Catholicism

"I then proceeded to make further investigations... I may sum up briefly the results... which will no doubt at first sight seem surprising to many of my readers... Only those priests who have been lawfully ordained, and have the apostolic succession, can produce this effect at all. Other men, not being part of this definite organisation, cannot perform this feat, no matter how devoted or good or saintly they may be. Secondly, neither the character of the priest, nor his knowledge, nor ignorance as to what he is really doing, affects the result in any way whatever. Ch. 8"

"The great Apostolic Succession of the Knowers of God is poised today for renewed activity—a succession [38] of Those Who have lived on Earth, accepted the fact of God Transcendent, discovered the reality of God Immanent, portrayed in Their own lives the divine characteristics of the Christ life and (because They lived on Earth as He did and does) have "entered for us within the veil, leaving us an example that we too should follow His steps" and Theirs. We too belong eventually in that great succession."

"Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the saints will give them very great pain; hence it is written (Isaiah 26:11): "Let the envious people see and be confounded, and let fire devour Thy enemies." Therefore they will wish all the good were damned."

"Whatever was in the human nature of Christ was moved at the bidding of the divine will; yet it does not follow that in Christ there was no movement of the will proper to human nature, for the good wills of other saints are moved by God's will... For although the will cannot be inwardly moved by any creature, yet it can be moved inwardly by God."

"Baptism is the door of the spiritual life and the gateway to the sacraments."

"Man cannot live without joy. That is why one deprived of spiritual joys goes over to carnal pleasures."

"To love is to will the good of the other."

"Just as it is better to illuminate than merely to shine, so to pass on what one has contemplated is better than merely to contemplate."

"To be united to God in unity of person was not fitting to human flesh, according to its natural endowments, since it was above his dignity; nevertheless, it was fitting that God, by reason of his infinite goodness, should unite it to himself for human salvation."

"We ought to cherish the body. Our body's substance is not from an evil principle, as the Manicheans imagine, but from God. And therefore, we ought to cherish the body by the friendship of love, by which we love God."

"Thus from the four preceding articles, the definition of law may be gathered; and it is nothing else than an ordinance of reason for the common good, made by him who has care of the community, and promulgated."

"All admit that indulgences have some value; for it would be blasphemy to say that the Church does anything in vain."

"The third principle [way doing good to another may give pleasure] is the motive: for instance when a man is moved by one whom he loves, to do good to someone: for whatever we do or suffer for a friend is pleasant, because love is the principal cause of pleasure."

"But if man's affection be one of passion, then it is moved also in regard to other animals: for since the passion of pity is caused by the afflictions of others; and since it happens that even irrational animals are sensible to pain, it is possible for the affection of pity to arise in a man with regard to the sufferings of animals. Now it is evident that if a man practice a pitiful affection for animals, he is all the more disposed to take pity on his fellow-men: wherefore it is written (Prov. 12:10): "The just regardeth the lives of his beasts: but the bowels of the wicked are cruel." Consequently the Lord, in order to inculcate pity to the Jewish people, who were prone to cruelty, wished them to practice pity even with regard to dumb animals, and forbade them to do certain things savoring of cruelty to animals. Hence He prohibited them to "boil a kid in the milk of its dam"; and to "muzzle the ox that treadeth out the corn"; and to slay "the dam with her young.""

"It is written (1 John 4:16): "He that abideth in charity abideth in God, and God in him." Now charity is the love of God. Therefore, for the same reason, every love makes the beloved to be in the lover, and vice versa...the beloved is said to be in the lover, inasmuch as the beloved abides in the apprehension of the lover, according to Philippians 1:7, "For that I have you in my heart": while the lover is said to be in the beloved, according to apprehension, inasmuch as the lover is not satisfied with a superficial apprehension of the beloved, but strives to gain an intimate knowledge of everything pertaining to the beloved, so as to penetrate into his very soul."

"it is to be observed that four proximate effects may be ascribed to love: viz. melting, enjoyment, languor, and fervor. Of these the first is "melting," which is opposed to freezing. For things that are frozen, are closely bound together, so as to be hard to pierce. But it belongs to love that the appetite is fitted to receive the good which is loved, inasmuch as the object loved is in the lover...Consequently the freezing or hardening of the heart is a disposition incompatible with love: while melting denotes a softening of the heart, whereby the heart shows itself to be ready for the entrance of the beloved."

"mysterium Christi explicite credi non potest sine fide Trinitatis."

"If forgers and other malefactors are forthwith condemned to death by the secular authorities, there is much more reason for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death."

"Whether the angel guardian ever forsakes a man?...It would seem that the angel guardian sometimes forsakes the man whom he is appointed to guard... On the contrary, The demons are ever assailing us, according to 1 Peter 5:8: "Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour." Much more therefore do the good angels ever guard us... the guardianship of the angels is an effect of Divine providence in regard to man. Now it is evident that neither man, nor anything at all, is entirely withdrawn from the providence of God: for in as far as a thing participates being, so far is it subject to the providence that extends over all being."

"Now the object of the will, i.e., of man's appetite, is the universal good...Hence it is evident that nothing can lull the human will but the universal good. This is to be found, not in any creature, but in God alone; because every creature has goodness by participation. Thus God alone can satisfy the will of a human being."

"To scorn the dictate of reason is to scorn the commandment of God."

"Yet if heretics be altogether uprooted by death, this is not contrary to Our Lord's command [in Matthew 13:30], which is to be understood as referring to the case when the cockle [weeds] cannot be plucked up without plucking up the wheat, as we explained above (10, 8, ad 1), when treating of unbelievers in general."

"The image of God always abides in the soul, whether this image be obsolete and clouded over as to amount to almost nothing; or whether it be obscured or disfigured, as is the case with sinners; or whether it be clear and beautiful as is the case with the just."

"Perfect happiness can consist in nothing else than the vision of the Divine Essence."

"Beauty adds to goodness a relation to the cognitive faculty: so that "good" means that which simply pleases the appetite; while the "beautiful" is something pleasant to apprehend."

"Not everyone who is enlightened by an angel knows that he is enlightened by him."

"It was necessary for our salvation that there be a knowledge revealed by God, besides philosophical science built up by human reason. Firstly, indeed, because the human being is directed to God, as to an end that surpasses the grasp of his reason. "The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee" (Isaiah 64:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation."

"The fire of hell is called eternal, only because it never ends. Still, there is change in the pains of the lost...Hence in hell true eternity does not exist, but rather time."

"As regards the individual nature, woman is defective and misbegotten, for the active power of the male seed tends to the production of a perfect likeness in the masculine sex; while the production of a woman comes from defect in the active force or from some material indisposition, or even from some external influence...On the other hand, as regards human nature in general, woman is not misbegotten, but is included in nature's intention as directed to the work of generation. Now the general intention of nature depends on God, Who is the universal Author of nature. Therefore, in producing nature, God formed not only the male but also the female."

"The mystery of the Son cannot be explicitly believed to be true without faith in the Trinity."

"Whether God can make the past not to have been?"

"Grace does not destroy nature but perfects it."

"Reason may be employed in two ways to establish a point: firstly, for the purpose of furnishing sufficient proof of some principle, as in natural science, where sufficient proof can be brought to show that the movement of the heavens is always of uniform velocity. Reason is employed in another way, not as furnishing a sufficient proof of a principle, but as confirming an already established principle, by showing the congruity of its results, as in astrology the theory of eccentrics and epicycles is considered as established, because thereby the sensible appearances of the heavenly movements can be explained [or saved, possunt salvari apparentia sensibilia]; not, however, as if this proof were sufficient, forasmuch as some other theory might explain them."

"Whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God."

"Whether the Woman should have been made in the first production of things?"

"God is the most noble of beings. Now it is impossible for a body to be the most noble of beings; for a body must be either animate or inanimate; and an animate body is manifestly nobler than any inanimate body. But an animate body is not animate precisely as body; otherwise all bodies would be animate. Therefore its animation depends upon some other thing, as our body depends for its animation on the soul. Hence that by which a body becomes animated must be nobler than the body. Therefore it is impossible that God should be a body."

"For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though the communion is imperfect."

"Yet almost all' (heretics, schismatics and Catholics), though in different ways, long for the one visible Church of God, that truly universal Church whose mission is to convert the whole world to the Gospel so that the world may be saved, to the glory of God."

"Lumen in Cælo."

"Nemo impetrare potest a Papa bullam nunquam moriendi."

"Sint licet assumpti juvenes ad pontificatum, Petri annos potuit nemo videre tamen."

"Interviewer: In the case of heresy, just as a heretical Christian ceases to be a member of the Church, does the pope also cease to be pope and head of the ecclesial body, and lose all jurisdiction? Mgr. Bux: Yes, heresy undermines faith and membership in the Church, which are the root and foundation of jurisdiction. This is the thinking of the Church Fathers, especially of Cyprian, who had to deal with Novatian, antipope during the pontificate of Pope Cornelius (cf. “'Lib. 4, ep. 2”'). Every believer, including the pope, separates himself from the unity of the Church through heresy. It is well known that the pope is at the same time a member and part of the Church, because the hierarchy is within and not above the Church, as stated in Lumen Gentium (n. 18)."

"To teach contrary to the apostolic faith would automatically deprive the pope of his office. We must all pray and work courageously to spare the Church such an ordeal."

"There is no authority to declare or consider an elected and generally accepted Pope as an invalid Pope. The constant practice of the Church makes it evident that even in the case of an invalid election this invalid election will be de facto healed through the general acceptance of the new elected by the overwhelming majority of the cardinals and bishops."

"On n’a point pour la mort de dispense de Rome."

"In 1054, the and the pope excommunicated each other. That was the end of holiness for both churches. After that, they became instruments of Satan. I'm convinced of it."

"Þe fourþe synne ys more perylous, With man and womman relygyus; Ȝyf þey haue made professyoun Boþe vn-to relygyoun, Moche ys to chargë þat folye Ȝyf þey to-gedyr do leccherye. Relygyous man also ys to blame, Þat yn þe wurlde takeþ a foule fame, For he may kepe hym weyl þerfro, Alonë þar hym neuer go."

"The day following, we entred Geneve, where sighting the Towne, the chiefe Burgo-masters, the seven Ministers, and the foure Captaines were all familiarly acquainted with me, with whom in diverse places, I daily feasted and discoursed. The Ministers one night propining me with a Bible, newly Translated in the Italian tongue, by one of them selves borne in Milane, told me there was a Masse-Priest sixe Leagues off, a Curate, of a Village in Madame du longeviles Countrey, who had gotten in his owne Parish, three Widdowes, and their three severall Daughters with childe, and all about one time: and for this his Luxurious Cullions was brought to Dijon to be Executed: Desiring me to go see the manner, the next day (leaving Master Bruce with them) I went hither, and upon the sequell day, I saw him hanged upon a new Gallowes, as high as a stripad: The three mothers and their three Daughters were set before him, being Gravidato, whose sorrowfull hearts, and eye-gushing teares for their sinne and shame, were lamentable to behold: the incestuous Bugerono, begging still mercy and pardon for dividing their legges, and opening their wretched Wombes. Lo there is the chastity of the Romish Priests, who forsooth may not marry, and yet may mis carry themselves in all abhominations, especially in Sodomy, which is their continuall pleasure and practise."

"[A]nd some polluted themselves by lying with males."

"All of these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonoured than the body in diseases. ... [The men] have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more shame than men."