Baptism each believer shall be introduced into a spiritual union in power which would thus be a spiritual contact with all the others baptised, at this point joining the traditional notion of the Baptism which introduces the baptised into communion with the Saints. Baptism, or rite of entry, in the Aristotelian Church gives to new believers the premises of the perfect Aristotelian friendship. This friendship is still to be developed by a contact with God through prayer and the sacraments, and also by the testimony of softness and compassion to others. One can speak of this level as the first stage of the spiritual life, that of beginning, in which the Aristotelian tries to remove the defects which remain in him. One also calls this way the Purifying way, which purifies the heart of its stains.

2. Afterwards comes the stage of progression, or illumination, in which the Aristotelian, unbound of his defects, actively practicing the virtues and developing his bond with God and his next. The central point of this stage will be the practice of fraternal charity, and the first proof of holiness will have to be spiritual radiation near others. The goal of he who practices this way is above all, to help his brothers in the way of the Aristotelian faith and friendship.

3. At last we touch with the perfect friendship, or become united. This way is that of perfection. It should be understood that the first Friend of the Aristotelian is God, and that in relation is privileged with Him who is located the highest point of spirituality. This friendship with God results in a deep charity for others, with a perfect direction of the friendship and a force of character which makes it possible to show the others the truth without saying hurtful words to them. But this union with God will have a condition, that to have a perfect friendship on this Earth with one of our next. Access to the title "Friend of God" should only be granted to those that will be able to solidify his aspirations with the perfection of a union of heart with another Aristotelian.

I must note a thing on this connection, the Aristotelian friendship as such is reserved for baptised, since it is a community of objective life as much as subjective, in its basis at least. What does not exclude a particular charity for the others, which one will particularly develop in the second stage, the illuminative way.

Written in the Cistercian abbey of Noirlac the 24th day of December in the year of grace 1453

Second Chapter: The relationship with the authorities.

We have said that more than one subjective feeling, the established Aristotelian friendship, by the way of the baptism, a community of life objectifies between all baptised, between the members of the celestial company and those of the terrestrial company. This element has great consequences on social fabric, and the design which we must have of the place of the Religion in the temporal organizations of the world.

1. The Communion of the Saints, base of any society.

By preoccupation with clarification, we will call this community of life the "Communion of the Saints."

The first goal of the temporal organization of the societies is to set up the structures to allow the men to develop all of their material and spiritual faculties. Accordingly, a society which would not be based on the concept of Communion of the Saints will seriously miss its goal, since it would miss the most elementary stage and the most fundamental of the union between the men and any Aristotelian social life.
This results from logic, that to be fully integrated in a society in conformity the ideal Aristotelian, it is necessary to be an even member of the Communion of the Saints, being member of the Aristotelian friendship. Those which are not, do not have the fundamental basis of the life in society, they are tears in the social fabric, and as all the tears they are likely to extend and endanger the existence of the society.

One does thus understand the essential need for the authorities, for the good of the society that they direct, to put all works about it to avoid this tear, because it is the survival of the social fabric which is concerned. The authorities will thus have care to preserve the Aristotelian character of their charges, and support the efforts of Holy Mother Church for the safety of the hearts and the good walk of the city of God, on Earth and in Heaven.

2. Of the Statute of partially allowed religions.

Certain religions, although obviously erroneous, have in them some seeds of truth. The beliefs of Spinozisme and Averroisme for example. These religions (it pains me to give them this name, given their glaring error) have a character less harmful than the other errors. It is thus necessary to give them a statute separately, which we will call "statute of tolerance". The members of these churches must be segregated, as much as possible, with the variation of the public authority, because the spectacle of their error would have consequences on the people who would be most harmful. Moreover not being plain with the social body by the Communion of the Saints, they would therefore by manifest, lack in social cohesion. It is thus necessary to tolerate them but not to leave them the capacity.

Written in the Cistercian abbey of Noirlac the 24th day of December in the year of grace 1453

Third Chapter: The role of the friendship in the design of the hierarchy of the Church

We said that each "Aristotelian" is plain but made different by the special bond which he receives in the Baptism. This bond makes his existence a path towards the light, which he does not traverse alone but as a community.

1. History of the community.

For someone to advance, one needs two things: direction and the will to advance. We will now see why the hierarchy is necessary for Aristotelian.

Aristotle taught us there are nearly 1800 years complex doctrines, of which the goal is to anchor us in the Good, the Beautiful, and the Truth. This anchoring is done by the contemplation of the eternal beauty of God, and by the transcription of this beauty in everyday things. But after the death of Aristotle, or rather after his accession to the glory of contemplation, it was necessary to create guides for us who accurately transmit his message to the men of every century and all cultures. It is for that, that for about 30 to 35 years of our era, an assembly the wise ones was held in Tarsus. This assembly brought together the heirs to the Aristotelian philosophical tradition and the disciples of Christos, the Wise one, with their chief, Paul. It is this assembly which decided the foundation of an institution which would link the two traditions in the same vision, thus making the synthesis of the most beautiful human and divine lesson.
This assembly very quickly was obviously assisted by the Divine Spirit, and the Aristotelian religion was spread to all the Roman Empire, in spite of persecutions which the devil did not fail to put in its way.
But in spite of the waves of persecution, in spite of the torment of the heresies, the Church kept its original path thanks to its solid hierarchy.

2. The Divine help necessary for the way.

This constancy of the Church of God is conceivable in the medium of so many vicissitudes only by the very Holy action of God, by the intercession of Aristotle and of the Saints of all times, especially the martyrs who died for glory and the eternal light. This help of God had a channel: the hierarchy of the Church.

Indeed in the Church some are summoned to be more than a simple Aristotelian: they are summoned to be the guides of their herd, and they receive for that a special grace which is called ordination. If the baptism introduces one into the special community that is the Aristotelian friendship, ordination makes the faithful believer a member with share, selected and elected for a particular function which is to guide the faithful ones and to be the channel the light in their hearts.

3. The Hierarchy

The first of these men is the Pope, representative of the Divine light on Earth, that which He accepted as a last resort to the right and the capacity to solve all the Aristotelian questions, in respect to the work of his predecessors.

Next the Cardinals, the famous men who, by their action, their generosity, and the depth of their inspiration by the Spirit of Light, deserved to be the instruments of God for each new Papal nomination.

The Bishops are the channels of the grace of God in the hearts of the faithful ones. They are the fathers of their diocese and desire the safety of all.

And finally the Priests are the faithful assistants of the Bishops in this difficult task, to guide the hearts towards the contemplation of the eternal Beauty: God. The Parish Priest is a Priest who has received a particular mission from the Bishop.

The Priests without charge are invaluable auxiliaries, and they can help the Priests in their task, or assist the Bishop with the diocesan council.

The Deacons are also given to God, but do not receive this special ordination. Their particular service is initially to help in the material management of the Church.

Written in the Cistercian abbey of Noirlac the 24th day of December in the year of grace 1453

Fourth Chapter: Friendship and the means of sanctification.

As we have just seen, divine salvation is channelled through hierarchy. This is transmitted via what is called liturgy.

1) The meaning of liturgy
It would wrong to believe that liturgy is nothing more than something to teach. Teaching is an aspect of it, but it is not the only one, far from it. You all know that the Aristotelian baptism grants a special link to the baptised, a link that is above all a link of Faith. The goal of liturgy is thus to increase this Faith. Liturgy is therefore nourishment for Faith, it reinforces the connection with the entirety of the ecclesiastical community. The link generated through the "Aristotelian Friendship" is therefore central to the entire life of the believer, and liturgy is crucial to the survival of this link.

2) The didactic aspect of liturgy

There are two ways to teach liturgy: by preaching and via the sermon during Mass.
It is important that we distinguish the two: indeed, preaching allows the reinforcing of the conviction of the faithful and ourselves concerning the Ideas, whereas the sermon indicates the road to follow, and the Ideas that they must extend and build upon. In other words, the Sermon shows the faithful the path to follow, whereas preaching is a way to advance on this path.

3) The meaning of Mass

Mass is the time when the Sermon is pronounced, but it is more than that. It is during Mass that the priest transmits, via a mysterious communication, the experience of his contemplation of God, to the faithful. But more so, he is almost the link through which the faithful reach God. The purity of the Faith and Ideas of the priest play, therefore, an important part: if the link is impure, how can the faithful see God?

Written in the Cistercian abbey of Noirlac the 24th day of December in the year of grace 1453

Translated by Father Loyats and Brother Talwin, over a period of time in the month of March in the year 1454, in the halls of the Order of Saint Jerome.
Former Bishop of Clifton
Former Roman Cardinal-Elector and Prélate Plénipotentiary
Former Cardinal Chamberlain of England, Scotland, and Ireland
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