Mgr. Gallagher: Religions must be builders of dialogue

Mgr. Gallagher: Religions must be builders of dialogue, freedom and rights

The Latest from the Novus Ordo. We are not far off from the formal schism which I have been warning about for years.

Red highlights my commentary ...

 The Holy See’s “foreign affairs minister” speaks about the role faiths (??) and the Church say in today’s society. The challenge is creating inclusive societies

TradCatKnight: I thought there was only one faith and the rest are false faiths...

 

Multipolarity, governments’ commitment to the defence of religious freedom (Vatican 2 heresy), the promotion of human rights by the major religions, the relationship between democracy and the freedom to profess one’s faith (Masonic principle). These were the difficult points Mgr. Gallagher’s reflected on in his address to the Council of Europe during the course of a seminar held on Monday afternoon, on the subject: “Building Inclusive Societies Together”. The seminar was chaired Gabriella Battaini-Dragoni, Deputy Secretary General of the Council of Europe and attended by Mgr. Gallagher, Vatican Secretary of Relations with States and Henier Bielfelt, the man in charge of religious freedom-related issues at the United Nations. The Holy See’s representative to the Council of Europe, Mgr. Paul Rudelli, was also present. The reference and starting point for Mgr. Gallagher’s speech – as he himself said – was Pope Francis’ visit to the Council of Europe last November.

Multipolarity was the first point the Archbishop touched on, recalling that the current international context is characterised by the presence of many different players: nations, their societies, international organisations, religious communities and so on. Different bodies that may often clash with one another. Nevertheless, he added: “This relatively new context in the history of humanity means that all actors – and to a much greater degree than in the past – must place themselves in relation with others in what can be described as a cross-sectional approach. For some time now states have not only engaged in dialogue with other states, but also with international institutions, with organizations in civil society, and with religious confessions. In turn, these religious organizations form part of an ongoing exchange with the society in which they live, with other religions, and with civil authorities.” Dialogue is therefore a decisive element for peaceful co-existence in today’s world.

It was the Second Vatican Council (not Catholic) that indicated how the Church could relate to other religions (they mean false religions?) and more in general with current society and its myriad cultures. The renewal (LOL) that came about as a result of the Council was also possible thanks to a theological reflection: The result has been a fresh understanding of the Church’s relationship with the world, a healthy tension that we still experience today.”
 
In the age of multipolarity there have been many positive signs in the dialogue between faiths and cultures, Gallagher explained. “I am thinking, for example, of the promotion of peace and the rejection of every form of violence in the name of God or of religion, (pagan/protestant pacifists)” he said. There is a long way to go and the process will require determination from all men and women of different religions because we “face the troubling signs of an opposite path”, meaning an identity crisis that leads to forms of “violent extremism”. In the same way, deeply secularised societies and governments often find it difficult to understand “the specific characteristics of the religious dimension”.
 
The Holy See representative then touched on the theme of human rights, referring to the “Declaration of the Rights of Man and of the Citizen” of 1789, which states that “Men are born and remain free and equal in rights (open promotion of French Revolution/Masonry)” and consequently affirms the freedom of thought and religion and the equality of each person (all condemned principles of Catholic Church) before the law. BUT, Gallagher explained, in today’s context, the culture of rights is constantly evolving and faces new challenges, such as the concept of family, the defence of human life and the immigration problem. The European courts of justice are often called to express themselves on issues closely related to human rights that are by no means easy. By the same token, religions must also contribute to common culture “in dialogue with philosophies of man that tend to exclude any reference to transcendence (false religions void of grace do no transcend)”. The Church’s contribution to a culture of human rights (impotent humanitarianism), the Archbishop pointed out, is relevant and stems from the principle of fraternity and equality (liberty, fraternity, equality= Masonic) between all human beings and therefore from the recognition of the value which the poor, the marginalised and human dignity have. Quoting Ratzinger’s Regensburg speech of 2006, Gallagher said that it is vital for the relationship between reason and faith to be right. This connection is in fact the starting point for defeating  every form of fanaticism and fundamentalism (AKA Catholicism), while no culture can say it has the “monopoly” on human rights. So the challenge is to build inclusive, pluralistic societies in which there is space for an individual’s religion.
 
 Gallagher then touched on the subject of the relationship between democracy and religious freedom, observing that religions help educate consciences and often play front-line roles in civil society. “Religious freedom (democracy is the spawn of Masonry),” he said, “is like a barometer which indicates accurately the true level of freedom within a society. Despotic systems in every age have always aimed to gain strict control over Churches and, as there are no authoritarian regimes which espouse authentic religious freedom (anytime you see "legitimate" or "authentic" coming from the novus ordites cover your ears its not catholic), so too all restrictions of religious freedom lead to a weakening of the democratic fibre of society.”
 
Furthermore, the promotion of religious freedom is essential as an instrument for defeating radicalisation and extremist violence. As such, it is necessary to recognise the presence of communities and denominations that are different from ours and existing within the same territory and the part that they play in helping to build our society (false religions/sects destroy society not contribute). It is also important to admit that “there can never be an absolute identification between ethnicity or a people on the one hand, and religious affiliation on the other”.

Finally, the archbishop reiterated that states and governments must commit to promoting religious freedom. This is not intrinsic but is a fundamental human right (heretic). These rights are interlinked and as such must be considered as a whole. What we are witnessing today, Gallagher said, are attempts to limit religious freedom in the workplace, the institutions and in health structures. While on the one hand there have been tensions between the right individuals have for their religious beliefs to be respected and freedom of expression, in some cases, it is the duty of governments and states to find the right balance. “However, the perception that fundamental rights could be in direct conflict with each other would be erroneous. If individual human rights are the expression of the dignity of the human person, then human rights cannot be opposed to each other. Rather, it is persons, the subjects of these rights, who need each day to learn to understand the rights that they hold in common with others. Borrowing words from the motto of the French Republic, freedom and equality – liberté et egalité – cannot be effectively promoted without accepting the challenge of fraternity – fraternité. (this heretic is most likely a Mason)”
 
On this note, the archbishop talked about the Holy See’s efforts in promoting religious freedom, partly by engaging in dialogue with other faiths (there are no other faiths). He recalled the issue of the persecution of Christians but also mentioned the many conflicts that have marked European history, up until the war in former-Yugoslavia. The end hope is that religions will work toward reconciliation.

Source: http://vaticaninsider.lastampa.it/en/world-news/detail/articolo/gallagher-41643/

 

 

 2 Thessalonians 2:3
Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition

 

These heretics calling us heretics and schismatics are a scourge upon the Church and Society

"But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can" When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.

We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind." (humanism/Freemasonry)

Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.

We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that - their ideal being akin to that of the Revolution - they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.

Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.
 
However, let not these priests be misled, in the maze of current opinions, by the miracles of a false Democracy. Let them not borrow from the Rhetoric of the worst enemies of the Church and of the people, the high-flown phrases, full of promises; which are as high-sounding as unattainable. Let them be convinced that the social question and social science did not arise only yesterday; that the Church and the State, at all times and in happy concert, have raised up fruitful organizations to this end; that the Church, which has never betrayed the happiness of the people by consenting to dubious alliances, does not have to free herself from the past; that all that is needed is to take up again, with the help of the true workers for a social restoration, the organisms which the Revolution shattered, and to adapt them, in the same Christian spirit that inspired them, to the new environment arising from the material development of today’s society. Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.

Notre Charge Apostolique

"Our Apostolic Mandate"

Pope St. Pius X
 

Related:

http://tradcatknight.blogspot.com/2015/05/vatican-ii-ecumenists-are-perverts-of.html

http://tradcatknight.blogspot.com/2015/05/vatican-ii-ecumenists-are-perverts-of.html

http://tradcatknight.blogspot.com/2015/03/the-fight-against-spirit-of-vatican-ii.html

http://tradcatknight.blogspot.com/2014/06/father-hesse-vatican-ii-is-not-catholic.html

http://tradcatknight.blogspot.com/2015/03/vatican-ii-synopsis-introduction-to-new.html

http://tradcatknight.blogspot.com/2015/04/the-heresy-of-americanism-vatican-ii.html

http://tradcatknight.blogspot.com/2015/04/the-heresy-of-americanism-vatican-ii.html

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