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Offline Julech Tan

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An OPEN LETTER against Most Holy Family Monastery
« on: June 16, 2012, 12:41:38 AM »
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  • An OPEN LETTER in REPARATION for the HERETICAL, and, OFFENSIVE position of Most Holy Family Monastery in DENYING the centuries old recognition of Holy Mother Church on The Blessed Virgin Mary’s role as Co-Redemptrix

    http://www.mostholyfamilymonastery.com/why_Mary_is_not_coredeemer.php

    A Compilation of The Testimony and Witness of Sacred Tradition, Sacred Scripture, and, The Magisterium on The Role of The Blessed Virgin Mary in The Redemption of Mankind as manifested in the title Co-Redemptrix and other synonymous titles describing the effects of Her cooperation with Jesus The Christ the SOLE Redeemer of Mankind in The Economy of Salvation History.

         Catholics must take great care that they hold that which has been believed everywhere, always, and, by all. For that is truly and properly UNIVERSAL aka: Catholic, as the very force and meaning of the word shows, which comprehends everything almost universally. And they shall observe this rule if they follow universality, antiquity, and, consent. We shall follow UNIVERSALITY if we confess that One Faith to be true which the whole Church throughout the world confesses; ANTIQUITY if we in no wise depart from those interpretations which it is plain that our ancestors and fathers proclaimed; CONSENT if in antiquity itself we eagerly follow the definitions and beliefs of all, or, certainly nearly all Apostolic Teachers.

    Co-Redemptrix, a title of Mary, Mother of Jesus, refers to her role in the Redemption process.

         The concept of Co-Redemptrix refers to an indirect or unequal but important participation by the Blessed Virgin Mary in redemption, notably: that she gave free consent to give life, and, flesh of her flesh to The Redeemer, to share His Life, to suffer with Him under The Cross, to offer His Sacrifice to God The Father for the sake of the redemption of mankind, and to bring about all particular post-Assumption graces by way of intercession. The latter concept is included in the concept of Mediatrix which is a separate concept but regularly included by The Faithful who use the title of Co-Redemptrix.

         The Virgin Mary's role as Co-Redemptrix is nothing other than her participation in Christ's role as Redeemer. Mary does not do any work of redemption or co-redemption apart from participating in Christ's work of redemption. Mary's role as co-Redemptrix is nothing other than to immerse herself completely in Christ's role as the Redeemer of Mankind.

         Mary is not a Redeemer, nor a Mediator, nor an Advocate; she is Co-Redemptrix, Mediatrix, and, Advocatrix. Just as God created woman to be a helper to man, so also did God create Mary to be a helper to Christ. Therefore, the feminine form of these terms indicates the God-given feminine role of a helper to Christ. Mary does not have her own role of co-redemption, mediation, and advocacy. She has no such role of her own at all, except, by participation in Christ's role.

    In the case of Mary Co-Redemptrix, we also have a liturgical feast celebrated in Rome which likewise dates back to the fifteenth century: The Feast of Our Lady of Sorrows.

         In fact, until 1960, the role of Mary Co-Redemptrix was liturgically celebrated twice a year. The first feast focused upon the "compassion" or co-suffering of Mary at Calvary and was celebrated on the Friday before our present Palm Sunday. The second feast, historically promoted by The Servites of Mary and celebrated on September 15, accentuates the entire co-redemptive life of The Virgin as highlighted in seven scriptural and traditional events or "sorrows": 1. Simeon's prophecy in The Temple; 2. The flight of The Holy Family into Egypt; 3. The loss of The Christ Child in The Temple; 4. The encounter of Mary with Jesus on The Way of The Cross; 5. Her suffering during The Crucifixion and Death of Jesus; 6. The taking down of Jesus from The Cross; and 7. The Burial of Jesus in The Tomb.

         Moreover, the FIRST official use of The Co-Redemptrix title by The Holy See comes on May 13, 1908, in a document by The Congregation of Rites in reference to The Feast of The Seven Sorrows. In positive response to a petition seeking to raise the rank of The Feast of The Seven Sorrows of Mary to a double rite of second class for The Universal Church, The Congregation of Rites expresses its hope that "The Devotion of The Sorrowful Mother may increase and the piety of The Faithful and their gratitude toward The Merciful Co-Redemptrix of the human race may intensify." (Acts of The Apostolic See 1, 1908, p. 409.)

         These liturgical celebrations of the Co-redemptrix doctrine makes clear that the role has been believed and venerated for over a half millennium in The Liturgical Life of The Church.

         On June 26, 1913, The Holy Office issued a document expressing The Congregation's satisfaction in adding the name of Mary to the name of Jesus in the indulgenced greeting, "Praised be Jesus and Mary" which is then responded to, "Now and forever." The document then states: "There are those Christians whose devotion to the most favored among virgins is so tender as to be unable to recall the name of Jesus without the accompanying name of The Mother, our Co-Redemptrix, The Blessed Virgin Mary." (AAS 5, 1913, p. 364.)

         Six months later, the same Holy Office granted a partial indulgence for the recitation of a prayer of reparation to The Blessed Virgin (Vergine benedetta). The prayer ends with the words: "I bless Thy Holy Name, I praise Thine exalted privilege of being truly Mother of God, ever Virgin, conceived without stain of sin, Co-Redemptrix of The Human Race." (AAS 6, 1914, p. 108.)

         A Congregation with The Co-Redemptrix Title has received Church approval. The North Vietnamese religious congregation, "The Congregation of The Mother Co-Redemptrix," which was approved by the local bishop in 1941 and approved by The Holy See in 1953, was forced to relocate to South Vietnam due to Communist persecution, and later expanded to The United States. (Cf. The Official Catholic Directory, P. J. Kenedy and Sons, 2003, p. 1305.)

    From the Revelations given to St. Bridget of Sweden, Our Lady offers a direct testimony to her role as Co-Redemptrix

         "My Son and I redeemed the world as with one heart." (St. Bridget, Revelations, bk. 1, ch. 35.) Our Lord re-iterates the same truth of the Co-redemptrix doctrine in his own words: "My Mother and I saved man as with one Heart only, I by suffering in my Heart and my Flesh, She by the sorrow and love of Her Heart." (St. Bridget, Revelations, bk. 9, ch. 3.) These revelations positively influenced theologians and popes alike for the next three hundred years and were repeatedly referenced by theologians and bishops during the seventeenth century "Golden Age" of Marian Coredemption. (Cf. Miravalle, "With Jesus," pp. 113-124.)

    From The Mystical City of God Life of The Virgin Mother of God Venerable Maria de Jesus de Agreda volume 3 pages 643-648, Our Blessed Mother revealed the details of Her Suffering

         When the most prudent Mother perceived that now the mysteries of the Redemption were to be fulfilled and that the executioners were about to strip Jesus of his clothes for crucifixion, She turned in spirit to the eternal Father and prayed as follows: “My Lord and eternal God, Thou art the Father of thy only-begotten Son. By eternal generation He is engendered, God of the true God, namely Thyself, and as man He was born of my womb and received from me this human nature, in which He now suffers. I have nursed and sustained Him at my own breast; and as the best of sons that ever can be born of any creature, I love Him with maternal love. As his Mother I have a natural right in the Person of his most holy humanity and thy Providence will never infringe upon any rights held by thy creatures. This right of a Mother then, I now yield to Thee and once more place in thy hands thy and my Son as a sacrifice for the Redemption of man. Accept, my Lord, this pleasing offering, since this is more than I can ever offer by submitting my own self as a victim or to suffering. This sacrifice is greater, not only because my Son is the true God and of thy own substance, but because this sacrifice costs me a much greater sorrow and pain. For if the lots were changed and I should be permitted to die in order to preserve his most holy life, I would consider it a great relief and the fulfillment of my dearest wishes.” The eternal Father received this prayer of the exalted Queen with ineffable pleasure and complacency.

         If the great Queen had assisted at the Passion with the same sentiments as the rest of the just, it would indeed have been admirable; but not so admirable as the way in which She suffered. She was singular and extraordinary in all her sufferings ; for, as I have said above, She felt in her own virginal body all the torments of Christ our Lord, both interior and exterior. On account of this conformity we can say, that also the heavenly Mother was scourged, crowned, spit upon, buffeted, laden with the Cross and nailed upon it; for She felt these pains and all the rest in her purest body. Although She felt them in a different manner, yet She felt them with such conformity that the Mother was altogether a faithful likeness of her Son. Besides the greatness of her dignity, which in most holy Mary must, on this account, have corresponded in the highest possible degree with that of Christ, there was concealed therein another mystery. This was, that the desire of Christ to see his exalted love and benignity as exhibited in his Passion copied in all its magnitude in a mere creature, was fulfilled in Her, and no one possessed a greater right to this favor than his own Mother.

         The fact that the Papal Magisterium has never deemed it necessary to call for a public prohibition of the discussion of Mary Co-Redemptrix due to controversy and its subsequent scandal for The Faithful, (St. Pius V, Super speculam; cf. Bullarium Romanorum, vol. 4, part 3, p. 138.) let alone prohibiting even private discussion as it did for the Immaculate Conception debate, (Gregory XV, Sanctissimus; cf. Bullarium Romanorum, vol. 5, part 5, p. 45.) should give a better historical context in which to understand the arguably lesser degree of theological disagreement over Marian Co-Redemption.

         In speaking her fiat, according to St. Thomas Aquinas, Mary was the representative of the entire human race. [ Summa Theologiæ III, q. 30, a. 1.] Not only was she the first recipient of the grace of the Redemption in her Immaculate Conception, she was also its first collaborator throughout the entire earthly life of her Son and especially by the sacrifice of her spousal and maternal heart on Calvary.  In recommending that devotion to the Immaculate Heart of Mary should be joined to that to the Sacred Heart of Jesus, the Servant of God Pope Pius XII made this bold statement:

         By God's Will, in carrying out the work of human Redemption the Blessed Virgin Mary was inseparably linked with Christ in such a manner that our salvation sprang from the love and sufferings of Jesus Christ to which the love and sorrows of His Mother were intimately united. [AAS 48 (1956) 352:  ex Iesu Christi caritate eiusque cruciatibus cum amore doloribusque ipsius Matris intime consociatis sit nostra salus profecta.  [Haurietis Aquas:  The Sacred Heart Encyclical of Pope Pius XII Vatican Polyglot Press trans. revised by Francis Larkin, SS.CC. (Orlando, FL.:  Sacred Heart Publication Center, 1974) 47].

         Let us for a moment consider the term Coredemptrix as it is applied to Mary.  This expression usually requires some initial explanation in English and in other modern languages because often the prefix "co-" immediately conjures up visions of complete equality. For instance a co-signer of a check or a co-owner of a house is considered a co-equal with the other signer or owner.  Thus the first fear of many is that describing Our Lady as Coredemptrix puts her on the same level of her Divine Son and implies that she is our Redeemer in the same way that He is.  In the Latin language from which the term Coredemptrix comes, however, the meaning is always that Mary's cooperation or collaboration in the redemption is secondary, subordinate, dependent on that of Christ — and yet for all that — something that God "freely wished to accept . . . as constituting an unneeded, but yet wonderfully pleasing part of that one great price"[Willian G. Most, "Reparation to the Immaculate Heart," Cross and Crown 8 (1956) 139.] paid by His Son for the world's redemption.

    The prefix "co" does not mean equal, but comes from the Latin word, "cum" which means "with".  The title of Co-Redemptrix applied to the Mother of Jesus never places Mary on a level of equality with Jesus Christ, the divine Lord of all, in the saving process of humanity's redemption.  Rather, it denotes Mary's singular and unique sharing with her Son in the saving work of redemption for the human family.  The Mother of Jesus participates in the redemptive work of her Savior Son, who alone could reconcile humanity with the Father in his glorious divinity and humanity.

    In her "co-redemptive" role then, Mary offers reparation to the Father in union with Christ.

         Indeed, always in union with him, she offers to God the most perfect creaturely reparation possible because it comes from her Immaculate Heart, the heart of the creature described by the Venerable Pius IX as possessing "such a fullness of innocence and holiness that none greater under God can be thought of, and no one, except God, can comprehend it."[Ineffabilis Deus, Pii IX Pontificis Maximi Acta I]  She was the first member of the Church to lead a life of reparation and was specifically referred to as "Reparatrix" by Pius XI in his encyclical on reparation, Miserentissimus Redemptor. [AAS 20 (1928) 178 also Réginald Garrigou-Lagrange, O.P., The Love of God and the Cross of Jesus trans. Sr. Jeanne Marie, O.P. (St. Louis:  B. Herder Book Co., 1951), Vol. II, 347-365.  This entire chapter is entitled "Mary, Model of the Life of Reparation".]  

         Here is a description of Mary's collaboration in The Reparation of Christ from the pen of the distinguished nineteenth century spiritual writer, Father Frederick William Faber:

         During those hours of the Passion, each oblation was a double one; the offering of Jesus and the offering of Mary were tied in one. . . . they were offered with kindred dispositions.  Thus there is a sacrificial and expiatory character in Mary's Compassion which is peculiar to itself.  The world was redeemed by the Passion of our Lord.  But there never was, in the ordinance of God, such a thing as a Passion of Jesus disjoined from the Compassion of Mary.  The two things were one simultaneous oblation, interwoven each moment through the thickly-crowded mysteries of that dread time, unto the Eternal Father, out of two sinless Hearts, that were the Hearts of Son and Mother, for the sins of a guilty world which fell on them contrary to their merits, but according to their own free will.  Never was any sanctified sorrow of creatures so confused and commingled with the world-redeeming sorrow of Jesus as was the Compassion of His Mother. [Frederick William Faber, The Foot of the Cross (Philadelphia:  The Peter Reilly Co., 1956) 384]

    It is particularly interesting to note that Father Faber chose the symbol of their two Hearts to represent the perfect reparation made to the Father by the passion of Jesus united with the compassion of Mary.

         In a way analogous to the Heart of Jesus — while always keeping the right proportion — we may also speak of two "moments" of reparation in terms of the Heart of Mary. We have just briefly considered Mary's "co-redemptive" role in making reparation to God for our sins or what we might call the reparation made by the Immaculate Heart of Mary.  But, as with Christ so also with Mary there is also the other "moment" of reparation, the "consolation" which we offer to her Immaculate Heart for what our sins have caused her to suffer for us.

                Not only was the Heart of Mary pierced on Calvary in her identification with the sufferings of Jesus "her firstborn son" (Lk. 2:7), but also because of the sins of "the rest of her offspring" (Rev. 12:17).

         The suffering of this mysterious new Daughter of Sion, Mary, is a result of the innumerable sins of all Adam's children, sins that have caused our expulsion from Paradise.

         In Mary, therefore, in a unique way, there is revealed the salvific mystery of suffering, and the significance and fullness of human solidarity.  Because the Virgin did not suffer for herself, being All Beautiful, the Ever Immaculate One:  she suffered for us, in so far as she is the Mother of all.  Just as Christ "bore our infirmities and endured our sufferings" (Is. 53:4) so also Mary was weighed down as by the sufferings of childbirth through an immense motherhood that makes us reborn to God.  The suffering of Mary, the new Eve, alongside the new Adam, Christ, was and still is the royal path to the reconciliation of the world.

    Mary Co-Redemptrix in Sacred Scripture

    Evidence for Mary’s role as Co-Redemptrix abounds in Sacred Scripture from Genesis all the way through Revelation. Particular attention must be paid to the prophecies of Genesis 3:15 and Isaiah 7:14; the Annunciation, Presentation of Jesus in the Temple, and Finding of Jesus in the Temple in the Gospel of St. Luke; the Wedding at Cana and Calvary in St. John’s Gospel; and the vision of the Woman in Revelation 12.

    Genesis 3:15 – A Prophecy of Mary Co-Redemptrix

         The parents of the human race had just committed the first sin. They had turned their backs on God, seeking knowledge that was not theirs to have. Tricked by the serpent, Adam and Eve ate from the tree and suddenly knew that they were naked and that they had done wrong. They hid from God, but of course, He knew exactly what they had done, and He sought them out both to punish them, for they certainly deserved it, and to offer them words of hope, a prophecy of a Savior. Speaking to the serpent, God announced, “I will put enmity between you and the woman, and between your offspring and hers; He will strike at your head, while you strike at his heal.” Since the earliest days of the Church, theologians have identified this passage as the Protoevangelium, maintaining that it prophesies the coming of a Redeemer, One Who would be at enmity with the serpent, Satan, and would, as other translations read, crush his head. The prophecy does not, however, announce only a Redeemer; it also predicts a Woman who would have complete enmity, total opposition, and absolutely no association with Satan and would even share in the victory of her Offspring, her Redeemer Son. Some translations clarify this shared victory by replacing the “He” in “He will strike at your head” or “He will crush your head” with “She or “They.” No matter which pronoun is used, however, the Woman, the mother of the Redeemer, is to share in her Son’s enmity with and victory over Satan. She, too, will crush the enemy’s head, bringing salvation to the human race. This Woman of the Protoevangelium is, according to many Scripture scholars and theologians, a prophetic type of Mary, mother of Redeemer and Co-Redemptrix. Such an interpretation is magisterially confirmed by Pope Pius IX in his Encyclical Ineffibilis Deus. He writes, “…the most holy Virgin, intimately and indissolubly united to Christ, became with Him the everlasting enemy of the venomous serpent, and thus shared with Her Son His victory over the serpent, crushing as she did the serpent’s head with her virginal foot.” Further, the Fathers of the Church claimed for Mary the title of the New Eve, who cooperated with the New Adam, Jesus Christ, in reversing the fall of humanity. This point will be explored in greater detail later in this study. For now, suffice it to say that Mary is indeed the Woman of Genesis 3:15, Woman with the Redeemer, the one who would share in crushing the enemy’s head.

    Isaiah 7:14 – Another Old Testament Prophecy of Mary Co-Redemptrix

         In Isaiah 7:14 the prophet predicts a great sign, “the virgin shall be with child, and bear a son, and shall name him Immanuel,” which means “God with us.” This Child, born of the virgin, would, according to the prophet, become the famed “Suffering Servant,” the One Who would be “pierced for our offenses, crushed for our sins.” Who could possibly claim that the virgin mother of the Suffering Servant would not suffer alongside her Son? Who could possibly claim that Mary, the virgin Mother of Jesus, the divine Suffering Servant, did not suffer alongside her Son? In the midst of those incredible sufferings, Mary, the virgin of Isaiah 7:14, carried out her role as Co-Redemptrix.

    Luke 1:26-38 – Mary Says “Yes” to Her Role as Co-Redemptrix at the Annunication

              God sent the angel Gabriel to Mary to announce the impending birth of the Savior, the Messiah, the One Who would rule on David’s throne, “over the house of Jacob forever,” in an everlasting kingdom. Mary asked Gabriel how she could possible give birth to a child since she was a virgin. The angel explained, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, the Child to be born will be called holy, the Son of God.” After listening to Gabriel’s reply, Mary humbly and simply said “yes” to God’s invitation to become the Mother of His Son, and Jesus Christ, the Redeemer, became incarnate in her womb. With her simple “yes,” Mary gave the Redeemer the tool He would use to redeem humanity, namely, His human body (see Hebrews 10:10). The process of Redemption had begun and so had Mary’s role as Co-Redemptrix. Did Mary know this? Did she know what she had just agreed to? Did she know the implications her “yes” would have for humanity, for herself? Many theologians answer affirmatively. For instance, Rev. Stefano Maria Manelli explains that Mary gave her consent to the “objective Redemption” with a “fully conscious faith.” She knew the prophecies concerning the Messiah. She knew that He would be the “Suffering Servant” predicted by Isaiah. She knew that her Son was to be this Messiah, this Suffering Servant, and still she said, “yes.” She fully understood what her answer would entail, what her agreement would bring; she was perfectly aware of the mission her Son would undertake and fulfill, and still she said, “yes.” What is more, she did so with a “joyful desire,” shown by the optative mood of the words she used and St. Luke preserved. At the Annunciation, then, with her humble fiat, “Behold, I am the handmaid of the Lord. May it be done to me according to your word,” Mary, with full knowledge, gave the Word of God His human body and, in doing so, consented to and began her role as Co-Redemptrix of the human race.

    Luke 2:22:38 – The Presentation of Jesus in the Temple

              In obedience to the Law of the Old Testament, Mary and Joseph presented Jesus in the Temple forty days after His birth. Mary herself was ritually “purified” at the same time. Before their arrival at the Temple, the holy couple probably had no idea of the significance these common religious acts were to have in their lives and the life of their Son. Simeon, an old man guided by the Holy Spirit, met them in the Temple’s outer courts, took the Baby in his arms, and allowed the Spirit to speak through him a prophecy that would bring Mary both joy and suffering. Hearing little Jesus called the salvation of God, “prepared in the sight of all the peoples”; a “light for revelation to the Gentiles”; and the glory of Israel must have thrilled Mary, causing her heart to nearly burst with joy. A few moments later, though, that joy was replaced with pain as Simeon continued his prophecy, announcing, “Behold, this Child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted (and you yourself a sword will piece) so that the thoughts of many hearts may be revealed.” How Mary’s heart must have already felt the sword when she heard those words! She knew the mission her Son was to fulfill, but to hear it said right out loud must have caused her great suffering, especially since the message included a reminder that more intense suffering was to follow. Mary experienced significant co-Redemptive suffering as she presented her Son at the Temple and heard the prophecy of Simeon. As she endured the pain caused by the old man’s words, Mary knew that she was already beginning the process of offering her Son to the Father, if only symbolically, at that moment. Rev. William Most calls the Presentation, “the offertory of great sacrifice. He explains, “Other parents bought their sons back from the service of God. She, in obedience to the law, went through that same ritual. But she would know it was not buying Him back. Rather, it was giving Him over.” Some scholars have accurately called this Presentation a “real and mysterious foreshadowing of Calvary,” in which Mary, as a suffering Co-Redemptrix, offered her Son to God, understanding that her distress was only a small beginning of the grief and pain she would later face at the foot of the Cross.

    Luke 2:41-52 – Jesus is “Lost”

         Mary’s co-Redemptive suffering, which was so clear at the Presentation, continued throughout her entire life. Certainly the flight of the Holy Family into Egypt and their exile there caused her anguish (Matthew 2:13ff.), and there must have been daily sufferings and sacrifices throughout Jesus’ childhood that cut His mother to her heart. Mary’s suffering as Co-Redemptrix is presented plainly in Luke 2:41-52 when the twelve-year-old Jesus is “lost” during a visit to Jerusalem on the feast of Passover. Separated from her Son for three days, Mary must have been terrified and filled with grief, as any mother would be in such a situation. Rev. William Most calls the three days of separation a time of darkness and great sorrow for Mary and Joseph. Other theologians note that the incident was actually a foreshadowing of Jesus’ death and the three days of intense grief Mary would experience before the Resurrection. When Jesus was finally discovered in the Temple, after all that time of frantic searching, His apparently nonchalant attitude must have caused Mary even more suffering. “Son, why have you done this to us?” Mary asked. “Your father and I have been looking for you with great anxiety.” Jesus’ response was enigmatic at best: “Why were you looking for me? Did you not know that I must be in my Father’s house?” How was Mary to grasp these words? Jesus was prepared to begin His redemptive work immediately, the instant He became a legal adult (which in Jewish law was at age twelve) and Mary and Joseph were no longer responsible for His actions. Jesus’ question and answer session with the Temple priests and scholars was a challenge to them, one that could get Him in serious trouble. Other self-styled prophets and messiahs had been overthrown and killed not long before, and the Temple priests must “have been troubled to hear such things from yet another man claiming to be the Messiah,” especially One Who was so young. Was Jesus ready to suffer and die for humanity at that very instance? Did Mary know this? She did and she decided to delay her Son’s mission for a little while.

         "At her word, Jesus returned with them to Nazareth and obeyed them. Mary’s reason for imposing the delay isn’t clear from the Gospel account. It may have been that she was unwilling to be parted from Jesus at that early age; it may have been that she could not have borne seeing Him crucified at the age of twelve. Certainly, she knew why He had come and what He had to do…[but] the Gospels are abundantly clear on the central points: that Mary did delay Christ’s confrontation with the authorities, and more significant than even this, that He obeyed her."

         It seems that Jesus allowed Mary, the Co-Redemptrix, to make a very important decision. He allowed her to delay His Passion and death. He allowed her to hold on to her Child for a little while longer. In an act of almost unfathomable obedience of God to a human creature, Jesus showed His Mother how important she was in His redemptive plan, how important she was as Co-Redemptrix, when He permitted her to take control over His mission and His life.
     
    John 2:1-11 – The Coredemptrix at the Wedding in Cana

         For the next eighteen years, Jesus lived as a carpenter’s Son, learning and practicing his foster-father’s trade and enjoying His family. Eventually, though, this had to change. Jesus still had a mission He needed to fulfill. St. John relates that “there was a wedding in Cana in Galilee, and the mother of Jesus was there. Jesus and His disciples were also invited to the wedding.” Those present may not have known it, but the stage was set for the beginning of Jesus’ public ministry. When the hosts ran out of wine, Mary approached Jesus. “They have no wine,” she told Him simply. “Woman, what is this to you and to Me? My hour has not yet come.” This might seem at first glance to be a refusal of Mary’s implicit request. Mary, with perfect understanding of her Son’s meaning, once again gave her consent with her humble words to the servants, “Do whatever He tells you.” The “Woman” (notice Jesus’ use of the word, connecting Mary with the “Woman” Co-Redemptrix of Genesis 3:15) was indeed ready to climb toward the summit of human Redemption. She was ready to walk the road toward the Cross.

    John 19:25 – The Climax of Co-Redemption

         St. John recounts that the Mother of Jesus stood at the foot of the Cross. She looked up at her divine Son, contemplating His battered Body, meditating on His pierced hands and feet and on the crown of thorns that pierced His head, and suffering more than words could say. Her role as Co-Redemptrix reached its climax as she stood there, as always, saying “yes” to God’s plan, sharing intimately in her Son’s suffering and offering her own compassion, her own co-suffering, to the Father for the Redemption of the human race. As a mother, she certainly would have loved to scream at her Son’s torturers, to cry out that He was innocent, to stop His suffering, but she did not. She gave up her longings, her rights, as a mother because she knew why her Son was choosing to suffer so violently, and she knew why she was also choosing to suffer. She knew it was for love. She knew it was for the reconciliation of God and humanity. As Co-Redemptrix, she gave another painful fiat, uniting her will with God’s will, offering Jesus to His Father for the salvation of humanity, and joining her sufferings with His to help merit a long-awaited Redemption.

    Revelation 12:1-6 – The Coredemptrix in Eternity

         Since a prophecy of Mary Co-Redemptrix appeared in the first pages of Sacred Scripture (Genesis 3:15), it is fitting that a vision of Mary Co-Redemptrix should appear in the final pages of Sacred Scripture. In Revelation 12, St. John describes an amazing vision:

         "A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth. Then another sign appeared in the sky; it was a huge red dragon, with seven heads and ten horns, and on its heads were seven diadems. Its tail swept away a third of the stars in the sky and hurled them down to the earth. Then the dragon stood before the woman about to give birth, to devour her child when she gave birth. She gave birth to a Son, a male Child, destined to rule all the nations with an iron rod."

         The Fathers of the Church, and many theologians following them, have identified this Woman of Revelation as Mary, the mother of the Redeemer who stood beside the Cross, suffering greatly as she helped to gain eternal salvation for the human race and give birth to the Church of her Son.

         Because of her immaculate nature, Mary did not suffer when she physically gave birth to Jesus, but she most definitely did suffer horribly in the rebirth of the human race as she stood at the foot of the Cross, sharing in the sufferings of her Son and receiving from Him the role of “spiritual mother” to all of humanity as represented by the Beloved Disciple, St. John. Furthermore, Mary, the Woman of Genesis, the Woman of Revelation, and the “co-redeeming Mother,” eternally shares in the mystical battle against the dragon (or serpent or Satan), who is waging “war against the rest of her offspring,” still suffering spiritually in order to save the souls of her spiritual children, providing them the graces they need for their salvation, and knowing that the ultimate victory belongs to her Son and herself as Redeemer and Co-Redemptrix.

    Co-Redemptrix of the Human Race

    O Blessed Virgin Mary, who can worthily repay you your just dues of praise and thanksgiving, you who by the wondrous assent of your will did rescue a fallen world? What songs of praise can our weak human nature recite in your honor, since it is by your intervention alone that it has found the way to restoration? Augustine

    By you, O Mary, the Trinity is glorified; by you the precious Cross is celebrated and reverenced throughout the whole world. By you mankind, which was enslaved by the errors of idolatry, has been converted to the truth; believers have been baptized; churches are everywhere erected. By your aid, nations have done penance. What more can be said? By you the only-begotten Son of God, that true Light, has shined on those that were in darkness, and in the shadow of death. Who can worthily celebrate your praises, O Mother and Virgin! Cyril of Alexandria

    Devotion to you O Mary, is a pledge of salvation which God grants to those whom He wills to save.

    O Blessed Mother of God, open to us the gate of Mercy: for you are the salvation of the human race. Damascene

    God would not become Man without the consent of Mary: in the first place, that we might feel ourselves under great obligations to her, and secondly, that we might understand that the salvation of all is left to the care of the Blessed Virgin. Damian

    Although God could create the world out of nothing, yet when it was lost by sin, He would not repair the evil without the cooperation of Mary. Anselm

    Through you, O Mother of love, O Mother of salvation, who has found grace with God, we find access to the Father, so that through you we are received by Him Who has been given to us through you. You are the dispenser of all graces; our salvation is in your hands. Bernard

    God has deposited in Mary the fullness of all that is good, so that if we have any hope, any grace, any salvation, we should know that all comes to us by Mary. Bernard

    See, O man, the designs of God-designs by which He is able to dispense His mercy more abundantly to us; for, desiring to redeem the whole human race, He has placed the whole price of Redemption in the hands of Mary, that she may dispense it at will. Bernard

    All men, past, present and to come, should look upon Mary as the means and negotiator of the salvation of all ages. Bernard

    When God was about to redeem the human race, He deposited the whole price in Mary's hands. Bernard

    You have gone, O Virgin, in the salvation of your people: to their salvation with Christ. O blessed one, in your hands is laid up our salvation: be mindful O loving one, of our poverty. He whom you will save, will be saved: and he from whom you shall turn away your face, will go down to destruction. Bonaventure

    By you redemption has been sent from God: the repentant people shall have the hope of salvation...The way to come to Christ is to approach her: he who shall fly her shall not find the way of peace...Approach to our Lord to pray for us: that by you our sins may be blotted out...may sinners find grace with God by you, the finder of grace and salvation. Bonaventure

    It is a great thing in any saint to have grace sufficient for the salvation of many souls; but to have (as Mary had) enough to suffice for the salvation of everybody in the world, is the greatest of all. Aquinas

    Mary is after God and with God and under God the efficient cause of our regeneration because she begot our Redeemer, and because by her virtue, she merited by a merit of congruity this impeccable honor. She is the material cause, because the Holy Ghost through the intermediary of her consent took from her pure flesh and blood the flesh and blood from which was made the Body immolated for the Redemption of the world. She is the final cause, for the great work of Redemption which is ordained principally for the glory of God, is ordained secondarily for the honor of this same Virgin. She is the formal cause, for the Light of a Light so very deiform she is the universal exemplar which shows us the way out of darkness to the vision of the Eternal Light. Albert

    I will put enmities between you and the woman, and your seed and her seed: she shall crush your head (Gen. 3:15). Who could this woman, the serpent's victor, be but Mary, who by her fair humility and holy life always conquered him and beat down his strength? The Mother of Our Lord Jesus Christ was promised in the person of that woman, as it is remarked by St. Cyprian and after him another ancient writer; and therefore God did not say "I put," "but I will put," lest He might seem to refer to Eve,...to signify that the serpent's opponent was not to be Eve, who was then living, but would be another woman descending from her, and who, as St. Vincent Ferrer observes, "would bring our first parents far greater advantages than those which they had lost by their sin"...St. Bruno says that "Eve was the cause of our death," by allowing herself to be overcome by the serpent, "But that Mary," by conquering the devil, "restored life to us". Liguori

    Church Teaching on Mary's Cooperation in the Redemption of Mankind
    Compiled by Fr. William Most

    1. Leo XIII, Encyclical, Iucunda Semper, Sept 8, 1884. ASS 27. 178.
    For when she presented herself to God as a handmaid for the role of Mother, or when she totally dedicated herself with her Son in the temple, from each of these she was already then a sharer in the laborious expiation for the human race. Hence we cannot doubt that she greatly grieved in soul in the most harsh anguishes and torments of her Son. Further, that divine sacrifice had to be completed with her present and looking on, for which she had generously nourished the victim from herself. Finally this is more tearfully observed in the same mysteries: There stood by the Cross of Jesus, Mary His Mother ... of her own accord she offered her Son to the divine justice, dying with Him in her heart, transfixed with the sword of sorrow.

    2. Leo XIII, Encyclical, Adiutricem populi, Sept. 5, 1895. ASS 28. 130-31.
    For thereafter, by the divine plan, she so began to watch over the Church, so to be present to us and to favor us as Mother, that she who had been the minister of accomplishing the mystery of human redemption, would be likewise the minister of the dispensation of that grace, practically limitless power being given to her.

    3. St. Pius X, Encyclical, Ad diem illum, Feb. 2, 1904, ASS 36. 453-55.
    Hence that never disassociated manner of life and labors.... But when the final hour of her Son came, His Mother stood by the cross of Jesus, not just occupied in seeing the dread spectacle, but actually rejoicing that her Only-Begotten was being offered for the salvation of the human race. ... from this common sharing of sufferings and will, she merited to become most worthily the reparatrix of the lost world, and so the dispensatrix of all the gifts which were gained for us by the death and blood of Jesus. ... She ... since she was ahead of all in holiness and union with Christ, and was taken up by Christ into the work of human salvation, she merited congruously, as they say, what Christ merited condignly, and is the chief minister of the dispensation of graces.

    4. Benedict XV, Epistle, Admodum probatur, June 20, 1917. AAS 10. 182.
    With her suffering and dying Son she suffered and almost died, so did she surrender her mother's rights over her Son for the salvation of human beings, and to appease the justice of God, so far as pertained to her, she immolated her Son, so that it can be rightly said, that she together with Christ has redeemed the human race.

    5. Pius XI, Apostolic Letter, Explorata res est. Feb. 2, 1923. AAS 15. 104.
    ... the sorrowful Virgin shared in the work of redemption with Jesus Christ.... COMMENT: The word "sorrowful" shows this was a cooperation on Calvary, not just in the annunciation.

    6. Pius XI, Encyclical, Miserentissimus Redemptor, May 8, 1928. AAS 20. 178.
    May the kindly Virgin Mother of God be present and smile on these our prayers and undertakings, who, since she brought forth Jesus the Redeemer, fed Him, offered Him as a victim at the cross, by her hidden union with Christ, and an altogether singular grace from Him, was likewise the Reparatrix, and is devoutly called that.

    7. Pius XI, Radiomessage to Lourdes, April 28, 1935. Osservatore Romano, April 29, 1935.
    O Mother of piety and mercy, who as Coredemptrix stood by your most sweet Son suffering with Him when He consummated the redemption of the human race on the altar of the cross ... preserve in us, we beg, day by day, the precious fruits of the Redemption and of your compassion.

    8. Pius XII, Encyclical, On the Mystical Body, June 29, 1943. AAS 35. 247.
    She it was who, as the New Eve, free from every stain of original or personal sin, always most closely joined with her Son, offered Him to the Eternal Father together with the holocaust of her motherly rights and motherly love, for all the sons of Adam, defiled by his miserable fall.

    9. Pius XII, Radiomessage to Fatima, May13, 1946, AAS 38. 266.
    Jesus is King of the Eternal Ages by nature and by right of conquest; through Him, with Him, and subordinate to Him, Mary is Queen by grace, by divine relationship, by right of conquest, and by singular choice [of the Father].

    COMMENT: The same title by right of conquest, is given for both Jesus and Mary. A triple subordination is carefully expressed, therefore there should be no other reservation thought to be understood. Hence, with subordination, the title applies in the same way to each.

    10. Pius XII, Apostolic Constitution, Munificentissimus Deus, Nov. 1, 1950. AAS 42. 768.
    We must especially remember this, that starting in the second century, the Virgin Mary is presented by the holy Fathers as the New Eve, who, although subject to the New Adam, was most closely joined with Him in that struggle against the infernal enemy , which, as was foretold in the Protoevangelium, was to come to the most full victory over sin and death, which are always joined together in the writings of the Apostle of the Gentiles. Hence, just as the glorious resurrection of Christ was an essential part and final sign of this victory, so that struggle of the Blessed Virgin in common with her Son, had to be closed by the glorification of her virginal body."

    COMMENT: In spite of the fears of some scholars, such as Altaner, the Pope found the Assumption in the sources of revelation in the New Eve theme, and more precisely, in her cooperation on Calvary, which was most close, to such an extent that the Pope even could speak of a struggle that was "common to the Blessed Virgin and her Son".

    11. Pius XII, Encyclical, Fulgens corona, Sept. 8, 1953. AAS 45. 583.
    ... she was joined with her Only-begotten Son in the struggle against the most wicked infernal serpent.

    12. Pius XII, Encyclical, Ad Caeli Reginam, Oct. 11, 1954. AAS 46. 634-35.
    In accomplishing this work of the redemption, the Most Blessed Virgin Mary was certainly closely joined with Christ ... was associated with Jesus Christ, the very principle of salvation, by divine plan, and indeed in a way similar to that in which Eve was associated with Adam, the principle of death, so that we can say that the work of our salvation was accomplished according to a certain recapitulation ... and if she was joined with her Son, even on Golgotha, [and] she offered Him, together with the holocaust of her Mother's rights and love, like a New Eve, for all the sons of Adam, defiled by his wretched fall, as a result, beyond doubt, it is right to conclude that just as Christ, the New Adam should be called King not only because He is the Son of God, but also because He is our Redeemer, so by a certain analogy, the most Blessed Virgin is Queen, not only because she is the Mother of God, but also because as the New Eve she was associated with the New Adam

    COMMENT: Mary acted in a way parallel to that of Eve, who did not receive a sin from Adam [as the German Mariology would imply] but in an effective and active way generated sin. Therefore Mary's work was not active receptivity , as the Germans assert, but an effective and active cooperation in generating the title for the Redemption.

    The Rosary

         The Rosary is the prayer par excellence of Our Lady’s Sacred Office, a delineation of that Divine Mandate, a spelling-out in greater detail.  The Pope of the Rosary, Leo XIII wrote several inspiring letters in praise of this “Crown of Ave’s”.  Especially in one, “Jucunda Semper”, issued on September 8th, 1894, he revealed plainly the importance of this prayer.

         The recourse we have to Mary in prayer follows upon the office she continuously fills by the side of the throne of God as Mediatrix of divine grace, being by worthiness and by merit more acceptable to Him, and for that reason surpassing in power all the angels and saints in heaven.  Now, this merciful office of hers appears perhaps in no other form of prayer as manifestly as it does in the Rosary.  For in the Rosary the part that Mary took as our Co-redemptrix is set before us, as though the facts were even then taking place.  And this affords great profit to our piety, both in the contemplation of the successive sacred mysteries, and in the prayers which we enunciate.
     
    Crux sacra sit mihi lux!
    Nunquam draco sit mihi dux!
    Vade retro Satana!
    Nunquam suade mihi vana!
    Sunt mala quae libas.
    Ipse venena bibas!

    Offline Hobbledehoy

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    An OPEN LETTER against Most Holy Family Monastery
    « Reply #1 on: June 16, 2012, 12:54:35 AM »
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  • Excellent!

    The doctrine of Our Lady as Co-Redemptress ultimately has its foundation upon the teaching of the Fathers regarding the Blessed Virgin Mary as the Second Eve: please consult the following thread:

    http://www.cathinfo.com/catholic.php/The-Blessed-Virgin-Mary-the-Second-Eve

    It must be remembered that the role of the Blessed Virgin Mary in the Mysteries of the Redemption and in the economy of salvation is absolutely singular and unique: the Divine Maternity to which she had been predestined from all eternity, and all its the concomitant and consequent glories and graces, made her a world unto herself.

    The theologians of the 19th century warmly disputed the question pertinent to this discussion, so that in the theological manuals of Fr. Pohle and Fr. Scheeben, one may detect a certain suspicion on the doctrine of Our Lady as Co-Redemptress, found in the writings of Sts. Alphonsus and Louis-Marie, amongst others. This was mostly because these theologians were afraid that a sacerdotal character would be superimposed upon the Blessed Virgin Mary, who never received, nor was capable or receiving, the Sacrament of Holy Orders, as all other women are.

    However, since the reign of Pope St. Pius X, who sanctioned the devotion to Our Lady as Co-Redemptress, and with the elucidation of eminent Mariologists following the definition of the dogmas of the Immaculate Conception and corporeal Assumption of the Blessed Virgin Mary and various key Encyclical Letters of the Sovereign Pontiffs and the introduction of new Offices in the Roman Missal and Breviary (e.g., the Immaculate Heart, the Queenship, &c.), the general consensus of the theologians regarding this matter has changed very much.

    In his work The Mother of The Savior and Our Interior Life (Part II, chap. ii., art. 3; trans. Rev. Father Bernard J. Kelley; Dublin: Golden Eagle Books, Ltd., 1948), Rev. Fr. Reginald Garrigou-Lagrange expounds upon this matter most lucidly and elegantly, and represents the general consensus of both theologians and the faithful.


























    Please ignore all that I have written regarding sedevacantism.


    Offline Neil Obstat

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    « Reply #2 on: June 16, 2012, 05:54:49 AM »
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  • You guys are too much!

    It's great to see defenders of Our Lady stand up for her honor.

    God bless you!
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    Offline Neil Obstat

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    « Reply #3 on: June 16, 2012, 01:49:23 PM »
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  • Matthew's going to ban me for this, I'm sure.....


    You guys ought to consider setting up your own web page and you could

    win over all of the Most Holy Family Monastery's readers!!  :dancing-banana:


    Okay, you can go ahead and delete this post, now. I'll say an extra Rosary for penance. I'm sorry.
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    Offline TraditionalistThomas

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    « Reply #4 on: June 17, 2012, 11:24:29 PM »
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  • No one takes MHFM seriously. It's the "catholic" equivalent of a fundie website.


    Offline Sigismund

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    « Reply #5 on: June 18, 2012, 07:17:20 PM »
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  • Why are they opposed to this title? I can't imagine why any Catholic would be.
    Stir up within Thy Church, we beseech Thee, O Lord, the Spirit with which blessed Josaphat, Thy Martyr and Bishop, was filled, when he laid down his life for his sheep: so that, through his intercession, we too may be moved and strengthen by the same Spir

    Offline Neil Obstat

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    « Reply #6 on: June 18, 2012, 07:39:48 PM »
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  • Quote from: TraditionalistThomas
    No one takes MHFM seriously. It's the "catholic" equivalent of a fundie website.


    Are you aware that among those using the term "fundie" are many who would
    say that CathInfo is a "fundie website?" According to the common usage rules
    of Language, this frequency of use itself legitimizes that definition.

    You have to be careful because even though Catholic authority is definitive,
    the Internet has brought us its own kind of authority, based on an ephemeral  
    frequency, a virtual reality, but one to which more and more people attribute
    credibility, and it therefore it takes on a reality of its own.

    I am generally loathe to start using new terms until I know their derivation,
    because that's one way of knowing what connotation you communicate when
    you use the word(s). According to this resource, fundie and xtian are popular
    among satanists and atheists, therefore, I would personally refrain from using
    them because readers could legitimately interpret my words to be positively
    influenced by satanists and atheists!

    I wasn't just sure what you meant by "fundie," so I used Urban Dictionary and found this:






       xtian fundie    32 up, 15 down
       
    xtain fundie (EXT-chin FUN-dee)n. a somewhat derogatory term for Christian Fundamentalist best defined as in examples below

    Top 10 Signs that you are an xtian fundie:

    10 - You vigorously deny the existence of thousands of gods claimed by other religions, but feel outraged when someone denies the existence of your god.

    9 - You feel insulted and "dehumanized" when scientists say that people evolved from lesser life forms, but you have no problem with the Biblical claim that we were created from dirt.

    8 - You laugh at polytheists, but you have no problem believing in a Trinity god.

    7 - Your face turns purple when you hear of the "atrocities" attributed to Allah, but you don't even flinch when hearing about how G-d/Jehovah slaughtered all the babies of Egypt in "Exodus" and ordered the elimination of entire ethnic groups in "Joshua" including women and children, and even trees.

    6 - You laugh at Hindu beliefs that deify humans, and Greek claims about gods sleeping with women, but you have no problem believing that the Holy Spirit impregnated Mary, who then gave birth to a man-god who got killed, came back to life and then ascended into the sky.

    5 - You are willing to spend your life looking for little loop-holes in the scientifically established age of the Earth (4.55 billion years), but you find nothing wrong with believing dates recorded by pre-historic tribesmen sitting in their tents and guessing that the Earth is a couple of generations old.

    4 - You believe that the entire population of this planet with the exception of those who share your beliefs -- though excluding those in all rival sects -- will spend Eternity in an infinite Hell of Suffering. And yet you consider your religion the most "tolerant" and "loving".

    3 - While modern science, history, geology, biology, and physics have failed to convince you otherwise, some idiot rolling around on the floor speaking in "tongues" may be all the evidence you need to prove Christianity.

    2 - You define 0.01% as a "high success rate" when it comes to answered prayers. You consider that to be evidence that prayer works. And you think that the remaining 99.99% FAILURE was simply the will of God.

    1 - You actually know a lot less than many Atheists and Agnostics do about the Bible, Christianity, and church history -- but still call yourself a Christian.



    Then I found this in the same dictionary:

       xtian    38 up, 92 down
       
    abbreviated form of Christian, often used as a derogatory term by Satanists, militant Atheists, etc. It is derived from the use of X as an abbreviation for Christ, as in Xmas. Strictly speaking, this rule dictates it be spelled "xian," but it is spelled "xtian" to avoid confusion with the city of Xian,China.

    Satanist(online): "Modern society has such a disregard for the living world. I blame the xtian scum!"





    This entry is most instructive -- note its popularity, 860 up, 239 down:


    4.    fundie    860 up, 239 down
       
    The fundamentalists, also known as fundies or by their Latin classification Homo Phobius, are a subspecies of humanity distinguished by their phobia (simultaneous fear and hatred) of most people who differ from them in any way, based on their extreme religious conviction.

    The threat of eternal physical torture in the mythical flaming demon zoo known as "Hell" is the fundies' primary method of insulting others. They base this conviction on millenia-old books of badly-written tribal customs, myths and genealogy which have been mistranslated many times by other fundies. In the case of the Muslim fundie, these books are contained in the Koran, while the Christian fundie worships the Bible.

    The brain of the "Christian" fundie, while generally underdeveloped and often host of outlandish delusions, has a large capacity for memorization of Bible verses (or in the case of the Islamic fundie, Koran verses), often in the Shakespearian English of the King James Version, as this is less easily understood, and thus more easily twisted into the basic fundie message, which is "hate thy neighbor." Fundies, however, occasionally use the euphemism "love thy neighbor" (a rare example of non-literal fundie language) to convey the same idea.

    Fundie dogma, along with what has already been mentioned, includes the concepts that differences between individuals, differences often so insignificant as to be unnoticeable without spying, should be the basis for undying hatred of those who possess any of these horrible differences, and for their condemnation to eternal Hellfire. This philosophy is also known as bigotry or douchebaggery. This is based on their occasional cursory reading of the above-mentioned texts combined with their lack of ability to understand the concepts of metaphor, sarcasm or any type of humor whatsoever. Often the fundie will not in fact read the "holy" texts, but will simply memorize the passages which other fundies recite. This is a common behavior pattern of the fundie, since, along with being often illiterate, they are incapable of logical thought, and thus cannot develop any individual opinions on the meaning of these texts.

    A short list of those who are often considered by the fundie to be inferior follows:
    -atheists
    -agnostics
    -Muslims according to Christian fundies, and Christians according to Muslim fundies
    -HOMOSEXUALS (this is generally the most important enemy of the fundie)
    -people who have sex before marriage
    -people who are not white
    -members of any cult other than that of the fundie in question
    -immigrants
    -liberals (in the sense of "Democrats" as well as the sense of people who think independently, and/or support any less strict form of government than theocratic fascism, and/or in any way support the concepts of peace, love, or tolerance, as espoused by the Christian fundie's supposed idol, Jesus Christ.)
    -people who read or mention parts of the scriptures which endorse liberal blasphemies such as tolerance
    -every subculture except their own (e.g. punks, Goths, both of which are known in fundie dialect as "Satanists")
    -users of any mind-altering drug except pharmaceuticals and caffeine (and depending on the particular cult, tobacco and alcohol are sometimes accepted)
    -married couples who do not always have sex in the missionary position

    Despite the similarity in names, fundies despise all forms of fun (such as sex, drug use, movies, dancing, and non-gospel music), considering them to be Satanic.

    A short list of fundie cults follows:
    -White Knights of the Ku Klux Klan
    -Liberty University (despite the name, the members of this cult have a special hatred for liberty, since it is valued by liberals)
    -Bob Jones University (for all practical purposes identical with Liberty University)
    -Al Qaeda (Islamic)
    -the Baptist church
    -Pentecostalism (one of the main rituals of this cult involves feigning an epileptic fit while babbling incomprehensbily, which oddly is seen as a sign of holiness and purity)

    Though their philosophy would in most places condemn them to be homeless pariahs, in the Southern United States many fundies have found work as preachers and other types of demagagogues (such as politicians). Though fundies for the most part lack any practical skills by fault of their underdeveloped and hate-flooded brains, the ability to convince people that other types of people are not human, but in fact demons sent by Satan, is a valued and respected skill in fundie culture. Abbreviated examples of this ability, often based on the misinterpretation of statistics, are below.
    Fact:Black people are arrested, convicted and incarcerated at dramatically higher rates than white people in the U.S.

    Standard interpretation: racism is systemic, and/or cops often make mass arrests in black ghettoes.
    Fundie (or "psychotic") interpretation: The nigger is a violent and inferior lifeform! They will all burn in hell! We must bring back segregation to protect ourselves!

    Fact: Fossil evidence suggests that species evolved over millions of years. As this is scientific evidence, many intellectuals (for example liberals) accept it as fact.
    Fundie (or "schizophrenic") interpretation: The Bible does not mention evolution! Therefore the Devil planted the fossil record! The liberals believe the fossil record, therefore they are servants of Satan! The liberals are not people! They must be assimilated!



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    Offline Neil Obstat

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    « Reply #7 on: June 18, 2012, 08:46:41 PM »
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  • Quote from: Sigismund
    Why are they opposed to this title? I can't imagine why any Catholic would be.


    I can't either. I guess that means they're not really Catholic.

    You could ask Traditio about that -- those guys don't like anything Marian either.
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