What Atila lacks in the quality of his writing, he certainly makes up for in quantity.
How very sad that his devoted followers substitute emotion for rational thought.
How very sad that Atila's followers either don't know or refuse to deal with the fact that Atila was slave to Plinio and "prayed" to Plinio (while Pliniio was still alive) in a mockery of the Hail Mary.
How very sad that Atila's followers either don't know or refuse to know that Atila's "slave name" (slave to Plinio) was Plinio Marcus. He routinely made a mockery of the Sacrament of Confession by lying face down before his master Plinio, as Plinio put his foot on Atila's neck, to make his pseudo-confession.
How very sad that Atila's followers either don't know or refuse to know that Bishop Mayer condemned TFP as an "anti-Catholic . . . anti-clerical . . . heretical sect."
How very sad that Atila's followers refuse to watch the Fr. Purdy videos to see the numerous ways Atila lies and misrepresents what the good priest actually says.
This is from:
http://www.newadvent.org/cathen/03245b.htmPurification of the Blessed Virgin (Greek Hypapante), Feast of the Presentation of Christ in the Temple. Observed 2 February in the Latin Rite.
According to the Mosaic law a mother who had given birth to a man-child was considered unclean for seven days; moreover she was to remain three and thirty days "in the blood of her purification"; for a maid-child the time which excluded the mother from sanctuary was even doubled. When the time (forty or eighty days) was over the mother was to "bring to the temple a lamb for a h0Ɩ0cαųst and a young pigeon or turtle dove for sin"; if she was not able to offer a lamb, she was to take two turtle doves or two pigeons; the priest prayed for her and so she was cleansed. (Leviticus 12:2-
Forty days after the birth of Christ Mary complied with this precept of the law, she redeemed her first-born from the temple (Numbers 18:15), and was purified by the prayer of Simeon the just, in the presence of Anna the prophetess (Luke 2:22 sqq.). No doubt this event, the first solemn introduction of Christ into the house of God, was in the earliest times celebrated in the Church of Jerusalem. We find it attested for the first half of the fourth century by the pilgrim of Bordeaux, Egeria or Silvia. The day (14 February) was solemnly kept by a procession to the Constantinian basilica of the Resurrection, a homily on Luke 2:22 sqq., and the Holy Sacrifice. But the feast then had no proper name; it was simply called the fortieth day after Epiphany. This latter circuмstance proves that in Jerusalem Epiphany was then the feast of Christ's birth.
From Jerusalem the feast of the fortieth day spread over the entire Church and later on was kept on the 2nd of February, since within the last twenty-five years of the fourth century the Roman feast of Christ's nativity (25 December) was introduced.
Topic: Our Lady of the Good Event of the Purification (Read 6156 times)