Præfektura apostolica Poli arcici- The Polar Prefecture

Norway was partly converted to Christianity already in the 11th century, although the heathen believes continued to stay strong in certain regions of the country. In the 17th Century the nation was turned over to protestantism by force after the so called "Reformation" and a Lutheran "State Church" was imposed on everybody. For more than 2 Centuries it was forbidden to practise Catholicism in the region. But in 1855 the See of Rome was able to start a new mission in Norway and the Polar Region; the "Præfektura apostolica Poli arcici." And even though most Catholics abandoned their Catholic Traditions in order to be accepted by the Second Vatican Council sect, there are still Catholics left.. People who wish to stay faithful to the Teachings of the ancient, never changing Catholic Church, with it's Papacy, Doctrines and Traditions. People who reject heresies like modernism, freemasonry, false ecumenism and "salvation" in foreign religions. Regular Catholics in other words.


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Saturday, September 11, 2010

United States Conference of Catholic Bishops Heresy!

On the 18th of September 2009, the United States Conference of Catholic Bishops published the following, completely un-Catholic and very heretical document.

Ten Things to Know about Working for Christian Unity

1. The Commandment for Christian Unity Comes from Christ Himself. On the night before he died, Christ prayed, “May they all be one…so that the world may believe.” (Jn 16:21ff) Christ prayed for it. We have to pray and work for it too.

2. The Biggest Stumbling Block to the Credibility of the Gospel is a Divided Christianity. Sadly, modern society is not well disposed towards religion in general and Christianity in particular. As the world has become more secular, one of the chief arguments people use against Christians is that we simply don’t have our act together. We need to change that perception if we want to be taken seriously.

3. Working for Christian Unity is Integral to the Life of the Church. The Apostle Paul constantly worked and prayed for unity in the Church. So too should today’s Catholics. In his encyclical Ut Unum Sint, Pope John Paul II said: “Thus promoting Christian unity, is not just some sort of "appendix" which is added to the Church's traditional activity. Rather, ecumenism is an organic part of her life and work and consequently pervades all that she is and does...”

4. “Convergence” not “Compromise” is the Key to Christian Unity. Working for Christian unity does not mean giving up what is essential to the Catholic faith simply to get along with other Christians. Rather, it is searching for ways to express the truth of the gospel. For Christians the Truth is not a something, but a someONE, and that is Jesus the Christ. Like a wagon wheel with Christ at the center and each Christian on the spokes, in the search for truth, the closer we get to Christ, the closer we get to one another.

5. Ecumenism Happens on Many Levels. Ecumenism can happen in a marriage where the spouses come from different Christian traditions or through a program between a parish and a local Orthodox, Protestant or Evangelical congregation. Or it could be on the diocesan, national, or international level.

6. The First Work of Unity is Prayer. Christians can and should pray together for unity. When we join our prayers for unity to the prayer of Christ, then unity is possible. This is a sign of the real, but imperfect communion which we share in our common baptism. However, because we are not in full communion, Catholics should not receive the Eucharist in other churches and vice versa.

7. The Second Work of Unity is Common Work and Witness. Working together in areas of common concern is a powerful step toward unity. What we can do together, we should do together, especially in acts of charity. Many parishes and congregations work together to run common food pantries, social service agencies, medical clinics and emergency response teams.

8. The Third Work of Unity is Dialogue. Once Christians have prayed and worked together, it makes sense to explore the beliefs, practices and doctrines we hold in common. Dialogue starts with seeking to know the other and often there is more that unites than divides us. When we understand where we converge, we can begin to honestly explore the theological and practical issues that still divide us.

9. Apathy and Proselytism are Opposed to Unity. We live in a privileged time. The animosities that brought about a divided Christianity are no longer present. Yet we cannot sit back and do nothing. Likewise, proselytism, or the deliberate targeting of another Christian or group of Christians for the sole purpose of getting them to reject their church to join another, is not allowed. Some people may feel called in conscience to change from one tradition to another, but “sheep stealing” is unacceptable.

10. Achieving Unity is Going to Take a Long, Long Time.We have lived in a divided Christianity for almost a thousand years. Christian unity is not going to be achieved overnight. But by praying together, working together and engaging in charitable, deliberate dialogue, we can work with the Holy Spirit so that the prayer of Christ at the Last Supper, “that they all may be one…that the world may believe” will come to fruition. We have lived in a divided Christianity for almost a thousand years. Christian unity is not going to be achieved overnight. But by praying together, working together and engaging in charitable, deliberate dialogue, we can work with the Holy Spirit so that the prayer of Christ at the Last Supper, “that they all may be one…that the world may believe” will come to fruition.

Here are an example of a typical heretical statement by the anti-popes of the II Vatican "Church"...where they deny one of the four cournerstones of Catholic doctrine, namely that the church is UNITED (in unity, one)

John Paul II, Homilia, Dec 5, 1996 – on the subject of common prayer with non-Catholics: ”When we pray together, we do so with the longing ’THAT THERE MAY BE ONE VISIBLE CHURCH OF GOD, A CHURCH TRULY UNIVERSAL and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God’ (citat ur Unitatis Redintegratio, 1.).”

And then what the TRUE CHURCH teaches:
The niceno-constantinopolitan creed 381, ex cathedra: ”We believe in… One Holy Catholic and Apostolic Church”

Pope Leo XIII, Satis Cognium, 29th of june 1896: ”The Church in respect of its UNITY belongs to the category of things INDIVISIBLE by nature…”


Pope Pius XI, Mortalium Animos, 6th of Jan, 1928: ”… here it seems opportunate to expound and to refute a certain false opinion..For they are of OPINION THAT THE UNITY OF FAITH AND GOVERNMENT, WHICH IS A NOTE OF THE ONE TRUE CHURCH, HAS HARDLY UP TO THE RESENT TIME EXISTED, AND DOES NOT TODAY EXIST.”

The novus ordo is NOT THE CATHOLIC CHURCH! It is a false anti-church and it contradicts Catholic teaching on a daily basis all over the world!

Friday, September 3, 2010

St Denis, golden legends 1275

The Golden Legend

The Life of Saint Denis
Saint Denis Areopagite was converted to the faith of Jesu Christ of Saint Paul the apostle. And he was called Areopagite of the street that he dwelled in. And in that street called Areopage was the temple of Mars, for they of Athens named every street of the gods that they worshipped in the same, and that street that they worshipped in the god Mars, they called Areopage, for Areo is to say Mars, and pagus is a street, and where they worshipped Pan, they named Panopage, and so of all other streets. Areopage was the most excellent street, because that the noble men haunted it, and therein were the scholars of the arts liberal, and Denis dwelled in that street, which was a right great philosopher. And forasmuch as the plant of wisdom of the deity was in him he was called Theosophus, that is to say, knowing God. And one Apollophanes was his fellow in philosophy. There were also Epicureans, which said that all felicity of man was in only delight of the body. And Stoics, which held opinion that it was in the only virtue of courage. And then on the day of the passion of our Lord when darkness was upon the universal world, the philosophers that were at Athens could not find in causes natural the cause of that darkness. And it was no natural eclipse, for the moon was then from the sun, and was fifteen days old, and so was in a perfect distance from the sun, and nevertheless an eclipse taketh not away the light in the universal parts of the world, and it may not endure three hours long. And it appeareth that this eclipse took away all the light, by that which Saint Luke saith that, our Lord suffered in all his members; and because that the eclipse was in Heliopolis, in Egypt, and Rome and in Greece. And Orosius saith that it was in Greece, and in the end of Asia the less, and saith that when our Lord was nailed to the cross there was a right great trembling and earthquave through the world. The rocks were cut asunder, and the mountains cloven, right great floods fell in many parts, more than they were wont to do, and that day, from the sixth hour unto the ninth hour, the sun lost his sight throughout all the lands of the universal world. And in that night there was no star seen in all Egypt, and this remembereth Denis to Apollophanes, saying in his epistle: The world was dark commonly of obscurity of darkness, and after the only diameter returned purged, and when he had found that the sun might not suffer such heaviness, and that we may not have knowledge in our courage, ne understand yet the mystery of this thing by our conning and wisdom. And, O Apollophanes, mirror of doctrine, what shall I say of these secrets and hid things? I attribute and put them to thee as to a mouth divine, and not as to understanding ne speech human. To whom he said: O good Denis, these be the mutations of divine things, and in the end it is signified all along, the day and the year of the annunciation that Paul our Doctor said to our deaf ears, and by the signs that all men cried, which I remembered, I have found the very truth and am delivered from the leash of falseness. These be the words of Denis that he wrote in his epistle to Polycarp, and to Apollophanes, saying: We were, we twain, at Heliopolis, and we saw the moon of heaven go disordinately, and the time was not convenable. And yet again from the ninth hour unto evensong time, at the diameter of the sun established above all natural ordinance, that eclipse we saw begin in the east and coming unto the term of the sun. After that returning again, and not purged of that default, but was made contrary after the diameter. Then Denis and Apollophanes went to Heliopolis in Egypt by desire to learn astronomy. And after, Denis returned again. That the said eclipse took away the light from the universal parts of the world, it appeareth that Eusebius witnesseth in his chronicles, which saith that he hath read in the dictes of the Ethnicians that there was in Bithynia, which is a province of Asia the less, a great earth shaking, and also the greatest darkness that might be, and also saith that in Nicene, which is a city of Bithynia, that the earth trembling threw down houses. And it is read in Scholastica Historia that the philosophers were brought to this, that they said that: The God of nature suffered death, or else the ordinance of nature in this world was dissolved, or that the elements lived, or the God of nature suffered, and the elements had pity on him. And it is said in another place, that Denis saith: This night signified that the new very light of the world should come. And they of Athens made unto this God an altar, and set this title thereupon: This is the altar of the God unknown. And on every altar of their gods the title was set above in showing to whom that altar was dedicated, and when the Athenians would make their sacrifice unto this unknown God, the philosophers said: This God hath no need of none of our gods, but let us kneel down tofore him and pray unto him devoutly, for he requireth not the oblations of beasts but the devotions of our courages. And after, when the blessed Saint Paul came to Athens, the Epicurean philosophers and Stoics disputed with him. Some of them said: What will this sower of words say? And others said that he seemed a shower of new gods that be devils. And then they brought him into the street of the philosophers, for to examine their new doctrine, and they said to him: Bringest thou any new tidings? We would know what thou hast brought to us. For the Athenians entended to none other thing but to hear some new things. And then when Saint Paul had beholden all their altars he saw among them the altar of God unknown, and Paul said: Whom honour ye that ye know not, him show I to you to be very God that made heaven and earth. And after, he said to Denis, whom he saw best learned in divine things: Denis, what is he, that unknown God? And Denis said: He is verily a God which among gods is not showed, but to us he is unknown, and to come into the world and to reign without end. And Paul said: Is he a man only, or spirit? And Denis said: He is God and man but he is unknown, because his conversation is in heaven. Then said Saint Paul: This is he that I preach, which descended from heaven, and took our nature human, and suffered death and arose again the third day.

And as Saint Denis disputed yet with Saint Paul, there passed by adventure by that way a blind man tofore them, and anon Denis said to Paul: If thou say to this blind man in the name of thy God: See, and then he seeth, I shall anon believe in him, but thou shalt use no words of enchantment, for thou mayst haply know some words that have such might and virtue. And Saint Paul said: I shall write tofore the form of the words, which be these: In the name of Jesu Christ, born of the virgin, crucified and dead, which arose again and ascended into heaven, and from thence shall come for to judge the world: See. And because that all suspicion be taken away, Paul said to Denis that he himself should pronounce the words. And when Denis had said those words in the same manner to the blind man, anon the blind man recovered his sight. And then Denis was baptized and Damaris his wife and all his meiny, and was a true christian man and was instructed and taught by Saint Paul three years, and was ordained bishop of Athens, and there was in predication, and converted that city, and great part of the region, to christian faith. And it is said that Saint Paul showed to him that he saw when he was ravished into the third heaven, like as Saint Denis saith and showeth in divers places, whereof he speaketh so clearly of the hierarchies of angels, and of the orders and of the dispositions and offices of them, so that it is not supposed that he learned of any other, but only of him that was ravished into the third heaven, and had seen all things. He flourished by the spirit of prophecy like as it appeareth in an epistle that he sent to John the Evangelist, in the isle of Patmos, to which he was sent in exile, whereas he prophesied that he should come again, saying thus: Enjoy thou verily beloved, very wonderful and to be desired, right well beloved, thou shalt be let out from the keeping tbat thou hast in Patmos, and shalt return unto the land of Asia, and thou shalt make there the following of thy good God,and the good works of him, and shalt deliver them to them that shall come after thee. And, as it is seen and showed in the book of the names divine, he was at the dying of the blessed Virgin Mary. And when he heard that Peter and Paul were imprisoned at Rome under Nero, he ordained a bishop under him, and came for to visit them. And when they were martyred and passed to God, and Clement was set in the see of Rome, after a certain time he was sent of the said Clement into France, and he had in his company Rusticus and Eleutherius, and then he came with them to Paris and converted there much people to the faith, and did do make many churches, and set in them clerks of divers orders. And then he shone by so great heavenly grace that, when the bishops of the idols moved by strife the people against him, and the people came for to destroy him, anon as they had seen him they left all their cruelty, and kneeled down at his feet, where they had so great dread that they fled away from him for fear.

But the devil which had envy, and saw every day his power minished and destroyed, and that the church increased and had victory of him, moved Domitian the emperor in so great cruelty that he made a commandment that whosomever might find any christian man, that he should constrain them to do sacrifice or torment them by divers torments. And then he sent the provost Fescennius of Rome to Paris against the christian men. And found there the blessed Denis preaching, and made him cruelly to be beaten, bespit and despised, and fast to be bounden with Rusticus and Eleutherius, and to be brought tofore him: And when he saw that the saints were constant and firm in the acknowledging of our Lord, he was much heavy and sorrowful. Then came thither a noble matron, which said that her husband was foully deceived of these enchanters, and then anon the husband was sent for, and he abiding in the confession of our Lord, was anon put to death. And the saints were beaten cruelly of twelve knights, and were straightly bounden with chains of iron, and put in prison. The day following, Denis was laid upon a gridiron, and stretched all naked upon the coals of fire, and there he sang to our Lord saying: Lord thy word is vehemently fiery, and thy servant is embraced in the love thereof. And after that he was put among cruel beasts, which were excited by great hunger and famine by long fasting, and as soon as they came running upon him he made the sign of the cross against them, and anon they were made most meek and tame. And after that he was cast into a furnace of fire, and the fire anon quenched, and he had neither pain ne harm. And after that he was put on the cross, and thereon he was long tormented, and after, he was taken down and put into a dark prison with his fellows and many other christian men. And as he sang there the mass and communed the people, our Lord appeared to him with great light, and delivered to him bread, saying: Take this, my dear friend, for thy reward is most great with me. After this they were presented to the judge and were put again to new torments, and then he did do smite off the heads of the three fellows, that is to say, Denis, Rusticus, and Eleutherius, in confessing the name of the holy Trinity. And this was done by the temple of Mercury, and they were beheaded with three axes. And anon the body of Saint Denis raised himself up, and bare his head between his arms, as the angel led him two leagues from the place, which is said the hill of the martyrs, unto the place where he now resteth, by his election, and by the purveyance of God. And there was heard so great and sweet a melody of angels that many of them that heard it believed in our Lord. And Laertia, wife of the foresaid provost Lubrius, said that she was christian, and anon she was beheaded of the wicked felons, and was baptized in her blood, and so died.

And Virbius his son, which was a knight at Rome under three emperors, came afterward to Paris and was baptized, and put himself in the number of the religious. And the wicked paynims doubted that the good christian men would bury the body of Rusticus and Eleutherius, and commanded that they should be cast into the river Seine. And a noble woman bade them to dine that bare them, and whilst they dined, this lady took away the bodies and buried them secretly in a field of hers, and after, when the persecution was ceased, she took them thence, and laid them honourably with the body of Saint Denis. And they suffered death about the year of our Lord four score and sixteen, under Domitian. The years of the age of Saint Denis four score and ten.

On a time when Regulus the holy bishop sang mass at Arles, and rehearsed the names of the apostles in the canon, he added and joined thereto the blessed martyrs Denis, Rusticus, and Eleutherius, which so said, many supposed that they yet lived, and marvelled why he so rehearsed their names in the canon. And they so wondering, there appeared upon the cross of the altar three doves sitting, which had the names of the saints marked and written on their breasts with blood, which diligently beholding, they understood well that the saints were departed out of this world. And Hincmar, bishop of Rheims, saith in an epistle which he sent to Charles that, this Denis that was sent into France was Denis Areopagite as afore is said, and the same saith Johannes Scotus in an epistle to Charles, lest by the reason of the counting of the time should be said against, as some would object. About the year of our Lord eight hundred and thirty-two, in the time of Louis, king of France, the messengers of Michael, emperor of Constantinople, among other things, brought to Louis, son of Charles le Grand, the books of Saint Denis of the hierarchy of the angels, translated out of Greek into Latin, and were received with great joy, and that same night were nineteen sick men healed in his church.

About the year of our Lord six hundred and forty-three, like as it is contained in a chronicle, Dagobert, king of France, which reigned long tofore Pepin, began to have from his childhood great reverence to Saint Denis, for when he doubted in that time the ire of his father Clothair, he fled anon to the church of Saint Denis. And when this holy king was dead, it was showed in a vision unto a holy man that, the soul of him was ravished to judgment, and that many saints accused him that he had despoiled their churches. And as the wicked angels would have had him to the pains, the blessed Denis came thither, and by him he was delivered at his coming, and escaped from the pains, and peradventure the soul returned to the body and did penance. King Clovis discovered the body of Saint Denis not duly, and brake the bone of his arm and ravished it away covetously, and anon he became out of his mind. Then let us worship Almighty God in his saints, that we, by their merits, may amend ourselves in this wretched life, that we may after this life come into his sempiternal bliss in heaven. Amen.

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