L'Eglise Aristotelicienne Romaine The Roman and Aristotelic Church

[tuvoria]

An Open Letter to the Church at Rome
In the life of a church and in its clergy there sometimes comes a call to reflect and repent. Now is such a time as the Holy See of Rome has lost its way. The vows we all take upon our ordinations is not to some human body or figure or to things made of, by, and for man. Our vows are to Jah and His Holy church, the faithful people of the Friendship. We are called to be teachers, guides, and protectors of what Jah has revealed through both Aristotle and Christos.
Thus it pains me to the core to call upon the Curia in Rome to look into the path of apostasy that has befallen the current holder of the Holy See of Rome. His teachings and words go against the peace, love, forgiveness, mercy, and respect of all life that Jah has revealed to us through the prophets. The man who holds the title of Pope has broken communion with me and the faithful as he has stepped beyond the teachings, dogma, and doctrine of this church in the calling and rallying of men of faith to deliberately take the life of another human being. The Pope is in violation of his Holy Vows of Ordination and in violation of Church Cannon and Law.
I do not post this hastily or without a grave heart. I have been in service both secular and spiritual for some time. I have been a former mayor, a former Councilmen, a former Royal Chaplain, a clerical advisor to the Knights of St.George. I have been a deacon, a priest, and bishop. I have served as the Apostolic Secretary of England, Scotland, and Ireland. I have served as the High Inquisitor of England, Scotland, and Ireland. I have gone toe to toe with the heretical groups under Anathema, WoS and NNGO. Thus I know when one has crossed the line.
It saddens me deeply to state that it appears that the Nameless One has entered into and taken a solid root within the high chambers of Rome. His Holiness the Pope is to be the exemplary example of how to live a holy life here on earth. Yet his current actions are anything but this. Thus I hereby ask that the Curia, in its roles as advisors and electors of the Pope, do hereby council him to publically repent of his actions, change his words, and seek to mend the wounds that are ripping the Arestotlian Friendship asunder.
At this time I can see no other action than this, I am declaring that as far as I am concerned until the above is done, that the Holy See of Rome and those members of the Curia who support his actions, have broken communion with myself and the rest of the faithful. Until the Friendship can be fully restored through the repentance of the Pope and the Curia, I will look only to Jah and his faithful within the borders of the Anglo-Saxon realms. If this means I am defrocked by Rome, so be it. However I shall continue to serve and guide the faithful of my parish until I am removed directly by my direct bishop.
Repent now and heal the church, or continue on this current course and let the church be fractured by the false light of the Nameless One. The choice is yours. I know who I am following.

By His Grace and Light.
Fr. Tuvoria
Bishop Emeritus of England

I give you these direct lines from the Cannon, Doctrine, Dogma, and Church Law of the URAC to consider and back up my points listed above.

Regulations of the Aristotelian Church

Preamble:
The Holy Church of God was instituted by the common agreement of the heirs to Aristotle and the disciples of Christ. These wise men, conscious of human weakness, desired that the lessons of the elected officials of God be transmitted by men who would keep intact the store of wisdom and revelation.
To this end, the Church, in order to achieve its divine mission as well as possible, decided to institute clear and precise rules, thus allowing the effective development of its salvation activity. Thus a distortion within this charter could even put the Church in danger, in its operation and in its sanctity. This is why we curse those who, in their folly and pride, would have the audacity to contravene it and to scorn the divine laws of the Holy Aristotelian Church.
The Aristotelian people
1: The Aristotelian Dogma
Art 2: The Aristotelian Church is the only holder of divine truth and any person not being faithful to its tenets is being heretical and thus dedicating itself to eternal damnation.
2: Classification Status
Art 3: A heterodox is outside the community of believers, either because he has been excommunicated or because he does not share the Aristotelian faith or because he is in opposition to the canon law of the Aristotelian Church.
Justice of the Church
Art 1. Faults
1. The justice of the Church is qualified in the case: of heresy, of schism, apostasy, insult or slandering towards the church, its institutions, its members or its teachings.
2. Church justice deals with all the violations of the provisions of the canon law, in particular the acts of insubordination of the clerks against their hierarchy.
3. Heresy consists of the rejection of whole or part of the dogma Aristotelian.
4. Schism consists of an attack on the unity of the Aristotelian Church by several members of the clergy.
5. Apostasy consists of one or more acts of disavowal, by a baptized Aristotelian, of its Aristotelian faith.
Logion 7: Christos said: “The love which we bear for our parents resembles neither that which we dedicate to our spouses nor the friendship which we offer to our friends. This love is found always and without doubt between the two, from one to the other. Thus God should be loved.”
Logion 9: Sometimes Christos advised us: “If life has no meaning for you, then love life itself more than the meaning of life. Do not wait for death to understand that you pass your life alongside life itself. Recall: We were not only born to die, we were born to live.”

Logion 15: To men who fought, Christos said: “But you will love you one another, in the name of God!”
. "The Aristotlelian 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 baptized, at this point joining the traditional notion of the Baptism which introduces the baptized into communion with the Saints. Baptism, or rite of entry, in the Aristotlelian 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 Aristotlelian 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 Aristotlelian, 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 Aristotlelian 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 Aristotlelian.
I must note a thing on this connection, the Aristotlelian friendship as such is reserved for baptized, 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
FATHER LESCURE - ABBEY OF NOIRLAC

Fourth Chapter: Friendship and the means of sanctification.

As we have just seen, divine rescue is channeled through hierarchy. The is rescue 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 nourrishment for Faith, it reinforces the connection with the entirety of the ecclesiastical community. The link generated through the "Aristotlelian Friendship" is therefore central to the entire life of the believer, and liturgy is crucial to the survival of this link.
THE ARISTOTELIAN CREED
I believe in God, the all powerful Father,
Creator of the Sky and the Earth,
Hell and Paradise,
Judge of our heart until the hour of death.
And in Aristotle, the prophet,
The son of Nicomaque and Phaetis,
Sent to teach wisdom
And the divine laws of the Universe to straying men.
I also believe in Christos,
Son of Maria and Joseph.
Who dedicated His life to show us the way to Paradise.
Thus after He suffered under Ponce the Procurator,
He died as a martyr to save us.
He joined the Sun where Aristotle waited on the right-hand side of the Father.

I believe in Divine Action;
In the Holy Roman Aristotelian Church;
In the communion of Saints;
In the remission of sins;
In Eternal Life.

AMEN
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