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Archive for the ‘Liturgy’ Category

Like the catholic product they have produced over the past 40 years, some of these theologians only teach Vatican II lite. It is no wonder that they find their theological center in the documents that interest them, but have worked to directly undermine or ignore those Vatican II documents which don’t fit their agenda.

 
“For the full recognition of the decrees of the Second Vatican Council” The papal cancellation of the excommunication of bishops from The Society of St. Pius X signifies the reception into full communion with the See of Rome those who have consistently opposed the reforms of the Second Vatican Council.

Regarding the anti-Semitic remarks and the denial of the German national-socialist persecution of the Jews by Bishop Richard Williamson and his followers, we share the indignation of our Jewish sisters and brothers. Moreover, we state that the SSPX’s attitude towards Judaism does not correspond to the Council’s understanding of and commitment to Jewish-Christian dialogue. We support the recent statements of Bishops’ Conferences, and others, all over the world, on this issue. We also welcome the recent statements made on these matters by Pope Benedict XVI and the Vatican’s Secretariate of State.

We believe that the close correlation between the excommunication’s cancellation and the 50th anniversary of the calling of a General Council of the Church by Blessed Pope John XXIII gives a clear indication of the direction which the present Papacy wishes to take. We sense a desire to return to a pre Vatican II Church with its fear of openness to the breath of the Holy Spirit, a positive appreciation of ‘the signs of the times’, and the values of democratic institutions. We are very concerned that this act of rehabilitation heralds a turn-around on important documents of Vatican II, for example, the decree on ecumenism “Unitatis Redintegratio”, the declaration on non-Christian religions “Nostra Aetate”, the declaration on religious liberty “Dignitatis Humanae” and the Pastoral Constitution on the Church in the Modern World, “Gaudium et Spes”. Such an act will have a disastrous effect on the credibility of the Roman-Catholic Church. For Catholics who love their Church, the price is too high!

The Pope hopes this act will help unify the Church. However we think it is particularly outrageous that the Vatican’s renewed overtures to a schismatic traditionalist movement have been undertaken without the imposition of any conditions whatsoever. In June 2008, on the occasion of the 20th anniversary of Levebvre’s excommunication, the SSPX rejected the invitation of the Holy See towards theological reconciliation. Likewise, the fraternity rejected the invitation to sign a five-topic declaration containing conditions for its re-integration in the Roman Church.

A return to full communion with the Catholic Church can only be made possible if the documents and teachings of the Second Vatican Council are fully accepted without any reservations, as requested by the motu proprio “Summorum Pontificum” on the topic of the Tridentine rite. It is also imperative that the papal ministries of Blessed Pope John XXIII, Pope Paul VI, Pope John Paul I, Pope John Paul II, and Pope Benedict XVI are recognised and accepted. The Church of Rome, perceived as the Barque of St Peter, lists heavily as long as the Vatican: * only rehabilitates the “lost sheep” at the traditionalist edge of the Church, and makes no similar offer to other excommunicated or marginalised Catholics * persists in preventing progressive theologians from teaching * refuses dialogue with all movements in the Church (Essen, January 28, 2009)

We Are Church UK 5 February 2009 (Based upon an original text by Prof. Dr. Norbert Scholl, Angelhofweg 24b, D-69259 Wilhelmsfeld) http://www.petition-vaticanum2.org/pageID_7327623.html

 

SACROSANCTUM CONCILIUM

32. The liturgy makes distinctions between persons according to their liturgical function and sacred Orders, and there are liturgical laws providing for due honors to be given to civil authorities. Apart from these instances, no special honors are to be paid in the liturgy to any private persons or classes of persons, whether in the ceremonies or by external display.

36. 1. Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites

63. Because of the use of the mother tongue in the administration of the sacraments and sacramentals can often be of considerable help to the people, this use is to be extended according to the following norms:

a) The vernacular language may be used in administering the sacraments and sacramentals, according to the norm of Art. 36.

86. Priests who are engaged in the sacred pastoral ministry will offer the praises of the hours with greater fervor the more vividly they realize that they must heed St. Paul’s exhortation: “Pray without ceasing” (1 Thess. 5:11). For the work in which they labor will effect nothing and bring forth no fruit except by the power of the Lord who said: “Without me you can do nothing” (John 15: 5). That is why the apostles, instituting deacons, said: “We will devote ourselves to prayer and to the ministry of the word” (Acts 6:4).

116. The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.

But other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action, as laid down in Art. 30.

GRAVISSIMUM EDUCATIONIS

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_gravissimum-educationis_en.html

APOSTOLICAM ACTUOSITATEM

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_en.html

10. Students who follow the venerable tradition of celibacy according to the holy and fixed laws of their own rite are to be educated to this state with great care. For renouncing thereby the companionship of marriage for the sake of the kingdom of heaven (cf. Matt. 19:12), they embrace the Lord with an undivided love altogether befitting the new covenant, bear witness to the resurrection of the world to come (cf. Luke 20:36), and obtain a most suitable aid for the continual exercise of that perfect charity whereby they can become all things to all men in their priestly ministry. Let them deeply realize how gratefully that state ought to be received, not, indeed, only as commanded by ecclesiastical law, but as a precious gift of God for which they should humbly pray. Through the inspiration and help of the grace of the Holy Spirit let them freely and generously hasten to respond to this gift.

They are to be warned of the dangers that threaten their chastity especially in present-day society. Aided by suitable safeguards, both divine and human, let them learn to integrate their renunciation of marriage in such a way that they may suffer in their lives and work not only no harm from celibacy but rather acquire a deeper mastery of soul and body and a fuller maturity, and more perfectly receive the blessedness spoken of in the Gospel.

 

Perhaps a survey of how often these theologians pray the Divine Office, or include Gregorian Chant in the Liturgy, preserve the use of latin or refrain from withdrawing priestly celebacy.

Perhaps had the IMPLEMENTATIONS of Vat II conducted by these man in underminding or circumventing the full Vatican II documents not their truncated view of it not been carried out, we wouldn’t be faced with groups like the SSPX having left the church.

Their other problem is that “Aggiornamento” has been demonstrated to be an almost utter failure for the church. I hope that B16 will be given the time to implement “Ressourcement” which IMO is what was desired by the Vatican II council fathers.

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The center of the child abuse cases in the US was the Boston archdiocese. There are too many links to even attempt to select a few that carry what those Catholics have gone through in that area of the country.

The Boston globe however has an encouraging article on the new generation of Altar boys learning the Latin mass. This is not an easy thing to do, especially in this day an age. The priest in the article however drove home a point I’ve always suspected is true, which is raise the bar and boys will strive to achieve it. I use to be against girl altar servers from a traditionalist view, but now I’m more against them because boys of that age simply don’t want to do things that are perceived as “girl” tasks. Allow girls to serve the N.O. mass and allow the boys to learning Latin and bar the girls from serving will encourage boys to take up the challenge.

Full story  here.

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The National Catholic Reporter had a letter Liturgy reform: No going back

The throne room protocols of the Tridentine Mass, the elevations, barriers, brocade, structures and language separating clergy from laity gave way to a worshiping community in which all the baptized were called to full, conscious, active participation. A new way of worshiping marked the beginning of the end of the vertical ecclesiology that for 500 years had shaped every aspect of the church’s life and ministry around hierarchical and clerical preeminence…

This is something we need to listen to and protect against which is exclusive vertical liturgical worship. It is IMO the reason we had many saying rosaries, or having novena while at mass pre-1960’s. The faithful were not engage in the mass. This vertical emphasis was needed, because the protestant reformers rejected the sacradotal priesthood. The times demanded explicit actions and gestures to support the belief in the sacramental priesthood. The same can be said of the Sacrificial aspect of the mass to the de-emphasis of the meal aspect.

However the post Vat. II reformers have gone to extremes in allowing almost anything to the point of sacrigilous novalties in their desire to meet their defination of “Active participation”.

From Catholic liturgical library: Sacred Congregation of Rites issued the instruction, De musica sacra

Mother Church earnestly desires that all the faithful should be led to that full, conscious and active participation in the ceremonies which is demanded by the very nature of the liturgy.
Such participation by the Christian people as a “chosen race, a royal priesthood, a holy nation, a redeemed people” (I Pet. 2:9; 2:4-5) is their right and duty by reason of their baptism.
In the restoration and promotion of the sacred liturgy this full and active participation by all the people is the aim to be considered before all else; for it is the primary and indispensable source from which the faithful are to derive the true spirit of Christ . . .Participation

There is a difference between Royal Priesthood/Universal Priesthood. We faught those battles with Gnostics, Montanists, Catharist, Protestant Reformers. Isn’t it clear by now that there is a difference between the two? What Archbishop Piero Marini has allowed to occur IMO on his watch is in practice the Exclusion of the vertical to support the active participation of the laity. And that is what is the out cry and need from the laity that the Archbishop have ignored or failed to recognize. It’s not retrenchment as he claims below it’s about balance.

“Church music and secular music are now each influenced by the other. This is particularly clear in the case of the so-called “parody Masses”, in which the text of the Mass was set to a theme or melody that came from secular music, with the result that anyone hearing it might think he was listening to the latest “hit”. It is clear that these opportunities for artistic creativity and the adoption of secular tunes brought dan­ger with them. Music was no longer developing out of prayer, but, with the new demand for artistic autonomy, was now heading away from the liturgy; it was becoming an end in itself, opening the door to new, very different. ways of feeling and of experiencing the world. Music was alienating the liturgy from its true nature.” [The Spirit of the Liturgy pp.146-7, author Cardinal Ratzinger]

opponents of Vatican II knew from the outset that the one way to preserve Trent was to halt liturgical reform. To look back over the 42 years since the close of the council is to see that progress in the reform has been real but slow, and to admit that any awakening of Catholic laity to their full baptismal identity is still in the future. At the same time, those devoted at many levels to a pre-Vatican II model of the church have worked hard to bring down many aspects of liturgical reform. Frustrating the process of vernacular translations, crimping the rubrics for Mass to accentuate the ordained and, most recently, restoring the Tridentine rite, are among the more visible signs of successful retrenchment….Marini said in an interview. “The faithful don’t receive permission from priests to participate in the Mass. They are members of a priestly people, which means they have the right to participate in offering the sacrifice of the Mass. This was a great discovery, a great emphasis, of the council. We have to keep this in mind, because otherwise we run the risk of confusion about the nature of the liturgy, and for that matter, the church itself.”

It’s difficult to tell how the Archbishop is using the term “participate” with respect to offering the sacrifice of the mass. As it’s worded I have trouble with how his statement can be balanced with the Council of Trent:

“If any one saith, that all Christians have power to administer the word, and all the sacraments; let him be anathema.” Seventh Session CANON X
“If any one saith, that there is not in the New Testament a visible and external priesthood; or that there is not any power of consecrating and offering the true body and blood of the Lord, and of forgiving and retaining sins; but only an office and bare ministry of preaching the Gospel, or, that those who do not preach are not priests at all; let him be anathema.” Twenty-Second Session CANON I

“Let’s think of tourist centers, where it would be lovely for people to recognize each other in something they have in common. So we ought to keep such things alive and present. If even in the great liturgical celebrations in Rome, no one can sing the Kyrie or the Sanctus any more, no one knows what Gloria means, then a cultural loss has become a loss of what we share in common. To that extent I should say that the Liturgy of the Word should always be in the mother tongue, but there ought nonetheless to be a basic stock of Latin elements that would bind us together“[God and the World, pp417-8,author Cardinal Ratzinger]

“I am convinced that the ecclesial crisis in which we find ourselves today depends in great part upon the collapse of the liturgy, which at times is actually being conceived of etsi Deus non daretur: as though in the liturgy it did not matter any more whether God exists and whether He speaks to us and listens to us.” Quote from
Catholic Culture
by Cardinal Ratzinger.

And that last quote is what we all need to listen to whether we find ourselves supporting left, right or center.

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a-return-of-tradition.jpgPerhaps all those interfaith prayer groups are starting to have an effect. WHen U.S. News & World Report picks up on a religious trend you know its been ongoing for a while.

Soon, St. Mary may be less well known for that distinctive liturgical offering than for the number of big-name government and media types that occupy its pews. Now that Pope Benedict XVI has loosened the restrictions on churches that want to observe the pre-Vatican II rite, more parishes are availing themselves of the option. Call it part of a larger conservative shift within the church—one that includes a renewed emphasis on such practices as personal confession and reciting the rosary as well as a resurgent interest in traditional monastic and religious orders.

But this shift extends beyond the Roman Catholic Church. In Richardson, Texas, the congregation of Trinity Fellowship Church participates in something that would have been considered almost heretical in most evangelical Protestant churches five or 10 years ago: a weekly Communion service. An independent, nondenominational church of some 600 members, Trinity Fellowship is not the only evangelical congregation that is offering a weekly Eucharist, saying the Nicene or Apostles’ creeds, reading the early Church Fathers, or doing other things that seem downright Roman Catholic or at least high Episcopalian. Daniel Wallace, a professor of New Testament studies at Dallas Theological Seminary, which trains pastors for interdenominational or nondenominational churches, says there is a growing appetite for something more than “worship that is a glorified Bible class in some ways.”

A new interest in old ways takes root in Catholicism and many other faiths

Perhaps it will only take us 500 years to heal the reformation. The one strength of the Novus Ordo mass is the amount of scripture readings which far exceeds not just the traditional Latin mass, but every other Protestant service I’ve ever attended as well. If nothing else I’m always more hopeful this time of year.

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This is outrageous, but not for what the title says.

Last month I posted about a Woman’s Priestess ceremony at a local St. Louis Jewish center who’s Rabbi, Susan Talve of the Central Reform Congregation gave permission for the “Roman Catholic”(not associated with the Catholic church) Woman Priests movement to be ordained.

Get Religion has a post today about an Advent vigil service where the crowd held their service outside the parish church with Talve rather then inside without her. The archbishop denied permission for her to attend the service, because of her actions with the Woman’s Priestess group.

For several years this rabbi was invited by the community of the local Catholic parish as part of an interfaith ecumenical service. That’s not an issue in fact it’s a positive action. However, when the rabbi chose to support a different organization who purpose is to overturn explicit Catholic dogma, she crossed the line.

This isn’t a matter of Ecumenical bonds seeking common ground. This isn’t even a schismatic group seeking recognition. This is explicit a heretical group, who is IMO attempting to overthrow the leadership of the local bishop, because the Catholic church does not recognize Woman’s Ordination.

I’m proud that Archbishop has taken this stand. Leaders of different faith communities can’t support groups attempting to undermine another faith community leadership. Whether the rabbi was able to connect those dots is moot. These type’s of actions is what start religious strife.

The Archbishop will have to address the issue with his parish, but again that’s his business not a Jewish Rabbi’s.

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A few paragraphs for those of you who didn’t grow in the first decade of the Vatican II era as a lead in to the topic of LiturgicalAntiquarianism.

As a child of the pre-Vatican II council I’ve see most of the changes these past 40 years in the Liturgy and how the “Spirit of Vatican II” local leaders treated those whose parents drove for an extra hour to attend the Latin service, then as the older Priests retired and we were left with no choice but to go the N.O. we went to the earliest service to avoid all the guitar masses and the “improvisation” & “inspirational” additions to the mass to make it “more meaning full”.

I would really like to have Pope B16 consider a plenary indulgence for those Catholic’s who have endured 30 years of Gather and Worship songs. Surely Purgatory can’t be that difficult compaired to that or perhaps purgatory will be having too listen to Gather and Worship. Please anything but that!

I remember when the pastor denie the retired older women of the altar guild society to spend time in the new chapel for Eucharistic worship so that the church staff could take the short cut from their office over to the school and save them 10 minutes. One wonders why we spent all that money to build a chapel reserved for the Eucharist, if we weren’t going to “need” it any more. We were too much of an annoyance, to old school for them; but the priest was understanding, he was part of the great work they were doing in revitalizing the church – the Spirit of Vatican II would make the church revelant to people again, it’s social action motivating us to see Christ and to help the poor. Those who resisted these changes would die out and they would improve the church on the ashes of our forefathers.

It was simply a waiting game. Time it appeared was on the Spirit of Vatican II’s side. I often wonder if Pope John Pual II had died from the assissin’s bullet that there would have been a Spirit of Vatican II Pope elected and the end would have been upon us all.

Since that didn’t happen; they chose to just wait us out. In the mean time they used our donations to bring in vibrant guest speakers fresh out of some master program in theology with the latest and greatest fade. Perhaps for Lent something on Ghia worship and how it relates to Christian worship, or perhaps Sophia, Mother Spouse Goddess.

Many who could no longer stomach this stuff left the church, many to the non-denomination church which always has a good preacher and great music. Others left for the SSPX church and became more Catholic then the Pope. Others couldn’t even tollerate that started a new schism Sedevacantism.

Those of us that stayed through the 70’s and 80’s endured feeling like St. Peter in the Gospel of John 6

68 Then Jesus said to the twelve: Will you also go away? 69. And Simon Peter answered him: Lord, to whom shall we go? Thou hast the words of eternal life.

And then Cardinal Ratzinger in 1981 took over the Congregation for the Doctrine of the Faith and actually took on some of the heavy weights in Liberation Theology Leonardo Boff and a host of others. It was a glimmer of hope for those of us hope prayed that the unorthodox variants in theology, discipline and liturgy would be addressed. Cardinal Ratzinger of course wasn’t exactly the poster boy for conservatives at the time. When his best-selling book, Introduction to Christianity came out, it was still considered liberal enough that Cardinal Stefan Wyszynski banned it in his diocese of Warsaw. It must be remembered that Pope Benedict XVI was selected as an archbishop & Cardinal by Pope Paul VI (one of only three) not Pope John Paul II.

Today the tables have turned on the Spirit of Vatican II crowd. This is IMO a good and sadly a bad thing. With Pope Benedict XVI as the Vicar of Christ on earth, those would endured and those who are returning have a lot of resentment and it’s payback time. In those parishes where resistance to the Pope’s new SUMMORUM PONTIFICUM (ON THE USE OF THE ROMAN LITURGY) is view rightly as disobedience, which fuels the fire.

Just about anywhere in Christenblogdom you can find the Traditionalist on the hunt for parishes who refuse to hold a latin mass.  There is also talk of getting rid of the Novus Ordo mass and use the 1962 Missal of the Latin rite exclusively. We must all remember to treat others with compassion, many of the Spirit of Vatican II performed their duties and believed what they were doing was good for the church. As much as I’ve never understood how that can be reconciled, I know it to be true having dealt with several of them over the years. We should not treat them with any less dignity them we would any other Christian. There was a time when the Gallican Rite .added ceremonial practices to the simple and pure Roman rite. I can add that liturgical abuse isn’t exactly a new novel excerise Instruction on Sacred Music by Pope Pius X

We do not touch separately on the abuses in this matter which may arise. Today Our attention is directed to one of the most common of them, one of the most difficult to eradicate, and the existence of which is sometimes to be deplored in places where everything else is deserving of the highest praise — the beauty and sumptuousness of the temple, the splendor and the accurate performance of the ceremonies, the attendance of the clergy, the gravity and piety of the officiating ministers. Such is the abuse affecting sacred chant and music. And indeed, whether it is owing to the very nature of this art, fluctuating and variable as it is in itself, or to the succeeding changes in tastes and habits with the course of time, or to the fatal influence exercised on sacred art by profane and theatrical art, or to the pleasure that music directly produces, and that is not always easily contained within the right limits, or finally to the many prejudices on the matter, so lightly introduced and so tenaciously maintained even among responsible and pious persons, the fact remains that there is a general tendency to deviate from the right rule, prescribed by the end for which art is admitted to the service of public worship

My guide in all this is Mediator Dei

61. The same reasoning holds in the case of some persons who are bent on the restoration of all the ancient rites and ceremonies indiscriminately. The liturgy of the early ages is most certainly worthy of all veneration. But ancient usage must not be esteemed more suitable and proper, either in its own right or in its significance for later times and new situations, on the simple ground that it carries the savor and aroma of antiquity. The more recent liturgical rites likewise deserve reverence and respect. They, too, owe their inspiration to the Holy Spirit, who assists the Church in every age even to the consummation of the world.[52] They are equally the resources used by the majestic Spouse of Jesus Christ to promote and procure the sanctity of man.

62. Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the sacred liturgy. For research in this field of study, by tracing it back to its origins, contributes valuable assistance towards a more thorough and careful investigation of the significance of feast-days, and of the meaning of the texts and sacred ceremonies employed on their occasion. But it is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the straight path were he to wish the altar restored to its primitive tableform; were he to want black excluded as a color for the liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the crucifix so designed that the divine Redeemer’s body shows no trace of His cruel sufferings; and lastly were he to disdain and reject polyphonic music or singing in parts, even where it conforms to regulations issued by the Holy See.

63. Clearly no sincere Catholic can refuse to accept the formulation of Christian doctrine more recently elaborated and proclaimed as dogmas by the Church, under the inspiration and guidance of the Holy Spirit with abundant fruit for souls, because it pleases him to hark back to the old formulas. No more can any Catholic in his right senses repudiate existing legislation of the Church to revert to prescriptions based on the earliest sources of canon law. Just as obviously unwise and mistaken is the zeal of one who in matters liturgical would go back to the rites and usage of antiquity, discarding the new patterns introduced by disposition of divine Providence to meet the changes of circumstances and situation.

There seems to be three camps forming up. Those of the traditionalist who want to get rid of the Novus Ordo Mass altogether, those who still cling to the hope of the Spirit of Vatican II and a group that wants a reform of the reform. The Novus Ordo never called for the removal of altar rails or the Tabernacle from the Sanctuary, Communion on the hand, the use of lay lectors.

An excellent book I recommend for those with an interest is The Reform of the Roman Liturgy by Msgr. Klaus Gamber. msgr-klaus-gamber.jpg

Latin is the universal language of the Catholic Church. It is a means to communicate across nation lines, it is the way we maintain unity with the church of the pass, the present and the future. It is not a club to enforce Orthodoxy.

There are some who present a different position Reform of the Reform Revived from Michael J. Matt – editor of the Remnant. And from the opposite end Confirmed: The Council Was an “Historic Transition.” The School of Bologna Annexes the Pope

The bottom line is IMO again from Pope Pius XII Mediator Dei –

50. The sacred liturgy does, in fact, include divine as well as human elements. The former, instituted as they have been by God, cannot be changed in any way by men. But the human components admit of various modifications, as the needs of the age, circumstance and the good of souls may require, and as the ecclesiastical hierarchy, under guidance of the Holy Spirit, may have authorized. This will explain the marvelous variety of Eastern and Western rites. Here is the reason for the gradual addition, through successive development, of particular religious customs and practices of piety only faintly discernible in earlier times. Hence likewise it happens from time to time that certain devotions long since forgotten are revived and practiced anew. All these developments attest the abiding life of the immaculate Spouse of Jesus Christ through these many centuries. They are the sacred language she uses, as the ages run their course, to profess to her divine Spouse her own faith along with that of the nations committed to her charge, and her own unfailing love. They furnish proof, besides, of the wisdom of the teaching method she employs to arouse and nourish constantly the “Christian instinct.”

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archbishop-marini.jpgArchbishop Marini takes aim at his critics

with his new book by who else Liturgical Press.

I wrote about this 2 weeks ago here.

Some ask whether the Consilium was itself faithful to the vision of the Council, or whether it operated from its own ideologies under the auspices of Vatican II. Marini regards Bugnini’s work as “one of the greatest liturgical reforms in the history of the Western church.” He write: “unlike the reform after Trent, it was all the greater because it also dealt with doctrine.” Doctrine?

Well if it was all about doctrine then the cat IS out of the bag. I have a feeling this will not help his cause and may fuel even more gas to the fire.

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