Friday, April 27, 2012

The Coalition for Marriage examined


The Coalition for Marriage examined

This is an examination and refutation of the Coalition for Marriage (C4M) petition. A refusal to sign or even discouraging others from signing, is not an attack on the union of marriage. We believe that marriage was created by God between one man and one woman and should be kept sacred.

So why is the issue the C4M petition a matter of importance and concern?


Simply because the main creators of the petition are members of the Church of England synod, who are working in unity with the Roman Catholic Church. The Church of Rome stipulates and acknowledges that this petition is an ecumenical initiative.

The petition creators in saying this do not have an issue with ecumenism as they have prayed and fellowshipped with Catholic leaders in the past.

The petition makes a very clear ecumenical/interfaith statement [1] “The Coalition is backed by politicians, lawyers, academics and religious leaders. It reaches out to people of all faiths and none, who believe that marriage is the most successful partnership in history and should not be redefined.

Given that this statement includes religious leaders and people of all faiths, it is very clear that a wider unity is sought after.

This petition is not a non-religious petition. The reason the RCC would be involved at the forefront of the petition is that firstly the RCC is a political body and secondly the Telegraph newspaper stated that the RCC wants England to become a Catholic Country [2] as the Church of Rome is a theocratic and not just religious body.

The petition is supported by the Catholics Bishops Conference, [3] “Marriage is a fundamental social institution and neither the State nor the Church has the right to redefine its meaning. Together with the Church of England and the new ‘Coalition for Marriage’ we will be encouraging people to sign the petition registering their opposition to a change in the law on marriage.

The Church of Rome has always used social issues to foster joint unity in partnership, to bring in the Church of Rome’s influence over many denominations, including evangelical Pentecostals.

The C4M petition itself appears on one level as a genuine attempt to meet the concerns of those who do not approve of same sex marriage. Yet it also appears ambiguous and deceitful in its potential to subvert Bible believing Christians away from the true Christian faith and draw them into a false ecumenical gospel under this pretext.

The Roman Catholic Church in England and Wales that claims to be affiliated to the C4M, and has stated that the word ‘coalition’ defines the unity between the RCC and the C of E, and represents the body of Christ in the fight for marriage [4] “Archbishop Peter (Smith) has commended the 'Coalition for Marriage' (C4M), as an ecumenical initiative…….. 'We welcome the formation of the 'Coalition for Marriage' as a grass-roots movement to campaign for the current definition of marriage to remain in English law……………………. Together with the Church of England and the new 'Coalition for Marriage' we will be encouraging people to sign the petition registering their opposition to a change in the law on marriage.'

The Church of England has long conducted close associations with Rome and assisted in the diminishing offence of Roman Catholicism. For example, the Anglican Archbishop of Canterbury, Rowan Williams, was together with Pope Benedict when this declaration was made:-

[5] ”Catholic convert Father Peter Hughes prefers to describe himself as “an Anglican who is now in full communion with Peter.”..… “this weekend’s events signify the “deepest desire” of the Pope and the Anglican leader “to move towards a communion which symbolically, structurally, sacramentally, institutionally can finally reach its consummation.”

The whole purpose of using the issues of marriage, abortion and social justice is to weaken and remove any separation between conservative evangelicals and the Roman Catholic Church. Thus leading to full co-operation and compliance of non-Catholics in their acceptance of papal supremacy and full submission to the pope as the head of the Church - being the one body of Christ.

A driving force behind this - apart from the increasing conviction on the part of many lay Catholics and ‘Protestants’, is the Pontifical agenda [6] that the Roman Catholic Church seeks unity of all Christians during 2012. In other words all Christians must be Catholic. Pope Benedict XVI recently released an “apostolic” letter, Porta Fidei, proclaiming the Year of Faith for 2012.

Starting Oct. 11, 2012 through Nov. 24, 2012, the church will focus of world-wide Christian unity. The dates are significant. Oct. 11th is the 50th anniversary of Vatican II. On the 24th Nov. the Roman Catholic Church celebrates the feast of Christ the King. The Vatican states that 2012 should be “a propitious occasion to make Vatican Council II and the Catechism of the Catholic Church more widely and deeply known.


2012 will include the following initiatives:

• At the worldwide level, Pope Benedict will preside at a solemn opening celebration for the “Year of Faith”. The Vatican plans special ecumenical efforts, pushing toward Christian unity, including “a solemn ecumenical celebration in which all of the baptized will reaffirm their faith in Christ.”

• At the national level, episcopal conferences will be encouraged to focus on “the quality of catechesis,” and to ensure that the teaching of the faith is in “complete conformity with the Catechism of the Catholic Church. The bishops’ conferences will be strongly encouraged to use all available media outlets to promote that goal.

• At the diocesan level, the calls for “renewed creative dialogue between faith and reason (CDF) in the academic and artistic communities,” and for penitential celebrations, a particular emphasis on asking God’s forgiveness for sins against the faith. At the parish level, the Year of Faith should be centered on the community liturgy, and specially the Eucharist, the CDF says. All other initiatives should be based on that foundation.

It looks like they have boots on the ground.

Has the Roman Catholic Church changed in its desire to make the world Catholic? No. The Office of Inquisition continues its public relations push for world domination. The Vatican will be pushing hard for ecumenical unity this year. She will attempt more dialogue with the artistic and intellectual communities but especially non-Catholic Christians. The church will conduct penance services that ask God to forgive those against the Catholic faith. Many denominations and churches will participate in these ecumenical services, blurring the lines of truth and putting a veil over the Gospel.

But be encouraged that nothing the Vatican or world leaders attempt has not first passed through the hands of our Sovereign God, who works all thing for good for those who love Him. These things must take place before He returns.

Next we shall see why the RCC is so keen on working alongside non-Catholic churches and the separated brethren for the purpose of achieving the Counter Reformation, thus bringing the separated brethren back into the RCC, as full members.

Rome’s objective is very clear. In the chapter entitled ‘Decree on Ecumenism’, within The Vatican Council II, Volume 1, THE CONCILIAR AND POST CONCILIAR DOCUMENTS published by the Vatican Press, co-belligerency through the post-modernist mind set, were highlighted as means of establishing common ground with respect to the RCC.

[p468] “…..one should recognize that between these churches and ecclesial communities, on the one hand, and the Catholic Church on the other, there are very weighty differences not only of a historical, sociological, psychological and cultural character, but especially in the interpretation of revealed truth.

To facilitate entering into ecumenical dialogue in spite of those differences, the RCC wish to set down some considerations which can, and indeed aim to serve as a bases and encouragement for such a dialogue. (This is to achieve unity)

A misuse of scripture on moral issues (e.g. marriage) is also apparent…..

[p470]
And if in moral matters there are many Christians who do not always understand the Gospel in the same way as Catholics, and do not admit the same solutions for the more difficult problems of modern society, the nevertheless want to cling to Christ’s word as the source of Christian virtue and to obey the command of the Apostle:

Col 3:17 And whatsoever ye do in word or deed, [do] all in the name of the Lord Jesus, giving thanks to God and the Father by him.

FPA Comment: Hence the Ecumenical dialogue could start with the moral application of the gospel.

Rome’s position of the gospel is based on papal supremacy above biblical supremacy. Resulting the Catholic Sacrament’s are a rejection of the Gospel according to their own doctrines.

Catholic Catechism, par. 1030
All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification [burning in Purgatory, perhaps for millions of years], so as to achieve the holiness necessary to enter the joy of heaven.

Catholic Catechism, par. 1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture [actually, the Apocrypha]: 'Therefore Judas Maccabeus made atonement for the dead, that they might be delivered from their sin.' [2 Maccabees 12:46]

From the beginning the Church has honoured the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. [Cf. Council of Lyons II (1274): DS 856.]
The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead: Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. [St. John Chrysostom, Hom. in 1 Cor. 41, 5: PG 61, 361; cf. Job 1:5.]
Catholic Catechism, par. 1129 claims that the work of participating in the Catholic sacraments is necessary for salvation.

The Church affirms that for believers, the sacraments of the New Covenant are necessary for salvation. "Sacramental grace" is the grace of the Holy Spirit, given by Christ contained within each sacrament. The Spirit heals and transforms those who receive then by conforming them to the Son of God. The fruit of the ‘sacramental life’ is that the Spirit of adoption makes the faithful partakers in the divine nature by uniting them in a living union with the only Son, the Saviour.

Catholic Catechism, par. 1471 The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance. 'An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.' [Paul VI, apostolic constitution, Indulgentiarum doctrina, Norm 1.] 'An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin.' [Indulgentiarum doctrina, Norm 2; Cf. Norm 3.]


FPA Comment:
Indulgences may be applied to the living or the dead. This is contrary to John 19:30 and Hebrews 10:11-12. Catholic teaching rejects the all sufficient of Jesus' sacrifice on the cross.
In this, ecumenists would have us over look these teachings in favour of common ground; not taking into consideration the Church of Rome’s damming doctrines that cannot be considered Christian. Catholic doctrines that do not represent nor recognise Biblical teaching and thus in order to weaken our stance on such issues.

Rome would have us enter dialogue that excuses and covers up these offences, in order to bring evangelicals under Rome’s ecumenical agenda.

Rome’s decree on ecumenism as seen within The Vatican Council II, Volume 1, THE CONCILIAR AND POST CONCILIAR DOCUMENTS published by the Vatican Press states the following.

[p470] This sacred Council firmly hopes that the initiatives of the sons of the Catholic Church, joined with those of the separated brethren, will go forward, without obstructing the ways of divine Providence, without prejudging the future inspirations of the Holy Spirit. Further, this Council declares that it realizes that this holy objective—the reconciliation of all Christians in the unity of the one and only Church of Christ (RCC)—transcends human powers and gifts. It therefore places its hope entirely in the prayer of Christ for the Church, in the love of the Father for us, and in the power of the Holy Spirit. “And hope it does not disappoint, because God’s love has been poured forth in our hearts through the Holy Spirit who has been given to us” (Rom 5:5).

[p470] 21. "This change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name, 'Spiritual Ecumenism' " (Decree on Ecumenism, n. 8)

In these few words the decree defines spiritual ecumenism and stresses its importance in order that Christians may, both in prayer and in celebration of the Eucharist and indeed in their entire daily life, restoring whole Christian life according to the spirit of the Gospel. According to the Second Vatican Council

Section 22. Nothing should be removed from the common Christian heritage. (Cf. Decree Activity, n. 36). It is fitting that prayers for unity be offered regularly at fixed times, for example: Easter, when all Christians (inc, RC's) share with one another the joy of Our Lord's resurrection; on the occasion of meetings or other important events of ecumenical origin or specially likely to serve ecumenical purposes”.

[p492] Directory On Ecumenism. “It is a recognized custom for Catholics to meet for frequent recourse to prayer for the unity of the Church with which the Savior himself on the eve of his death so fervently appealed to his Father ‘That they may all be one’” (Decree on Ecumenism, n. 8). Therefore, let all pray for unity in a way constant with Christ’s prayer at the Last Supper: that all Christians may achieve “that fullness of unity which Jesus Christ wishes.”

FPA Comment: This is gross blasphemy. As true evangelical Christians of the cross we need to stand strong against any unity with Rome and remain separate even from those who call us their brothers in Christ and would encourage us to weaken our anti-ecumenical position. A clear agenda has been set aside to encourage deviation from the scriptures. This is a trap.

1 Timothy 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
This is exactly what is going on here and so we must be aware that the Spirit of Anti-Christ is not only at work in the world but it also at work through the Roman Catholic Church the following below will show how the spirit of anti-Christ is more so at work in the churches and leading many into the great apostasy of 2 Thessalonians 2.

[p494] Vatican statement B. Prayer in Common
32. “In certain special circumstances, such as prayer services ‘for unity’ and during ecumenical gatherings, it is allowable, indeed desirable that Catholics should join in prayer with their separated brethren. Such prayers in common are certainly a very effective means of petitioning for the grace of unity, and they are a genuine expression of the ties which still bind Catholics to their separated brethren” (Decree on Ecumenism, n. 8).


33. It is to be hoped that Catholics and their other brethren will join in prayer for any common concern in which they can and should cooperate—e.g., peace, social justice, mutual charity among men, the dignity of the family, and so on. The same maybe said of occasions when according to circumstances a nation or community wishes to make a common act of thanksgiving or petition to God, as on a national feast day, at a time of public disaster or morning, on a day set aside for remembrance of those who have died for their country. This kind of prayer is also recommended so far as is possible at times when Christians hold meetings for study or common action.

(a) Representatives of the churches or communities concerned should agree and cooperate in arranging such prayer—in deciding who should take part, what themes, hymns, scripture readings, prayers and the like should be used.

[p1000] Church in the Modern World

Such a mission requires us first of all to create in the Church itself mutual esteem, reverence and harmony, and acknowledgement all legitimate diversity; in this way all who constitute the one people of God will be able to engage in ever more fruitful dialogue, whether they are pastors or other members of the faithful. For the ties in which unite the faithful together are stronger than those which separate them:

At the same time our thoughts go out to those brothers and communities not yet living in full communion with us; yet we are united by the worship of the Father, the Son, and the Holy Spirit and the bonds of love. We are also mindful that the unity of Christians is today awaited and longed for by many non-believers. For the more this unity is realised in truth and charity under the powerful impulse of the Holy Spirit, the more it will be a harbinger of unity and peace throughout the whole world. Let us, then, join our forces and modify our methods in a way suitable and effective today for achieving this lofty goal, and let us pattern ourselves daily more and more after the spirit of the Gospel and work together in the spirit of brotherhood to serve the human family with has been called to Christ Jesus the family of the sons of God.

FPA Comment: We can see from the statements that the non-Catholics by the masses who claim to be evangelical but are ecumenical are dragging hoards of Christian into the Roman Catholic Church.

[p1004] The Encyclical Letter Ecclesiam suam speaks of three kinds of groups in dialogue in terms of three concentric circles, of varying sizes: first, all mankind, many of whom profess no religion, then those who profess non-Christian religions and lastly our brothers and sisters who are not Catholics. In order to institute dialogue with these three categories of people, Paul VI set up three secretariats: one for the promotion of Christian unity, another for non-Christians and third for unbelievers.

[p1005] I. ON THE NATURE AND CONDITIONS OF DIALOGUE:
Dialogue is of greater importance and is more difficult when it takes place between people of different and even sometimes opposing opinions. They try to dispel each other’s prejudiced opinions and to increase, as much as they are able, consensus between themselves.

Their objective maybe simply interrelationships between men, the search for truth, or cooperation in some activity.

[p1012]
(f) It is to be hoped that true ecumenical cooperation between Catholics and other Christians would be instituted both nationally and internationally.

(g) It would be hoped that such cooperation would be forthcoming between Christians and members of non-Christian religions, especially Jews and Muslims.

Vatican Council II, Volume 2, Post Conciliar Documents continued:

[p156] The Ecumenical movement is a movement of the Spirit wider than any of the particular initiatives through which it is manifested. This ecumenical impulse, which for the Catholic Church is necessarily guided by the principles set forth in the Decree on Ecumenism and the Ecumenical Directory, seeks a great variety of expressions and structural forms and the purpose of this document is to look at some of the more prominent of these. As the Catholic Church in each country becomes more aware of the manifestations of ecumenism in various parts of the world, it has to avoid isolationism and slavish imitation of other places. Ecumenism initiatives must be adapted to local needs and will therefore differ from region to region, while always remaining in harmony with the bonds of Catholic communion. Further, the quest for a structural local unity is a challenge, but so is equality for a qualitative unity in the confession of a sound and complete faith. Ecumenical initiatives should be a true expression of the life of the local church, and not simply the work of individuals. It is important that ecumenical commissions should consider such local initiatives with discernment and sympathy and where appropriate offer encouragement and support.

[p157] The Catholic Understanding of the Local Church and Its Relation to The Ecumenical Movement.

Not only do the local churches direct and assume responsibility for the work of local ecumenism in communion with the Holy See but in the local churches the mysteries of ecclesial communion (baptism, faith in Christ, the proclamation of the Gospel, etc.) are celebrated and thus constantly renewed, and they are the basis of ecumenical collaboration. This collaboration is served by a number of organized bodies some of which will be mentioned later. It much also be borne in mind that at the present time a good number of Christians prefer to work locally in “informal” groups of a more spontaneous nature than in institutional or “formal” Groups.

Individual bishops are the visible, fundamental principle of unity in their particular churches. These churches are moulded to the likeness of the universal Church; in them, and of them, consists the one, sole Catholic Church. For this reason individual bishops represent their own church; all, together with the Pope, represent the whole Church linked by peace, love and unity (Lumen Gentium, 23).

[p158]
Within these regions the other Christian churches and ecclesial communities often have the highest level of the churchly authority whereby they make those decisions which direct their life and shape their future. Therefore, the local church or several local churches in the territory of an episcopal conference or a synod can be in a very favourable position to make contact and establish fraternal relations with other Christian churches and communities at these levels.

FPA Comment: In other words by this statement they want us all to be brought to Rome and for the masses to be Roman Catholic. The next statement is made concerning the RCC stance on co-belligerency with regard to ecumenical collaboration.

[p165]
As the Catholic Church engages its full energies in the serious effort for integral human development it works with all men of good will and especially with other Christian churches and ecclesial communities. Hence in particular situations it has been found appropriate to set up joint organizations to study and promote understanding of true human rights, to question those things which frustrate them and to promote initiatives which will secure them. There are organizations which enable Christians of various confessions to work with people of other faiths for common goals of social justice.

[p167]
In certain places the heads of local churches or ecclesial communities meet regularly, sometimes having a permanent “continuation committee”. Through their meetings they exchange information about their activities and concerns, share insights and explore areas of possible collaboration and even set on foot appropriate action. It is understood that the heads of communions have to agree on each occasion of collaboration about the extent to which they can commit the members of their particular body. The usefulness of such groups in certain circumstances has been proved beyond dispute.

COUNCILS OF CHURCHES AND CHRISTIAN COUNCILS

FPA Comment
: These organizations date in some form from the beginning of the 20th century as a means of ensuring cooperation. As they have developed they have come to promote the collaboration of various churches or groups in social projects and now see themselves as servants of the ecumenical movement in its search for a greater measure of unity.

We have seen what the RCC clear agenda is; when the majority in the evangelical world are very evasive in this area we simply cannot encourage anyone who would promote ecumenical initiatives of any sort.

Consider this scripture “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Romans 16:17).
The very people who are behind the C4M petition are partnered through Christian Concern and the world congress of families [7] who has not only the pontifical council as part of this, but also the head of the Church of Jesus Christ of Latter-day Saints (the Church of Mormon ) [8]
I do not believe it would be right to sign such petitions as the Coalition for Marriage, this is muddying the waters and as we have seen plays right into Rome’s hands.

In Christ

Miguel Hayworth

Refs:
[1] http://c4m.org.uk/aboutus/
[2]http://www.telegraph.co.uk/news/uknews/1573452/Britain-has-become-a-Catholic-country.html
[3] http://www.catholicnews.org.uk/Home/News-Releases/Launch-of-the-Coalition-for-Marriage/%28language%29/eng-GB
[4]http://www.indcatholicnews.com/news.php?viewStory=19880 [5] http://www.catholicnewsagency.com/news/convert-priest-thrilled-to-host-pope-and-archbishop-of-canterbury/
[6] http://antwrites.com/2012/01/10/the-popes-office-of-inquisition-stresses-that-all-christians-must-be-catholic/
[7] http://www.marriage2012.org.uk/
[8] http://congresomundial.es/wcf-vi-madrid/speakers/

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