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[GB]The dogmatic texts - The doctrines I -

 
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Kalixtus
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MessagePosté le: Mer Nov 17, 2021 3:46 am    Sujet du message: [GB]The dogmatic texts - The doctrines I - Répondre en citant

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    The dogmatic reference texts

      The Doctrines of the Aristotelian Church

        Writings and doctrines


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Dernière édition par Kalixtus le Ven Nov 19, 2021 8:51 pm; édité 1 fois
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MessagePosté le: Jeu Nov 18, 2021 3:53 pm    Sujet du message: Répondre en citant

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    About Aristotelian Friendship

    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
    FATHER LESCURE - ABBEY OF NOIRLAC


    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
    FATHER LESCURE - ABBEY OF NOIRLAC


    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
    FATHER LESCURE - ABBEY OF NOIRLAC

    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
    FATHER LESCURE - ABBEY OF NOIRLAC

    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.

_________________


Dernière édition par Kalixtus le Lun Nov 22, 2021 2:24 am; édité 1 fois
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MessagePosté le: Jeu Nov 18, 2021 4:23 pm    Sujet du message: Répondre en citant

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    Encyclical on the Status of Christós in the Church

    We, the Roman Curie, supreme authority by the grace of God, declare and define by the present one:

    Chapter One: The Nature of Christós
    In His infinite kindness Almighty God did not want that man should ever remain separated from him...

    Aristotle, the great prophet who was granted the divine revelation, had foretold that a chosen man of God would incarnate the virtuous friendship by dedicating his life to others, "Love one another" was going to be his creed. Indeed, until the arrival of this Messiah, the rules of "solidarity" were internal to the ethnos group; beyond the ethnic groups are populations to be exploited.

    This chosen man of God would arrive during a time of suffering, would express the will to go "to teach all the nations" and he will have against him those which refuse this vision and they will plot against him even wanting to kill him. This chosen official will have the choice between "returning to the masses" or sacrificing himself to show to God that man could not reach the perfect, virtuous, and unitive friendship until sacrificing himself for others without expecting anything in return.

    Chapter Two: Titles of Christós

    He is Messiah, guide and mirror of the Divinity.

    Chapter Three: Salvation

    Thus Christós came among us, but the hatred which darkens the spirit turned the men, and they rejected the message of love, they crucified it as one cuts the throat of a lamb without defence. He, loving them until the end, this pure, perfect man of no sin accepted his fate with humility, in order to repair, by his voluntary sacrifice, the sins of all the men past, present, and future and to establish forever the friendship between Man and God.

    It is thus, by this sacrifice that Christós brought salvation to mankind, so that they could be saved by achieving works of God, i.e.:

    Adhesion with the Aristotelian Church, Faith in the teaching of Aristotle, and the Union, the obedience and the imitation of Christós
    , who came on Earth to give force and majesty to the lesson of God, consigned in the books of the Revelation.


    Written at the Cistercian Abbey of Noirlac, on the 2nd day of January, in the year of 1454.

    Translated by the hand of Father Etchelion on the 28th of February, 1454.
    With minor grammar corrected by Father Loyats

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Dernière édition par Kalixtus le Lun Nov 22, 2021 2:24 am; édité 1 fois
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MessagePosté le: Jeu Nov 18, 2021 4:25 pm    Sujet du message: Répondre en citant

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    The Two Sources of the Faith

    * Chapter One : The Divine Revelation. The two sources of the Faith.

    The Most High, which has created humanity and all of nature from the action of His infinite Love, did not want that this humanity be abandoned to the darkness of misunderstanding. This is why Almighty God revealed Himself to us.
    He revealed Himself first of all in the luminous doctrine and the teachings of Aristotle; doctrines whose harmony foretold prophetically of the Teaching of the Light to men and women by Christos.
    The union of these two teachings gave rise to the Holy and Immutable Aristotelian Church.

    * Chapter Two : The Harmony of Faith and Reason

    We believe firmly that there is one Truth, and that the Revelation of Christos harmonizes with the wholesome intelligence of nature and the human heart which we observe in the Doctrine of Aristotle. Faith and Reason are like two facets of the same reality. This truth constitutes thus a single harmonious whole of great beauty, together, which is as a reflection of the sublime beauty of the harmonious union of the two guides of the Divine word. Through Aristotle, emblem of Reason, the poor in spirit learn science, and through Christos, messenger of Faith, the learned increase in wisdom and piety.
    For the purity of the Faith depends on the purity of the ideas. And without Faith, the ideas are unavailing. The divine symmetry finds its basis there.

    The study of philosophy and theology must be developed in this spirit, and the Theologians should be conscious that the beauty and purity of their belief will affect the image that the faithful have of the beauty of God.
    Thus the Holy Books of the Revelation of Christos and those of the Revelation of the Logos written by Aristotle must be read in concert and mutually completed.

    * Chapter Three : The Ideas in the Church

    This balance and harmony of the Faith is found in the members of the Aristotelian Church: some, mystical in essence, seek the path of wisdom in imitation of Christos. Their ideas guide them in the spheres of the absolute, in direct contact with the Divine. For them, these ideas hold true:

    1) The things are copies of the Ideas.
    2) Sensible beauty is an image of eternal Beauty that the soul has already contemplated.
    3) Happiness is a form of meditation, which the wise one must strive to attain.
    4) Metaphysics is the science of first causes.

    Others, trusting in Reason, have Aristotle as master and follow in his footsteps, understanding the truth through reasoning, and having the basis of Faith in the following ideas:

    1) The essence of things is in the things themselves, and gives them form.
    2) Beauty results from certain proportions, measurements, and harmonious rhythms.
    3) The wise man must take part in the life of the city.
    4) Metaphysics is the science of what is, as it is : being as being.

    Every believer takes part more or less of these groups, but all work with a single heart to the glory of the Church and the love of God.

    * Chapter Four : The Authority of Interpretation of the Church

    The Holy and Immutable Aristotelian Church is alone qualified to interpret divine teachings. It is the Sovereign Pontiff through the Curia, and he alone (with or without consultation of the Bishops of the Aristotelian world) who determines the doctrine of the Church. However, he must guard the deposits of the Faith, and he will have to preserve it with care and respect, never changing the fundamentals in what his predecessors have instituted in the dogma. He will take care, as a good shepherd, of the maintenance of the unity of the Faith and the harmony of the believers.

    Written in Rome, day before of Christmas, 1453


This is official dogma declared and defined by the Highest Authorities of the Universal and Roman Aristotelian Church. Translation was made by His Eminence Cardinal-Archbishop of Rouen Sir Lescure, on the 23rd of February, 1454 in Rome.

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