Prophecy Fragment #11 – Divine Promises

On the seventeenth day, of the fourth month, of the 2019th year since the incarnation of our Lord, God spoke to me, saying:

O sinner! Repent from your sins, believe my promises, and love me, yourself and your neighbour; for when you repent, believe and love, you will experience the heavenly bliss and joy of eschatological salvation; but until you repent, believe and love, you will experience the eternal damnation of the outer darkness and lake of fire; yet I infallibly and unconditionally promise you that eventually you will repent, believe, and love; because I love you and have chosen you as my eternally beloved spouse, and I will therefore never stop pursuing you until you return my affection, even if I have to wait an eternity for it to happen.

The Gospel Creed

Nicaea_icon[1].jpgI believe in the gospel: the promise of the salvation of the entire cosmos, and of everything in it.

I believe in freedom: that all who repent, repent freely. That no one is forced to be saved.

I believe in the election of the damned and of all sinners; the predestination of Hitler and of Satan and all of his demons.

I believe in epektasis: that Heaven is an everlasting struggle, in which we feel infinite pain as we become perfected in love and compassion towards the damned who wander in Hell.

I believe in the eschaton: the final moment – an eternity and a forever distant into the future – where all that ever was will be once again, and all who have ever lived will be raised to new life, resurrected into the fullness of perfection and glory. I confess that there will be no more sickness, tears, suffering, sadness, war, death, crime, murder, rape, sin, rebellion, Hell, or any other evil thing whatsoever.

I believe in the life of the final age; infinite joy, infinite satisfaction, divine bliss, immutability, impassibility, ineffability, omnipotence, omniscience, omnipresence, omnibenevolence.

I confess that we may enter into this final age right now, through sincere faith in the good news and this promise. I confess that we will become one with the eschaton through love, and that ultimately not a single soul will fail in the struggle.

Amen

Ecumenical Solutions

God

I recently came to a syncretic and synthetic understanding of how all the various disparate religious doctrines concerning God can be reconciled. With the aid of two diagrams lets walk through them.

To the Nestorian controversy

Nestorianism is correct
All of us (including Jesus) are distinct from the divine logos by identity.
Orthodoxy is correct
However Jesus IS the logos “via incarnation” and all of us BECOME the logos via sacramental theosis.

To the Christological controversy

Dyophysitism is correct
The created attributes (nature) of the logos are distinct from it’s divine attributes (nature) by identity.
Miaphysitism is correct
However the created attributes/nature of the logos are inseparable from the divine attributes/nature by hypostatic union.
Monophysitism is correct
Furthermore the negative/evil/imperfect created attributes are swallowed up by the positive/good/perfect attributes by substitutionary atonement.

To the Arian crisis

Arianism is correct
Formally prior to being generated by the essence, the logos has the attribute of “non existence”, but formally subsequent to generation it has the attribute of “existence”. Therefore “There was a time when the word was not” on account of the distinctions of formal priority.
Catholicism is correct
However the logos transcends existence and non-existence, and in it’s unity with the ineffable essence it is both and neither simultaneously by divine simplicity.

To the Filioque

Orthodoxy is correct
The spirit proceeds from the father alone according to the strict distinctions between the hypostases.
Catholicism is correct
However the spirit also proceeds from all of the hypostases simultaneously as God begets God and God proceeds from God according to divine simplicity.

To the essence-energies/created Grace controversy

Orthodoxy is correct
The essence is distinct from the energies according to the strict distinctions between the hypostases.
Catholicism is correct
However the essence and energies are also identical by divine simplicity and perichoresis.

To the Controversy over the identity of the one God

Islam and Judaism are correct
Jesus is the one “Lord” and the Father is the one “God”. The son is not the father, therefore the the Lord is not God, therefore Jesus is not God and only the father can be referred to as the one God by strict identity.
Christianity is correct
However Jesus can also be correctly referred to as God due to the divine simplicity and miaphysis

To the Muʿtazila and Ash’ari dispute over the essence and attributes of Allah

Ash’ari is correct
The Essence of God is distinct from the attributes of God according to strict distinction.
Muʿtazila is correct
However the essence of God is also identical with the attributes of God and the attributes are identical to each other by the Tawhid of divine simplicity.

To the Bhaktic and Vedantic divide over the relationship between Atman and Brahman

Bhakti is correct
The Atman is distinct from Brahman according to strict distinction.
Vedanta is correct
However the Atman is identical with Brahman by divine simplicity.
God2

Prophecy Fragment #9 – Impassable, Immutable Love

After the hour of None on the final day of Advent on the 2018th year since the incarnation of our Lord, the Spirit of God came to me and spoke:

I cannot force you to love me,
But I can promise you that I love you,
And that I will never stop loving you,
That I will never cease willing your good.

And I know myself perfectly,
So I know this love perfectly,
And I know that it cannot fail,
I know that it is omnipotent,
I know that it must and will conquer.

No matter how far you run from me,
I will pursue.
No matter where you might hide,
I will find you.
No matter how much you beat me and spit on me,
I will forgive you.

Who are you to think you can defeat such love?
Do you really think you can escape my embrace?
Do you really think you can reject my overtures?
Do you honestly believe that if you reject me, I will reject you?

I cannot force you to love me,
But I can guarantee that you will,
Because I promise that I love you,
And I am certain that I always will.

Sunday Mass at St Fiacre’s Leichhardt

(original title: Daily Cannibalism and Human Sacrifice Offered to God in Inner West Sydney Catholic Church)

As a Roman Catholic, I have the obligation to attend mass on Sundays, and the privilege of attending mass every day of the week if I so choose. Every day all around the world, Latin Catholic parishes offer the sacrifice of the mass. My local parish of St Fiacre’s Leichhardt is no exception.

The sacrifice of the mass is as mysterious to outsiders today as it was 2000 years ago. Rumours of Catholics engaging in cannibalism have proliferated down through history to the present day, as tales of the faithful “eating flesh” and “drinking blood” on Sundays are whispered among those who are not on the inside of this the worlds biggest cult.

But what actually happens behind the doors of a Catholic church during mass?

The Divine Liturgy

Catholics have a very high view of liturgy. Liturgy is basically whatever a group of people does when they come together. Buddhists have liturgy, Muslims have liturgy, Christians have liturgy. However unlike their evangelical brethren – whose liturgy might simply consist of singing a couple of songs, passing around the collection plate and listening to a painfully long sermon – Catholics consider their liturgy to be inspired and literally the Word of God. Catholics believe that God the Holy Spirit is active during the liturgy and divinely reveals himself through the prayers and movements.

IMG_1074.JPGWhen asked why we should believe that the bible is inspired and that God speaks through it, evangelical Christians never have a good response. They are generally brought up to believe in the inspiration of scripture as axiomatic, something not to be questioned or doubted. When pushed on this point, some evangelicals end up apostatising as they realise that “their house is built on sand”, which is to say that their faith has absolutely no rational, reasonable, logical grounding, instead resting entirely on blind faith.

Not so with the Catholic! When a Catholic is asked why the bible is inspired, he can confidently respond with “Because we read it during the liturgy, and if the liturgy is inspired then the bible is too.” Why is the liturgy inspired? That’s a question for another time, but let it be said that the answer is closely related to the holy tradition of the apostolic succession of bishops that stretches back in time all the way to the apostles and the Godman, Jesus Christ himself.

So what is the liturgy, often referred to as “the mass” all about? What actually happens?

The first thing to be grappled with when entering into a mass is the liturgical calendar. The liturgical calendar determines which prayers are to be said on any given day, which portions of scripture are to be read, which psalms are to be recited, as well as the liturgical colours that the priest must wear and the church must be decorated with. Every little detail of the mass is scripted out according to the particular day and liturgical season.

Today just so happens to be the first Sunday of the season of Advent, according to the Novus Ordo Latin Liturgical Calendar. As such the priest wore purple vestments, and certain parts of the church were decorated in purple.

Leichhardt parish is run by the Capuchin Friars. The Capuchins are a group of monks in the Franciscan “mendicant friar” tradition. Mendicant friars are essentially monks who live in the towns and cities, ministering to the average citizens and the poor. In comparison to this there are the “Cloistered monks”, who are monks that isolate themselves from the world, living either in solitude as hermits or in community with each other in monasteries, where they pray all day long.

IMG_1076St Fiacre’s Leichhardt does not have a choir or organ, and musical accompaniment to the mass is provided by members of the Neo-Catechumenal way with guitars and singing (The Neo-cats are another recently formed subgroup within Catholicism who have adopted a somewhat more Charismatic approach to the faith).

Catholics who adhere to “traditionalist” strands of Catholicism often object to the presence of guitars during the liturgy, claiming that it detracts from the reverence and sacredness appropriate to such an important event. There is a cultural battle being waged within the church between the Charismatic and Traditionalist parties for control of the mass, with many Catholic publications labelling the situation as a “crisis”. The traditionalists want to see more Latin, more Gregorian chant, a return of the organ. The Charismatics want to see more English, more modern music, drums and guitars, less scripted movements and more spontaneous prayers.

Aside from the presence of guitars, and a distinct lack of Latin during the liturgy, St Fiacre’s strikes me as a more conservative, traditional parish.

The Liturgy Begins

The Introduction

As the clock strikes 9:30am, some small hand held bells are shaken as a signal that the mass has begun. Everyone stands up as the priest walks up to the altar, and the entire church recites what is called the “Entrance Antiphon”; a short extract from the psalms. Today this was from Psalm 24:1-5:

To you, I lift up my soul, O my God.

In you, I have trusted; let me not be put to shame.

Nor let my enemies exult over me;

and let none who hope in you be put to shame.

After this, once the priest has taken his position before the altar, he recites the Trinitarian formula “In the name of the Father and of the Son and of the Holy Spirit” and makes the sign of the cross with his hand. The congregation follows his motions and at the conclusion of the gesture respond with “Amen”.

The priest continues:

The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.

To which the people simultaneously and cheerfully respond:

And with your spirit!

The priest goes on:

Brothers and sisters, let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries.

This is followed by 15 seconds of silence, during which it is expected that everyone attempts to bring to mind their failings and imperfections over the past week, so as to bring them to God and ask for forgiveness.

Eventually the silence is broken as the priest intones the first words of an ancient prayer, the confiteor. The congregation joins in and together everyone recites:

I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do,

at this point everyone strikes their chest three times in coordination with the words that follow:

through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever-Virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.

After this, the priest delivers what is called a “general absolution” as he says

May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.

And the congregation responds with “Amen”.

IMG_1072After this, the most ancient part of the liturgy is recited, the Kyrie. The priest chants “Lord, have mercy” and the congregation mirrors his words. He then chants “Christ have mercy” and once again the congregation repeats the invocation. Finally he again chants “Lord, have mercy” and once again the congregation returns the same phrase back to him.

The introduction of the liturgy is concluded with what is called a “collect”. The priest says “Let us pray.” and then follows this with a prayer which is unique to that day of the liturgical year. On this particular day, the first Sunday of Advent, the prayer read as follows:

Grant your faithful, we pray; almighty God, the resolve to run forth to meet your Christ with righteous deeds at his coming, so that, gathered at his right hand, they may be worthy to possess the heavenly kingdom. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

Immediately the congregation says “Amen” and everyone returns to a sitting posture.

The Liturgy of the Word

At this point what is known as the Liturgy of the Word begins. This is the part of the mass where sections of scripture are read, psalms are prayed and the homily is delivered. This is the part of the mass which imparts inspiration to scripture. If not for this part of the mass, the bible would just be another book. But instead, by virtue of the fact that scripture is read during this section of the liturgy, all of scripture is considered to be inspired.

On a Sunday, there is one Old Testament reading, one New Testament reading, a psalm, and a section from one of the four Gospels. The readings today were Jeremiah 33:14-16, Psalm 24:4-14,  1 Thessalonians 3:12-4:2 and finally some sections from Luke 21.

After each reading, the reader (sometimes called a “lector”) pronounces “The word of the Lord” to which the congregation responds “Thanks be to God”. After the Gospel reading, the congregation instead responds with “Praise to you Lord Jesus Christ”

The congregation sits during the readings, but stands for the Gospel reading, and prior to commencing the reading everyone makes what is known as the “Solemn sign of the cross”. This is a threefold cross motion where you first cross your forehead with your thumb, then cross your lips, then cross your heart. It is a more intense version of the usual sign of the cross.

For the Psalm today, the guitarist set the psalm to music by strumming a Spanish tune and singing the words. The congregation entered into the “Call and response”, reciting the response line at the appropriate intervals.

IMG_1077After all of these readings and liturgical songs, everyone takes their seat as the priest mounts the pulpit to deliver a short homily.

Catholic Sunday homilies typically only last for 15 minutes, which is a stark contrast to the 40-60 minute sermons that are heard in evangelical communities. Today’s homily was about the true meaning of Christmas, and how the modern secular world has completely distorted the ancient holiday into an excuse to engage in an orgy of materialistic spending.

Once the homily had concluded, the priest resumed his throne behind the altar and silently sat, allowing the congregation to spend some time praying and processing what had been said.

After a short time, the priest rose from his seat and launched into the Apostles creed, with the congregation following along:

I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

After this, a member of the congregation ascended the pulpit and started reciting prayerful petitions, asking God’s favour for the parish, the church, the poor and suffering and the world. As she concluded, the liturgy of the word was brought to an end.

The Liturgy of the Eucharist

At this point we arrived at the heart of the liturgy. It has attracted many names throughout history, including “The Lord’s supper” and “The heavenly banquet”. This is the core of the mass. It is supposedly exactly equivalent to the moment where Christ offers himself to the father for the sins of the world, thus securing the salvation of the entire cosmos. If you go to church and witness the Liturgy of the Eucharist, it is helpful to understand the significance of what you are looking at: you are beholding the salvation of the cosmos, before your very eyes you are seeing it happen and the drama is unfolding in front of you on the altar.

The priest whispers some quiet prayers (which are otherwise spoken audibly if you attend a weekday mass) and then addresses the congregation:

Pray; brethren, that my sacrifice and yours may be acceptable to God, the almighty Father.

To which the congregation in perfect unison responds:

May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.

The priest continues:

Accept, we pray; O Lord, these offerings we make, gathered from among your gifts to us, and may what you grant us to celebrate devoutly here below gain for us the prize of eternal redemption. Through Christ our Lord.

And the people all say “Amen”.

At this point the mass enters into the Eucharistic prayer; the most ancient part of the liturgy, stretching all the way back to St Peter himself.

The Lord be with you.

And with your spirit.

Lift up your hearts.

We lift them up to the Lord.

Let us give thanks to the Lord our God.

It is right and just.

It is truly right and just, our duty and our salvation, always and everywhere to give you thanks, Lord, holy Father, almighty and eternal God, through Christ our Lord.

For he assumed at his first coming the lowliness of human flesh, and so fulfilled the design you formed long ago, and opened for us the way to eternal salvation, that, when he comes again in glory and majesty and all is at last made manifest, we who watch for that day may inherit the great promise in which now we dare to hope.

And so, with Angels and Archangels, with Thrones and Dominions, and with all the hosts and Powers of heaven, we sing the hymn of your glory, as without end we acclaim:

Holy, Holy, Holy Lord God of hosts. heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

At this point the entire congregation kneels, as the priest enters into the Canon of the mass, the most important prayer of the entire proceedings, which is believed to have the power to change the essence of the bread and wine on the altar into the body, blood, soul and divinity of Jesus Christ.

To you, therefore, most merciful Father, we make humble prayer and petition through Jesus Christ, your Son, our Lord: that you accept and bless these gifts, these offerings, these holy and unblemished sacrifices, which we offer you firstly for your holy catholic Church. Be pleased to grant her peace, to guard, unite and govern her throughout the whole world, together with your servant Francis our Pope and Anthony our Bishop, and all those who, holding to the truth, hand on the catholic and apostolic faith.

Remember, Lord, your servants and all gathered here, whose faith and devotion are known to you. For them, we offer you this sacrifice of praise or they offer it for themselves and all who are dear to them: for the redemption of their souls, in hope of health and well-being, and paying their homage to you, the eternal God, living and true.

In communion with those whose memory we venerate, especially the glorious ever-Virgin Mary, Mother of our God and Lord, Jesus Christ, and blessed Joseph, her Spouse, your blessed Apostles and Martyrs, Peter and Paul, Andrew, and all your Saints; we ask that through their merits and prayers, in all things we may be defended by your protecting help.

Therefore, Lord, we pray: graciously accept this oblation of our service, that of your whole family; order our days in your peace, and command that we be delivered from eternal damnation and counted among the flock of those you have chosen.

Be pleased, O God, we pray, to bless, acknowledge, and approve this offering in every respect; make it spiritual and acceptable, so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ.

On the day before he was to suffer, he took bread in his holy and venerable hands, and with eyes raised to heaven to you, O God, his almighty Father, giving you thanks, he said the blessing, broke the bread and gave it to his disciples, saying:

TAKE THIS, ALL OF YOU, AND EAT OF IT, FOR THIS IS MY BODY, WHICH WILL BE GIVEN UP FOR YOU.

IMG_1073After invoking these words, the priest picks up the wafer and holds it above his head for the congregation to worship and adore, because it is believed that with these words, the bread is no longer bread: it has become the very body of Jesus himself. God in the flesh, dwelling among us.

The priest then drops the Eucharist back onto the altar and falls down in worship. The congregation follows suit.

When the priest rises, he continues the long and lofty prayer:

In a similar way, when supper was ended, he took this precious chalice in his holy and venerable hands, and once more giving you thanks, he said the blessing and gave the chalice to his disciples, saying:

TAKE THIS, ALL OF YOU, AND DRINK FROM IT, FOR THIS IS THE CHALICE OF MY BLOOD, THE BLOOD OF THE NEW AND ETERNAL COVENANT, WHICH WILL BE POURED OUT FOR YOU AND FOR MANY FOR THE FORGIVENESS OF SINS. DO THIS IN MEMORY OF ME.

Once again the priest holds up the chalice that earlier contained wine, now believed to have literally become the blood of Jesus. The entire congregation silently adores and worships for a short time, before the priest returns the chalice to the altar and prostrates, with the congregation following in the motion.

When the priest rises, he intones the words “The mystery of faith” and the congregation responds with

Save us, Saviour of the world, for by your Cross and Resurrection you have set us free.

The priest returns to the long canon prayer:

Therefore, O Lord, as we celebrate the memorial of the blessed Passion, the Resurrection from the dead, and the glorious Ascension in o heaven of Christ, your Son, our Lord, we, your servants and your holy people, offer to your glorious majesty from the gifts that you have given us, this pure victim, this holy victim, this spotless victim, the holy Bread of eternal life and the Chalice of everlasting salvation.

Be pleased to look upon these offerings with a serene and kindly countenance, and to accept them, as once you were pleased to accept the gifts of your servant Abel the just, the sacrifice of Abraham, our father in faith, and the offering of your high priest Melchizedek, a holy sacrifice, a spotless victim. In humble prayer we ask you, almighty God: command that these gifts be borne by the hands of your holy Angel to your altar on high in the sight of your divine majesty, so that all of us, who through this participation at the altar receive the most holy Body and Blood of your Son, may be filled with every grace and heavenly blessing.

To us, also, your servants, who, though sinners, hope in your abundant mercies, graciously grant some share and fellowship with your holy Apostles and Martyrs: with John the Baptist, Stephen, Matthias, Barnabas, and all your Saints; admit us, we beseech you, into their company, not weighing our merits, but granting us your pardon, through Christ our Lord. Through whom you continue to make all these good things, O Lord; you sanctify them, fill them with life, bless them, and bestow them upon us.

IMG_1075The priest then picks up both the chalice and the Eucharist and holds one above the other as he recites:

Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honour is yours, for ever and ever.

This is followed by what is called the great amen. The entire congregation does a long, loud, triumphant, drawn out “Amen”.

The priest returns the Eucharist and the chalice to the altar and invites the congregation to recite the lords prayer.

Once this is completed, the priest commands the congregation to give each other the sign of peace. At this point everyone turns to their neighbour and shakes their hand or performs some other friendly gesture, while saying “Peace be with you”.

Soon after this, the priest launches into the agnus dei, another ancient prayer, and the congregation joins in:

Lamb of God, you take away the sins of the world, have mercy on us. Lamb of God, you take away the sins of the world, have mercy on us. Lamb of God, you take away the sins of the world, grant us peace.

Everyone kneels once again, as the priest breaks the large Eucharistic host in half and holds it up for all to see, saying:

Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.

To which the congregation responds by beating their chests and reciting the prayer of the centurion:

Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.

At this point the priest consumes the Eucharist, confirming that the sacrifice has been accomplished.

Music is performed as everyone lines up to receive their own portion of the Eucharist. It is a very serious and reverent moment, as the devout congregation believes that they are truly and legitimately eating God.

Once everyone has returned to their seats, the priest enters into the concluding rites:

Let us pray:

May these mysteries, O Lord, in which we have participated, profit us, we pray, for even now, as we walk amid passing things, you teach us by them to love the things of heaven and hold fast to what endures. Through Christ our Lord.

Amen.

The Lord be with you.

And with your spirit.

May almighty God bless you, the Father, and the Son, and the Holy Spirit.

Amen

Go forth, the Mass is ended.

Thanks be to God.

And with these words, the Divine liturgy comes to a close and the parishioners slowly pack up and filter out, ready to get on with the rest of their Sunday.

Conclusion

IMG_1079So what actually happened? In essence, the perfect sacrifice of Christ on the Cross was offered up to God the Father by God the Son, and the entire congregation was drawn into this movement by the work of God the Holy Spirit. The Priest served as Christ’s physical hands during the liturgy, and returned to being just another bloke once the liturgy had concluded. Blood was drunk, flesh was eaten, under the form of Bread and Wine. Salvation was sought, salvation was given. The entire cosmos was redeemed and saved.

All things come together during the mass. It is the pinnacle and turning point of history, where before we were falling head first into Hell, now we are flying at full speed towards Heaven. How great it is to witness the securing of salvation before you eyes. What a beautiful blessing. It’s a wonderful experience if you appreciate it, and I highly recommend it to everyone.

Prophecy Fragment #8 – An Apokatastasic Doxology

To the one who calls out to us
from everlasting to everlasting
and whose burning heart relentlessly pursues us
unto the ages of ages;

To him who embraces us
as we burn forever and ever in this lake of fire
and who loves us without limit
as we wander the edge of this outer darkness;

To the perfect lover
in whom all of us live and move and have our being
and who will not cease sending grace
until the last of us submits to sorrow and repentance;

To he who is eternally more eternal than eternity
and infinitely more infinite than infinity;
To the sovereign king who makes all things new
and guarantees that all will be well with the world;

All praise, glory, honour, dominion and victory be yours,
Until all sinners are restored to perfection,
And the evil one himself has confessed you as lord,
And the entire cosmos shines bright with your glorious love.
Amen

Prophecy Fragment #2 – Mystical Reflections

On the 25th day of the 9th month of the 2018th year since the incarnation of Christ, the word of the lord came to me:
The power of faith is the power of confidence.
Faith leads to confidence, and confidence brings with it certainty.
I don’t just believe that I love you, I’m confident of it, and because I’m so confident I am certain of it, and that certainty brings power, not pride. The power of God to love, to create, to save. I am certain on account of God, not myself. And yet God dwells within me and I in God, and the communion is so profound that I find it hard to tell the difference. True self-confidence is nothing but a devout confidence in the divine, and vice versa.

So stop saying “I’m a sinner” as if that is an excuse. If only you would say the word, your soul would be healed. Have faith, and you will be perfect. You will be perfect, and you will move mountains. You will be perfect, and you will experience joy. You will be perfect, and you will taste and experience the sweet nectar of eschatological salvation right here and now. Lack of faith is the only real sin, the only real imperfection, the only real falling short. If only you would trust yourself through God and God through yourself, you would realise that you have always been perfect this entire time. You have been swimming in divine love, even though you were walking in darkness. Open your eyes, see the love of God in action. See the power. The power within you and the power without you. Believe, truly believe, and all things will be given to you. Love, truly love, and you will meet God in the other and they will meet God in you. The divine dance of the trinity will explode into our world as God loves God through you and the other.

If only you would have that perfect faith, you will have all things. Such a faith is a gift, and yet it is a gift that is always offered and is so easy to accept, if only we would. My heart cries out to give this gift to the cosmos, but it is not wanted. They doubt, they philosophise, they rationalise, they crush the good news, they miss the mark. The joy, the certainty, the love, the beauty, the truth, the divine; all these things are there for the taking, all you need do is reach out with the hands of faith and grasp them.

And the same love that drives the cosmos and waltzes with the stars and spins the heavens is within you, crying to burst out. It is going to happen, at the end of the age, but why wait? Let the eschaton seep into the eternal now and conquer it. The true nirvana is within your grasp, the escape from the cycle of spiritual life and death. Christ has conquered evil once and for all, and all that remains is for him to gather the world under his wings. From God, in God and to God – all things move back to the ground and source of being and salvation. Praise him with the lips but praise him from the heart, love him with the heart but love him with your mind. Realise the truth, and be set free.

Prophecy Fragment #1 – Divine Revelations

On the 23rd day of the 9th month of the 2018th year since the incarnation of our God, the word of the lord came to me:
“Don’t worry about losing your love, because you will always love her.”
I cast my mind back and became lifted up by the spirit of the LORD.
Behold, an ineffable vision, of all the myriad people I have known and loved.
And the lord said to me, “Didst thou love these?”
And I responded, “O good lord, surely you know that I did, and that most profoundly”
And the lord interrogated me, “Son of man, doest thou love these?”
And I was immediately overcome with the sensation of knowing as the lord whispered, “You know that you do, and always have, and I promise you that you always will.”
Said I, “O lord, even unto the ages of ages?”
“Unto even the eschaton. You will love them, though not in the same way. No, a better way. You will love them with the same love by which I loved my creation into being. You will love them with the same love by which i saved my son from the eternal darkness. You will love them in Sæcula Sæculum, you will love them τον αιωνιον του αιονιος. You will love them unto the ages of ages indeed.”
“Good God, I glorify you and magnify you for your great love and power. Take away my final fear”
And the lord spoke: “You never need fear, ever, for I am with you unto the edge of eternity and the end of the age. You will not ever really lose this love of yours, and it can only mature into something deeper, even if it would appear that all is ruined. Any loss is gain; Welcome both with laughter”
And as I descended from the cloud of glory, I realised that my assurance of universal salvation can give me both simultaneously a perfect confidence unto success and a total detachment from outcome – a certain slice of bliss – even in such mundane things as my love life.
Pray for me all you holy men and women.
Intercede for me Holy Mary mother of God.
Love me into salvation, O glorious God, who choreographs the sun and other stars.
Amen

Should I be silent for the sake of unity?

Reforming Hell

Sometimes people ask why I discuss the topics on this blog when it upsets some people― “Alex wouldn’t it be better to stay quiet for the sake of unity?”

I agree, unity is very important and that we don’t want division, especially over something that isn’t an essential doctrine of Christianity. There is some uncertainty about the future and I respect that many people prefer to spend their time and energy on other things. However, I’ll give a summary of why I bother, why I inadvertently upset some people when I occasionally bring up Universalism:

  1. I like it when people help me refine my views and so try to return the favour. As I think Universalism has more biblical support1 than either Annihilationism or Eternal Torment, I’d like people to at least understand and consider it. If they discover it’s mistaken I want them to point that out as I don’t want to believe a falsehood―truth matters a lot…

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Revisiting Sola Scriptura

CaptureLast night I had dinner with Jaison Jacob – a Calvinist friend living and studying at Moore Theological College. The discussion turned to matters surrounding the bible – something that I was hoping to avoid because we always go in circles on this issue and never get anywhere. However to my surprise, Jaison was able to prove the inspiration of scripture with a short, concise sequence of logical steps and without any reference to the Catholic Magisterium. I was amazed and wondered why he had never been able to do this in the many previous theological discussions and debates that we had had together over the past few years.

I will here attempt to reproduce and analyse his argument (Although as should become immediately apparent from reading the first sentence, I do not claim to do so in a way which he himself would agree with). If it manages to hold up, this would be extremely significant because it would deal with some of the most burning questions that drove me to Catholicism back in 2014.

A Common Foundation

Screen-Shot-2018-01-24-at-8.27.18-AM-1[1].pngBoth the Catholic chain of reasoning and the Protestant chain of reasoning that Jaison outlined to me last night share a common logical foundation, so I will start by outlining that:

  1. Reason and Experience have primacy and supreme authority. God gave me a brain before he gave me a bible.
  2. On the basis of Reason and Experience, it is possible to conclude that Jesus is God. (In my personal case, it is direct mystical experience which confirms this fact, rather than reading the gospels, however for other people, their faith in this proposition might derive more from their study of scripture)
  3. On the basis of Reason and experience (In the form of Historical enquiry and method), it is possible to verify that the text of the New Testament has been accurately transmitted from the days when it was first written all the way up to the present.
  4. On the basis of Reason and Experience (Historical method again), we conclude that the accounts of Christ’s words and life given in the Gospels are accurate enough to trust, without necessarily being inerrant.
  5. From 2, 3 and 4, we conclude that the “red letters” of the gospel (Words spoken by Jesus) are literally words coming from the mouth of God verbatim, and are therefore inspired.

So we have primary authority vested in Reason and Experience, along with all the manifestations they may take such as science, history, philosophy, theology etc. We also have established that Jesus is God and that his recorded words are inspired, without necessarily being 100% inerrant.

The Protestant Argument

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The protestant argument continues:

  1. Some of the inspired red-letters state that Jesus promises his apostles that they will be able to recall the gospel message, and that it will be preserved in their memories and accurately conveyed in their teaching in such a way that they too speak with inspiration. (eg, Luke 10:16 “Whoever hears you hears me” and John 14:25-26 These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.”)
  2. From 1, we conclude that any document which is written by apostles or contains apostolic teaching is inspired, and this definition is broad enough to encompass the entire New Testament.
  3. In the New Testament, Jesus refers to the law, the prophets and the psalms as if they are inspired, which covers a sizable chunk of the OT. Furthermore In 2 Timothy, Paul makes a vague reference to “the scriptures” and directly claims that whatever they are, they are inspired
  4. Conclusion: We can be fully confident that the entire New Testament is inspired, we can be fully confident that the Torah, the prophets and the psalms are inspired, and we can be fully confident that whatever Paul meant by “the scriptures” in 2 Timothy, they too are inspired.

Analysis

books-old[1].jpgThis chain of reasoning is powerful enough to conclusively prove the inspiration of the New Testament, but it depends on tradition at several key points. For one thing, we are unable to work out who actually authored many of the epistles and gospels. We draw our confidence as to the authorship of these documents from tradition. I have no problem with drawing on tradition, but this is problematic for an adherent of Sola Scriptura because the bible is supposed to have supreme authority in opposition to tradition. Having the case for the bible rest on tradition undermines the whole philosophy.

This chain of reasoning also does not fully prove Sola Scriptura (here defined as “Scripture alone has the highest authority”), because reason and experience remain as the foundational authorities upon which everything else rests. In this chain of reasoning we start with reason, not with the bible, and use reason to conclude that Jesus is God and that scripture is inspired. It is only after depending on reason that you end up with a collection of inspired scriptures, and therefore it is reasonable to assume that these scriptures should be interpreted in light of reason and experience rather than having reason and experience interpreted in light of scripture, as the Sola Scripturist would have it. Scripture may very well have authority, but this authority is not higher than reason and experience.

This chain of reasoning also remains problematic for this idea that we are supposed to base our entire lives on the scriptures, because the scriptural canon is loosely defined and potentially mutable: New apostolic writings could be discovered and old apostolic writings could be revealed to be fraudulent. If this were to happen it would be a very confusing situation: many Christians throughout the centuries would have based their lives on books that were later revealed to be forgeries, and many Christians who were reading the bible under the impression that it included everything they need to know were in reality missing some books that they were supposed to acknowledge but didn’t. (Incidentally, this was a reality for the first 700 years of Christianity. In the far east, the Syriac Peshitta omitted many New Testament Books. And around the wider Christian world, there were many books that were once considered inspired but were later discovered not to be, for example the Shepherd of Hermes)

This chain of reasoning also ends on a cliff-hanger, because it does not clearly define a canon of scripture. Something more is required to work out what Paul means when he says “the scriptures”. As it stands, the wisdom literature, historical books and deuterocanon are up in the air: are they inspired? We simply don’t know.

There is also still the problem of false teaching and the project of identifying the true church. There are important contradictions between denominations, who are all reading the same set of scriptures but teaching mutually contradictory things. The attitude, common to many protestants that “I am right because I have the holy spirit and they are wrong because they don’t” is just arrogant and foolish. The problem of interpretation is inescapable. You may argue that the bible is “clear”, but it is obviously not clear enough to cut through our sin and effectively convey the truth, in which case it may as well not be clear at all.

The Catholic Argument

RorateMass[1].png

For comparison, I will outline the Catholic argument for the inspiration of an entire, well-defined canon.

  1. Some of the inspired red-letters reveal that Jesus established an authoritative, institutional church by duplicating his divine authority into the apostles (eg, Luke 10:16 “Whoever hears you hears me, whoever rejects you rejects me” and Matthew 18:18 “Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”)
  2. Other of the inspired red-letters reveal that Jesus singled out and appointed Peter as a supreme leader of this church. (Matthew 16:18-19 And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”)
  3. Reason and Experience (In the form of Historical enquiry) reveal that prior to dying, the apostles appointed successors. By drawing on the divine authority vested in them by Christ, the apostles were able to similarly transmit their divine authority into these successors, making them essentially equal in authority to the apostles.
  4. Reason and Experience (In the form of Historical enquiry) reveal that this process of appointing successors and vesting them with divine authority has continued uninterrupted to the present day.
  5. From 4, it becomes possible to identify a one, true church, existing in the present day. Simply look for bishops who can trace their authority back through history to the Apostles and Christ. This church also should have a single supreme leader who can trace himself back to Peter.
  6. The only church that fits the description in 5 is the Catholic church.
  7. The Catholic church has the power to teach with inspiration/divine authority, as its’ leadership are all in the apostolic succession.
  8. The Catholic church has authoritatively, infallibly and dogmatically identified a canon of scripture, the books of which are all inspired.
  9. Conclusion: The bible according to the canon of Trent is inspired and infallible.

Analysis

Xanten_Cathedral_Germany_Credit_Daniel_Mennerich_via_Flickr_CC_BY_NC_ND_CNA[1].jpg

The Catholic argument is superior because it solves almost all of the problems I outlined in the analysis of the protestant argument.

Catholics have no problem with tradition and fully embrace it, believing that Jesus established a church with an inspired tradition, identified by apostolic succession. He did not write a book.

Catholics also have no problem with according reason and experience their rightful pride of place. Reason and experience hold supreme authority, and it is on the basis of these that we conclude that the church can sometimes teach infallibly and that the bible is inspired. Because reason is the supreme authority, the church teaching needs to be understood and interpreted in light of reason and so too the scriptures.

The idea that we are supposed to base our entire lives on scripture simply does not arise, because Catholics instead have a broad and multifaceted tradition (of which the bible is one small part) in which they are supposed to live out their lives.

The canon of scripture is also well-defined and reasoned out in the Catholic account. There is no ambiguity. Further evidence could not cast doubt on the canonicity of an existing book or introduce new books. The deuterocanon is included, along with the entire Hebrew Old Testament and New Testament. The canon is clearly established.

Finally, identifying the true church and the true teachers is easy: just look for people who are in communion with the bishops.

Conclusion

bellarmine-robert-15-marks-of-the-catholic-church[1].jpgThe Protestant chain of reasoning is powerful, but the Catholic one remains more reasonable and less problematic. Protestants are able to prove the inspiration of the New Testament and large portions of the Old Testament, however the exact canonical boundaries are very fuzzy. Whereas Catholics are able to provide an authoritative church and clearly defined canon of inspired scripture.

Despite mounting an intriguing and compelling argument, Jaison has failed to convince me and the Catholic account remains superior.