Author Topic: Leo says to the heretics, "We are already one." (Read 265 times)

SkidRowCatholic · « **on:** **Today** at 08:15:45 AM »

"Last year, we celebrated the 1700^th anniversary of the Council of Nicaea. His Holiness Bartholomew, Ecuмenical Patriarch, invited us to celebrate the anniversary in İznik, and I give thanks to God that so many Christian traditions were represented at that commemoration two months ago.

In the passage from the Letter to the Ephesians chosen as the theme for this year’s Week of Prayer, we repeatedly hear the adjective “one”: one body, one Spirit, one hope, one Lord, one faith, one baptism, one God (cf. Eph 4:4-6). Dear brothers and sisters, how can these inspired words not touch us deeply? How can our hearts not burn within us when we hear them? Yes, “we share the same faith in the one and only God, the Father of all people; we confess together the one Lord and true Son of God, Jesus Christ, and the one Holy Spirit, who inspires us and impels us towards full unity and the common witness to the Gospel” (Apostolic Letter In Unitate Fidei, 23 November 2025, 12). We are one! We already are! Let us recognize it, experience it and make it visible!

My dear predecessor, Pope Francis, remarked that the synodal journey of the Catholic Church “is and must be ecuмenical, just as the ecuмenical journey is synodal” (Address to His Holiness Mar Awa III, 19 November 2022). This was reflected in the two Assemblies of the Synod of Bishops in 2023 and 2024, marked by deep ecuмenical zeal and enriched by the participation of numerous fraternal delegates. I believe this is a path for growing together in mutual knowledge of our respective synodal structures and traditions. As we look toward the 2,000^th anniversary of the Passion, Death and Resurrection of the Lord Jesus in 2033, let us commit ourselves to further developing ecuмenical synodal practices and to sharing with one another who we are, what we do and what we teach (cf. Francis, For a Synodal Church, 24 November 2024, 137-138).

The materials for this year’s Week of Prayer for Christian Unity were prepared by the Churches in Armenia. With deep gratitude, we remember the courageous Christian witness of the Armenian people throughout history, a history in which martyrdom has been a constant feature. As we conclude this Week of Prayer, we honor the memory of Catholicos Saint Nersès Šnorhali “the Gracious,” the holy Catholicos who worked for the unity of the Church in the 12^th century. He was ahead of his time in understanding that the search for unity is a task entrusted to all the faithful, and that it requires the healing of memory. As my venerable predecessor Saint John Paul II recalled, Saint Nerses also teaches us the attitude we should adopt on our ecuмenical journey: “Christians must have a profound interior conviction that unity is essential, not for strategic advantage or political gain but for the sake of preaching the Gospel” (Homily at the Ecuмenical Celebration, 26 September 2001)."

https://www.vatican.va/content/leo-xiv/en/homilies/2026/docuмents/20260125-vespri-unita-cristiani.html

2 John 10–11: forbids receiving or greeting those who do not hold the true doctrine.
Apostolic Canon 45: suspension for clerics who have prayed with heretics.
Apostolic Canon 65: deposition/excommunication for entering to pray with heretics.
Council of Laodicea Canon 6: prohibits praying with heretics or schismatics.
Council of Laodicea Canon 33: forbids joining in prayers with heretics or schismatics.
St. Basil, Letter 188 (Canon 1): not permitted to pray with heretics or schismatics.
St. Cyprian, Epistles 54 and 72: communion in prayer with heretics separates one from the Church.
Canon 1325 §2 “If anyone, after receiving baptism, has given his name to a non‑Catholic sect, or has publicly adhered to it, he is a heretic or a schismatic.”

SkidRowCatholic · « **Reply #1 on:** **Today** at 09:48:28 AM »

@ around 36:00

Ladislaus · « **Reply #2 on:** **Today** at 10:55:19 AM »

What's wrong with that? He basically just articulated what the vast majority of Trads believe. When he added the next sentence about making the unity "visible", that's what nearly every singe one of the Feeney-hating Trads hold (barring a small handful of exceptions), that we were invisibly united even if it's not visible, eh? Otherwise, non-Catholics cannot be saved. So they're somehow invisibly within the Church. Leo Prevost is therefore, according to them, mostly Sedevacantists, ironically ... repeating what they consider to be Trad doctrine, and if you don't believe this you're a "Feeneyite heretic". So all this proves is that Prevost is not a Feeneyite heretic.

SkidRowCatholic · « **Reply #3 on:** **Today** at 11:05:38 AM »

https://www.vatican.va/content/john-paul-ii/en/homilies/2001/docuмents/hf_jp-ii_hom_20010926_yerevan-st-gregory.html?utm_source=copilot.com

APOSTOLIC VOYAGE IN ARMENIA
EcuмENICAL CELEBRATION

HOMILY OF JOHN PAUL II

Cathedral of St. Gregory the Illuminator
Yerevan, 26 September 2001

"While preserving and developing its own identity, the Armenian Church did not hesitate to engage in dialogue with other Christian traditions and to draw on their spiritual and cultural patrimony. At a very early stage, not only the Sacred Scriptures but the major works of the Syriac, Greek and Latin Fathers as well were translated into Armenian. The Armenian liturgy drew its inspiration from the liturgical traditions of the Church in the East and in the West. Thanks to this remarkable openness of spirit, the Armenian Church throughout its history has been particularly sensitive to the cause of Christian unity. Holy Patriarchs and Doctors such as Saint Isaac the Great, Babghèn of Otmus, Zakary of Dzag, Nersès Šnorhali, Nersès of Lambron, Stephen of Salmast, James of Julfa and others were renowned for their zeal for the unity of the Church.

In his letter to the Byzantine Emperor, Nersès Šnorhali set out principles of ecuмenical dialogue which have lost none of their relevance. Among his many insights, he insists that the search for unity is a task of the whole community, and it cannot be allowed to create internal divisions within the Churches; he also teaches that there is a need for the healing of memories in order to overcome past resentments and prejudices; that mutual respect and a sense of equality between the spokesmen of the various Churches are indispensable; and finally he says that Christians must have a profound interior conviction that unity is essential, not for strategic advantage or political gain but for the sake of preaching the Gospel as Christ commands. The insights of the great Armenian Doctor are the fruit of remarkable pastoral wisdom, and I make them my own among you today.

"How good and how pleasant it is, when brothers live in unity" (Ps 133:1). When in 1970 Pope Paul VI and Catholicos Vazkèn I exchanged the kiss of peace, they launched a new era of fraternal contacts between the Church of Rome and the Armenian Church. Their meeting was soon followed by other important visits. I myself have very happy memories of the visits to Rome of His Holiness Karekin I, first as Catholicos of the Great House of Cilicia, then as Catholicos of Etchmiadzin. From the time he took part as an observer at the Second Vatican Council, Catholicos Karekin I never ceased to work to promote friendly relations and practical cooperation between Christians of East and West. I would have dearly loved to visit him here in Armenia, but his ill health and untimely death made that impossible. I give thanks to the Lord for having given us this great man of the Church, a wise and courageous champion of Christian unity.

Your Holiness, I am truly happy to be able to return the visit which you made to me in Rome, together with a delegation of Armenian Bishops and faithful. I saw your generous invitation to visit Armenia and Holy Etchmiadzin as a great sign of friendship and ecclesial charity. For long centuries contacts between the Armenian Apostolic Church and the Church of Rome were warm and intense, and the desire for full unity never disappeared altogether. My visit today testifies to our shared yearning to dwell in the full unity which the Lord wills for his disciples. We are close to Mount Ararat, where tradition says that the Ark of Noah came to rest. Like the dove returning with the olive branch of peace and love (cf. Gen 8:11), I pray that my visit will be a kind of consecration of the already rich and fruitful cooperation existing between us.

There is a real and intimate unity between the Catholic Church and the Church of Armenia since both preserve apostolic succession and have valid sacraments, particularly Baptism and the Eucharist. Our awareness of this must inspire us to work even harder to strengthen our ecuмenical dialogue. In this dialogue of faith and love no question, no matter how difficult, should be overlooked. Conscious of the relevance of the ministry of the Bishop of Rome in the search for Christian unity, I have asked – in my Encyclical Letter Ut Unum Sint – that the Bishops and theologians of our Churches reflect on "forms in which this ministry may accomplish a service of love recognized by all concerned" (No. 95). The example of the first centuries of the Church’s life can guide us in this discernment. My ardent prayer is for a renewal of the "exchange of gifts" of which the Church of the first millennium gave such wonderful examples. May the memory of the time when the Church "breathed with both lungs" spur Christians of East and West to walk together in unity of faith and with respect for legitimate diversity, accepting and sustaining each other as members of the one Body of Christ (cf. Novo Millennio Ineunte, 48).

With one heart let us contemplate Christ who is our peace and who has brought about the unity of what was divided (cf. Eph 2:14). Time is pressing, and ours is a sacred and urgent task. We must proclaim the good news of salvation to the men and women of our time. Having experienced the spiritual emptiness of communism and materialism, they are seeking the path to life and happiness: they are thirsting for the Gospel. We have a great responsibility towards them, and they expect from us a convincing witness of unity of faith and mutual love. As we work for full communion, let us do together what we do not have to do separately. Let us work together, with full respect for our distinctive identities and traditions. Never again Christians against Christians, never again Church against Church! Rather, let us walk together, hand in hand, so that the world of the Twenty-first Century and the new Millennium may believe!

The Armenian people have always had great veneration for the Cross of Christ. Down the centuries the Cross has been their unfailing source of hope in times of trial and suffering. A striking feature of this land are the many crosses in the form of the khatchkar, testifying to your steadfast fidelity to the Christian faith. At this time of year, the Armenian Church celebrates one of its great feasts: the Exaltation of the Holy Cross.

SkidRowCatholic · « **Reply #4 on:** **Today** at 11:27:01 AM »

The vast majority of trads: "Leo is my formal motive. Never mind that Leo (and all his predecessors) repeatedly and publicly deny this".

It is akin to a child who's father keeps telling him he is a bastard and not his child and the child keeps saying, "no, no, you are my dad - because I believe it".

It’s actually worse than that...

Imagine a father telling a crowd of children — children born of prostitutes who live beside a legion of soldiers — that they are all his legitimate offspring and not the products of fornication. At the same time he tells another group, who believe themselves to be his true children, that they are actually illegitimate because he is not their real father. The latter stand stunned and speechless, unable (or unwilling) to confront the contradiction and its consequences or they think it is great that, "Dad has adopted some new kiddos into the fam."

SkidRowCatholic · « **Reply #5 on:** **Today** at 12:27:40 PM »

Here is an example of such an one.

https://www.lifesitenews.com/news/pope-leo-says-different-christian-faiths-are-already-one/?utm_source=most_recent&utm_campaign=usa

She sees the contradiciton but cannot process the logic.

The reason is because she is "half-in-half-out" - so to speak:

https://www.lifesitenews.com/blogs/christs-first-message-to-us-is-that-he-wishes-to-be-our-daily-bread/

"Now, some of you Latin Mass-goers may be thinking: “But I have no daily Latin Mass nearby.” You may not want to go to a Novus Ordo Mass, or you may think it is impermissible to go. If you have a choice between the two, it is clear that the Traditional Latin Mass is preferable, since it is more reverent to God, it gives emphatic witness to the Mass’ essence as the Sacrifice of Christ, it properly forms the dispositions of the soul, and it procures more graces.
But is it true that we should avoid the Novus Ordo entirely even if we have no other options?
The powerful sign that this should not be our approach is the ongoing phenomenon of Eucharistic miracles, which overwhelmingly take place at Novus Ordo Masses. Our Lord is reminding us that this is still the Sacrifice of the Mass, that His Body, Blood, Soul, and Divinity is present, to be adored and received by those attending. It is true that belief in the Real Presence is much less prevalent at Novus Ordo Masses than at Latin Masses. Perhaps this is in part why Christ physically manifests the reality of His True Presence there. But we may also reasonably conclude that He would not manifest Himself in Eucharistic miracles at Novus Ordo Masses if they were in and of themselves an offense to God!
Priests of the Society of St. Pius X (SSPX) – which I hold in the highest esteem and firmly believe preserves the fullness of the Catholic faith – will sometimes argue, as Father Paul Franks has, that the new Mass signals an “implicit denial of the Catholic faith.” This is a very slippery, and ultimately untenable claim.
We may justifiably question the motives and intentions of those responsible for the new Mass, but the new Mass cannot be avoided when there are no TLM alternatives merely because of the intentions of its creators. If its creators intended to obscure the truths of the faith, obscure the Mass’ sacrificial nature, and decrease reverence toward God, then they are indeed guilty of an offense toward Him.
But the new Mass, in and of itself, must be assessed for what it is, objectively. And objectively speaking, it is the Sacrifice of the Mass, the Sacrifice of Christ to God the Father, which is of infinite precious value. And in fact, it explicitly gives witness to its nature as sacrifice.
As an example of this: The Orate Fratres is virtually the same. In the new Mass, the priest prays. “Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father. And the faithful respond: “May the Lord accept the sacrifice at your hands for the praise and glory of His name, for our good and the good of all His holy Church.”
The new Mass also, notably, does not inherently contain anything blasphemous, sacrilegious, or heretical (although a priest may make it so, and that is another question). That is, it is still a Catholic Mass which does not dishonor God in and of itself. I have not yet been able to find an SSPX priest who can point to any “red line” drawn in the Novus Ordo that renders it an offense to God. In other words, they cannot explain what precisely needs to be added or taken away from it in order to render it permissible to attend."

Now of course this silly woman is wrong, and why would any man (or woman) listen to her novel interpretation on anything to do with faith?
The point is, acknowledging a heretic as the living magisterium of your formal motive of faith has consequences.
Some will relativise the Mass, other's the new rites of ordination/consecrations, others will use the 1983 code, etc. etc. etc.
It all equates to a form of moral relativism on discipline and/or doctrinal subversion for the sake of a false manufactured unity - even if that unity only exists in your head and is whispered with lying lips.
Which usually leads to 3 courses of action;

1. To fight in support of the concillar beast and defend its abominations.
2. Weakly respond with accusations of being pharisaical, purist, etc.
3. Ignore and pretend the contradiction doesn't exist.

Author Topic: Leo says to the heretics, "We are already one." (Read 265 times)

SkidRowCatholic

Leo says to the heretics, "We are already one."

SkidRowCatholic

Re: Leo says to the heretics, "We are already one."

Ladislaus

Re: Leo says to the heretics, "We are already one."

SkidRowCatholic

Re: Leo says to the heretics, "We are already one."

SkidRowCatholic

Re: Leo says to the heretics, "We are already one."

SkidRowCatholic

Re: Leo says to the heretics, "We are already one."