You may have noticed that in your “parish”, which is
a Novus Ordo parish, girls serve at the altar? This is another sign that you
are not in the Catholic Church!
If you are truly Catholic, you will immediately know
that it is abomination to have girls serve at the altar where Mass is going on!
But surely the Novus Ordo Mass is NOT Catholic by
any shred and the religion where it is said is NOT Catholic.
We are reminding people, through the blogger Steven
Speray, of the abomination called “Altar Girls” because many think the Catholic
Church has allowed it.
Never!
Service at the altar is the highest honor given to
man. For boys, it’s the first stage in becoming a priest. He dresses like a
priest in cassock and surplice, and directly helps the priest celebrate the
Most Holy Sacrifice of the Mass at the altar in the holy sanctuary. Altar boys
are literally the right arms of priests acting in the Person of Christ in the
symbolism of Our Lord as Bridegroom.
This symbolism is even reflected in the structure of
the Church. The sanctuary is divided from the nave, which represents the
division between Heaven, where Christ offers his once-for-all sacrifice to the
Father, and the believers on earth, the Church Militant, the Bride preparing
for the wedding feast at the end of time. No rites better represent this
symbolism than in the East where the sanctuary is sharply divided from the nave
by a wall with a narrow opening.
Altar boys, like priests, represent Christ through
their extension to priests who carry out the sacrifice.
The reason why females can’t serve at the altar as altar
boys falls in line with the reason why they can’t be priests. Males only
represent fathers, sons, kings, princes, lords, emperors, and bridegrooms.
You wouldn’t want to see women playing the roles of
the Twelve Apostles in a serious movie about Our Lord. Yet, the Novus
ordo/Vatican II religion has already enlisted women to have their feet washed
by priests, bishops, and even their pope during Lent, the very symbolism of the
Apostles having their feet washed by Christ. It all goes hand-in-hand or is it
foot-in-foot?
Women serving the altar destroy the symbolism
between Christ and His Church, the Bridegroom and the Bride. It falsifies the
mystery of faith, and confuses the natural order between men and women and
their roles in Church and society.
Women serving the altar are ultimately a sign of
rebellion against the natural law of God, as is promoted by Novus Ordo
religion.
One solid argument (perhaps the simplest) to prove
sedevacantism (there is not pope):
1. The
Catholic Church has infallibly taught that its disciplines can’t be harmful or
contrary to Divine law, nor can any outward sign used in the celebration of
Mass be an incentive to impiety. In fact, the second mark of the Church is
holiness, which it wouldn’t be if anything unholy was found in its laws and
practices of worship. [1]
2.
The
Catholic Church has condemned altar girls as evil and contrary to the Divine
law. [2]
3. Altar
girls are outward signs used in the celebration of mass in the church of
Vatican 2, which has been approved by John Paul II’s official interpretation of
the 1983 Code of Canon Law. [3]
4. The
Vatican 2 church and its pope are not Catholic, thus they aren’t part of the
Catholic Church.
Objection
# 1 from supporters of Altar Girls: The Bible
(Romans 16:1) speaks of a female deaconess (“diakonos” in Greek – sometimes
translated as “minister of the Church”) – and they were even allowed to serve
at the altar. The Old Catholic Encyclopedia on deaconesses:
“There can again be no question that the deaconesses
in the fourth and fifth centuries had a distinct ecclesiastical standing,
though there are traces of much variety of custom. According to the newly
discovered “Testament of Our Lord” (c. 400), widows had a place in the
sanctuary during the celebration of the liturgy, they stood at the anaphora
behind the presbyters, they communicated after the deacons, and before the
readers and subdeacons, and strange to say they had a charge of, or
superintendence over the deaconesses. Further it is certain that a ritual was
in use for the ordination of deaconesses by the laying on of hands which was
closely modeled on the ritual for the ordination of a deacon.
If widows and deaconesses can serve the altar, then
altar girls wouldn’t be contrary to Divine law, nor would it necessarily follow
that they are harmful or evil.
Answer
to Objection # 1: There are two facets to the
objection. First, it doesn’t say that deaconesses or widows served at the
altar. Secondly, “Testament of Our Lord” demonstrates what was seen at the
time. Other apocryphal documents speak of the same practices of women at that
time. That doesn’t mean the Church permitted or approved such practices by law.
In fact, many things were seen in churches which were condemned by the Church.
A few paragraphs later, the Catholic Encyclopedia makes a special
point how the Council of Laodicea condemned practices seen in Church and
specifically women serving at the altar. The same council also condemned those
apocryphal writings that referred to women serving in the sanctuary, etc.
However, we also have early documents that explain how deaconesses took
Communion to other women, but were not permitted to enter the sanctuary to
retrieve it.
Objection
# 2 from supporters of Altar girls: Consider, “And I
commend to you Phoebe, our sister, who is in the ministry of the Church, that
is in Cechreae: That you receive her in the Lord as becomes saints and that you
assist her in whatsoever business she shall have need of you. For she also has
assisted many, and myself also.” (Rom. 16:1)
Thus, women served the clergy.
Answer
to objection # 2: It doesn’t say they served them
at the altar. Sure, women served the Church by baptizing, instructing, and
helping other women. That is how history has portrayed it. When history showed
deaconesses acting as priests, serving the altar, etc., the Church condemned
it.
Objection
# 3from supporters of Altar Girls: The Church has
been given the power of binding and loosing. Therefore, the Church has the
power to loosen the prohibition of women serving the altar.
Answer
to objections # 3: The Church was not given power to
loosen Natural or Divine Law. Altar girls are an “evil practice” according to
the Church. The Church can’t make an evil practice into something that leads to
piety at mass.
Objection
# 4 from supporters of Altar Girls: Altar girls are
not a serious enough issue. It’s not like they are making women priests which
is a serious matter.
Answer
to objection # 4: Another writer rightly pointed
out, “We could say that a woman or girl serving at the altar, no matter how
devout her personal intentions, no matter how reverent, recollected and modest
her deportment and dress, is by her very presence in the sanctuary engaging in
what is objectively a kind of spiritual immodesty. She is flirting, as it were,
with the goal of priestly ordination – mimicking it, drawing as near as she can
to it with an indecorous familiarity and an intrusive intimacy. Her liturgical
role insinuates and suggests ordination as its proper goal or fulfillment, even
though this is absolutely excluded by the Law of Christ.” (Rev. Brian Harrison)
Unfortunately, Harrison misses the point that a
woman serving the altar in any capacity is absolutely excluded by the Law of
Christ.
Objection
# 5 from supporters of Altar Girls: It’s not a
universal law or discipline. Therefore, it doesn’t qualify as something the
Church can’t do.
Answer
to objection # 5: Two points: First, it is a
universal law because a liturgical law that involves the whole Latin rite
qualifies as a universal law. Secondly, it wouldn’t matter if it were not a
universal law because Canon 7, Session 22 of the Council of Trent refers to
outward signs used in Mass.
[1] The Council of Trent, Session XXII, Can. 7.
If anyone says that the ceremonies, vestments, and
outward signs, which the Catholic Church uses in the celebration of Masses, are
incentives to impiety rather than the services of piety: let him be anathema
[cf. n. 943]. (D. 954).
Pope Leo XIII, Satis Cognitum #9 (1896):
For, since Jesus Christ delivered Himself up for the
salvation of the human race, and to this end directed all His teaching and
commands, so He ordered the Church to strive, by the truth of its doctrine, to
sanctify and to save mankind. But faith alone cannot compass so great,
excellent, and important an end. There must need be also the fitting and
devout worship of God, which is to be found chiefly in the divine
Sacrifice and in the dispensation of the Sacraments, as well as salutary
laws and discipline. All these must be found in the Church, since it continues
the mission of the Saviour for ever. The Church alone offers to the human race
that religion – that state of absolute perfection – which He wished,
as it were, to be incorporated in it. And it alone supplies those means of
salvation which accord with the ordinary counsels of Providence.
Pope Gregory XVI, Mirari Vos, # 9 (1832):
“Furthermore, the discipline sanctioned by the Church must never be rejected or
branded as contrary to certain principles of the natural law. It must never be
called crippled, or imperfect or subject to civil authority. In this discipline
the administration of sacred rites, standards of morality, and the reckoning of
the Church and her ministers are embraced.”
Pope Gregory XVI, Quo Graviora, # 4-5
(1833): “…[the evil “reformers”] state categorically that there are many things
in the discipline of the Church in the present day, in its government, and in
the form of its external worship which are not suited to the character of our
time. These things, they say, should be changed, as they are harmful for the
growth and prosperity of the Catholic religion, before the teaching of faith
and morals suffers any harm from it. Therefore, showing a zeal for religion and
showing themselves as an example of piety, they force reforms, conceive of
changes, and pretend to renew the Church. While these men were shamefully
straying in their thoughts, they proposed to fall upon the errors condemned by
the Church in proposition 78 of the constitutionAuctorem fidei (published
by Our predecessor, Pius VI on August 28, 1794). They also attacked the pure
doctrine which they say they want to keep safe and sound; either they do not
understand the situation or craftily pretend not to understand it. While they
contend that the entire exterior form of the Church can be changed
indiscriminately, do they not subject to change even those items of discipline
which have their basis in divine law and which are linked with the doctrine of
faith in a close bond? Does not the law of the believer thus produce the law of
the doer? Moreover, do they not try to make the Church human by taking away
from the infallible and divine authority, by which divine will it is governed?
And does it not produce the same effect to think that the present discipline of
the Church rests on failures, obscurities, and other inconveniences of this
kind? And to feign that this discipline contains many things which are not
useless but which are against the safety of the Catholic religion? Why is it
that private individuals appropriate for themselves the right which is proper
only for the pope?”
Pope Pius XII, Mystici Corporis, # 66
(1943): “Certainly the loving Mother is spotless in the Sacraments, by which
she gives birth to and nourishes her children; in the faith which she has
always preserved inviolate; in her sacred laws imposed on all; in the
evangelical counsels which she recommends; in those heavenly gifts and
extraordinary graces through which, with inexhaustible fecundity, she generates
hosts of martyrs, virgins and confessors.”
[2] Council of Laodica 4th Century
Canon 44: Women may not go to the altar.
This canon is found in all collections of canons in the Church both East and West.
This canon is found in all collections of canons in the Church both East and West.
Pope Gelasius 494 AD:
We have heard with sorrow of the great contempt with
which the sacred mysteries have been treated. It has reached the point where
women have been encouraged to serve at the altar, and to carry out roles that
are not suited to their sex, having been assigned exclusively to those of
masculine gender. (Vatican journal Notitiæ, Aimé-Georges Martimort, vol.
16, 1980) This journal was used as the explanation for John Paul II’s
Inæstimabile donum, which affirmed the prohibition of altar girls. Aware this
Divine prohibition, John Paul II later rejected the Divine law and permitted
altar girls anyway through the Congregation for Divine Worship and the
Discipline of the Sacraments in its March 15, 1994 letter.)
ON
THE OBSERVANCE OF ORIENTAL RITES
Encyclical of Pope Benedict XIV promulgated on July
26, 1755 Allatae Sunt:
Women Assisting at Mass
Pope Gelasius in his ninth letter (chap. 26) to the
bishops of Lucania condemned the evil practice which had been introduced of
women serving the priest at the celebration of Mass. Since this abuse had
spread to the Greeks, Innocent IV strictly forbade it in his letter to the
bishop of Tusculum: “Women should not dare to serve at the altar; they should
be altogether refused this ministry.” We too have forbidden this practice in
the same words in Our oft-repeated constitution Etsi Pastoralis, sect. 6,
no. 21.
1917 Code of Canon Law. Canon 813, §2:
The minister serving at mass should not be a woman
unless, in absence of a man, for just cause, it is so arranged that the woman
respond from afar and by no means approach the altar.
1917 Catholic Encyclopedia, Woman
Ministering at the altar, even in a subordinate
capacity, is likewise forbidden. A decree says: “It is prohibited to any woman
to presume to approach the altar or minister to the priest” (cap. Inhibendum, 1
de cohab.); for if a woman should keep silence in church, much more should she
abstain from the ministry of the altar, conclude the canonists.
[3] The 1983 Code of Canon Law, Canon 230 §2:
Lay persons can fulfill the function of lector in liturgical actions by
temporary designation. All lay persons can also perform the functions of
commentator or cantor, or other functions, according to the norm of law.
On March 15, 1994, the Congregation for Divine
Worship and Discipline of the Sacraments to presidents of episcopal conferences
announced a June 30, 1992 authentic interpretation (confirmed by John Paul II
on July 11, 1992) from the Pontifical Council for the Interpretation of
Legislative Texts. This authentic interpretation said that canon 230 §2 permits
service at the altar by women, but the local bishop may decide whether to allow
them in his diocese.
By this very act, John Paul II showed himself to be
a non-pope since a pope cannot enact and evil law. He also showed that his
religion, Novus Ordo religion is not the Catholic Church of Our Lord Jesus
Christ.
Presented by Malachy Igwilo, on the feast day of
Sts. Protus and Hyacinth, 11th September, 2016
This is aa great blog
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